Polity of Athenians & Lacedemonians

Parts of Animals

 
 
 
 
 

Geography

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1. The science of Geography, which I now propose to investigate, is, I think, quite as much as any other science, a concern of the philosopher. In the first place, those who in earliest times ventured to treat the subject were philosophers — Homer, Anaximander of Miletus, and Hecataeus. Philosophers were also Democritus, Eudoxus, Dicaearchus, Ephorus, with several others of their times, and further, their successors — Eratosthenes, Polybius, and Poseidonius. Wide learning makes it possible to undertake geography, possessed solely by the man who has investigated things both human and divine. The utility of geography is manifold, concerning the activities of statesmen and commanders, knowledge of the heavens, and things on land and sea, animals, plants, fruits, and everything else seen in various regions. It presupposes in the geographer the philosopher, who busies himself with investigating the art of life, that is, of happiness. I must go back and consider each point in greater detail. First, Homer is the founder of the science of geography. He declared that the inhabited world is washed on all sides by Oceanus and mentioned some countries by name, leaving others to be inferred. Homer describes Ethiopia and Libya and the people living in the far east and west. He places the Elysian Plain in the west, where Menelaus will be sent by the gods, and describes the Islands of the Blest to the west of Maurusia. Homer also indicates that Oceanus surrounds the earth, describing the Ethiopians living at the ends of the earth and on the banks of Oceanus.
2. In undertaking to write on a subject previously addressed by others, I should not be blamed unless my treatment is entirely repetitive. Despite excellent contributions by past geographers, much remains to be explored. If I can add even a little to their work, it justifies my efforts. The Roman and Parthian empires have expanded our geographic knowledge, much like Alexander's conquests did in earlier times, as noted by Eratosthenes. Alexander's campaigns opened up much of Asia and northern Europe to us, while the Romans have detailed western Europe and beyond the Ister River to the Tyras River. Mithridates and his generals extended our knowledge to regions near Lake Maeotis and Colchis, and the Parthians have illuminated Hyrcania, Bactriana, and the northern Scythians. Hence, I might have new insights to offer. My criticisms will mainly target successors of Eratosthenes, though contradicting such authoritative figures is challenging. If I criticize respected geographers like Eratosthenes, Hipparchus, Poseidonius, and Polybius, it’s with respect for their generally accurate work. Addressing Eratosthenes specifically, I will also consider objections raised by Hipparchus against him. While Eratosthenes, who studied under many eminent figures, might not be as unreliable as some suggest, his judgment in selecting philosophers to follow shows inconsistency. He studied under Zeno of Citium but ignored Zeno’s successors, favoring those who opposed Zeno and failed to establish lasting schools. This vacillation reflects his reluctance to fully commit to philosophy, evident in his various works. Nonetheless, I aim to correct his geographic errors wherever possible.
3. Eratosthenes is wrong in giving undue attention to unreliable sources, like Damastes, despite occasionally acknowledging their inaccuracies. Even if parts of their accounts hold truth, they shouldn't be considered authoritative. Instead, credible figures, known for their accuracy and integrity, should be cited. Eratosthenes himself recounts a tale from Damastes, who claimed the Arabian Gulf was a lake and that Diotimus sailed an improbable route to Susa. Eratosthenes' critique of such stories is undermined by his own acceptance of dubious claims, like his assertion that the Gulf of Issus is the easternmost point of the Mediterranean, which contradicts his own measurements. Furthermore, Eratosthenes' approach is inconsistent. While he recognizes the limitations of ancient geographical knowledge, he still perpetuates certain myths. For example, he asserts that early Greeks only coasted for trade or piracy but later contradicts himself by claiming ancient mariners lacked the courage to venture into the Euxine Sea. Historical figures like Jason and Odysseus, however, are evidence of extensive ancient voyages. Eratosthenes also mishandles geographical phenomena, like the presence of shells far from the sea. He praises Strato's and Xanthus's theories about changing sea levels and continental shifts but offers no substantial critique. While Strato suggests varying sea depths cause these changes, the actual reasons involve geological activities like earthquakes and volcanic eruptions. Eratosthenes also fails to grasp the concept of a continuous sea level, misunderstanding the work of mathematicians like Archimedes. Ultimately, Eratosthenes' reliance on questionable sources and his inconsistent reasoning weaken his credibility. His acceptance of unfounded tales and misunderstanding of scientific principles demonstrate significant flaws in his geographical methodology.
4. In his Second Book, Eratosthenes revises geographical principles, introducing mathematics and physics, and asserting the earth's spherical shape. While some assumptions are commendable, his earth measurement is disputed by later scholars. Hipparchus, although critical, uses Eratosthenes’ meridian measurements. Eratosthenes measures the inhabited world's breadth from Meroë to Thule, totaling 38,000 stadia. However, the distance from Borysthenes to Thule is questionable. Pytheas, who claims Thule is north of Britain, is considered unreliable. The true length of Britain contradicts Pytheas' exaggerated figures. Hipparchus notes that the parallel through Britain and Byzantium align, but Eratosthenes' distance estimation from Thule lacks basis. Eratosthenes' errors extend to the world's length. He asserts that the inhabited world's length from India to Iberia is more than double its breadth, but his calculations are flawed. He incorrectly estimates various distances, including from India to the Pillars of Heracles, adding unnecessary stadia. He also claims the inhabited world extends east to west along a parallel, dismissing the potential for multiple inhabited zones within the temperate region. His adherence to the earth's spheroidal shape leads to unnecessary disputes with Homer. Eratosthenes discusses continents' boundaries, criticizing the division by rivers and isthmuses as impractical. He argues that practical boundary separation, like that of districts, is necessary but underestimates its importance in larger geopolitical contexts. His closing remarks propose evaluating people based on qualities rather than Greek and Barbarian distinctions, praising Alexander's inclusive approach. However, he overlooks that such distinctions reflect societal traits, not individual merits, aligning with Alexander's strategic inclusiveness.
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1. In the Third Book of his Geography, Eratosthenes divides the inhabited world into two parts using a line from the Pillars of Heracles in the west to the eastern peaks of India's northern boundary. This line runs through the Mediterranean Sea and the Taurus Range. He argues for a complete revision of earlier maps, suggesting the eastern mountains and India are incorrectly positioned too far north. Eratosthenes supports his claims by comparing distances and climatic conditions. For instance, he notes that the southern capes of India align with Meroë and estimates the distance from Meroë to Athens as similar to that from India's capes to the Caucasus Mountains. Hipparchus challenges this, citing conflicting reports from Deïmachus and Megasthenes who suggest different measurements. Hipparchus criticizes Eratosthenes for relying on the untrustworthy Patrocles and points out inconsistencies in his calculations. He argues that the known length of the inhabited world should guide map revisions, disputing Eratosthenes' claims about India's breadth and the overall layout of Asia. Eratosthenes' attempts to align the inhabited world's shape with natural phenomena and climatic zones are also questioned. Hipparchus points out errors in Eratosthenes' assumptions, such as the parallel of Thule and the Borysthenes River, highlighting the discrepancies in their methods and conclusions. Ultimately, Hipparchus urges reliance on more trustworthy sources and calls for greater precision in geographical measurements. He emphasizes the need for a careful and accurate approach to revising geographical maps, contrasting Eratosthenes' broad assumptions with detailed observations and measurements.
2. In his treatise on Oceanus, Poseidonius addresses geography from both geographical and mathematical perspectives. He starts with the hypothesis that the earth is sphere-shaped, a view aligned with understanding the universe. This leads to the conclusion that the earth has five zones. Poseidonius credits Parmenides with the division into five zones but criticizes his description of the torrid zone. Parmenides overstates its breadth, extending it beyond the tropics into the temperate zones. Aristotle's division is also flawed, according to Poseidonius, because the "torrid" should only refer to the uninhabitable regions due to heat. He argues that more than half of the zone between the tropics is uninhabitable, as evidenced by the Ethiopians south of Egypt. Poseidonius' calculations refine these boundaries. From Syene to Meroë is 5,000 stadia, and from Meroë to the Cinnamon-producing Country is 3,000 stadia, totaling 8,000 stadia. Adding Eratosthenes' calculation of 8,800 stadia to the equator, Poseidonius finds that the torrid zone's breadth is about half the distance between the tropics. His measurements, which estimate the earth's circumference at 180,000 stadia, further support this. Poseidonius also criticizes using the "arctic circles" to define temperate zones, as they vary in visibility and aren't consistent everywhere. He proposes five zones based on celestial phenomena: two periscian (beneath the poles), two heteroscian (next to the tropics), and one amphiscian (between the tropics). For human purposes, he adds two narrow zones beneath the tropics, characterized by extreme heat and sparse vegetation, producing unique human and animal adaptations. Overall, Poseidonius' work emphasizes the need for accurate geographical and mathematical measurements in understanding the earth's zones.
3. Polybius divides the Earth into six zones: two beneath the arctic circles, two between the arctic circles and the tropics, and two between the tropics and the equator. However, a five-zone division aligns better with physics and geography. This division accounts for celestial phenomena and atmospheric temperature, which are crucial for understanding the organization of plants, animals, and semi-organic matter. The five zones consist of two frigid zones (lacking heat), two temperate zones (moderate heat), and one torrid zone (excess heat). This division is harmonious with geography as it defines the habitable earth by the temperate zone. Boundaries on the west and east are set by the sea, while the south and north are defined by the nature of the air, making the central area well-suited for life due to moderate temperatures. Poseidonius criticizes the division into five zones, proposing seven, adding two narrow zones beneath the tropics that experience extreme heat, making them arid and barren, with unique fauna adapted to harsh conditions. He asserts that these areas differ significantly from regions further south, which are more temperate and fertile. Polybius's method of defining zones using the arctic circles is flawed because non-variable points should not be defined by variable points. Despite this, dividing the torrid zone into two parts is practical, as it aligns with the division of the earth into northern and southern hemispheres, each comprising three zones. Poseidonius also challenges Polybius's claim that the region under the equator is the highest point on Earth. He argues that a spherical surface cannot have a high point and that the equatorial region is not mountainous but rather level with the sea. Despite inconsistencies, Poseidonius suspects mountains beneath the equator influence rainfall patterns. Finally, Poseidonius dismisses the idea of a continuous ocean around the Earth, and critiques various claims of circumnavigation of Libya, deeming them unsupported by evidence. His skepticism extends to the credibility of explorers’ accounts, favoring empirical verification over anecdotal stories.
4. Polybius critiques ancient geographers, particularly Dicaearchus, Eratosthenes, and Pytheas. Pytheas claimed to have explored Britain and the mysterious Thule, describing bizarre phenomena. Polybius doubts a poor man's ability to travel extensively, criticizing Eratosthenes for partially believing Pytheas, and suggesting Euhemerus, who only claimed one journey, is more credible. Poseidonius questions the reliability of Eratosthenes and Dicaearchus. He highlights errors in their distance measurements, particularly from the Peloponnesus to the Pillars and the Adriatic. Polybius corrects some errors but makes others, such as exaggerating distances in Iberia. He questions Polybius's method of comparing the lengths of continents by segments of the northern semicircle and insists on using fixed measures parallel to the equator. Polybius's division of Europe into promontories is seen as inadequate. He acknowledges Europe extends into several promontories but disputes Polybius's subdivisions. Polybius identifies three primary promontories but proposes five: Iberia, Italy, Greece, Thrace, and the region of the Cimmerian Bosporus. Poseidonius finds this division problematic due to the complex nature of these regions and the need for further subdivisions. Finally, Poseidonius points out Polybius's errors regarding Europe and Libya, stressing the need for corrections and additions. This critique justifies Poseidonius's endeavor to treat these subjects, emphasizing the necessity for accurate geographical understanding and the correction of past mistakes.
5. Polybius critiques ancient geographers Dicaearchus, Eratosthenes, and Pytheas. He challenges Pytheas' claims of exploring Britain and Thule, which featured strange phenomena. Polybius doubts a poor man's ability to travel extensively and criticizes Eratosthenes for believing Pytheas' accounts of Britain, Iberia, and Gades. Polybius prefers Euhemerus' single journey claim over Pytheas' extensive exploration assertion, which he finds unbelievable. Poseidonius further critiques Eratosthenes and Dicaearchus, highlighting their errors in distance measurements, especially between Peloponnesus and the Pillars. Polybius corrects some mistakes but makes others, exaggerating distances in Iberia. He questions Polybius' method of comparing continent lengths using segments of the northern semicircle, advocating fixed measures parallel to the equator instead. Polybius' division of Europe into promontories is deemed inadequate. While acknowledging Europe's several promontories, Poseidonius disputes Polybius' subdivisions. Polybius identifies three primary promontories but proposes five: Iberia, Italy, Greece, Thrace, and the Cimmerian Bosporus region. Poseidonius finds this division problematic due to the complex nature of these regions, necessitating further subdivisions. Poseidonius also points out Polybius' errors regarding Europe and Libya, stressing the need for corrections and additions. This critique justifies Poseidonius' efforts to address these subjects accurately, emphasizing the necessity for precise geographical understanding and rectifying past mistakes.

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1. I have outlined geography generally, and now discuss parts of the inhabited world, starting with Europe and specifically Iberia. Iberia's larger part offers poor living conditions due to its mountainous and thinly-soiled regions, especially in the north, which is cold, rugged, and isolated by the ocean. Southern Iberia, particularly outside the Pillars, is fertile. Iberia resembles an ox-hide, stretching 6000 stadia in length from west to east and 5000 stadia in width from north to south. The Pyrenees form its eastern boundary, separating it from Celtica, which also varies in breadth. Iberia's most westerly point is the Sacred Cape, projecting 1500 stadia beyond Libya's headlands. Artemidorus likens the cape to a ship due to its shape and surrounding islands, but refutes Ephorus's claim of a temple of Heracles there, mentioning only stones turned by visitors. He also dismisses myths of the sun setting noisily and immediately bringing night in these regions. From the Sacred Cape, the western Iberian coast runs to the Tagus River's mouth, and the southern coast to the Anas River. Inland, the region houses Celtic peoples and some transplanted Lusitanians. The fertile Baetica region, named after the Baetis River, includes the ancient and wise Turdetanians, known for their historical records and alphabet. The Atlantic Ocean breaks in at the Pillars, forming a strait linking the interior and exterior seas. Near the strait, Mount Calpe rises steeply, resembling an island. Cities like Calpe, Menlaria, and Belon dot the coast, with Gades, renowned for its prosperity, located offshore. Iberia's coast also features the Port of Menestheus, estuaries, and the Baetis and Anas Rivers, leading to the Sacred Cape.
2. Turdetania lies above the coast near the Anas River, through which the Baetis River flows. It is bounded by the Anas River to the west and north, Carpetania and Oretania to the east, and the Bastetanians to the south. The region includes over two hundred cities, with Corduba and Gades being the most prominent. Corduba, founded by Marcellus, is noted for its fertile soil and extensive territory, while Gades is famous for maritime commerce and its alliance with Rome. Other notable cities include Hispalis, Italica, and Ilipa, all situated along the Baetis River, which is navigable up to Corduba. Turdetania's rich soil and access to rivers facilitate extensive agricultural production and trade. The Baetis and Anas Rivers, along with numerous estuaries, support navigation and commerce. Turdetania is renowned for its exports, including grain, wine, olive oil, wax, honey, pitch, and wool. The region also boasts a significant fish-salting industry and abundant natural resources, including timber and salt quarries. The land is rich in metals, particularly silver, copper, and gold, with numerous mines scattered throughout. Turdetania's mineral wealth is so vast that it has been described as an "everlasting storehouse of nature." Mining techniques include washing gold-bearing sands and refining ores. Turdetania’s mines produce high-quality metals, and the region’s wealth has been known since ancient times, with historical references to its opulence. The Turdetanians have largely adopted Roman customs, with many cities now Latinized and integrated into Roman society. The Celtiberians, once considered brutish, have also embraced Roman culture, becoming part of the civilized world.
3. Polybius defines six zones: two beneath the arctic circles, two between the arctic circles and the tropics, and two between the tropics and geography. This division relates to celestial phenomena and atmospheric temperature. The periscian, heteroscian, and amphiscian regions help determine constellations' appearances, while atmospheric temperature variations—excess heat, lack of heat, and moderate heat—affect plants and animals. The earth's division into five zones accounts for these temperature differences: two frigid zones with no heat, two temperate zones with moderate heat, and one torrid zone with excess heat. Polybius's use of the arctic circles to define zones is criticized for using variable points. He divides the torrid zone into two parts, aligning with the division of the earth into northern and southern hemispheres. This approach results in six zones, unlike other methods, which yield five. Eratosthenes suggested a third temperate zone at the equator due to its temperate climate, but Poseidonius criticized Polybius’s idea of the inhabited region under the equator being the highest, arguing that a spherical surface has no high point. Poseidonius recounts Eudoxus of Cyzicus’s voyage, claiming he found proof of circumnavigation around Libya. Eudoxus's journey included finding a ship’s prow from Gades, leading him to believe in the possibility of circumnavigation. Poseidonius supports the idea of a circumnavigable ocean, but his acceptance of Eudoxus's story is questionable. Poseidonius also discusses earth's changes due to natural phenomena and suggests that the Atlantis story might be based on fact. He speculates on migration due to sudden sea inundations and criticizes the traditional division of the world into continents, proposing a division based on zones and climates instead. However, he eventually agrees with the prevailing continental division.
4. Polybius, in discussing Europe's geography, critiques previous geographers like Dicaearchus, Eratosthenes, and Pytheas. Pytheas claimed extensive travels in Britain and beyond, describing fantastical regions and coastlines. Polybius doubts the credibility of such claims, questioning how a private, impoverished individual could travel so extensively. He criticizes Eratosthenes for accepting Pytheas' accounts of Britain and Iberia but not those of Euhemerus, who only claimed to visit Panchaea. Polybius also disagrees with Eratosthenes' estimates of distances, particularly the 7,000 stadia from the Strait of Sicily to the Pillars of Hercules. Instead, he suggests it is much greater. Polybius believes errors exist in distance estimates, such as from Ithaca to Corcyra and from Epidamnus to Thessalonica, arguing they are longer than Eratosthenes claims. However, when estimating distances from Massilia to the Pillars and from the Pyrenees, he overestimates compared to Eratosthenes. He also finds fault with Eratosthenes' lack of knowledge about Iberia, noting inconsistencies in his descriptions of the Gauls and Iberians. Additionally, Polybius challenges the conventional understanding of Europe's length relative to Libya and Asia, arguing against the use of celestial positions for measurement. He critiques those who suggest the Tanaïs (Don) River flows from the summer sunrise or through the Caucasus. Polybius concludes that the geographical errors and misconceptions necessitate significant corrections and additions to the existing knowledge, underscoring the need for a more accurate and comprehensive understanding of the world's geography.
5. Polybius critiques the geography of Europe by evaluating ancient geographers like Dicaearchus, Eratosthenes, and Pytheas. Pytheas claimed extensive travels and described fantastical regions and coastlines, which Polybius doubted. He questioned the credibility of such claims, considering Pytheas a poor individual, making such extensive travels improbable. Polybius also criticized Eratosthenes for accepting Pytheas' accounts of Britain and Iberia but rejecting Euhemerus' account of Panchaea. Polybius found errors in Eratosthenes' distance estimates, such as the 7,000 stadia from the Strait of Sicily to the Pillars of Hercules, suggesting it is much greater. He also pointed out inconsistencies in Eratosthenes' descriptions of the Gauls and Iberians, doubting his knowledge of Iberia. Additionally, Polybius challenged the understanding of Europe’s length relative to Libya and Asia, arguing against using celestial positions for measurements. He critiqued the suggestions that the Tanaïs (Don) River flows from the summer sunrise or through the Caucasus. In summary, Polybius emphasized the need for a more accurate and comprehensive understanding of the world’s geography, highlighting the significant errors and misconceptions in previous accounts and the importance of correct geographical measurements and descriptions.
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1. Transalpine Celtica is divided into three parts: Aquitani, Belgae, and Celtae. The Aquitani, distinct in language and physique, resemble the Iberians more than the Galatae. The Celtae and Belgae vary slightly in language and government. The region is bordered by the Pyrenees, the River Rhenus, the Alps, and the sea near Massilia and Narbo. Augustus Caesar divided Transalpine Celtica into four parts: the province of Narbonitis, Aquitani, and two parts under the boundaries of Lugdunum and Belgae. The country is watered by rivers flowing from the Alps, Cemmenus, and Pyrenees, supporting agriculture and transport. The Rhodanus River, with its many tributaries, is significant for navigation and connects with the Mediterranean Sea. Narbonitis resembles a parallelogram, bordered by the Pyrenees, Cemmenus, Alps, and the sea. Massilia, a Phocaean-founded city, lies on a rocky promontory with a well-fortified harbor. The city's government is aristocratic, with an Assembly of six hundred men. The region's economy is based on seafaring and trade, supplemented by agriculture in surrounding plains. Narbonitis' seaboard is notable for its natural features, such as the "Stony Plain" and the unique "dug mullets" found in its marshes. The region's rivers facilitate trade and transport, linking the interior to both the Mediterranean and the Atlantic. The country is fertile, producing various crops and livestock. The inhabitants, known for their fighting spirit, have adapted to farming under Roman rule. Narbonitis, rich in history and culture, continues to thrive with its strategic location and natural resources.
2. The Aquitani, distinct from the Galatic tribes in physique and language, resemble the Iberians. Their territory spans from the Garumna River to the Pyrenees and includes fourteen Galatic tribes between the Garumna and Liger Rivers. These rivers are parallel to the Pyrenees, forming parallelograms bounded by the ocean and the Cemmenus Mountains. The Aquitani live mostly along the ocean, with some tribes reaching the Cemmenus Mountains. The Garumna discharges between the Bituriges Vivisci and the Santoni, while the Liger flows between the Pictones and the Namnitae. The Aquitani's ocean-coast is sandy, growing millet but few other crops. The Tarbelli in the region hold significant gold mines, with gold found in large slabs and nuggets. The interior regions, like those of the Convenae and Auscii, have better soil and notable features such as hot springs and good agricultural land. Tribes between the Garumna and Liger include the Elui, Vellavii, Arverni, Lemovices, Petrocorii, Nitiobriges, Cadurci, Bituriges Cubi, Santoni, Pictones, Ruteni, and Gabales. These regions have iron works, linen factories, and silver mines. The Romans have granted "Latin right" to some Aquitani tribes, enhancing their status. The Arverni, situated on the Liger, have a history of resisting Roman conquest with large armies, including notable battles against Caesar, Maximus Aemilianus, and Dometius Ahenobarbus. They once controlled extensive territories from Narbo to the Pyrenees, the ocean, and the Rhenus. Their wealth and power are exemplified by the extravagance of their leaders, such as Luerius.
3. The Aquitanian division and Narbonitis extend to the Rhenus, starting from the Liger and the Rhodanus near Lugdunum. This region is divided: the upper parts near the river sources belong to Lugdunum, while the rest, including coastal areas, are under the Belgae. Lugdunum, a city at the confluence of the Arar and the Rhodanus, is a Roman stronghold and a populous emporium where Roman governors mint coins. A temple dedicated to Caesar Augustus by all the Galatae is nearby, featuring an altar with inscriptions of sixty tribes and their images. The Segusiavi tribe lives between the Rhodanus and the Dubis. Other tribes stretch towards the Rhenus, bounded by the Dubis and Arar rivers. The Sequana River, also originating in the Alps, flows to the ocean and is known for its fine salted hog-meat. The Aedui tribe, with their city Cabyllinum on the Arar, were the first to ally with the Romans. The Sequani, often in conflict with the Aedui and Romans, demonstrated significant power by aligning with the Germans. The Elvetii, near the Rhenus's sources on Mount Adula, have been reduced in number but were once powerful. The Rhenus flows through marshes and a large lake, contrary to claims of its exaggerated length. Beyond the Elvetii and Sequani, the Aedui, Lingones, Mediomatrici, and Tribocchi tribes dwell. The Treveri, who constructed a bridge for the Germanic war, live along the Rhenus. The Nervii, Menapii, and other tribes extend to the river's mouth, living in forests like Arduenna, which served as defensive refuges. All these tribes are now at peace and under Roman control.
4. After the aforementioned tribes, the remaining Belgae tribes live on the ocean coast. The Veneti, who fought a naval battle against Caesar, were prepared to hinder his voyage to Britain, using their emporium there. Caesar defeated them by hauling down their sails with pole-hooks. The Veneti built their ships with broad bottoms, high sterns, and high prows using oak and seaweed to prevent drying. The Osismii, who live on a promontory projecting into the ocean, are also notable among the Belgae. The whole Gallic race is warlike, high-spirited, and quick to battle, though otherwise simple and not ill-mannered. They gather quickly for battle, making them easy to defeat with stratagems. They are physically large and numerous, easily provoked to defend their neighbors. Currently, they live in peace under Roman command, but historically they were more autonomous. The Belgae, divided into fifteen tribes, are the bravest, particularly the Bellovaci and the Suessiones. The Belgae could resist the Germanic Cimbri and Teutones. Their population was large, with about 300,000 able to bear arms. They wore the "sagus," had long hair, and wore tight breeches. Their armor included long sabres and oblong shields. They had large flocks and herds, supplying Rome with "sagi" and salted meat. Their governments were mostly aristocratic, with one leader annually chosen for war. Three classes of men held in high honor among the Gauls: the Bards (singers and poets), the Vates (diviners and natural philosophers), and the Druids (moral philosophers). The Druids were trusted to decide private and public disputes and believed men's souls and the universe were indestructible. The Gallic people are also known for their witlessness, boastfulness, and fondness for ornaments. They wore golden chains and bracelets, and their dignitaries wore garments sprinkled with gold. Their customs included hanging enemy heads from their horses and homes. The Romans stopped such customs and human sacrifices.
5. Britain is triangular, with its longest side parallel to Celtica, both about 4,300 stadia long. The Celtic length extends from the Rhenus to the northern Pyrenees, while Britain's extends from Cantium to the western end opposite the Aquitanian Pyrenees. The shortest distance between the Pyrenees and Rhenus is around 5,000 stadia. There are four main passages from the mainland to the island, starting from the rivers Rhenus, Sequana, Liger, and Garumna. Voyages from near the Rhenus often start from the Morini coast. Caesar used Itium as a naval station for his voyage to Britain. Most of Britain is flat and forested, with some hilly regions. It produces grain, cattle, gold, silver, and iron, along with hides, slaves, and hunting dogs. The Britons are taller than the Celti but less muscular. They are somewhat primitive in agricultural practices and use chariots in war, similar to some Celti. Their cities are forest enclosures for temporary habitation. The climate is rainy, with frequent fogs. Caesar crossed to Britain twice but did not venture far due to local conflicts and ship losses. He won victories and returned with hostages, slaves, and booty. Some British chieftains sought Augustus's friendship, dedicating offerings in the Capitol and making the island virtually Roman property. They easily submit to duties on imports and exports, making garrisoning unnecessary. Besides smaller islands, there is a large island, Ierne, north of Britain, with more savage inhabitants who are rumored to practice cannibalism and incest. Information about Thule is uncertain, with much of Pytheas's accounts considered fabricated. However, some details align with what might be expected near the frozen zone, like scarce animal life and reliance on herbs, roots, and stored grain.
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1. After the foothills of the Alps comes the beginning of what is now Italy. Initially, only Oenotria was called Italy, extending from the Strait of Sicily to the Gulfs of Tarentum and Poseidonia. The name Italy later expanded to include areas up to the Alps and parts of Ligustica and Istria. The name spread due to the prosperity of the original Italians, who extended it to neighboring peoples until the Roman conquest. The Romans later included the Cisalpine Galatae and the Heneti, calling all Italiotes and Romans, and established many colonies. Italy is roughly triangular, with its vertex at the Strait of Sicily and its base at the Alps. The Alps form a curved base, with a central gulf near the Salassi and extending to the Adriatic and Ligurian seaboards. A large plain lies at the base of the Alps, divided by the Padus River into Cispadana and Transpadana. Cispadana lies next to the Apennine Mountains and Liguria, while Transpadana is inhabited by Ligurian and Celtic tribes. The Celts are related to the Transalpine Celts, while the Heneti are believed to be descendants of the Paphlagonian Heneti. The country is rich in rivers and marshes, particularly the Heneti's part, which experiences ocean-like tides. This area, intersected by channels and dikes, has cities surrounded by water and fertile plains drained for agriculture. Notable cities include Patavium, Ravenna, and Altinum, which are connected by inland waterways. Patavium is particularly prosperous, known for its manufacturing and large army. Ravenna is built on wood and surrounded by rivers, making it healthful despite being in a marsh.
2. Liguria and Tyrrhenia: The Second Portion is Liguria, in the Apennines, between Celtica and Tyrrhenia. Its inhabitants live in villages, quarrying stones and farming rough land. The Third Portion is Tyrrhenia, extending to the River Tiber and bounded by the Tyrrhenian and Sardinian Seas. The Tiber flows from the Apennines, traversing Tyrrhenia and separating it from Ombrica, the Sabini, and part of Latium, which stretches to the coastline near Rome. The Latini's country extends from Ostia to Sinuessa, reaching Campania and the Samnite mountains. The Sabini lie between the Latini and Ombrici, extending to the Samnite mountains and Apennines. The Ombrici extend over the mountains to Ariminum and Ravenna. Tyrrheni: The Tyrrheni, called "Etrusci" and "Tusci" by Romans, were named after Tyrrhenus, who led Lydian colonists. Initially united and powerful, they later fragmented into separate cities due to neighboring pressures. Post-Rome's founding, Demaratus brought Corinthians to Tarquinii, influencing Rome’s early culture. The Tyrrheni thrived and were known for their contributions to Roman customs, such as the fasces and sacrificial rites. Notable achievements include the Caeretani defeating the Galatae and saving Rome's sacred fire and Vestal priestesses during a Gallic invasion. Geography and Cities: Tyrrhenia's coast from Luna to Ostia is about 2,500 stadia long. Key cities include Luna, with its significant harbor and marble quarries, and Pisa, founded by Greek settlers from the Peloponnesus. Volaterrae is situated in a ravine, known for its resistance against Sulla’s forces. Poplonium, located on a promontory, has an ancient harbor and historical mines. Ravenna, built on wood and surrounded by rivers, was a healthful city used for training gladiators. The Tyrrheni also inhabited areas rich in lakes, hot springs, and agricultural lands.
3. The Sabini live in a narrow region stretching about a thousand stadia from the Tiber and Nomentum to the Vestini. Their few cities include Amiternum, Reate (near the cold springs of Cotiliae), and Foruli, a rocky elevation more suited for revolt than habitation. Cures, once significant, is now a small village but notable as the home of two Roman kings, Tatius and Numa Pompilius. The Sabini region is fertile, producing olives, vines, acorns, and renowned for Reate-breed mules. The Sabini are ancient, indigenous people, with the Picentini, Samnitae, Leucani, and Brettii as their descendants. They were known for their bravery and have endured through time. The Latin region, including Rome, originally comprised several tribes like the Aeci, Volsci, Hernici, Rutuli, and aborigines. Aeneas, after landing at Laurentum, allied with Latinus against the Rutuli of Ardea, leading to the founding of Lavinium and Alba. The Romans, Latini, and Albani jointly offered sacrifices to Zeus on Mount Albanus. The region expanded under Roman rule, eventually including Campania, the Samnitae, and the Peligni. Latium is fertile but some coastal and marshy areas are less so. Cities like Ostia, Antium, and Circaeum were important, with Ostia founded by Ancus Marcius and Antium being a resort for Roman rulers. Inland, Rome, founded out of necessity rather than choice, expanded through fortifications by successive rulers. Augustus improved city safety, reduced building heights, and organized fire protection. Rome's natural blessings include abundant materials, and the foresight in constructing roads, aqueducts, and sewers has added to its prosperity. Notable infrastructure improvements and public works were carried out by Agrippa, Caesar, and other leaders, making Rome a city of remarkable structures and resources.
4. The country of the Sabini extends lengthwise up to a thousand stadia from the Tiber and Nomentum to the Vestini. Their few cities, including Amiternum and Reate, have suffered due to constant wars. Notably, Cures, once significant, is now a small village. The Sabini region is fertile, producing olives, vines, and renowned Reate-breed mules. The Sabini are an ancient, indigenous people, with the Picentini, Samnitae, Leucani, and Brettii as their descendants. They are known for their bravery and have endured through time. The Latin region, including Rome, initially comprised several tribes such as the Aeci, Volsci, Hernici, and Rutuli. Aeneas, after landing at Laurentum, allied with Latinus against the Rutuli of Ardea, leading to the founding of Lavinium and Alba. The Romans, Latini, and Albani jointly offered sacrifices to Zeus on Mount Albanus. Under Roman rule, the region expanded to include Campania, the Samnitae, and the Peligni. Latium is fertile, but some coastal and marshy areas are less so. Cities like Ostia, Antium, and Circaeum were important, with Ostia founded by Ancus Marcius and Antium becoming a resort for Roman rulers. Rome, founded out of necessity, expanded through fortifications by successive rulers. Augustus improved city safety, reduced building heights, and organized fire protection. Rome's natural blessings include abundant materials, and foresight in constructing roads, aqueducts, and sewers has added to its prosperity. Notable infrastructure improvements and public works were carried out by Agrippa, Caesar, and other leaders, making Rome a city of remarkable structures and resources.
5. After the Sabini, the Latini, including Rome, extended their power over surrounding tribes. The Latini originally comprised several tribes such as the Aeci, Volsci, Hernici, and Rutuli. Aeneas, after landing at Laurentum, allied with Latinus against the Rutuli of Ardea, leading to the founding of Lavinium and Alba. The Romans, Latini, and Albani jointly offered sacrifices to Zeus on Mount Albanus. Under Roman rule, the region expanded to include Campania, the Samnitae, and the Peligni. Latium is fertile but some coastal and marshy areas are less so. Cities like Ostia, Antium, and Circaeum were important, with Ostia founded by Ancus Marcius and Antium becoming a resort for Roman rulers. Inland, Rome, founded out of necessity rather than choice, expanded through fortifications by successive rulers. Augustus improved city safety, reduced building heights, and organized fire protection. Rome's natural blessings include abundant materials, and foresight in constructing roads, aqueducts, and sewers has added to its prosperity. Notable infrastructure improvements and public works were carried out by Agrippa, Caesar, and other leaders, making Rome a city of remarkable structures and resources.
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1. After the mouth of the Silaris River lies Leucania, featuring the temple of the Argoan Hera, built by Jason. Close by is Poseidonia. Sailing past the gulf, one reaches Leucosia, an island named after a Siren from myth. Near this island is a promontory forming the Poseidonian Gulf. Beyond this is the city of Elea, founded by Phocaeans and home to philosophers Parmenides and Zeno. Despite its poor soil, Elea thrived due to its governance and salt fish industry. Next comes the promontory of Palinurus, followed by Pyxus, and then Laüs, a city founded by Sybaritae. The entire Leucanian coast stretches 650 stadia. The Leucani occupied these lands after displacing the Chones and Oenotri, but were later overshadowed by Greek colonies and the Carthaginians. As a result, much of Magna Graecia, once dominated by Greeks, fell into barbarism, with regions now controlled by Romans, Leucani, Brettii, and Campani. The interior settlements, like Petelia founded by Philoctetes, remain significant. The Leucani, originally Samnite, governed democratically except during wars. The Brettii, revolting from the Leucani, established themselves during Dio's expedition. Temesa, initially an Ausonian settlement, and other cities like Terina and Consentia, faced Hannibal’s destruction or Roman conquest. Near Consentia is Pandosia, where Alexander the Molossian met his end, deceived by an oracle. Hipponium, renamed Vibo Valentia by the Romans, and other cities like Medma and Metaurus hold historical significance, showcasing the region’s rich yet turbulent history.
2. Sicily, triangular in shape, was once called "Trinacria" and later "Thrinacis." Its three capes are Pelorias, Pachynus, and Lilybaeum, facing different directions: Pelorias towards the strait, Pachynus towards the east, and Lilybaeum towards Libya. The longest side, from Lilybaeum to Pelorias, is about 1,720 stadia. The entire coastline, as Poseidonius states, is about 4,000 stadia. The main cities along the strait side are Messene, Tauromenium, Catana, and Syracuse. Ancient cities like Naxus and Megara have disappeared. Messene, founded by Peloponnesian Messenians, is now predominantly known for its wine, which rivals Italy's best. Catana, more populous, was originally founded by Naxians. Hiero, tyrant of Syracuse, once repopulated it, calling it Aetna. The city of Aetna, situated near the mountain, often suffers from volcanic activities. Syracuse, founded by Archias from Corinth, became immensely wealthy. The city, originally sprawling over five towns, was partly restored by Augustus Caesar. Ortygia, connected to the mainland, hosts the famous fountain of Arethusa. Sicily's interior features Enna, known for its temple of Demeter, and the lofty Eryx, home to a revered temple of Aphrodite. Many ancient cities, like Himera, Gela, and Selinus, have been deserted and turned into pastures. The region's fertility, particularly in grain, honey, and saffron, makes it a vital supplier to Rome. Near Centoripa, the town of Aetna serves as a base for ascents up Mount Etna. The mountain's summit features shifting volcanic activity, including ash eruptions and lava flows. The Nebrodes Mountains, lower yet broader, rise opposite Etna. The entire island is rich with hot springs and underground rivers, showcasing its volcanic nature.
3. Now that I have traversed the regions of Old Italy as far as Metapontium, I must speak of those that border on them. Iapygia, also called Messapia by the Greeks, borders them. The natives call one part (near the Iapygian Cape) Salentini, and the other Calabri. North of these are the Peucetii and Daunii. The whole country after Calabri is called Apulia. Messapia forms a peninsula enclosed by the isthmus from Brentesium to Taras, three hundred and ten stadia. The distance from Metapontium to Taras is about two hundred and twenty stadia. Taras has a large, beautiful harbor, enclosed by a bridge and one hundred stadia in circumference. The city, partly forsaken, still has a noteworthy part near the acropolis, featuring a gymnasium and a large marketplace with a bronze colossus of Zeus. The acropolis, though looted by Carthaginians and Romans, still holds significant remnants. Antiochus recounts Taras' founding: During the Messenian war, Spartans who did not participate were enslaved and their children, born during the expedition, called Partheniae, deprived of citizenship. They plotted against the free citizens, but their plot was discovered. The Partheniae, under Phalanthus, were sent to found a colony. They settled in Taras, welcomed by the natives and some Cretans. The city was named after a hero. At one time, Taras was powerful, with a strong democratic government, a large fleet, and significant military force. However, luxury led to poor governance. They hired foreign generals, including Alexander the Molossian, Archidamus, Cleonymus, Agathocles, and Pyrrhus, but could not maintain stability. Eventually, they were deprived of their freedom during the wars with Hannibal, received a Roman colony, and now live more peacefully.
4. Italy, resembling an island, is securely guarded by seas and mountains, making it well-protected. Most of its coast is harbourless, aiding in defense, while its few harbors are excellent for trade and counter-attacks. Its diverse climates support a variety of life, contributing to its strength. The Apennine Mountains run its length, providing both fertile plains and hills. Italy's many rivers, lakes, and springs, along with abundant resources, enhance its livability. Centrally located between major regions, it is well-suited for leadership and can easily interact with surrounding areas. The Romans, after founding Rome, wisely continued under kings until ejecting the last Tarquin and establishing a government mixing monarchy and aristocracy. They expanded by dealing with neighboring peoples, eventually making all of Latium their subjects and stopping the Tyrrheni and Celts. They subdued the Samnites, Tarentines, Pyrrhus, and others in Italy before moving on to Sicily and Carthage. They fought three wars against Carthage, ultimately destroying it and expanding into Libya and Iberia. Conquests extended to Greece, Macedonia, and Asia, subduing kings like Antiochus, Philip, and Perseus. They also subdued Illyrians, Thracians, Iberians, and Celts, with significant campaigns led by Julius Caesar and Augustus. Augustus Caesar brought peace and prosperity, continued by his successor Tiberius and his sons Germanicus and Drusus. Under their rule, Italy thrived, despite internal factions, due to their effective governance.
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1. Italy is uniquely positioned and well-guarded by seas and mountains, making it nearly impenetrable. It has a mix of climates, fostering a variety of life, and boasts numerous rivers, lakes, and mineral springs. Italy's geography, extending north to south, includes the Apennine Mountains, which offer both fertile plains and hill regions. Its natural resources, including mines and fertile lands, contribute to its abundance. Centrally located between major regions, it benefits from its proximity to both large races and Greece, facilitating hegemony. After Rome's founding, the Romans wisely maintained a monarchy, later shifting to a mixed government after expelling the last Tarquin king. They expanded their territory by incorporating neighboring regions, defeating the Latins, Tyrrhenians, Celts, Samnites, and others. They moved beyond Italy, conquering Sicily and fighting Carthage in three wars, ultimately destroying it and expanding into Libya and Iberia. Their conquests included Greece, Macedonia, and parts of Asia, defeating notable kings like Antiochus, Philip, and Perseus. The Romans continued expanding into Illyria, Thrace, Iberia, and Celtica, with significant campaigns led by Julius Caesar and Augustus. Augustus Caesar brought unprecedented peace and prosperity, which continued under his successor Tiberius and his sons, Germanicus and Drusus. Despite internal factions, their effective governance ensured the stability and success of the Roman Empire.
2. The accounts of the Cimbri contain inaccuracies and improbabilities. It is unlikely that they became nomadic due to a great flood-tide, as they still occupy their original lands. They even sent a sacred kettle to Augustus, seeking friendship and amnesty for past offenses. The notion that they left their homes because of natural, daily occurring tides is absurd. Assertions of a catastrophic flood are fabrications; ocean tides are regular and periodic. The idea that the Cimbri fought the tides or that Celts trained to face tidal destruction is also unfounded. Regular tidal patterns would have made such misunderstandings improbable. Poseidonius criticizes these tales, suggesting the Cimbri were a piratical people who ventured as far as Lake Maeotis and that the "Cimmerian" Bosporus was named after them, equating "Cimmerii" with "Cimbri." He notes that the Cimbri, repulsed by the Boii in the Hercynian Forest, moved to the Ister, encountering various Galatae tribes. They allied with the Helvetii, whose wealth prompted them to join the Cimbri. All these groups were eventually subdued by the Romans. The Cimbri had a custom involving their priestesses, who, clad in white with bronze girdles, performed ritual sacrifices of prisoners. These priestesses would prophesy from the blood and entrails of the victims, and during battles, they would create unearthly noises by beating on hide-covered wagons. The Germans, extending from the Rhenus to the Albis, include the Sugambri and Cimbri, but the regions beyond the Albis remain largely unknown to the Romans. The extent and nature of the lands beyond Germany and their inhabitants are still a mystery.
3. The Cimbri, a Germanic tribe, are often misunderstood in historical accounts. Contrary to some stories, they did not become nomadic due to flood-tides; they still inhabit their ancestral lands. They even sought friendship with Augustus, sending him a sacred kettle. The idea that they fled due to natural tidal patterns is absurd, given the regularity of such tides. Poseidonius, a historian, criticizes these tales and suggests the Cimbri were a piratical people who traveled far, even to Lake Maeotis. He theorizes that the "Cimmerian" Bosporus was named after the Cimbri, known as "Cimmerii" by the Greeks. The Cimbri, after being repulsed by the Boii in the Hercynian Forest, moved towards the Ister and allied with the Helvetii. Both were eventually subdued by the Romans. The Cimbri had unique customs, involving priestesses who performed sacrificial rituals. These priestesses, dressed in white with bronze girdles, would prophesy from the blood and entrails of prisoners. The Germans, extending from the Rhenus to the Albis, include tribes like the Sugambri and the Cimbri. However, regions beyond the Albis remain largely unknown to the Romans. The Getae, another significant group, lived on both sides of the Ister River and were sometimes considered Thracians. Poseidonius notes that some Mysians, known for their peaceful, religious life, abstained from eating living things and lived on honey, milk, and cheese. This peacefulness earned them the titles "god-fearing" and "capnobatae." The region also hosted various tribes, including the Bastarnians and Roxolani, who lived nomadic lifestyles. Despite historical inaccuracies, it is clear that the Cimbri, Getae, and related tribes had complex societies with unique customs and interactions with neighboring cultures and the Romans.
4. The isthmus separating Lake Sapra from the sea, forming the Tauric Chersonese, is forty stadia wide. Lake Sapra, part of Lake Maeotis, is very marshy, making it difficult to navigate with larger boats. The gulf contains islands, shoals, and reefs. Sailing out of the gulf, one encounters a small city and harbor belonging to the Chersonesites. Nearby is a cape housing the city of the Heracleotae, known as Chersonesus. This city features the temple of the Parthenos and three harbors. The Old Chersonesus, now in ruins, once served as a pirate haven. The harbor Symbolon Limen and Ctenus Limen form a narrow isthmus enclosing the Little Chersonesus. This city became subject to Mithridates Eupator after being sacked by barbarians. Mithridates also established control over the Bosporus region. The city of the Chersonesites remains under the control of the Bosporus rulers. The coast from Symbolon Limen to Theodosia, about a thousand stadia, is rugged and stormy, with a promontory called Criumetopon opposite the Paphlagonian promontory Carambis, dividing the Euxine Pontus into two seas. The city Theodosia, in a fertile plain, features a large harbor. The fertile region extends to Panticapaeum, the Bosporian metropolis. Panticapaeum, a Miletian colony, lies on a hill with a harbor and docks. It was ruled by the dynasty of Leuco, Satyrus, and Parisades until the last Parisades surrendered to Mithridates due to pressure from barbarians. The Bosporian kingdom has since been subject to the Romans, spanning both Europe and Asia. The mouth of Lake Maeotis, the Cimmerian Bosporus, is about seventy stadia wide, with crossings from Panticapaeum to Phanagoria. The Tanaïs River, opposite the Bosporus, flows into the lake, forming part of the boundary between Asia and Europe.
5. The remainder of Europe lies between the Ister and the encircling sea, starting at the recess of the Adriatic and extending to the Sacred Mouth of the Ister. This region includes Greece, Macedonian, and Epeirote tribes, extending to the Ister and seas on either side. To the north are parts between the Ister and the mountains, while to the south are Greece and adjoining barbarian lands. The Haemus Mountain, near the Pontus, is the largest and highest in this region, dividing Thrace. Polybius incorrectly claimed that both seas are visible from Haemus, as the distance to the Adriatic is too great. The country also includes Illyrian, Paeonian, and Thracian mountains, which are parallel to the Ister. This division separates the northern parts from those towards Greece and barbarian lands extending to the mountains. The Illyrian regions connect with Italy, the Alps, and territories of the Germans, Dacians, and Getans. The Dacians devastated part of this country, subduing the Celtic tribes Boii and Taurisci. The Pannonii occupy the remaining land, reaching Segestica and the Ister, with territories extending further. Segestica, a Pannonian city, lies at the confluence of navigable rivers and is a strategic base for wars against the Dacians. Rivers flow from Mount Ocra, carrying merchandise to Segestica from Italy. Pannonian tribes include the Breuci, Andizetii, Ditiones, Peirustae, Mazaei, and Daesitiatae, extending as far south as Dalmatia and Ardiaei land. The mountainous country stretching from the Adriatic recess to the Rhizonic Gulf and Ardiaei land is Illyrian, positioned between the sea and P annonian tribes.
6. The remaining part of Europe between the Ister and the mountains includes the Pontic seaboard from the Sacred Mouth of the Ister to the mouth at Byzantium. Starting at the Sacred Mouth of the Ister and keeping the coast on the right, one reaches Ister, a small town founded by the Milesians, after 500 stadia, then Tomis after 250 stadia, followed by Callatis, a colony of the Heracleotae, after 280 stadia, and Apollonia, a Milesian colony, after 1,300 stadia. Between Callatis and Apollonia are Bizone, Cruni, Odessus (a Milesian colony), and Naulochus (a small town of the Mesembriani). The Haemus Mountain, reaching the sea near Mesembria (a Megarian colony), divides the coast. Apollonia is also home to Cape Tirizis, used as a treasury by Lysimachus. From Apollonia to the Cyaneae, the distance is about 1,500 stadia, passing Thynias, Anchiale, Phinopolis, and Andriaca. Salmydessus, a desert, stony beach, extends to the Cyaneae over 700 stadia. The Cyaneae are two islets near the mouth of the Pontus, separated by 20 stadia, and 20 stadia from the temples of Byzantines and Chalcedonians. The narrowest part of the mouth of the Euxine is five stadia wide, leading to the Propontis. From this narrow point to the harbor "Under the Fig-tree" is 35 stadia, and five stadia further to the Horn of the Byzantines, a gulf resembling a stag's horn, extending 60 stadia. Pelamydes fish, hatched in Lake Maeotis, rush to these gulfs, where they are easily caught. This abundance benefits Byzantium, providing significant revenue, while Chalcedonians, on the opposite shore, miss out on this wealth.
7. The remaining part of Europe between the Ister and the mountains includes the Pontic seaboard from the Sacred Mouth of the Ister to the mouth at Byzantium. Starting at the Sacred Mouth of the Ister and keeping the coast on the right, one reaches Ister, a small town founded by the Milesians, after 500 stadia, then Tomis after 250 stadia, followed by Callatis, a colony of the Heracleotae, after 280 stadia, and Apollonia, a Milesian colony, after 1,300 stadia. Between Callatis and Apollonia are Bizone, Cruni, Odessus (a Milesian colony), and Naulochus (a small town of the Mesembriani). The Haemus Mountain, reaching the sea near Mesembria (a Megarian colony), divides the coast. Apollonia is also home to Cape Tirizis, used as a treasury by Lysimachus. From Apollonia to the Cyaneae, the distance is about 1,500 stadia, passing Thynias, Anchiale, Phinopolis, and Andriaca. Salmydessus, a desert, stony beach, extends to the Cyaneae over 700 stadia. The Cyaneae are two islets near the mouth of the Pontus, separated by 20 stadia, and 20 stadia from the temples of Byzantines and Chalcedonians. The narrowest part of the mouth of the Euxine is five stadia wide, leading to the Propontis. From this narrow point to the harbor "Under the Fig-tree" is 35 stadia, and five stadia further to the Horn of the Byzantines, a gulf resembling a stag's horn, extending 60 stadia. Pelamydes fish, hatched in Lake Maeotis, rush to these gulfs, where they are easily caught. This abundance benefits Byzantium, providing significant revenue, while Chalcedonians, on the opposite shore, miss out on this wealth.
8. In earlier times, an oracle existed near Scotussa, a city of Pelasgiotis in Thessaly, and was transferred to Epirus after a fire, following an oracle given by Apollo at Dodona. The oracle used symbols rather than words, similar to Zeus Ammon in Libya. Observations and prophecies were made from the flight of three pigeons. Among the Molossians and Thesprotians, old women were called "peliai" and old men "pelioi," suggesting the Peleiades were not birds but old women associated with the temple. The sacred oak tree in Dodona was revered as the earliest plant and first to supply food. Doves, observed for augury, were also significant in the temple rituals. The term "tomouroi" likely evolved from "tomarouroi," indicating temple guardians. The oracle, initially under the Thesprotians, later came under the Molossians, and the interpreters of Zeus were called "tomouroi." A proverbial phrase, "the copper vessel in Dodona," originated from a copper vessel and a copper scourge dedicated by the Corcyraeans. The scourge's bones struck the vessel continuously when swung by the wind, producing prolonged tones, leading to the term "the scourge of the Corcyraeans." Paeonia lies east of these tribes and west of the Thracian mountains, north of Macedonia, and south of the Autariatae, Dardanii, and Ardiaei. It stretches as far as the Strymon River. The Haliacmon River flows into the Thermaean Gulf. Orestis is a large mountainous area extending to Mount Corax in Aetolia and Mount Parnassus, inhabited by various tribes, including the Orestae and Tymphaei.
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1. I began my description of Europe with its western parts between the inner and outer sea, covering all the barbarian tribes up to the Tanaïs and part of Greece, including Macedonia. Now, I will describe the remainder of Greece. This topic was first treated by Homer and subsequently by others in treatises like "Harbours," "Coasting Voyages," and "General Descriptions of the Earth." Notable historians such as Ephorus and Polybius, as well as physicists and mathematicians like Poseidonius and Hipparchus, have also addressed it. Homer's work requires critical inquiry since it is poetic and reflects ancient times, not the present. I will begin with the Greek peoples following the Epeirotes and Illyrians, covering the Acarnanians, Aetolians, and Ozolian Locrians, then the Phocians and Boeotians. Opposite these regions across the sea is the Peloponnesus, shaping and being shaped by the Corinthian Gulf. After Macedonia, I will cover Thessaly and the countries outside and inside the Isthmus. Greece once had many tribes, corresponding to its four dialects: Ionic, Doric, Aeolic, and Attic. Over time, these dialects evolved due to geographic and social factors. The Ionians and Aeolians predominated in different regions, with Dorians later mixing with other tribes. Ephorus begins his description with Acarnania, as it borders the Epeirotes. Using the sea as a guide, I will describe Greece starting from the Sicilian Sea, extending to the Corinthian Gulf and the Peloponnesus. Greece is divided into two main parts: inside and outside the Isthmus. The Peloponnesus, resembling an acropolis, is noted for its topography, power, and historical significance. This region features several significant peninsulas, starting with the Peloponnesus itself. The sequence of peninsulas provides a natural order for describing the geography of Greece, beginning with the smallest but most famous.
2. The Peloponnesus resembles a plane tree leaf, with its length and breadth both about 1400 stadia. It spans from Chelonatas in the west, through Olympia and Megalopolis, to the Isthmus in the east. The width, from Maleae in the south through Arcadia to Aegium in the north, is similar. According to Polybius, the perimeter, without following the gulf sinuosities, is 4000 stadia; Artemidorus adds 400 more. Following the sinuosities, it's over 5600 stadia. The Isthmus, where ships are hauled from one sea to the other, is 40 stadia wide. The western part is occupied by the Eleians and Messenians, washed by the Sicilian Sea. The Eleian country curves north to the Corinthian Gulf as far as Cape Araxus, facing Acarnania and its coastal islands—Zacynthos, Cephallenia, Ithaca, and the Echinades, including Dulichium. The Messenian country extends south to the Libyan Sea, near Taenarum. Next is Achaea, facing north along the Corinthian Gulf to Sicyonia, followed by Sicyon and Corinth, the latter extending to the Isthmus. Then come Laconia and Argolis, also reaching the Isthmus. The gulfs here are the Messenian, Laconian, Argolic, Hermionic, and Saronic. The first two are filled by the Libyan Sea, the others by the Cretan and Myrtoan Seas. The Saronic Gulf is also called "Strait" or "Sea." Arcadia, in the peninsula's interior, borders all these regions. The Corinthian Gulf starts at the Evenus or Acheloüs River and Araxus, where the shores draw closer, meeting at Rhium and Antirrhium, separated by a five-stadia strait. Rhium, in Achaea, has a Poseidon temple. Antirrhium is on the Aetolia-Locris boundary. The shoreline widens again into the Crisaean Gulf, ending at Boeotia and Megaris. The Corinthian Gulf's perimeter from the Evenus to Araxus is 2230 stadia, or slightly more from the Acheloüs. The coast from the Acheloüs to the Evenus is Acarnanian, then Aetolian to Antirrhium, and Phocian, Boeotian, and Megarian to the Isthmus. The sea from Antirrhium to the Isthmus is the Alcyonian part of the Crisaean Gulf. The distance from the Isthmus to Araxus is 1030 stadia. This outlines the Peloponnesus and the land across the gulf. Now, I will detail the Eleian country.
3. The Eleian country currently includes the seaboard between the Achaeans and Messenians, extending inland to Arcadian districts such as Pholoë, Azanes, and Parrhasians. Historically, it was divided into domains ruled by the Epeians and Nestor, as described by Homer. The city of Elis did not exist in Homer's time; the inhabitants lived in villages, and the area was called Coelê Elis. After the Persian wars, many communities formed the city of Elis. Elis borders the Achaeans to the north, ending at Sicyonia, and the Messenians to the south, near Taenarum. Notable geographical features include the Corinthian Gulf, Rhium and Antirrhium capes, and the Alpheius River, which flows through Pylian territory, not the city of Pylus. Arcadia, located in the peninsula's interior, neighbors all these regions. Homer’s descriptions align with current conditions, emphasizing the poet's historical significance. The Corinthian Gulf begins at Evenus River, stretching to Araxus. Its perimeter is 2,230 stadia from Evenus to Araxus, increasing if measured from the Acheloüs River. The coast is occupied by Acarnanians, Aetolians, and Phocians up to the Isthmus, known as the Alcyonian Sea. Eleia's significant points include Cape Araxus, naval station Cyllenê, the promontory Chelonatas, and the Peneius River. Cyllenê is a small village with an Asclepius statue by Colotes. The Eleians’ gymnasium was built long after acquiring Nestor's districts, including Pisatis, Triphylia, and Cauconian territories. The name "Triphylia" comes from the three tribes: Epeians, Minyans, and Eleians. These historical and geographical details form the backdrop of Eleia's development and its connection to the rest of Greece.
4. Messenia borders Eleia and extends south towards the Libyan Sea. During the Trojan War, Messenia was part of Laconia and under Menelaüs's rule. The city now called Messenê, with its acropolis Ithomê, was not yet founded. After Menelaüs's death, the Neleidae ruled Messenia. Upon the return of the Heracleidae, Melanthus became king of the now autonomous Messenians. Agamemnon's promise to Achilles of seven cities, including those on the Messenian Gulf, indicates that these regions were under his control. Messenê is bordered by Triphylia, with Cyparissia and Coryphasium located nearby. Above Coryphasium lies Mount Aegaleum. The ancient city of Messenian Pylus was situated at the foot of Aegaleum. The Athenians later rebuilt this city as a fortress against the Lacedaemonians. Nearby are the islands of Protê and Sphagia, the latter also known as Sphacteria, where the Lacedaemonians suffered a significant defeat by the Athenians. Methonê, believed to be the Pedasus mentioned by Homer, is where Agrippa executed Bogus during the Actium War. Adjacent to Methonê is Acritas, marking the beginning of the Messenian Gulf. The Asinaean Gulf starts at Asinê and ends at Thyrides, with notable places such as Oetylus, Leuctrum, Cardamylê, Pherae, and Gerena along the way. Significant rivers include the Pamisus, which flows through the Messenian plain, and another smaller Pamisus near Laconian Leuctrum. Messenia's landscape features cities such as Pylus, Cyparissia, and Erana. Historically, Cresphontes divided Messenia into five cities, later consolidating power in Stenyclarus. The city's strategic importance is highlighted by its acropolis, Ithomê, similar to Corinth's Acrocorinthus.
5. After the Messenian Gulf comes the Lacon ian Gulf, which lies between Taenarum and Maleae, curving from the south towards the east. Thyrides, a steep rock, is located in the Messenian Gulf, about 130 stadia from Taenarum. Above Thyrides lies Mount Taygetus, a lofty and steep mountain close to the sea, connecting with the Arcadian foothills. Sparta, Amyclae, and Pharis lie below Taygetus. The site of Sparta is in a hollow district, yet not marshy. Near the coast, Taenarum features a headland and a temple of Poseidon, and the mythological cavern where Heracles brought up Cerberus from Hades. The distance across the sea from Taenarum to Phycus in Cyrenaea is 3,000 stadia, to Pachynus in Sicily is 4,000 to 4,600 stadia, and to Maleae is 670 stadia. Cythera, an island with a good harbor and city, lies 40 stadia off Onugnathus, a low-lying peninsula near Maleae. After Taenarum, one encounters Psamathus, Asine, and Gythium, the seaport of Sparta, situated 240 stadia from the city. The Eurotas River flows between Gythium and Acraea. Helus, once a city founded by Helius, son of Perseus, is now a village in a marshy district. Following the coast, one reaches the plain called Leuce, then Cyparissia, Onugnathus, Boea, and finally Maleae. The distance from Onugnathus to Maleae is 150 stadia. According to Ephorus, Eurysthenes and Procles, the Heracleidae, divided Laconia into six parts, founding cities, and used Las as a naval station. The surrounding peoples, initially equals, became known as Helots after being subdued by Agis, son of Eurysthenes, and forced into servitude, shaping the Spartan system of Helot-slavery.
6. After Maleae follows the Argolic Gulf, and then the Hermionic Gulf; the former stretches to Scyllaeum, facing east and towards the Cyclades, while the latter extends to Aegina and Epidauria. The first places on the Argolic Gulf are occupied by Laconians, and the rest by the Argives. Among the Laconian places is Delium, sacred to Apollo, Minoa, a stronghold, and Epidaurus Limera, which has a good harbour. Immediately after sailing from Maleae, the Laconian coast is rugged but provides anchoring places and harbours. The Argives have Prasiae, Temenium, where Temenus was buried, and the district through which flows the river Lerna, sharing its name with the marsh where the Hydra myth unfolds. Temenium lies twenty-six stadia from Argos; from Argos to Heraeum is forty stadia, and then to Mycenae is ten. After Temenium comes Nauplia, the Argives' naval station. Next are the caverns and labyrinths called Cyclopeian. The Hermionic Gulf begins at the town of Asine. Then come Hermione and Troezen, and the island of Calauria, which has a circuit of 130 stadia, separated from the mainland by a strait four stadia wide. Then comes the Saronic Gulf, called a sea or strait, stretching from the Hermionic Sea and the Isthmus' sea, connecting with the Myrtoan and Cretan Seas. The Saronic Gulf includes Epidaurus and the island of Aegina off Epidaurus; then Cenchreae, the eastern naval station of the Corinthians; and Schoenus, a harbour forty-five stadia away. The distance from Maleae to Schoenus is about 1800 stadia. Near Schoenus is the "Diolcus," the narrowest part of the Isthmus, where the temple of Isthmian Poseidon is located.
7. In antiquity, this region was under the Ionians, who were from the Athenians. Originally called Aegialeia, its people were known as Aegialeians. Later, it was called Ionia after the Ionians, similar to how Attica was named after Ion, the son of Xuthus. Hellen, the son of Deucalion, ruled between the Peneius and Asopus rivers in Phthia, passing his rule to his eldest son, while the rest sought settlements elsewhere. Dorus united the Dorians around Parnassus, and Xuthus, who married Erechtheus' daughter, founded the Tetrapolis of Attica. Achaeus fled to Lacedaemon, naming its people Achaeans, and Ion gained such repute from defeating the Thracians that the Athenians gave him governance. Ion organized the people into four tribes and four occupational groups: farmers, artisans, sacred officers, and guards. Due to overpopulation, Athenians sent Ionians to colonize the Peloponnesus, naming it Ionia. They established twelve cities, but were later driven out by the Achaeans and returned to Athens. From there, they colonized Asia Minor, founding twelve cities in Caria and Lydia. The Achaeans, originally from Phthia but living in Lacedaemon, attacked the Ionians and took over their land. The Achaeans, under democratic governance, became renowned for their constitutions, influencing Italiote cities after the Pythagorean uprising. After Leuctra, the Thebans used them to arbitrate city disputes. Despite Macedonian interference, the Achaeans reformed their league, starting with four cities including Patrae and Dyme, growing powerful and eventually forming a notable league. This league persisted until Philopoemen's generalship, despite Roman dominance over Greece.
8. Arcadia, centrally located in the Peloponnesus, is predominantly mountainous. Cyllene is its highest peak, reaching a perpendicular height of fifteen to twenty stadia. Arcadia's tribes, like the Azanes and Parrhasians, are considered some of the oldest Greek tribes. Continuous wars have devastated the region, leading to the disappearance of famous cities and their tillers. Despite this, Arcadia offers excellent pastures for horses and asses. Mantineia gained fame through Epameinondas, who defeated the Lacedaemonians there, losing his life. Today, Mantineia and other cities like Orchomenus, Heraea, and Cleitor are either non-existent or barely traceable. However, Tegea remains relatively intact, housing the temple of the Alean Athena and the temple of Zeus Lycaeus near Mount Lycaeum. Arcadia boasts several notable mountains besides Cyllene, such as Pholoe, Lycaeum, Maenalus, and Parthenium, which extends into the Argive territory. The Alpheius, Eurotas, and Erasinus rivers exhibit unique behaviors. The Erasinus, for example, flows underground from the Stymphalian Lake to the Argive region, though it previously had no outlet due to blocked passages. Similarly, the Ladon's flow was once halted due to an earthquake-induced blockage near Pheneus. Polybius noted that the distance from Maleae to the Ister was about ten thousand stadia. However, Artemidorus corrected this to six thousand five hundred and forty stadia, considering the specific route taken by one general. Ephorus mentions several colonizers who settled the Peloponnesus post-Heracleidae, including Aletes in Corinth, Phalces in Sicyon, Tisamenus in Achaea, Oxylus in Elis, Cresphontes in Messenê, Eurysthenes and Procles in Lacedaemon, and Temenus and Cissus in Argos.
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1 Now that I have completed my circuit of the Peloponnesus, the next step is to traverse the peninsulas connected to it. The second peninsula includes Megaris, making Crommyon part of the Megarians, not the Corinthians. The third peninsula adds Attica, Boeotia, and parts of Phocis and the Epicnemidian Locrians to the second. According to Eudoxus, a line from the Ceraunian Mountains to Sunium divides the Peloponnesus from the continuous coastline to Megaris and Attica. He suggests that the coastline from Sunium to the Isthmus would not appear as concave if not for the districts forming the Hermionic Gulf and Actê. Similarly, the coast from the Ceraunian Mountains to the Corinthian Gulf would not appear so concave without Rhium and Antirrhium. Peiraeus, the seaport of Athens, is located centrally on the line from Sunium to the Isthmus, about three hundred and fifty stadia from Schoenus and three hundred and thirty from Sunium. The area from Sunium northwards, bending westwards, and Actê’s eastern side towards Oropus in Boeotia is described as a peninsula with Attica and Boeotia forming an isthmus of the third peninsula. After Crommyon, above Attica, are the Sceironian Rocks. The road from the Isthmus to Megara and Attica passes closely by these rocks, with the myth of Sceiron and Pityocamptes linked to this region. Following the Sceironian Rocks is Cape Minoa, forming the harbor at Nisaea, the naval station of the Megarians. This historical description includes the founding of Megara by the Heracleidae, displacing the Ionians.
2 Next is Boeotia, and for clarity, I must recall my earlier remarks. The seaboard from Sunium to Thessaloniceia inclines slightly westward, with the sea on the east, and the land above it extending in ribbon-like stretches parallel to each other. The first stretch is Attica and Megaris, bordered by the seaboard from Sunium to Oropus and Boeotia on the east, the Isthmus and Alcyonian Sea on the west, and the seaboard from Sunium to the Isthmus and the mountainous country separating Attica from Boeotia. The second stretch is Boeotia, extending from the Euboean Sea to the Crisaean Gulf. Ephorus declares Boeotia superior to neighboring countries due to its fertile soil and access to three seas with good harbors, facilitating trade with Italy, Sicily, Libya, Egypt, Cyprus, Macedonia, and the Propontis. Despite its natural advantages, Boeotian leaders historically neglected education and training, focusing solely on military virtues, which limited their success. Boeotia was once inhabited by Aones, Temmices, Leleges, Hyantes, and Phoenicians led by Cadmus, who founded Thebes. The Phoenicians' dominance continued until displaced by the Epigoni and later the Thracians and Pelasgians. The Boeotians allied with Penthilus for the Aeolian colony, sent most of their population, and called it a Boeotian colony. Their land was ravaged by the Persian War near Plataeae but later recovered, with the Thebans defeating the Lacedaemonians and briefly dominating Greece until Epameinondas's death. Subsequent wars and Macedonian attacks led to Boeotian decline, leaving Thebes and other cities in ruins, except for Tanagra and Thespiae, which fared better.
3 After Boeotia and Orchomenus, one comes to Phocis, which stretches north alongside Boeotia, nearly from sea to sea. Historically, Daphnus belonged to Phocis, splitting Locris into two parts. However, Phocis now no longer extends to the Euboean Sea but borders the Crisaean Gulf. Key places in Phocis include Crisa, Cirrha, Anticyra, Delphi, Cirphis, and Daulis. Parnassus, also part of Phocis, forms its western boundary. Locris, divided by Parnassus, lies alongside Phocis. The western part, occupied by the Ozolian Locrians, extends to the Crisaean Gulf, while the eastern part ends at the Euboean Sea. The Ozolian Locrians have Hesperus engraved on their public seal. Phocis, bordered by Parnassus and inhabited by Locrians and Dorians, also lies near Aetolia and Thessaly. Parnassus, esteemed as sacred, contains notable caves, including Corycium. Its western side is occupied by the Ozolian Locrians and some Dorians, while Phocians and most Dorians occupy the eastern side. Delphi and Elateia are the most famous cities in Phocis. Delphi is renowned for the temple of Apollo and its oracle. Elateia, the largest city, controls passes into Phocis and Boeotia. Delphi, situated on Parnassus's western boundary, has a rocky, theatre-like setting. Cirrha, an ancient city by the sea, lies below Cirphis mountain. Anticyra, known for its medicinal hellebore, endures, while Cirrha and Crisa were destroyed. The temple at Delphi, once exceedingly honored, now shows neglect. Historically, the seat of the oracle was a cave inspiring divine frenzy, with oracles delivered by the Pythian priestess.
4 Locris is divided into two parts: one inhabited by the Locrians facing Euboea, split into two parts by Daphnus, with the Opuntians named after their metropolis and the Epicnemidians after Mount Cnemis. The other part is inhabited by the Ozolian Locrians, separated from the Opuntians and Epicnemidians by Parnassus and the Dorian Tetrapolis. After Halae, the Boeotian coast facing Euboea, lies the Opuntian Gulf. Opus is the metropolis, about fifteen stadia from the sea, and Cynus is its seaport, opposite Aedepsus in Euboea. Deucalion is said to have lived in Cynus. Between Opus and Cynus lies a fertile plain. The island Atalanta is situated opposite Opus. After Cynus, one comes to Alopê and Daphnus, now in ruins, followed by Cnemides, a stronghold. Opposite Cnemides, in Euboea, lies Cenaeum, separated by a strait about twenty stadia wide. This marks the territory of the Epicnemidian Locrians. The Boagrius River flows past Thronium into the sea. Next is Scarpheia, then Nicaea, and finally Thermopylae. Homer mentions the Western Locrians indirectly. Their cities included Amphissa and Naupactus; Naupactus survives near Antirrhium. The Opuntians and Epicnemidians also had territories in Phocis. The Aetolians border the Western Locrians, and the Aenianians inhabit Mount Oeta. Mount Oeta extends from Thermopylae to the Ambracian Gulf. Near Thermopylae are forts such as Nicaea and Heracleia. The Spercheius River flows past Anticyra. The Asopus River empties into the sea outside Pylae. These regions once held strategic importance. At Thermopylae, Leonidas and his men resisted the Persians. Today, their polyandrium and pillars remain. There is also a large harbor and a temple of Demeter, where the Amphictyons performed sacrificial rites.
5 Thessaly comprises the coastal region from Thermopylae to the Peneius River, facing Euboea and the east. The eastern side is held by the Malians, Achaean Phthiotae, and Magnetans. The northern side borders Macedonia, while the southern side borders the Oetaean and Aetolian mountains, Dorians, and Parnassus. The western side is surrounded by Aetolians, Acarnanians, Amphilochians, and Epeirotes. Thessaly is mostly a plain, except for Pelion and Ossa mountains. Thessaly was divided into four parts: Phthiotis, Hestiaeotis, Thessaliotis, and Pelasgiotis. Phthiotis occupies the southern part, Hestiaeotis the western, Pelasgiotis the eastern, and Thessaliotis the central plains. Famous cities include Larisa, which retains its ancient dignity. Homer's Catalogue lists the people under Achilles, who occupied the southern side, including Phthia and Hellas. Phoenix also shared the expedition. Homer describes Phthia and Hellas as distinct, with some later authorities placing Hellas between Palaepharsalus and Phthiotic Thebes. The Phthiotic domain included cities such as Phthiotic Thebes, Echinus, Lamia, Narthacium, Erineus, and Melitaea. The Dolopians, under Peleus, occupied the farthermost parts of Phthia. Thessalian plains were subject to inundations by the Peneius River, forming a lake until the cleft at Tempe drained it. Remaining lakes include Nessonis and Boebeïs. Pindus Mountain borders Thessaly to the north, with the Talares, a Molossian tribe, and Aethices. The Pindus area was historically significant. The coastline was subject to Achilles, and the region from Thermopylae to Cenaeum included strategic locations like Thermopylae and Heracleian Trachin. Homolium, near Tempê, was a key site, and Cape Sepias, celebrated in literature, marks the eastern edge. The whole Thessalian and Magnetan plain was inhabited by Pelasgians, later displaced by Lapiths.
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Euboea lies parallel to the coast from Sunium to Thessaly, excluding the ends on either side. The island is about 1200 stadia in length and roughly 150 stadia in breadth. Cenaeum lies opposite Thermopylae, while Geraestus and Petalia lie towards Sunium. Euboea approaches closest to the mainland at Chalcis, forming the Euripus. The island was called Macris, Abantis, and Ellopia, among other names. Aristotle states that Thracians from Phocian Aba recolonized the island, renaming its inhabitants "Abantes." Ellopians, named after Ellops the son of Ion, migrated to Histiaea, enlarging the city. Philistides, the tyrant set up by Philip, named the city Oreus. Oreus, situated at the foot of Mount Telethrius, lies on the River Callas. Carystus, near Mount Oche, is noted for producing a unique stone used for weaving. Geraestus, although not mentioned in the Catalogue of Ships, is noted for its temple of Poseidon. Eretria, a significant city in Euboea, was originally colonized by Athenians. The Lelantine Plain near Chalcis was known for its hot springs. Chalcis, considered the metropolis of Euboea, and Eretria were founded by Aïclus and Cothus, respectively. The cities sent notable colonies into Macedonia, Italy, and Sicily. Euboea experienced frequent earthquakes, particularly near the Euripus. Ancient philosophers like Menedemus established schools in Eretria. The Euboeans excelled in close combat, using outstretched spears. There are two notable rivers in Euboea, Cereus and Neleus, which influence the color of sheep that drink from them. The island has historical connections to various regions, including Macedonia, Sicily, and Lemnos.
The Aetolians and Acarnanians border each other, separated by the Acheloüs River. This river flows from Pindus southward through the Agraeans' and Amphilochians' lands, with the Acarnanians on the western side and the Aetolians on the eastern side. The Acheloüs was once called Thoas. In the south, both regions are washed by the sea, forming the Corinthian Gulf. Acarnanian cities include Anactorium, Stratus, Oeneiadae, Palaerus, Alyzia, Leucas, Argos Amphilochicum, and Ambracia. Most have become dependencies of Nicopolis. Stratus lies midway between Alyzia and Anactorium. Aetolian cities like Calydon and Pleuron were once significant. Aetolia is divided into Old Aetolia, a fertile coastal region from the Acheloüs to Calydon, and Aetolia Epictetus, a rugged area bordering the Locrians. Aetolia features the large mountain Corax, and the inland mountain Aracynthus, near which New Pleuron was founded. The Evenus River begins in the Bomians' territory and flows past Chalcis and Calydon. Olenus and Pylenê are Aetolian cities, with Olenus destroyed by the Aeolians and Pylenê renamed Proschium. Near the Acarnanian coast lies Actium, with the temple of Actian Apollo. Leucas, now an island, was a Corinthian colony. Cephallenia, a Tetrapolis, is notable for its cities, including Samê or Samos, now extinct. It lies opposite Acarnania. Ithaca and its surrounding islands were part of Odysseus' domain. The Echinades islands are nearby, with Dulichium now called Dolicha. Both regions were historically significant but weakened by continuous wars. The Acarnanians once joined the Trojan War, while the Aetolians fought for autonomy against various powers.
The Curetes are attributed to both Acarnanians and Aetolians, with origins linked to Crete or Euboea. Homer's account suggests they were Aetolians since the sons of Porthaon lived in Pleuron and Calydon, Aetolian cities. Opponents of this view are misled by Homer's expression "the Curetes were fighting, and the Aetolians steadfast in battle, about the city of Calydon." This phraseology is typically Homeric and used by other poets as well. Ephorus claims that Aetolians were never subjugated due to their rugged terrain and warlike nature. He states that the Curetes initially inhabited the region but were driven to Acarnania by Aetolus, son of Endymion, who then founded the earliest Aetolian cities. Ephorus supports this with inscriptions: one in Aetolia honoring Aetolus, and another in Elis honoring Oxylus, who founded the city after ten generations. These inscriptions highlight the kinship between Eleians and Aetolians, as both peoples were founders of each other. However, Ephorus inconsistently states that Aetolia remained undevastated despite the Curetes being overpowered and driven out by Aetolus. This contradicts his claim of Aetolia's uninterrupted sovereignty. Further accounts suggest the Curetes migrated to Aetolia and clashed with Aeolians for control. They settled in Chalcis but moved due to constant war over the Lelantine Plain. In Pleuronia, they were known as Acarnanians for keeping their hair unshorn, unlike the shorn Curetes. These historical narratives intertwine with mythological and cultural elements, reflecting the complex heritage and identity of the Curetes.
Since I have already described the Peloponnesian islands in detail, I will now discuss Crete, which is part of the Peloponnesus, and the surrounding islands, including the Cyclades and the Sporades. Let me first discuss Crete. Eudoxus mistakenly says it is in the Aegaean Sea; it lies between Cyrenea and Greece, parallel to these regions from west to east, and is bordered by the Aegaean and Cretan Seas to the north and the Libyan Sea to the south. Its western end near Phalasarna is divided into promontories: Criumetopon to the south and Cimarus to the north. The eastern extremity is Samonium, near Sunium. According to Sosicrates, Crete is over 2,300 stadia long, and its circumference is more than 5,000 stadia, though Artemidorus claims it is 4,100 stadia. Hieronymus describes it as about 2,000 stadia long with an irregular breadth. The island is broadest near the middle, with Mount Ida as its tallest mountain, circular in shape, with a circuit of 600 stadia. The Leuca mountains in the west rival Taÿgetus in height. Crete's journey from Cyrenea to Criumetopon takes two days and nights, and from Cimarus to Taenarum is 700 stadia. The voyage from Samonium to Egypt takes four days and nights, covering about 5,000 stadia. Crete hosts various people: Achaeans, Eteo-Cretans, Cydonians, Dorians, and Pelasgians. Staphylus says Dorians live in the east, Cydonians in the west, and Eteo-Cretans in the south, with the powerful plains inhabited by others. The island's significant cities include Cnossus, Gortyna, and Cydonia, with Cnossus famed for its association with Minos and its historical significance. Crete has a rich history of laws and governance, influencing other Greek states, particularly Sparta. However, over time, it declined due to piracy and other conflicts. The Romans eventually subdued piracy and established their rule, with Cnossus now housing a Roman colony.
The islands near Crete include Thera, the metropolis of the Cyrenaeans, a colony of the Lacedaemonians, and Anaphê, where the temple of Aegletan Apollo is located. Thera, a long island with a perimeter of 200 stadia, lies opposite Dia, near the Cnossian Heracleium, 700 stadia from Crete. Nearby are Anaphê and Therasia, with the small island Ios, reputedly the burial place of Homer, located 100 stadia from Therasia. West of Ios are Sicinos, Lagusa, Pholegandros, Cimolos, and Siphnos. Melos, notable and located 700 stadia from both the Hermionic promontory and the Dictynnaeum, was once attacked by the Athenians, resulting in a massacre of its inhabitants. Delos, renowned for its association with Apollo and Artemis, features a city, the temple of Apollo, the Letöum, and the mountain Cynthus. The river Inopus flows through Delos, a small island revered since ancient times. The Cyclades, once twelve islands, now number fifteen, including Ceos, Cyth nos, Seriphos, Melos, Siphnos, Cimolos, Prepesinthos, Oliaros, Paros, Naxos, Syros, Myconos, Tenos, Andros, and Gyaros. Gyaros, a small fishing village, is noted for its poverty. Delos's fame increased after the Romans destroyed Corinth, attracting importers to its temple and harbour. When Mithridates's generals attacked, Delos was ruined and remains impoverished under Athenian control. Rheneia, a desert isle near Delos, serves as a burial place since burials are forbidden in Delos itself. Ceos, once a Tetrapolis, now has Iulis and Carthaea. Notable natives include poets Simonides and Bacchylides. The island had a law requiring those over sixty to drink hemlock. After Ceos, notable islands include Naxos, Andros, Paros, Syros, and Myconos, with Seriphos linked to the myth of Perseus. Tenos features a significant temple of Poseidon.
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1 Asia borders Europe along the Tanaïs River. The Taurus mountains divide Asia into two parts: Cis-Tauran (north) and Trans-Tauran (south). The Taurus stretches about 45,000 stadia from Rhodes to eastern India and Scythia, with a width of up to 3,000 stadia. Significant tribes such as the Parthians, Medes, Armenians, Cappadocians, Cilicians, and Pisidians are distributed across its width, with the northern parts generally colder and the southern parts hotter. Most rivers originating from the Taurus flow either north or south, aiding in the continent's division. The first portion of northern Asia includes the region around the Tanaïs River and Lake Maeotis, extending to the Caspian Sea, and bordered on the south by Albania and Armenia. This region is akin to a peninsula. Poseidonius claims the isthmus between Lake Maeotis and the Ocean is about 1,500 stadia wide, comparable to the isthmus from Pelusium to the Red Sea. However, this measurement is debated. The second portion of northern Asia lies beyond the Caspian Sea, extending to the Scythians near India. The third portion includes areas adjacent to the previously mentioned isthmus, such as Media, Armenia, and Cappadocia. The fourth portion comprises the land inside the Halys River and the Taurus region, within the peninsula formed by the isthmus separating the Pontic and Cilician Seas. The Trans-Tauran region includes not only India but also Ariana, extending to the Persian Sea, the Arabian Gulf, the Nile, and the Egyptian and Issic Seas.
2 The first portion of Asia is inhabited by Scythian nomads and waggon-dwellers near the north and the Ocean, followed by Sarmatians, Aorsi, and Siraci, extending to the Caucasian Mountains. Near Lake Maeotis live the Maeotae, and along the sea, the Asiatic side of the Bosporus. Nearby are the Achaei, Zygi, Heniochi, Cercetae, and Macropogones. Above these tribes lie the passes of the Phtheirophagi and the Colchian country at the Caucasian Mountains' foot. The Tanaïs River flows from the north, more to the east than the Nile, with unknown sources. Its outlets are in Lake Maeotis's northern region. The river and lake bear the city Tanaïs, founded by Greeks from the Bosporus, which King Polemon sacked. Tanaïs was a trading hub for nomads and navigators, exchanging slaves, hides, wine, and other goods. From Tanaïs, one travels 800 stadia to the Greater Rhombites River, known for fish suitable for salting, and another 800 stadia to the Lesser Rhombites River. Maeotae live along this coast, being farmers and warriors. The Maeotae near Tanaïs are fierce, while those by the Bosporus are more tractable. The Cimmerian Bosporus, once powerful, was overtaken by Greeks who founded cities like Panticapaeum. The narrowest part of the Maeotis, about 20 stadia, lies between Achilleium and Myrmecium. The Caucasus Mountains form a boundary between Albania, Iberia, and the Sarmatae plains. The Caucasus is rich in timber and marks the boundary of various tribes. The region around Dioscurias is a significant trading center, connecting seventy tribes with diverse languages and cultures.
3 Iberia is well-developed, with cities and farmsteads boasting tiled roofs and architecturally skilled public buildings. The country is bordered by the Caucasian Mountains, which are fertile and encompass all of Iberia, adjoining Armenia and Colchis. The central plain is intersected by rivers, the largest being the Cyrus, which originates in Armenia, flows through the plain, and empties into the Caspian Sea. This river, formerly known as Corus, receives several tributaries, including the Aragus, Alazonius, Sandobanes, Rhoetaces, and Chanes. The Iberian plain is inhabited by peaceful farmers, who dress in Armenian and Median fashion. The warlike inhabitants occupy the mountainous areas, living similarly to the Scythians and Sarmatians. They engage in farming and can assemble large numbers for defense. Four passes lead into Iberia: one through Sarapana, a Colchian stronghold with the Phasis River flowing through ravines; another from the northern nomads' territory via a difficult ascent and a narrow valley along the Aragus River; a third from Albania through a rocky pass and marsh; and the fourth from Armenia via the defiles on the Cyrus and Aragus Rivers, each guarded by fortified cities on rocks. Iberians have four castes: the ruling caste, from which kings are appointed based on kinship and age; the priests, who handle disputes with neighboring peoples; the soldiers and farmers; and the common people, who are slaves of the king and manage all livelihood services. Possessions are held communally by families, with the eldest as ruler and steward.
4 The Albanians, more inclined to a shepherd's life than the Iberians and akin to nomadic people, are moderately warlike. Their country lies between the Iberians and the Caspian Sea, bordered on the north by the Caucasian Mountains and on the south by Armenia. The fertile Caucasian Mountains encompass all of Iberia, and the central plain is intersected by the Cyrus River and its tributaries, including the Aragus, Alazonius, Sandobanes, Rhoetaces, and Chanes, which empty into the Caspian Sea. The Iberian plain is inhabited by peaceful farmers who dress in Armenian and Median fashion. The warlike inhabitants occupy mountainous areas, living similarly to the Scythians and Sarmatians. Four passes lead into Iberia: through Sarapana, a Colchian stronghold; from the northern nomads' territory via a difficult ascent and narrow valley along the Aragus River; from Albania through a rocky pass and marsh; and from Armenia via the defiles on the Cyrus and Aragus Rivers, each guarded by fortified cities on rocks. Iberians have four castes: the ruling caste, from which kings are appointed based on kinship and age; the priests, who handle disputes with neighboring peoples; the soldiers and farmers; and the common people, who are slaves of the king and manage all livelihood services. Possessions are held communally by families, with the eldest as ruler and steward. Albanians use javelins and bows, wear breastplates, oblong shields, and animal-skin helmets. Their kings are respected, and twenty-six languages are spoken due to their isolated tribes. They honor Helius, Zeus, and Selenê, with special reverence for Selenê, conducting sacrificial rituals with religious fervor.
The Amazons are said to inhabit the mountains above Albania. The Gelae and Legae, Scythian peoples, live between the Amazons and the Albanians, with the Mermadalis River flowing midway between them and the Amazons. According to Metrodorus of Scepsis and Hypsicrates, the Amazons live near the Gargarians, in the northern foothills of the Ceraunian Mountains of the Caucasus. They engage in tasks like ploughing, planting, and horse training, with the bravest among them focused on hunting and war exercises. Infants' right breasts are seared so they can use their right arms effectively, wielding javelins, bows, and shields made of wild animal skins. Twice a year, they gather with the Gargarians in the nearby mountains for rituals and clandestine mating, where Gargarian men impregnate them, and female offspring remain Amazons while males are raised by the Gargarians. The Mermodas River descends from the mountains, passing through Amazon territory and Siracene and emptying into Lake Maeotis. The Gargarians initially joined the Amazons from Themiscyra but later revolted, establishing a pact where they only interact through childbearing, living independently otherwise. Accounts of the Amazons blend myth with history, attributing city foundations like Ephesus and Smyrna to them, alongside tombs and monuments. They were said to have been ousted from territories like Themiscyra and the Thermodon plains. While some historians speculate on their current whereabouts, details lack substantiation. Stories of the Amazons, though mythical, persist across ages, suggesting their influence spanned regions from Ionia to Attica. Their legends, despite incredulity, continue to captivate, influencing ancient and modern narratives alike.
The second portion begins at the Caspian Sea, also known as the Hyrcanian Sea. This gulf stretches southwards from the ocean, narrowing at its entrance and widening inland to approximately 5000 stadia at its recess. The voyage from entrance to recess spans slightly more than this due to its location on the edge of the inhabited world. Eratosthenes notes the Greek understanding of its circumference: 5400 stadia along the Albanian and Cadusian coasts, 4800 stadia along the Anariaci, Mardi, and Hyrcani to the Oxus River mouth, and 2400 stadia to the Iaxartes. These measurements, while general, give insight into distant regions and their distances. To the right, as one sails into the Caspian Sea, live the Scythians or Sarmatians, nomads extending from the Tanais River to Europe's edge. To the left are eastern Scythians, nomads reaching the Eastern Sea and India. Ancient Greek historians grouped northern peoples under "Scythians" or "Celtoscythians," with earlier distinctions like "Hyperboreans," "Sauromatians," and "Arimaspians" for those above the Euxine, Ister, and Adriatic. Peoples across the Caspian were termed "Sacians" and "Massagetans," involved in historical events like Cyrus' war, though details are often mythologized. Historians like Ctesias and Herodotus, blending myth and history, sought to entertain rather than strictly document. Alexander's conquests, reaching Asia's ends, inspired embellished histories difficult to verify. Roman and Parthian records provide more credible insights into distant regions and tribes than earlier traditions, reflecting greater scrutiny and knowledge accumulation. These accounts, blending historical fact with mythological allure, shaped perceptions of distant peoples and their lands, leaving a legacy of fascination and occasional skepticism in ancient historiography.
Those nomads along the left coast of the Caspian Sea today are called Däae, specifically the Aparni. Beyond them lies a desert region, followed by Hyrcania, where the Caspian resembles an open sea near the Median and Armenian mountains. These crescent-shaped mountains extend to the sea, inhabited by Gelae, Cadusii, Amardi, Vitii, and Anariacae. Some Parrhasii settled with the Anariacae, now known as Parsii, and Aenianes founded Aeniana in Vitian territory, famed for Greek artifacts and an oracle for dreamers. Cadusii dominate the rugged coastline for nearly 5000 stadia, with barren soils prevailing. Hyrcania contrasts with its fertility and level terrain, boasting cities like Talabrocê, Samarianê, Carta, and the royal capital, Tapê, situated slightly inland. The region is known for its abundant vineyards and fig trees, where grapes yield one metretes of wine and fig trees produce sixty medimni of fruit. Hyrcania and its eponymous sea, however, received little maritime attention due to the region's brigands, nomads, and remote locations under Persian, Median, and Parthian rule, with brief Macedonian oversight. Hyrcania is crisscrossed by the Ochus and Oxus rivers, the latter being the largest in Asia after Indian rivers, navigable for trade in Indian goods to Albania via the Caspian Sea and Cyrus River. The Ochus, lesser known in antiquity, flows near Parthian territory according to Apollodorus. Historical accounts, often embellished due to Alexander's fame, linked Lake Maeotis and the Caspian Sea, claiming a subterranean connection and mistakenly classifying them both as lakes. The region also boasts remarkable natural formations, such as cliffs with caverns and powerful rivers that discharge into the sea without wetting the shore, a site frequented by locals for feasts and rituals amidst lush, flower-filled meadows.
As one travels eastward from the Hyrcanian Sea, the mountains known as the Taurus by the Greeks stretch to the right, starting from Pamphylia and Cilicia, and continuing in a continuous line. These mountains bear different names along their length, housing various tribes. To the north dwell the Gelae, Cadusii, Amardi, and some Hyrcanians, followed by the Parthians, Margianians, and Arians. Beyond them lies a desert, separated from Hyrcania by the Sarnius River, extending towards the Ochus River. This mountain range, from Armenia to this point, is called Parachoathras, spanning about six thousand stadia to reach the Arians. Beyond them lie Bactriana, Sogdiana, and eventually the Scythian nomads. To the left, opposite these lands, lie the Scythian tribes, covering the northern expanse. Starting from the Caspian Sea, these Scythians are known as Däae, further east as Massagetae and Sacae, collectively termed Scythians. Notable among them are the Asii, Pasiani, Tochari, and Sacarauli, who migrated from across the Iaxartes River, adjoining the Sogdiani and Sacae lands. The Däae, known also as Aparni, Xanthii, and Pissuri, inhabit lands adjacent to Hyrcania, extending to areas parallel to Aria. Between these nomads and Hyrcania, Parthia, and up to Aria, lies a vast waterless desert. These nomadic peoples frequently raid their neighbors, establishing agreements that include tribute payments and occasional conflicts when terms are breached. The Sacae, notably, raided regions from Bactriana to Armenia, where their influence persisted, leading to conflicts and historical events memorialized in local customs and festivals.
The Parthian territory, historically small and impoverished, once shared its tributary status with Hyrcania under Persian and Macedonian rule. It includes regions like Comisenê, Chorenê, and stretches to the Caspian Gates, Rhagae, and Tapyri, formerly part of Media. Rhagae, marked by earthquakes, is situated 500 stadia from the Caspian Gates and 1,260 stadia from Hecatompylus, the Parthian royal seat. The Tapyri, residing between Derbices and Hyrcanians, had customs such as remarriage of wives after bearing children, akin to ancient Roman practices. Outside the Taurus Mountains, revolutions arose as Syria and Media's kings were occupied elsewhere. Bactriana rebelled under Euthydemus, followed by Arsaces, a Scythian, and his Aparnian Däae followers, who conquered Parthia. Initially weak, Arsaces and his successors expanded aggressively, eventually dominating lands up to the Euphrates, including parts of Bactriana, challenging Roman hegemony due to their Scythian-influenced lifestyle and successful military strategies. Regarding Arsaces' origins, debates suggest Scythian or Bactrian ancestry, with conflicting views on his flight from Diodotus' growing influence in Bactriana leading to the Parthian revolt. Poseidonius describes the Parthian Council, comprising kin and wise men including Magi, responsible for appointing kings.
Aria and Margiana, prominent districts in Asia, are distinguished by their geography and productivity. Aria, enclosed partly by mountains and partly by plains, is irrigated by rivers like the Arius and Margus. It borders Margiana and Bactria, located approximately 6,000 stadia from Hyrcania. Drangiana, linked in tribute with Aria and extending from Carmania to the northern reaches opposite Aria, lies predominantly south of the mountains. Arachosia, also nearby, stretches southward to the Indus River, forming part of Ariana. Aria spans about 2,000 stadia in length and 300 stadia in breadth, featuring cities like Artacaëna, Alexandreia, and Achaïa, known for their wine production, which ages well for generations in non-pitched vessels. Margiana, similar to Aria, is distinguished by its fertile plain surrounded by deserts. Antiochus Soter recognized its agricultural potential, enclosing a 1,500 stadia circuit with walls and establishing Antiocheia. The region's soil is particularly suited for vines, with reports of exceptionally large grapevines and clusters reaching two cubits in length.
Bactria, positioned north and east of Aria, is renowned for its fertility except in oil production. Greek influence here grew powerful after causing Bactria to revolt, extending their dominion over Ariana and India. Menander, notably, surpassed even Alexander in conquests, reaching Patalena and the coasts of Saraostus and Sigerdis. Bactriana, according to Apollodorus, adorned Ariana, expanding as far as the Seres and Phryni. Cities like Bactra (Zariaspa), through which flows the river Bactrus (Oxus), and Darapsa thrived. Eucratidia, named after its ruler, was divided into satrapies, some later taken by Parthians. The Greeks also held Sogdiana, between the Oxus and Iaxartes rivers. These regions, once similar to nomadic lifestyles, slightly more civilized in Bactria, reflected customs that Alexander's campaigns altered. Alexander founded cities like Maracanda and Cyra, the latter razed due to recurrent revolts despite its significance under Cyrus. Notably, Alexander married Rhoxana at the fortress of Sisimithres, where hospitality was lavish. Near Sogdiana, Alexander also subdued the Branchidae for their betrayal of Didyma 's treasures, reflecting his intolerance of sacrilege. Sogdiana's river Polytimetus, according to Aristobulus, waters fertile lands before dissipating into deserts. The Ochus River, debated in relation to the Oxus, flows through Bactriana and possibly converges later. The Iaxartes, distinct from the Oxus, marks the boundary into nomadic territories. The Taurus mountains, extending to the Indian Sea and tapering towards Asia's east, frame this segment from the Hyrcanian to Caspian seas, spanning around thirty thousand stadia in length and less than ten thousand in width. Tribes across Hyrcania to Sogdiana were noted for diverse customs, reflecting a mosaic of cultures from Persians to Scythians. These lands, steeped in history and customs, define a region where Alexander's conquests left lasting legacies amid varied tribal practices and geographical features.
The northern regions of Asia, known as Cis-Tauran Asia, are my focus here due to their intricate geography and varied inhabitants. These areas are primarily mountainous, extending eastward from the Caspian Gates, characterized by rugged terrain and wild populations. Media, positioned west of the Caspian Gates, was historically a powerful and expansive territory nestled amidst the Taurus Mountains. This region, fragmented into numerous valleys, shares similarities with neighboring Armenia. The Taurus Mountain range, originating in Caria and Lycia, starts modestly but gains height and breadth as it progresses eastward, enclosing vast valleys in Cilicia. It bifurcates into the Amanus and Antitaurus Mountains, with the latter hosting Comana in Upper Cappadocia. Amanus extends further east, reaching the Euphrates River near Melitenê, bordering Commagenê and Cappadocia. Beyond the Euphrates, the mountains continue, splitting but maintaining their continuity across the river. Here, the Taurus proper delineates the southernmost edge, separating Armenia from Mesopotamia. From the Taurus Mountains originate two significant rivers, the Euphrates and the Tigris, which define Mesopotamia as they meander toward the Persian Sea. The Euphrates, larger and more winding, originates northward in the Taurus, traversing Greater Armenia westward to Lesser Armenia and Cappadocia before bending southward through Syria into Babylonia. Conversely, the Tigris flows south from the southern Taurus, running parallel to the Euphrates until they converge near Seleuceia, forming the Mesopotamian basin before emptying into the Persian Gulf. Their sources, about 2,500 stadia apart, mark significant geographical features of the region. The Taurus Mountains, extending northward, branch into the Antitaurus and other ranges, encompassing Armenia, Iberia, and Albania. Eastward, towards the Caspian Sea and Media, they continue as the Parachoathras Mountains, known for their rugged terrain and diverse tribal populations engaging in mountain life and occasional banditry. Thus, within the Taurus lies the complex geography and varied territories of Media and Armenia, central to the ancient understanding of northern Asia.
Media is divided into two main regions: Greater Media and Atropatian Media. Greater Media, centered around Ecbatana, houses the royal residence of the Median empire, a city also used by the Parthian kings for its cool climate, with Seleuceia serving as their winter retreat near Babylon. Atropatian Media, named after the commander Atropates, initially part of Greater Media, became an independent state under his rule. His descendants continued to govern independently, forging alliances through royal marriages with Armenians, Syrians, and later with Parthians. Geographically, Atropatian Media lies east of Armenia and Matianê, west of Greater Media, and north of these regions, bordering the Hyrcanian Sea and Matianê to the south. It boasts significant military strength, capable of fielding ten thousand horsemen and forty thousand foot soldiers. The region features Capauta, a harbor known for efflorescing salts that, while painful, are mitigated by olive oil. Atropatian Media, despite being frequently plundered by neighbors like Armenians and Parthians, has historically regained lost territories like Symbacê from the Armenians, benefiting from strategic alliances, including with Roman leaders. The region's administrative centers include Gazaca for summer and Vera fortress for winter, the latter besieged by Antony during his Parthian campaign. The northern mountainous terrain, inhabited by tribes like the Cadusii and Amardi, contrasts with fertile southern lowlands conducive to horse breeding and agriculture. Media's cultural influence on neighboring lands, particularly Persia and Armenia, is evident in shared customs and royal practices rooted in its ancient history and strategic geographical position.
Armenia is situated in a geographically diverse region, surrounded by significant natural features that define its borders and landscapes. To the south, it faces the Taurus Mountains, separating it from Mesopotamia. Eastward, it borders Greater Armenia and Atropatenê, while to the north lie the Parachoathras Mountains near the Caspian Sea, and neighboring regions like Albania, Iberia, and the Caucasus. Westward, Armenia shares borders with Cappadocia and Commagenê, marked by the Paryadres and Scydises Mountains, extending into Lesser Armenia and the Euphrates River basin. The Euphrates River originates north of the Taurus Mountains, flows west through Armenia, bends southwards cutting through the Taurus into Syria, and eventually reaches Babylon, forming Mesopotamia with the Tigris River. Both rivers ultimately empty into the Persian Gulf. Armenia's terrain is predominantly mountainous and rugged, interspersed with valleys of varying fertility. Notable plains include the fertile Araxene Plain, traversed by the Araxes River, which extends into Albania and empties into the Caspian Sea. Armenia is renowned for its agricultural richness, boasting orchards, vineyards, and even olive groves. Regions like Phauenê, Comisenê, and Orchistenê are agriculturally productive, with Orchistenê particularly noted for its strong cavalry tradition. Northern regions like Chorzenê and Cambysenê, bordering the Caucasus, are characterized by severe winters and heavy snowfalls, affecting travel routes through mountain passes. Historically, Armenia's territory expanded under Artaxias and Zariadris, former generals turned kings who enlarged their domains through strategic alliances and conquests. The country's strategic location and natural resources have influenced its complex history, from Persian and Macedonian rule to autonomous periods under local kings recognized by the Romans. Today, Armenia remains a land rich in cultural heritage and historical significance, shaped by its unique geographical position and natural resources.
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1 Cappadocia, a region with diverse boundaries and linguistic groups, is delineated by the Cilician Taurus to the south, Armenia and Colchis to the east, and the Euxine (Black Sea) to the north up to the Halys River outlets. To the west, it borders the Paphlagonians and Galatae extending into Phrygia and Lycaonia, alongside the Cilicians of Cilicia Tracheia. Historically, the Cataonians were distinct from the Cappadocians, despite speaking the same language. Cataonia was recognized separately and included Melitenê up to the Euphrates, forming a tenth part of Cappadocia. Over time, these distinctions blurred, with Ariarathes, the first Cappadocian king, integrating Cataonia into the kingdom. Geographically, Cappadocia forms an isthmus of sorts between the Issian Gulf towards Cilicia Tracheia and the Euxine Sea extending to Sinopê and the Tibareni coast. It occupies the western portion of the peninsula described by Herodotus as the land this side of the Halys River. During Persian rule, Cappadocia was divided into two satrapies, later transforming into kingdoms under Macedonian influence: "Cappadocia Proper" near Taurus and "Pontus" (Cappadocia Pontica). Roman rule further subdivided Greater Cappadocia into prefectures, including Melitenê, Cataonia, Cilicia, Tyanitis, and Garsauritis near Taurus, and Laviansenê, Sargarausenê, Saravenê, Chamanenê, and Morimenê elsewhere. In summary, Cappadocia's historical evolution reflects its strategic location and political changes under Persian, Macedonian, and Roman administrations, shaping its linguistic, geographical, and administrative landscape over time.
2 Melitene resembles Commagene in its abundant fruit-tree plantations, unique in all of Cappadocia. It produces olives and Monarite wine, renowned like Greek wines. Situated opposite Sophene, the Euphrates River divides it from Commagene. Across the river lies Tomisa, a notable Cappadocian fortress sold to Sophene's ruler for a hundred talents, later gifted by Lucullus to Cappadocia's king for valor in the war against Mithridates. Cataonia, a vast hollow plain, cultivates all crops but evergreens. Bordered by southern mountains including Amanus and Antitaurus, Amanus stretches to Cilicia and the Syrian Sea, encircling the Gulf of Issus and Cilician plains. Antitaurus veers north-east, hosting deep valleys housing Comana and the Enyo temple, revered locally as "Ma." Comana, a significant city, thrives with divinely inspired residents and temple servants, numbering over six thousand. The Pyramus River, navigable from Cataonia, features a remarkable abyss where water flows underground, rising later. Its narrow passage through Taurus mountains roars like thunder, carrying silt to the sea, reminiscent of the Nile enriching Egypt. In the Taurus gorges, Enyo's temple oversees a saltwater reservoir, enclosed by steep hillsides, accessed by ladder-like steps. Melitene and Cataonia lack cities but boast strongholds like Azamora and Dastarcum, each guarding rivers and temples crucial to Cappadocia's landscape. Mazaca, the Cappadocian capital, sits in a challenging environment devoid of natural defenses or water, relying on nearby strongholds for security and timber from nearby forests. The kingdom, governed under Charondas' laws, endured challenges from Armenian invasions, its people displaced temporarily into Mesopotamia. Cappadocia, spanning 1800 stadia from Pontus to Taurus and 3000 stadia from Lycaonia to the Euphrates, thrives agriculturally, though colder than Pontus. Its diverse geography, from volcanic plains to mountainous borders, shapes its strategic and economic importance in the region.
3 Mithridates Eupator established his kingdom in Pontus, extending from the Halys River to Armenia and controlling the coastline from Heracleia to Colchis and Lesser Armenia. Pompey reorganized the region, distributing parts to allies and forming a new province with Bithynia. The Romans continued to manage the area, making various administrative changes. Sailing into the Euxine Sea from the Propontis, one encounters Thracians, Bithynians, Mariandyni, Paphlagonians, and Pontic Cappadocians. The Bithynians, originally Mysians, were renamed after Thracian tribes. Heracleia, a significant city with good harbors, had a history of autonomy, tyrants, and Roman control. Between Chalcedon and Heracleia, notable rivers include Psillis, Calpas, and Sangarius. Sinopê, founded by the Milesians, was captured by the Romans. Paphlagonia, bounded by the Halys River, Phrygians, Galatians, Bithynians, and the Euxine Sea, was divided into coastal and inland areas, with Mithridates controlling parts. Amastris, founded by Dionysius' wife, was known for its excellent box-wood. Themiscyra, associated with the Amazons, was a fertile plain supporting herds and agriculture. The Eneti, notable Paphlagonians mentioned by Homer, migrated westward. The region was rich in resources, including mines and fertile land, with key locations like Cabeira and Nicopolis built by Pompey. Lesser Armenia and regions like Tibareni and Chaldaei were integrated into Mithridates' kingdom and later governed by Romans and local rulers. Pontus, with its rich resources and strategic importance, was significantly shaped by Roman reorganization and administration.
4 Bithynia is bounded by the Paphlagonians, Mariandyni, and some of the Epicteti to the east; the Pontic Sea to the north; the Propontis to the west; and Mysia and Phrygia "Epictetus" to the south. Chalcedon, founded by the Megarians, and Chrysopolis, a village, lie at the mouth of the Pontus. The Astacene Gulf, part of the Propontis, is followed by Nicomedeia, named after a Bithynian king. Prusias, formerly Cius, was rebuilt by Prusias, who welcomed Hannibal. Above Prusias is the Arganthonium mountain, linked to the myth of Hylas. Prusa, founded by Prusias, is a well-governed city near Mysian Olympus. The boundaries between the Bithynians, Phrygians, and Mysians are difficult to define due to historical migrations and conquests. Mysia lies between Bithynia and the Aesepus River, extending to Olympus. Epictetus lies inland, around Mysia. The poet Homer references Mysia and Phrygia in relation to the Ascanian Lake. Various rulers, including Phrygians, Mysians, Lydians, Aeolians, Ionians, Persians, Macedonians, and Romans, have influenced the region, often changing its political and cultural landscape. In the interior of Bithynia are Bithynium and Nicaea, the latter founded by Antigonus and renamed by Lysimachus. Nicaea is a metropolis by the Ascanian Lake. Bithynia has produced notable scholars like Xenocrates, Dionysius, and Hippocrates. To the south of Bithynia are the Mysians, Hellespontian Phrygia, and Galatae, with Greater Phrygia and Lycaonia extending further south.
5 The Galatians, south of the Paphlagonians, comprise three tribes: the Trocmi, Tolistobogii, and Tectosages. Named after their leaders or a Celtic tribe, they settled in Galatia after wandering and occupying territories. Led by Leonnorius, they spoke the same language and had a tetrarchy system with twelve tetrarchs forming a council. Over time, power shifted to one ruler, Deiotarus, then Amyntas, and now the Romans control the region. The Trocmi, near Pontus and Cappadocia, are the most powerful. Their garrisons include Tavium, Mithridatium, and Danala. The Tectosages are near Greater Phrygia, Pessinus, and Orcaorci, with the fortress Ancyra. The Tolistobogii border the Bithynians and Phrygia "Epictetus," with fortresses Blucium and Peium. Pessinus, a major emporium, hosts the revered temple of the Mother of the gods, Agdistis. Once controlled by powerful priests, its significance was enhanced by the Romans who brought the goddess's statue to Rome. The nearby Dindymum mountain and Sangarius River mark ancient Phrygian settlements, including Gordium. South of Galatia lies Lake Tatta, near Greater Cappadocia, known for its natural salt properties, where submerged objects become encrusted with salt. The surrounding region extends to the Taurus Mountains and was mostly held by Amyntas. Lake Tatta is a natural salt-pan, easily solidifying around immersed objects and even trapping birds touching its water.
6 Tatta is a region characterized by cold plateaus, scarce water, and wild asses grazing. Despite the arid conditions, it produces coarse wool, which has made some inhabitants wealthy. Amyntas had over three hundred flocks here. The area includes lakes Coralis and Trogitis and the town of Iconium, which has a more prosperous territory. The Taurus mountains separate Cappadocia and Lycaonia from Cilicia Tracheia. Isauricê, near Taurus, includes the two villages named Isaura, known for their robbers. These villages caused trouble for the Romans, notably Publius Servilius, who subdued them. Derbê, near Cappadocia, was the seat of tyrant Antipater Derbetes and later held by Amyntas, who killed Derbetes. Amyntas also captured Old Isaura and began building a new wall there before being killed by Cilicians during an invasion. Amyntas controlled territories including Antiocheia near Pisidia, Apollonias near Apameia Cibotus, and parts of Lycaonia. He sought to exterminate the Cilicians and Pisidians, capturing many previously impregnable places like Cremna. Cremna is now occupied by Roman colonists. Amyntas was eventually betrayed and killed by the wife of the Homonadeis' tyrant, leading to his downfall. Cyrinius later subdued the Homonadeis, capturing four thousand men and resettling them, leaving their country desolate. The Taurus heights contain a fertile plain divided into valleys, where the inhabitants lived on mountain brows or in caves, often raiding neighboring areas.
7 The Pisidians, particularly the Selgeis, are notable inhabitants of the Taurus mountains. Some live above Sidê and Aspendus, while others occupy hilly, olive-planted areas. The region also includes the Catenneis and the Sagalasseis, with the latter facing Milyas. Artemidorus lists several Pisidian cities: Selgê, Sagalassus, Petnelissus, Adada, Tymbriada, Cremna, Pityassus, Amblada, Anabura, Sinda, Aarassus, Tarbassus, and Termessus. These cities range from mountainous to foothill areas, bordering peaceful tribes like the Phrygians, Lydians, and Carians. However, Pamphylians, influenced by Cilician piracy, often disturb neighboring regions. The Pisidians are divided into tribes governed by tyrants and engage in piracy. Ancient Leleges intermixed with them due to similar characteristics. Selgê, originally founded by Lacedaemonians and Calchas, became a powerful, independent city with a peak population of twenty thousand. The fertile region supports extensive olive groves, vineyards, and pastures, surrounded by timber forests. The styrax-tree, used for making javelins, is abundant. Selgeis extract a fragrant gum from these trees, used as incense. The Selgic iris and its ointment are also praised. The mountainous and ravine-filled territory, including the Eurymedon and Cestrus rivers, provides natural fortifications. Selgê's strategic location and fortifications have kept it independent until becoming part of Roman territory, formerly ruled by Amyntas. The Selgeis maintained autonomy by engaging in specific agreements with the Romans.
8 Bordering the Bithynians to the south are the Mysians and Phrygians around the Mysian Olympus. These tribes are divided into two parts: Greater Phrygia, where Midas reigned, partially occupied by the Galatians, and Lesser Phrygia, or Phrygia Epictetus, near the Hellespont. Mysia is similarly divided into Olympenê, near Bithynia and Phrygia Epictetus, and the area around the Caïcus River extending to Teuthrania. The boundaries between these regions are confusing, particularly around Mt. Sipylus, which the ancients called Phrygia. This area includes Pergamenê, Elaïtis, and Teuthrania, lying between the Hellespont and regions around Sipylus and Magnesia. The Lydians and Maeonians, whom Homer called Meïones, are also entangled with these groups, with debates over their distinctions. The confusion extends to the myths and migrations involving these tribes, compounded by the fertility of the region, making it a target for invasions. The Pelasgians, Cauconians, and Leleges, among others, wandered through Europe, becoming allies of the Trojans. The existence of dual groups of Lycians and Cilicians suggests shared origins, though evidence is sparse. The region's rich history includes the Selgeis and Pisidians in the Taurus, famed for olive groves and vineyards, and known for piracy. The region's fertility and strategic importance made it a prize for various conquerors, including Greeks, Trerans, Cimmerians, Lydians, Persians, Macedonians, and finally the Romans, who established their influence over these fragmented territories.
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1 Bordering the Bithynians to the south are the Mysians and Phrygians around the Mysian Olympus. These tribes are divided into Greater Phrygia, where Midas reigned, and Lesser Phrygia, or Phrygia Epictetus, near the Hellespont. Mysia is similarly divided into Olympenê and the area around the Caïcus River extending to Teuthrania. The boundaries between these regions are confusing, particularly around Mt. Sipylus. This area includes Pergamenê, Elaïtis, and Teuthrania, lying between the Hellespont and regions around Sipylus and Magnesia. The Lydians and Maeonians, whom Homer called Meïones, are also entangled with these groups, with debates over their distinctions. The region's rich history includes the Selgeis and Pisidians in the Taurus, famed for olive groves and vineyards, and known for piracy. The area's fertility and strategic importance made it a prize for various conquerors, including Greeks, Trerans, Cimmerians, Lydians, Persians, Macedonians, and finally the Romans, who established their influence over these fragmented territories. This region was subject to various rulers and tribes, each leaving their mark and contributing to its complex history. Despite the confusion in boundaries and names, the area's strategic and fertile lands made it a significant and contested region throughout ancient history. The influence of different cultures and rulers, from the Phrygians to the Romans, shaped the region into a diverse and historically rich area.
2 Since Lesbos, an island worthy of a full account, lies alongside and opposite the coast extending from Lectum to Canae, and also has small islands around it, it is time to describe these. Lesbos is the metropolis of the Aeolian cities. Starting from Lectum to Assus, the Lesbian country begins at Sigrium, its northern promontory. Nearby is Methymna, a city of the Lesbians, sixty stadia from the coast stretching from Polymedium to Assus. The island's perimeter is eleven hundred stadia, with distances from Methymna to Malia (southernmost promontory) being three hundred and forty stadia, from Malia to Sigrium five hundred and sixty, and from Sigrium to Methymna two hundred and ten. Mitylene, the largest city, lies between Methymna and Malia, seventy stadia from Malia, one hundred and twenty from Canae, and the same distance from the Arginussae islands. Mitylene has two harbors, one southern that holds fifty triremes and can be closed, and a larger, deeper northern harbor sheltered by a mole. Off both harbors lies a small island, part of the city. Mitylene produced notable figures: Pittacus, one of the Seven Wise Men; poet Alcaeus; his brother Antimenidas; and the poetess Sappho. The city was once ruled by several tyrants due to internal dissensions, which are the subject of Alcaeus' poems. Theophanes the historian and statesman, a friend of Pompey the Great, also hailed from Mitylene. Pyrrha has been destroyed, but its suburb is inhabited and has a harbor, with an eighty-stadia passage over hills to Mitylene. After Pyrrha, one comes to Eressus on a hill, then to Sigrium, twenty-eight stadia from Eressus. Antissa, with a harbor, follows Sigrium, and then Methymna, home of Arion the cithara player, and Terpander, who introduced the seven-stringed lyre.
3 Since the Leleges and Cilicians were closely related to the Trojans, people question why they aren't included with the Trojans in the Catalogue. It is reasonable to assume that due to the loss of their leaders and the sacking of their cities, the few remaining Cilicians were placed under Hector's command. Both Eëtion and his sons were said to have been slain before the Catalogue: "My father was slain by goodly Achilles, who sacked the city of Cilicians, Thebê of the lofty gates." Similarly, those under Mynes lost their leaders and city: "He laid low Mynes and Epistrophus, and sacked the city of godlike Mynes." However, the Leleges are mentioned in the battles: "Towards the sea are situated the Carians, Paeonians, Leleges, and Caucones." The poet omitted them from the Catalogue, possibly because their organization was insufficient, or included them under Hector due to their close relation; for instance, Lycaon, Hector's brother, says, "My mother, daughter of old man Altes, bore me — Altes, lord over the war-loving Leleges." These are the probable explanations. Reasoning from probabilities, one might inquire about the exact bounds of the Cilicians, Pelasgians, and Ceteians under Eurypylus, who lived between the Cilicians and Pelasgians. Homer indicates that the number of Pelasgians was considerable: "Hippothoüs led the tribes of the Pelasgians that rage with the spear, dwelling in fertile Larisa." The best assumption is that this refers to the Larisa near Cymê, not the one near Hamaxitus or the one in the Caÿster Plain near Ephesus. The Aeolians found the Pelasgians in Larisa when they arrived from Phricium, built Neon Teichos, and later founded Cymê. This indicates the presence of Pelasgians in the area. The Pelasgians were significant historically, inhabiting the Ionian coast and nearby islands. The Lesbians claim Pylaeus, a Pelasgian ruler, founded their mountain, while the Chians say Thessalian Pelasgians founded their city. The Pelasgians, quick to migrate, rapidly increased and disappeared, especially during the Aeolian and Ionian migrations to Asia.
4 Pergamum, a famous city, prospered under the Attalic kings. It began as the treasure-hold of Lysimachus, one of Alexander's successors, and was situated on a cone-like mountain peak. The fortress and treasure, amounting to nine thousand talents, were entrusted to Philetaerus of Tieium, a eunuch who later rebelled against Lysimachus due to conflicts with his wife, Arsinoë. Philetaerus then governed Pergamum, leveraging the region's instability after Lysimachus' fall and Seleucus Nicator's invasion. Philetaerus maintained control for twenty years, navigating political turmoil through diplomacy. Philetaerus was succeeded by his nephew Eumenes, who expanded Pergamum's influence by defeating Antiochus, the son of Seleucus. Eumenes' successor, Attalus, became the first to be proclaimed king after defeating the Galatians. Attalus formed alliances with the Romans, supporting them against Philip and dying after a forty-three-year reign. His sons included Eumenes, who enhanced the city's infrastructure, and Attalus, who served as his brother's guardian and later fought successfully against various adversaries. The territory of Pergamum, initially limited, expanded significantly after Eumenes allied with the Romans against Antiochus the Great. Pergamum grew into a cultural and intellectual hub, with significant contributions to architecture and libraries. Eumenes' son, Attalus Philometor, ruled briefly before the Romans declared the region a province named Asia. Prominent Pergamenians included Mithridates, a friend of Caesar, and Apollodorus the rhetorician. The region around Pergamum featured cities like Apollonia and Thyateira, highlighting its strategic and cultural significance in ancient Asia Minor.
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1 The Ionians, Carians, Lycians, Pamphylians, and Cilicians occupy the seaboard outside the Taurus, forming the peninsula's coast from the Pontic to the Issic Sea. The Ionian coast spans 3,430 stadia, winding through gulfs and peninsulas. The straight-line distance between Ephesus and Smyrna is 320 stadia, contrasting with the nearly 2,200 stadia coasting voyage. The Ionian coast extends from the Poseidium of the Milesians to Phocaea and the Hermus River. Miletus, Myus, and areas around Mycalê and Ephesus were once Carian, while the region from Phocaea and Chios to Samos was occupied by Leleges. Androclus, son of Codrus, led the Ionian colonization, founding Ephesus, the royal seat of the Ionians. Miletus was established by Neleus, a Pylian, with settlers claiming kinship with the Messenians. The twelve Ionian cities included Miletus, Myus, Lebedus, Colophon, Prienê, Teos, Erythrae, Phocaea, Clazomenae, Chios, Samos, and later Smyrna, incorporated into the Ionian League by the Ephesians. The cities have rich histories and connections to notable figures like Bias of Prienê, Thales of Miletus, and Heracleitus of Ephesus. After Miletus is the Latmian Gulf and Heracleia below Latmus, a small town. The region includes the oracle of Apollo Didymeus, the sacred precinct of Branchus, and the temple set ablaze by Xerxes. Miletus itself has four harbors, notable colonizations, and connections to figures like Anaximenes and Hecataeus. The Ephesians, driven out by Androclus, later flourished under Croesus, Lysimachus, and Alexander, who contributed to the development and expansion of the city.
2 The region beyond the Maeander River is predominantly Carian, with Milesians and Myesians occupying a portion of the seaboard. The coast starts from the Peraea of the Rhodians and ends at the Poseidium of the Milesians, with the interior extending to the Taurus Mountains near the Maeander. The Taurus range begins near the Chelidonian Islands off Pamphylia and Lycia and continues through the country, including the Cibyrans' land and the Rhodian Peraea. The coast from the Peraea of the Rhodians to the Propontis measures about 4,900 stadia, including a 1,500-stadia segment around the Rhodian Peraea. This area features notable locations like Daedala, Mount Phoenix, the island of Elaeussa, and the Gulf of Glaucus. Key cities include Caunus, with its deep river Calbis, and Physcus, which has a harbor and a sacred precinct dedicated to Leto. The city of Rhodes, situated on the eastern promontory of its island, is renowned for its harbors, walls, and administration, which have made it a significant maritime power and ally to the Romans. Prominent Carians, such as the Heracleidae, founded several cities, including Mylasa, known for its fertile plain and marble quarry, and Stratoniceia, notable for its temples of Hecate and Zeus Chrysaoreus. Alabanda, situated at the foot of hills, is known for its luxurious lifestyle and prominent orators. The Carians' military prowess is evidenced by their distinct shield emblems and crests, with historical records noting their involvement in various Greek campaigns. In summary, the Carian region, enriched with historical cities and significant mythological associations, played a vital role in the ancient geopolitical landscape.
3 After the Peraea of the Rhodians, starting from Daedala, one encounters Lycia, extending to Pamphylia, then to the Tracheian Cilicians, and finally to the Cilicians around the Gulf of Issus. The isthmus stretches from Issus to Amisus or Sinopê, lying outside the Taurus on the narrow coast from Lycia to Soli, now Pompeïopolis. The coast then spreads into plains starting from Soli and Tarsus. After Daedala, one reaches the mountain Daedala in Lycia, beginning a 1,720-stadia Lycian coastline, rugged but rich in harbors and inhabited by decent people. Unlike the Pamphylians and Cilicians, who engaged in piracy, the Lycians maintained a civil and orderly society, forming the Lycian League with 23 cities. The largest cities had three votes each, medium-sized ones two, and the rest one. They contributed to a general congress, elected a "Lyciarch," officials, and designated courts. Their good governance kept them free under Roman rule, while pirates were eradicated by Servilius Isauricus and Pompey the Great. Next, one comes to Telmessus, an ancient Lycian town, and then to Anticragus and Cragus mountains. At the foot of Cragus lies Pinara, one of the largest Lycian cities. Further along, the Xanthus River leads to Xanthus, Lycia’s largest city, and then to Patara, with its temple of Apollo. Other notable locations include Myra, Limyrus River, and the islands Megistê and Cisthenê. The Lycian coast ends at Hiera promontory and the Chelidoniae islands. The Taurus mountains are said to begin here, extending from the Rhodian Peraea to Pisidia. This mountainous tract connects to Pisidia, with significant locations like Phaselis, Solyma, and Termessus.
4 After Phaselis, one reaches Olbia, a large fortress marking the start of Pamphylia. Next is the Cataractes River, which cascades from a high rock with such force that its sound is heard from afar. Then comes Attaleia, named after its founder Attalus Philadelphus, who also established a colony at Corycus, a nearby town. According to Callisthenes, the Trojan Cilicians, driven from the plain of Thebê, settled between Phaselis and Attaleia. Next, one encounters the Cestrus River. Sailing sixty stadia up this river leads to Pergê, a city with the temple of Artemis Pergaea, which hosts an annual festival. About forty stadia from the sea is Syllium, a visible lofty city from Pergê. Further along is the large lake Capria, then the Eurymedon River. Sailing sixty stadia up this river leads to Aspendus, a thriving city founded by the Argives. Above Aspendus is Petnelissus. Continuing, one finds another river and numerous isles. Then Sidê, a Cymaean colony with a temple of Athena, near the coast of the Lesser Cibyratae. Following are the Melas River, a mooring place, and the city of Ptolemaïs. The boundaries of Pamphylia end at Coracesium, the start of Cilicia Tracheia. The entire Pamphylian coast voyage covers six hundred and forty stadia. Herodotus states that the Pamphylians descend from peoples led by Amphilochus and Calchas from Troy, with some settling in Pamphylia and others spreading across various regions. Callinus adds that while Calchas died in Clarus, Mopsus's followers crossed the Taurus, settling in Pamphylia, Cilicia, Syria, and even Phoenicia.
5 Cilicia, outside the Taurus, is divided into Tracheia and Pedias. Tracheia, narrow and rugged, lies at the Taurus's foot, providing a poor livelihood up to the regions of Isaura and Pisidia. Tracheiotis and its people, the Tracheiotae, occupy this area. Cilicia Pedias extends from Soli and Tarsus to Issus, featuring plains and fertile land, bordering the Cappadocians north of the Taurus. Having described the areas within the Taurus, the focus now shifts to those outside, beginning with the Tracheiotae. Coracesium, the first Cilician stronghold on an abrupt rock, served as Tryphon's base when he revolted against Syrian kings. Tryphon's actions, combined with ineffective rulers, spurred piracy, exacerbated by the lucrative slave trade to places like Delos, where up to 10,000 slaves could be sold in a single day. The increasing demand for slaves, spurred by Roman wealth from the destruction of Carthage and Corinth, fueled piracy. The kings of Cyprus and Egypt, as well as the Rhodians, didn't assist the Syrians, allowing piracy to flourish until the Romans intervened with force. Following Coracesium are Arsinoë, Hamaxia, Laertes, Selinus, and Cragus. Notable locations include Anemurium, closest to Cyprus , and the beginning of Cilicia Pedias at Nagidus. Important cities like Mallus, founded by Amphilochus and Mopsus, and Tarsus, an educational hub surpassing even Athens and Alexandria, highlight Cilicia's significance. Tarsus is known for its devotion to education and has produced numerous philosophers and scholars. The coastline from Pamphylia to Anemurium spans 820 stadia, with an additional 500 stadia to Soli. Near Soli is Celenderis, and from there, the journey continues inland to notable cities and rivers, including the Cestrus and Eurymedon Rivers.
6 Cyprus, an island in the eastern Mediterranean, is bordered by the Aegyptian, Pamphylian, and Issic seas. The northern part of Cyprus is closest to Cilicia Tracheia, with the eastern side bordering the Issic Gulf, the western side facing the Pamphylian Sea, and the southern side by the Aegyptian Sea. The island's circumference is 3,420 stadia, with its length from Cleides to Acamas being 1,400 stadia. Cleides comprises two islands off the eastern coast, 700 stadia from the Pyramus River. Acamas, a promontory in the west, extends northward and is closest to Selinus in Cilicia Tracheia. The distance to Sidê in Pamphylia is 1,600 stadia and to the Chelidonian islands is 1,900 stadia. Starting from Anemurium, the journey to Cleides passes several cities: Lapathus with mooring places and dockyards, Aphrodisium, and Carpasia with a harbour. The island narrows near Salamis. Notable locations include Olympus, with its temple of Aphrodite Acraea, and the Carpasian Islands. Salamis is followed by Arsinoë, Leucolla, and Pedalium. Citium, the birthplace of Zeno, founder of the Stoic school, and Apollonius, lies further along. Other important cities are Amathus, Palaea, Curium, and Paphus with its temple of Paphian Aphrodite. The island is rich in resources, producing wine, oil, and grain. It also has abundant copper mines. Once ruled by tyrants, Cyprus became part of the Ptolemaic kingdom and later a Roman province, following the deposition of the last Ptolemaic king due to Publius Claudius Pulcher's influence. Cyprus briefly came under Cleopatra's rule before reverting to a Roman province.
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1 Cyprus is an island in the eastern Mediterranean bordered by the Aegyptian, Pamphylian, and Issic seas. Its northern part is closest to Cilicia Tracheia, the east borders the Issic Gulf, the west faces the Pamphylian Sea, and the south is by the Aegyptian Sea. The island's circumference is 3,420 stadia, with a length of 1,400 stadia from Cleides to Acamas. Cleides comprises two islands off the eastern coast, 700 stadia from the Pyramus River. Acamas, a promontory in the west, extends northward and is closest to Selinus in Cilicia Tracheia. The passage to Sidê in Pamphylia is 1,600 stadia, and to the Chelidonian islands is 1,900 stadia. Starting from Anemurium, the journey to Cleides passes cities like Lapathus with mooring places and dockyards, Aphrodisium, and Carpasia with a harbour. The island narrows near Salamis. Notable locations include Olympus, with its temple of Aphrodite Acraea, and the Carpasian Islands. Salamis is followed by Arsinoë, Leucolla, and Pedalium. Citium, the birthplace of Zeno, founder of the Stoic school, and Apollonius, lies further along. Other important cities are Amathus, Palaea, Curium, and Paphus with its temple of Paphian Aphrodite. Cyprus is rich in resources, producing wine, oil, and grain. It also has abundant copper mines. Once ruled by tyrants, Cyprus became part of the Ptolemaic kingdom and later a Roman province, following the deposition of the last Ptolemaic king due to Publius Claudius Pulcher's influence. Cyprus briefly came under Cleopatra's rule before reverting to a Roman province.
2 Ariana is the first Persian-controlled region after India, bounded by the Indus River and the Taurus mountains. Its southern side starts at the Indus outlets and ends at Carmania and the Persian Gulf. The coastline is 12,900 stadia long, inhabited by various tribes like the Arbies, Oreitae, and Ichthyophagi, who mainly live off fish, using whale bones for building. Gedrosia, north of the Ichthyophagi, is less torrid than India but still harsh, producing spices like nard and myrrh. Alexander's army used these for tent coverings. Gedrosia experiences rains in summer, filling its rivers and wells, aiding Alexander's march. He divided his forces, with one division led by Craterus through the interior and a fleet led by Nearchus. Nearchus started his autumn voyage, facing hostile barbarians. Alexander faced significant hardships, with his army suffering from hunger and thirst, surviving on date palms. The journey was grueling, with long marches and extreme heat causing many deaths. Eventually, they reached Carmania, reuniting with Craterus. The Carmanians use whale bones for construction and have silver and copper mines. They primarily use asses for transport and war due to the scarcity of horses. They worship Ares, sacrificing asses, and value enemy heads as war trophies. Their customs and language are similar to the Medes and Persians. Nearchus also reported large, harmless whales spouting water, initially frightening the sailors but eventually driven away by loud noises. The fleet’s hardships highlight the challenging conditions of Alexander's conquests.
3 After Carmania, one enters Persis, a region with a significant coastline along the Persian Gulf and a larger interior extending north towards Media. Persis has three distinct climates: a hot, sandy coast with limited fruit production; a fertile, river-rich central plain excellent for cattle; and a wintry, mountainous northern area inhabited by camel-breeders. Eratosthenes notes its length towards the Caspian Gates as about 8,000 stadia. The inhabitants include the Pateischoreis, Achaemenidae, and Magi, who live austere lives, unlike the brigand Cyrtii and Mardi. Susis, bordering Persis and Babylonia, houses the notable city of Susa, established as a royal seat by Cyrus for its strategic location and high standing. The city's layout includes a royal palace built with materials similar to Babylon's. Alexander preferred Babylon over Susa for its size and other qualities. Susis is fertile but extremely hot, producing abundant grain and barley. Persis has several palaces, including those at Persepolis and Pasargadae, where Cyrus is buried. Alexander, after significant conquests and hardships, amassed treasures in Susa and Persis, valued at up to 50,000 talents, preferring Babylon as his royal seat. The Persians, who worship natural elements like fire and water, follow rigorous sacrificial rituals. They are trained in archery, horsemanship, and truth-speaking from ages five to twenty-four, with an emphasis on endurance and practical skills. Alexander's conquests disrupted Persian power, which was later diminished by the Macedonians and Parthians. The Persian hegemony over Asia lasted about 250 years before being divided among Alexander’s successors. Today, Persians are under Parthian rule.
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16

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1 The Assyrians' country borders Persis and Susiana. This region includes Babylonia and Aturia, encompassing Ninus, Apolloniatis, Elymaei, Paraetacae, and the Chalonitis near Mt. Zagrus. It stretches from the plains around Ninus to Dolomenê, Calachenê, Chazenê, and Adiabenê, extending to the Euphrates and inhabited by various tribes, including those now called Syrians, who extend to Cilicians, Phoenicians, Judaeans, and the Gulf of Issus. The name Syrians historically extended from Babylonia to the Gulf of Issus, including the Cappadocians known as "White Syrians." Historians recount that the Medes overthrew the Syrians, who built Babylon and Ninus. Ninus founded the city of the same name in Aturia, and his wife, Semiramis, succeeded him, founding Babylon and undertaking vast infrastructure projects across Asia. Their empire lasted until the Medes took over. Ninus was destroyed after the Syrian Empire's fall, larger than Babylon, located in Aturia near the Lycus River. Arbela, across from Babylonia, is famous for the battle where Dareius lost his empire. The Macedonians, finding Arbela more significant, credited it for the victory over Dareius, though the battle occurred near Gaugamela, meaning "Camel's House," named for Dareius’s camel. Babylon, lying in a plain, had a wall circumference of 385 stadia, with significant height and width, featuring one of the Seven Wonders: the Hanging Gardens. The Euphrates runs through the city, providing water for the gardens. Babylon was later overshadowed by Seleuceia, founded by Seleucus Nicator, becoming a greater city as Babylon fell into ruin.
2 Syria is bounded on the north by Cilicia and Mt. Amanus, and on the east by the Euphrates and Arabian Scenitae. On the south, it borders Arabia Felix and Egypt, and on the west, it meets the Egyptian and Syrian Seas. The distance from the Gulf of Issus to the Euphrates bridge is about fourteen hundred stadia. Syria includes Commagenê, the Seleucis of Syria, Coelê-Syria, Phoenicia, and Judaea. Commagenê is a small country with Samosata as its main city. Seleucis is known for its four major cities: Antiocheia, Seleuceia in Pieria, Apameia, and Laodiceia, all founded by Seleucus Nicator. Antiocheia, the metropolis of Syria, was significant in power and size. The Orontes River flows near the city, with the settlement of Daphnê located forty stadia away, featuring a temple of Apollo and Artemis. Phoenicia, a narrow coastal region, extends from Orthosia to Pelusium. Tyre and Sidon are its prominent cities. Tyre, an island city connected to the mainland by Alexander’s mole, has two harbors and is known for its superior purple dye. Sidon is celebrated for its arts, philosophy, and crafts. Judaea extends from Casius to Jerusalem, with its people known for their unique religious practices and historical connection to Egypt. Moses, an Egyptian priest, led his followers to Jerusalem, establishing a new form of worship. Jerusalem, a well-watered but rocky city, was fortified with towers and trenches. Pompey conquered it during a period of internal strife among its leaders. These regions showcase Syria’s diversity, from fertile plains and bustling cities to rugged, mountainous territories and historically rich sites.
3 Above Judaea and Coelê-Syria lies Arabia, extending southward to Babylonia and the Euphrates. While Mesopotamia is home to various tribes, the Arabian Scenitae inhabit the land near the Euphrates and further south in barren areas due to water scarcity. These tribes are mostly nomadic, herding camels, and farming minimally. South of them is Arabia Felix, bordered by the desert to the north, the Persian Gulf to the east, the Arabian Gulf to the west, and the Erythraean Sea to the south. The Persian Gulf, also known as the Persian Sea, is described by Eratosthenes as having a narrow mouth, with the coasts of Carmania and Arabia visible from each other. The gulf stretches about ten thousand stadia, with Carmanians, Persians, Susians, and Babylonians inhabiting the surrounding areas. Further sailing brings one to Gerrha, a city on a deep gulf inhabited by Chaldaeans, exiles from Babylon, living in salt houses. Gerrhaeans engage in trade, particularly in Arabian merchandise and aromatics. Nearby islands, Tyre and Aradus, claim Phoenician origins and feature temples similar to those in Phoenicia. Nearchus and Orthagoras mention the island Ogyris in the high sea, with the grave of Erythras, after whom the sea is named. Mithropastes, an exiled Persian noble, guided the Macedonians in their voyage in the Persian Gulf. Eratosthenes also notes unique trees growing in the Red Sea, visible during low tides but submerged during high tides. Nearchus adds that these islands are rich in pearls and aromatic trees, and that large sea creatures, like crabs and whales, inhabit the region.
4 Arabia begins near Babylonia with Maecenê, bordered by the desert of the Arabians, Chaldaean marshes from the Euphrates, and the Persian Sea. It has foul air, mist, rain, scorching heat, but excellent products. Vines grow in marshes on reed hurdles. Eratosthenes describes northern Arabia, between Arabia Felix, Coelê-Syria, and Judaea, reaching the Arabian Gulf near the Nile, spanning 5,600 stadia to Babylon, through Nabataeans, Chaulotaeans, and Agraeans. Arabia Felix extends 12,000 stadia south to the Atlantic Sea. Initially, farmers inhabit it, then sandy, barren soil with some palms, thorny trees, tamarisk, and water by digging, occupied by nomads and camel herders. The southernmost areas, opposite Aethiopia, have summer rains, double sowing seasons, and fertile lands with abundant honey-making places. The region, rich in domesticated animals except for horses, mules, and hogs, and all birds except geese and chickens, is home to four large tribes: Minaeans by the Red Sea, with Carna as their main city; Sabaeans, with Mariaba as their capital; Cattabanians, extending to the Arabian Gulf straits with Tamna as their royal seat; and the Chatramotitae, with Sabata as their city. These cities, ruled by monarchs, are prosperous with temples and royal palaces. Succession isn't hereditary but determined by the firstborn son of a notable man after the king’s appointment, raised royally as the future successor. Cattabania produces frankincense, Chatramotitis myrrh, traded by merchants from Aelana to Gerrha in seventy to forty days. The Arabian Gulf along Arabia, beginning at Aelana, spans fourteen thousand stadia, according to Alexander’s associates and Anaxicrates.
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17

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1 Since I included the gulfs making Arabia a peninsula, such as the Persian and Arabian Gulfs, and parts of Aegypt and Aethiopia, up to the Cinnamon-bearing country, I must describe remaining parts near the Nile and Libya. According to Eratosthenes, the Nile is 900 or 1000 stadia west of the Arabian Gulf, shaped like a reversed N. It flows from Meroê northwards for 2700 stadia, then south and west for 3700 stadia, nearly reaching Meroê's parallel, before turning north 5300 stadia to the great cataract, 1200 stadia to Syenê's smaller cataract, then 5300 more to the sea. Two rivers from eastern lakes, enclosing Meroê, join it: Astaboras and Astapus. Meroê, a city 700 stadia from the Astaboras-Nile confluence, has another island above it held by Aegyptian fugitives from Psammitichus' time, called "Sembritae," ruled by a queen under Meroê's kings. Lower parts along the Nile towards the Red Sea are inhabited by Megabari and Blemmyes under Aethiopians and bordering Aegyptians. Troglodytes live across from Meroê, a 10-12 day journey from the Nile. Left of the Nile in Libya are the independent Nubae tribes extending from Meroê to the river bends. The extent of Aegypt along the sea from Pelusiac to Canobic mouth is 1300 stadia.
2 In the earlier parts of my work, I have described many Aethiopian tribes alongside Aegypt. Generally, the extremities of the inhabited world are inferior due to extreme heat or cold, evident in the harsh lives of the inhabitants. They live almost naked, are nomadic, and have small domestic animals. They mainly consume millet and barley, use butter and tallow instead of olive oil, and eat meat, blood, milk, and cheese. They regard their kings as gods, who usually stay secluded. The greatest royal seat is Meroê, a city on an island said to be like an oblong shield, containing numerous mountains, thickets, and mines of copper, iron, gold, and precious stones. Meroê is bounded by sand-dunes on the Libyan side and precipices on the Arabian side, with three rivers—Astaboras, Astapus, and Astasobas—converging on the south and the Nile on the north. Their dwellings are made of palm-wood or brick, and they quarry salt like the Arabians. The island is inhabited by nomads, hunters, and farmers and has abundant plants, elephants, lions, and leopards. Above Meroê lies Lake Psebo, which contains a well-settled island. The Aethiopians also use long wooden bows and arm their women. They appoint kings based on beauty, cattle-breeding, courage, or wealth. Previously, priests held the highest rank and could order kings to die, but one king ended this custom by attacking the temple and killing the priests. Some Aethiopians worship Heracles, Pan, and Isis and have various burial customs.
3 Libya remains to be described to complete my Geography. Earlier, I mentioned that the world was divided into three parts, but Libya, combined with Europe, still falls short of Asia's size. Much of its interior and coastline is desert, with scattered, small, and mostly nomadic settlements. It overlaps the torrid zone, making parts uninhabitable due to wild beasts. The coast from the Nile to the Pillars, especially the area once under Carthaginian control, is settled and prosperous but has arid regions. Libya resembles a right-angled triangle, with the Nile and Egypt as the base, extending to the ocean, and the coastline between the Aethiopians and Maurusians as the hypotenuse. The region near the torrid zone is conjectured to be inaccessible. From Alexandria to Meroê, it's about ten thousand stadia, and another three thousand to the torrid zone boundary. Libya's maximum breadth is about thirteen or fourteen thousand stadia, with a length nearly double that. The western part of Libya is inhabited by the Maurusians, called Mauri by Romans and natives. The strait at the Pillars of Heracles lies here, leading to Atlas Mountain. This region contains the Emporicus Gulf, Phoenician merchant settlements, and other coastal indentations. Inland, the Maurusians inhabit mountains, alongside the large Gaetulian tribe. Historians like Ophelas have added many fabrications about Libya's coast. For instance, the Emporicus Gulf is said to have a cave admitting the sea, and nearby, an altar of Heracles supposedly remains dry at high tide—claims I consider exaggerated. Despite these tales, Maurusia is fertile, with lakes, rivers, and large trees, producing significant resources for the Romans.
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Fasti

1

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1 Introduction to Roman calendar, its origins, and sacred rites.
2 Janus, two-headed god, begins the year with auspicious ceremonies.
3 Stars' movements explained; third night sees Crab's disappearance.
4 Nones marked by rain; Lyre's rising observed.
5 Agonalia sacrifice; ancient rites appease gods with lamb's death.
6 Midwinter's midpoint marked; equal days remain in winter.
7 Carmentalia honors Arcadian Carmentis; Evander's prophecy fulfilled.
8 Ausonian mothers regained rights; Carmenta's festival repeated annually.
9 Temple of Concord dedicated; Camillus vowed it against secession.
10 Phoebus leaves Capricorn, enters Aquarius; celestial movements noted.
11 Seven days later, Lyre vanishes; heavenly signs observed.
12 Lyra and Lion constellation sink; agricultural rites established.
13 Dioscuri temple dedicated; divine brothers' shrine by Juturna's lakes.
14 Peace worshipped, laurel-crowned; prosperity and stability celebrated.
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2

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2 - 1 February's purification month; Februa rituals cleanse, honor the dead.
2 - 2 Lyre and Lion disappear; celestial changes observed by night.
2 - 3 Dolphin constellation linked to Arion's tale; stars commemorate deeds.
2 - 4 Father of the Country title granted to Augustus, revered leader.
2 - 5 Spring begins, beware of lingering cold days.
2 - 6 Bootes emerges; Callisto's myth explains celestial transformations.
2 - 7 Rustic Faunus honored; Fabii's sacrifice commemorated on Ides.
2 - 8 Corvus, Hydra, Crater constellations linked to Phoebus' water-fetching story.
2 - 9 Lupercalia celebrates Faunus; origins of naked priests explained.
2 - 10 Quirinus honored; Romulus' apotheosis and temple celebrations described.
2 - 11 Feralia honors ancestors; offerings appease spirits of the dead.
2 - 12 Caristia celebrates family; virtues and kinship esteemed.
2 - 13 Terminalia honors boundaries; Terminus ensures peaceful land division.
2 - 14 Regifugium marks Tarquin's fall; Republic's birth celebrated.
2 - 15 Equirria horse races; Mars honored as March approaches.
2 - 16 February ends; book concludes, ready to sail forward.
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3

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3 - 1 Mars’ festival celebrated, mothers honor new beginnings and family.
3 - 2 Pisces constellation visible, marking changes in celestial observations.
3 - 3 Ampelus, Bacchus’ love, becomes a constellation; harvests praised.
3 - 4 Caesar becomes high priest; Vesta’s eternal fire guarded.
3 - 5 Temple of Veiovis consecrated; young Jupiter worshipped.
3 - 6 Ariadne becomes a goddess; Bacchus elevates her crown.
3 - 7 Equirria horse races celebrate; Mars’ presence felt strongly.
3 - 8 Anna Perenna festival celebrated with feasts, wine, and songs.
3 - 9 Scorpio's pincers visible at dawn; seasonal changes observed.
3 - 10 Liberalia celebrates Bacchus; honey-cakes offered, boys don togas.
3 - 11 Minerva’s festival; artisans, scholars, and warriors honor her.
3 - 12 Tubilustria purifies trumpets; Ram constellation rises.
3 - 13 Daylight equals night; celestial balance recognized.
3 - 14 Janus, Concord, Safety, and Peace worshipped, marking transitions.
3 - 15 Month ends with Moon worship on Aventine Hill.
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4

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4 - 1 Perform Venus' rites, cleanse goddess, bathe under green myrtle.
4 - 2 Pleiades appear at dawn, signaling changing seasons.
4 - 3 Megalesian Festival honors Cybele with rituals and celebrations.
4 - 4 Temple of Public Fortune dedicated, marking significant Roman event.
4 - 5 Julius Caesar’s victory over Juba celebrated with public games.
4 - 6 Orion sets, marking transition of celestial constellations.
4 - 7 Procession of gods and horse races in Circus.
4 - 8 Ceres' Games celebrate agricultural abundance and goddess’ blessings.
4 - 9 Jupiter’s temple dedicated, symbolizing Roman triumph and liberty.
4 - 10 Sailors seek safe harbors, marking auspicious day for travel.
4 - 11 Fordicidia sacrifices pregnant cows for fertility and prosperity.
4 - 12 Augustus becomes Emperor, Venus speeds up time.
4 - 13 Hyades set, signaling changes in constellations.
4 - 14 Cerialia celebrates Ceres with burning foxes and rituals.
4 - 15 Sun leaves Aries, enters Taurus, marking celestial transition.
4 - 16 Parilia celebrates Pales with purification and agricultural rituals.
4 - 17 Vinalia celebrates Venus, Aeneas’ victory, and wine offerings.
4 - 18 Robigalia sacrifices dog and sheep to protect crops.
4 - 19 Floralia celebrates Flora with flowers, stage performances, and Vesta.
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5

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5 - 1 Jupiter honored; Capella rises; Guardian Lares' altar dedicated.
5 - 2 North-westerly winds calm seas; Hyades constellation explained.
5 - 3 Chiron’s stars rise; he treats Hercules and Achilles.
5 - 4 Lyra follows Centaurus; watch for the third night.
5 - 5 Scorpio visible tomorrow at dawn, marking celestial events.
5 - 6 Lemuria celebrates ancestral spirits with rituals and offerings.
5 - 7 Orion myth explained; his stars set tonight.
5 - 8 Mars’ temple dedicated; Augustus’ forum honored in Rome.
5 - 9 Pleiades rise, signaling summer and end of spring.
5 - 10 Jupiter as bull; Vestals' ritual with rush effigies.
5 - 11 Mercury's festival; merchants pray for profitable trade.
5 - 12 Mercury explains Gemini’s origin; Castor and Pollux’s story.
5 - 13 Refer to January for Agonia; it's explained there.
5 - 14 Erigone’s dog stars set tonight; origin explained elsewhere.
5 - 15 Vulcan's day; Tubilustrium celebrates purification of trumpets.
5 - 16 Date marked QRCF; signifies sacred rites or king's flight.
5 - 17 Fortuna Publica's temple dedicated; eagle constellation visible.
5 - 18 Bootes hides, Hyas constellation seen next day.
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6

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6 - 1 Carna, goddess of hinges, protects against evil; myths explained.
6 - 2 Hyades rise; rain follows; constellations mark seasonal changes.
6 - 3 Bellona’s shrine consecrated; Appius honors her; spear declares war.
6 - 4 Hercules protects Circus; Sulla approves work; temple inscription explained.
6 - 5 Nones dedicated to Sancus; Sabine deity honored on Quirinal Hill.
6 - 6 Marriage rituals outlined; Vesta’s purification necessary before ceremonies.
6 - 7 Arcturus sets; fishermen celebrate games; Tiber honored in festivals.
6 - 8 Sanctuary to Mind vowed during war; vows fulfilled promptly.
6 - 9 Vesta’s festival celebrated; sacred flame maintained; Metellus' heroic actions.
6 - 10 Mills grind grain; sailors see Dolphin constellation at night.
6 - 11 Matralia honors mothers; golden cakes offered to Theban goddess.
6 - 12 Lesser Quinquatrus; flautists return to Rome; festival’s origin explained.
6 - 13 Thyone and Hyades rise; Vesta’s shrine sweepings sent downstream.
6 - 14 Sailors prepare; favorable west wind ensures safe maritime journey.
6 - 15 Orion appears; Volscians and Aequians defeated; Tubertus triumphs famously.
6 - 16 Twelve days left; Pallas worship begins; sun enters Cancer.
6 - 17 Summanus’ shrine dedicated; Tithonus’ wife rises; Pyrrhus threatens Rome.
6 - 18 Ophiuchus rises; Aesculapius revives Hippolytus; Jupiter strikes with lightning.
6 - 19 Flaminius’ defeat at Lake Trasimene; bad auspices warned ignored.
6 - 20 Masinissa defeats Syphax; Hasdrubal’s suicide; day improves for Romans.
6 - 21 Fors Fortuna’s festival celebrated; joyfully honored on Tiber’s banks.
6 - 22 Drunken worshippers return; Orion’s belt reappears; solstice approaching soon.
6 - 23 Lares’ sanctuary dedicated; Jupiter the Stayer’s temple founded.
6 - 24 Quirinus’ temple dedicated; fewer days remain; striped gown deity.
6 - 25 July Kalends return; Muses praised Marcia’s lineage and beauty.
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Anger

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1 Anger is wild, irrational, and visible in physical symptoms.
2 Anger causes destruction, war, and personal ruin throughout history.
3 Anger often stems from fear or intention to hurt others.
4 Anger differs from irascibility; both have many harmful forms.
5 Anger is unnatural, harmful, and opposed to human nature.
6 Correction should be without anger; anger seeks punishment.
7 Anger is harmful and uncontrollable, unlike reason and virtue.
8 Resist the beginnings of anger; it becomes uncontrollable quickly.
9 Anger lacks usefulness and leads to irrational, harmful actions.
10 Reason should guide actions; anger is unreliable and dangerous.
11 Anger is unnecessary even against enemies; reason is better.
12 A good person avenges without anger, driven by duty.
13 Increased anger doesn't increase virtue; it's harmful overall.
14 Good people shouldn't be angry; they correct gently.
15 Correcting wrongdoers should be reasoned, not driven by anger.
16 Anger isn't needed to punish; reason ensures proper judgment.
17 Reason, not anger, is the best tool for justice.
18 Anger clouds judgment, leading to unjust, rash decisions.
19 Anger resists truth, punishes unfairly, and clouds judgment.
20 Anger isn't magnanimity; it's a vice mistaken for strength.
21 True greatness comes from virtue, not anger or passions.
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2

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1 Anger arises from perceived injury, requires mental consent, controllable.
2 Anger can be managed with reason, unlike involuntary reactions.
3 Emotional reactions aren't passions unless followed by conscious decisions.
4 Initial emotion is involuntary; passion is a deliberate mental act.
5 Cruelty differs from anger; enjoys harm, not revenge-driven.
6 Virtue condemns anger, seeks joy in good actions.
7 Wise men should avoid anger, it's unworthy and counterproductive.
8 Wise men face widespread vice calmly, not with constant anger.
9 Wise men should not be angry; vice is omnipresent.
10 Forgive humanity's flaws; treat wrongdoers with understanding.
11 Anger doesn't prevent contempt; wisdom uses calm, effective measures.
12 Anger and vice are curable through discipline and patience.
13 Virtue is attainable, anger is avoidable, and happiness is reachable.
14 Anger should never become habitual, feigned anger can control others.
15 Courageous natures prone to anger, but disciplined virtue is superior.
16 Man should emulate reason, not animalistic impulses or anger.
17 Anger hinders, feigned anger in speeches can be persuasive.
18 Preventing anger and its consequences involves early intervention.
19 Hot temperaments are more prone to anger naturally.
20 Avoiding triggers and managing disposition can reduce anger.
21 Childhood education and moderation prevent anger from forming.
22 Delay and reflect before reacting to perceived insults or offenses.
23 Wisdom and composure prevent irrational anger from harming oneself.
24 Mistrust and suspicion are common but unfounded sources of anger.
25 Small irritations shouldn't lead to disproportionate anger.
26 Anger at inanimate objects and animals is irrational.
27 The gods and good authorities don’t intentionally cause harm.
28 Self-reflection reveals universal faults; lessens unjust anger.
29 Delayed responses to anger allow time for rationality.
30 Consider the offender’s circumstances before responding with anger.
31 Anger from perceived injustice stems from self-love and expectation.
32 Revenge feels sweet but is neither honorable nor just.
33 Better to forgive injuries than seek revenge; builds friendships.
34 Avoid anger with equals, superiors, and inferiors; remember services.
35 Anger, once aroused, is difficult to control and retract.
36 Anger harms the body, mind, and relationships; leads to madness.
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3

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1 Anger must be restrained; its intensity varies with circumstances.
2 Anger affects all people; it can consume entire nations.
3 Aristotle defends anger, but its destructiveness must be exposed.
4 Angry people's appearance: pale, reddened, gnashing teeth, restless eyes.
5 Avoid anger by understanding its causes and preventing provocations.
6 Great minds remain unmoved by anger, maintaining peace.
7 Avoid burdensome tasks; they can lead to anger.
8 Live among calm people; anger spreads like disease.
9 Pursue soothing activities, avoiding fatigue and legal disputes.
10 Detect anger early and control its symptoms discreetly.
11 Ignorance can prevent anger; not everything needs to be known.
12 Examine intentions; delay reactions to lessen anger's impact.
13 Hide anger's symptoms; external calm influences internal peace.
14 Historical examples show anger's destructive potential and restraint.
15 Conceal anger even in extreme situations; endurance is key.
16 Anger harms its host; patience and submission alleviate suffering.
17 Educated leaders also commit atrocities when consumed by anger.
18 Anger leads to barbarity, seen in historical Roman examples.
19 Gaius Caesar's cruelty shows anger's limitless destructive capacity.
20 Historical kings' rage caused widespread suffering and extreme punishments.
21 Cyrus punished a river, wasting time and resources in anger.
22 Antigonus endured insults from soldiers and enemies without anger.
23 Alexander showed anger contrasting Philip's patient insult tolerance.
24 Forgive others' faults, considering their circumstances and nature.
25 Understanding everyone's faults helps in enduring insults patiently.
26 Bearing anger is harder than bearing injuries from ignorance.
27 Kindness is a better response than revenge for injuries.
28 Anger leads to constant conflict, wasting time on negativity.
29 Avoid punishing slaves hastily; consider their reasons first.
30 People angered by trifles, like animals, should practice restraint.
31 Envy of others' success leads to dissatisfaction and anger.
32 Different people deserve different responses; restraint shows strength.
33 Money causes strife, disrupting relationships and peace.
34 Anger over trivial matters is childish and unnecessary.
35 Control anger in the household to maintain overall peace.
36 Daily self-examination helps in managing and reducing anger.
37 Avoid confrontations; practice patience in social interactions.
38 Bear insults with dignity, following examples of great philosophers.
39 Soothing others' anger requires patience and strategic calming techniques.
40 Appease anger by delaying actions and promoting rational thinking.
41 Power can subdue anger, as shown by Emperor Augustus.
42 Recognize mortality to avoid wasting life on anger.
43 Focus on peace and making positive impacts in life.

``` Apocolocyntosis

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1 Claudius' ascension to heaven; doubts and witness testimonials; Appian road.
2 Phoebus shortens days; October thirteenth; noon; Claudius struggles to die.
3 Mercury petitions Fates; Clotho shortens Claudius' life; spindles of destiny.
4 Lachesis spins golden thread; Apollo sings; Claudius' death and last words.
5 Claudius arrives in heaven; Hercules investigates; identifies Claudius limping.
6 Fever reveals Claudius' origin; Claudius orders her execution; ignored.
7 Hercules interrogates Claudius; recognizes Rome's filth; Claudius' defense.
8 Debate over Claudius' divinity; Augustus condemns; lists Claudius' victims.
9 Jupiter regulates Senate; Janus criticizes frequent deifications; proposal carried.
10 Augustus denounces Claudius' killings; urges strict punishment; resolution passed.
11 Jupiter's leniency contrasted with Claudius' cruelty; divine authority questioned.
12 Claudius' funeral; joy and sorrow; realization of death; dirge sung.
13 Claudius dragged to underworld; greeted by executed victims; trial awaited.
14 Aeacus conducts trial; Claudius' crimes listed; punishment debated; dice-box.
15 Claudius' endless gambling punishment; Caesar claims Claudius; given to Menander.

```Benefits

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1 Ignorance about benefits leads to bad debts and ingratitude.
2 Benefits should be given freely, not expecting returns or gratitude.
3 Mercy is restrained vengeance; not to be confused with pity.
4 Mercy opposes cruelty; benefits depend on giver’s goodwill.
5 Teach benefits: give, receive, return; surpass benefactors in kindness.
6 Benefits are spirit-driven, not material; goodwill defines their value.
7 Willing gifts outweigh lavish ones; giving spirit is what matters.
8 Aeschines gave himself to Socrates; the spirit of generosity matters.
9 Generosity shines in spirit, not wealth; avoid extravagance.
10 History shows morality decays, vices persist; strive for virtue.
11 Prioritize necessary, useful, lasting benefits; consider receiver’s needs.
12 Choose lasting gifts; ensure benefits are visible reminders.
13 Alexander valued Corinth’s citizenship; rare honors increase gratitude.
14 Thoughtless giving pleases no one; personalize benefits for distinction.
15 Generosity needs discretion; thoughtful benefits inspire lasting gratitude.
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2

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1 Give benefits willingly and promptly; delay ruins the gesture.
2 Anticipate needs to avoid making people ask for benefits.
3 Offer benefits with kind words, not harsh or dismissive.
4 Delays and harshness make benefits odious; promptness is key.
5 Swift, decisive action enhances the value of benefits.
6 Method of giving impacts benefit’s reception; be considerate.
7 Harshness ruins benefits; Tiberius’ example shows insensitivity.
8 Public or private benefits depend on recipient’s situation.
9 Some benefits should be given secretly for recipient’s dignity.
10 Sometimes, recipient shouldn't know source; focus on helping.
11 Avoid reminding others of benefits; it diminishes gratitude.
12 Arrogant giving, like Caesar's, negates the benefit.
13 Pride spoils benefits; humility enhances the giving.
14 Don’t give harmful gifts; consider recipient's true needs.
15 Balance benefits with self-preservation; avoid excessive giving.
16 Alexander's extravagant gifts show poor judgment in giving.
17 Match benefits to recipient’s status; avoid disproportionate gifts.
18 Give and receive benefits graciously; maintain mutual respect.
19 Receiving benefits from the unwilling is not true benefit.
20 Brutus accepted life from Caesar; receiving doesn’t imply gratitude.
21 Accept benefits from the wicked as loans, not friendship.
22 Accept cheerfully, showing pleasure; gratitude is the first repayment.
23 Publicly acknowledge benefits; secret gratitude seems like denying debt.
24 Avoid disdain and show gratitude; acknowledge benefits received sincerely.
25 Express gratitude sincerely, appreciating the benefit and the benefactor.
26 Ingratitude stems from self-esteem, greed, and jealousy in receiving.
27 Self-esteem and greed lead to ungratefulness; ambition fuels dissatisfaction.
28 Jealousy prevents gratitude; modesty and appreciation foster thankfulness.
29 Appreciate unique human gifts; ingratitude undervalues divine blessings.
30 Gratitude towards gods teaches overall thankfulness and repaying benefits.
31 Receiving a benefit with goodwill completes the first repayment.
32 Repay benefits promptly; receiving graciously is the initial repayment.
33 Accepting a benefit graciously acknowledges the giver’s intention fulfilled.
34 Gratitude requires both heartfelt acceptance and future material repayment.
35 Gracious acceptance and prompt repayment prevent ingratitude and debt.
```

3

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1 Ungrateful people exist due to forgetfulness and bad nature. Gratitude essential.
2 Forgetfulness of benefits shows intention to be ungrateful; no excuses.
3 New desires overshadow past benefits; gratitude requires constant remembrance.
4 Remembrance of past benefits fosters gratitude; fleeting focus impedes thankfulness.
5 Benefits can be forgotten like unused tools; constant reflection helps.
6 Punishing ingratitude legally complicates justice; relies on gods for judgment.
7 Legal action for ingratitude ruins benefits' voluntary nature, causing harm.
8 Benefits' value varies greatly; legal judgment on ingratitude impossible.
9 Benefits vary in nature and significance; legal action impractical.
10 No repayment deadline for benefits; legal penalties for ingratitude problematic.
11 Parental benefits have unique status; other benefits differ significantly.
12 Benefits' value varies by cost, relationship, and situation.
13 Legal penalties discourage receiving benefits; voluntary gratitude is preferable.
14 Benefits should be given thoughtfully; legal enforcement destroys genuine giving.
15 Voluntary repayment better than legal obligation; enhances benefits' value.
16 Public punishment of ingratitude normalizes the vice, making it widespread.
17 Ungratefulness punished by social disdain; gratefulness brings continuous joy.
18 Slaves can bestow benefits; intention matters more than social status.
19 Slaves' selfless acts can be true benefits; intention is key.
20 Slavery confines body, not mind; true benefits come from intention.
21 Slave benefits exceed duties, showing friendship beyond required service.
22 Slave benefits exceed expectations, deserving gratitude like any person.
23 Slaves saving lives in war, proving loyalty beyond servitude.
24 Slave's deception saved Domitius's life, earning him gratitude.
25 Slave's sacrifice saved proscribed master, demonstrating ultimate loyalty.
26 Slave prevented treachery charge against master, saving him from execution.
27 Slave's warning saved master from consequences of drunken remarks.
28 Origins matter less; noble actions define true worth, not status.
29 Sons can surpass parental benefits, giving more valuable gifts.
30 Benefits received surpass origins; fathers can be repaid significantly.
31 Saving father's life surpasses birth; conscious actions outweigh mere existence.
32 Sons' achievements bring greater glory to parents than birth.
33 Scipio saved father in battle, exceeded parental benefit.
34 Teachers' initial guidance doesn't outweigh students' ultimate achievements.
35 Sons' actions can outweigh fathers' benefits, proving filial piety.
36 Filial piety drives sons to outdo parental benefits with gratitude.
37 Aeneas and Sicilian youths outdid parents through extraordinary deeds.
38 Countless examples show sons raising parents from obscurity to fame.
```

4

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1 Not returning gratitude for benefits is base and despised.
2 Forgetfulness often causes ingratitude, not inherently bad nature.
3 Desire for new things makes us undervalue received benefits.
4 Epicurus complains about ingratitude for past benefits, unlike present.
5 Some benefits are forgotten due to their smaller, varied instances.
6 Questioning whether ingratitude should be legally punishable by law.
7 Benefits lose their honor if legal actions are involved.
8 Unfit judges and diverse benefits make legal punishment impractical.
9 Comparing dissimilar benefits complicates judgment on gratitude.
10 No set time for repaying benefits; gratitude remains complicated.
11 Comparing benefits between parents and others highlights gratitude complexities.
12 Value of benefits varies by giver's and receiver's circumstances.
13 Concerns about encouraging ingratitude by not enforcing legal action.
14 Discussing genuine benefits versus those given with ulterior motives.
15 Benefits' honor lies in being given without expectation of return.
16 Unjust, malicious, and avaricious actions contrast genuine, honorable benefits.
17 Gratitude arises from honor, not fear or selfish gain.
18 Gratitude as essential for human unity and protection.
19 Ingratitude damages societal union, a fundamental human necessity.
20 Grateful actions are desirable for themselves, even without profit.
21 Grateful mind acts from beauty, not profit; inner gratitude suffices.
22 Gratitude valued when dying, showing life's end importance.
23 Sun and moon's beauty appreciated beyond their usefulness.
24 Virtue's value lies beyond utility, embodying inherent beauty.
25 Gods act selflessly; humans should follow their example.
26 Good men avoid bestowing benefits on known ingrates.
27 All bad men possess vices; some prominently exhibit ingratitude.
28 Gods' gifts are universal; distinguish when bestowing individual benefits.
29 Distinguish minor useful acts from significant benefits bestowed.
30 Benefits may respect ancestors, rewarding virtue's legacy over generations.
31 Providence rewards descendants for ancestors' virtues, not individuals' merit.
32 Gods bestow benefits considering ancestry, future generations' virtues.
33 Act on apparent truth; complete knowledge is unattainable.
34 Appearances guide decisions; exact truth is often elusive.
35 Promises are conditional; changing circumstances can nullify obligations.
36 Assess promised benefits' value; fulfill if insignificantly detrimental.
37 Punish ingratitude appropriately; assess benefit's worth and impact.
38 Adjust intentions when circumstances reveal unforeseen consequences.
39 Zeno lent money despite advisement, demonstrating promise's conditionality.
40 Grateful mindset sufficient; physical repayment not always necessary.
```

5

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1 Bestow benefits selflessly; virtue requires no gain, only honour.
2 Epicureans value pleasure over virtue; Stoics uphold virtue's primacy.
3 Benefits given freely, not expecting returns, reflect true virtue.
4 God's generosity disproves self-interest as the sole motive.
5 Nature's gifts exemplify divine benefits, requiring no return.
6 Boundless gifts from nature prove divine benevolence.
7 Nature and God intertwined, embodying reason and virtue.
8 Different titles for God reflect attributes, not separate entities.
9 God bestows benefits selflessly; humans should emulate.
10 Reasoned benefit-giving surpasses indiscriminate acts; discernment necessary.
11 Benefits should target the deserving; align with duty.
12 True benefits surpass mere loans, require thoughtful bestowal.
13 Stoics endure hardship to benefit others; virtue demands sacrifice.
14 True benefits given without expectation of return or gain.
15 Benefits and injuries are opposites; pursue benefits selflessly.
16 Gratitude is inherently honourable, reflecting virtue's essence.
17 Gratitude arises from virtue, not profit; ungratefulness condemned.
18 Ingratitude disrupts social harmony, threatening human survival.
19 Fearless gods exemplify selfless virtue; humans should follow.
20 Gratitude is profitable yet pursued for honour's sake.
``````html
1 Grateful mind acts from beauty, not profit; inner gratitude suffices.
2 Gratitude valued when dying, showing life's end importance.
3 Sun and moon's beauty appreciated beyond their usefulness.
4 Virtue's value lies beyond utility, embodying inherent beauty.
5 God's generosity disproves self-interest as the sole motive.
6 Nature's gifts exemplify divine benefits, requiring no return.
7 Boundless gifts from nature prove divine benevolence.
8 Nature and God intertwined, embodying reason and virtue.
9 Different titles for God reflect attributes, not separate entities.
10 God bestows benefits selflessly; humans should emulate.
11 Reasoned benefit-giving surpasses indiscriminate acts; discernment necessary.
12 Benefits should target the deserving; align with duty.
13 True benefits surpass mere loans, require thoughtful bestowal.
14 Stoics endure hardship to benefit others; virtue demands sacrifice.
15 True benefits given without expectation of return or gain.
16 Benefits and injuries are opposites; pursue benefits selflessly.
17 Gratitude is inherently honourable, reflecting virtue's essence.
18 Gratitude arises from virtue, not profit; ungratefulness condemned.
19 Ingratitude disrupts social harmony, threatening human survival.
20 Fearless gods exemplify selfless virtue; humans should follow.
21 Unenforced societal conventions compel us to observe gratitude.
22 Some people forget benefits; gentle reminders can restore gratitude.
23 Stir slumbering honour; remind friends of benefits without bitterness.
24 Caesar rewarded veteran who reminded him of past aid.
25 Ask for benefit return if necessary or mutually beneficial.
```

6

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1 Some topics are intellectual exercises; others are practical, valuable discoveries.
2 Benefits can't be forcibly taken; they're acts, not objects.
3 Possessions are fleeting; true ownership comes from giving away.
4 Benefits, once spoiled by wrongs, negate any obligation.
5 Benefits and wrongs cancel each other; gratitude is complex.
6 Legal processes differ from personal benefits; judge benefits fairly.
7 Moving on to whether forced benefits require gratitude.
8 Intent matters: benefits must be knowingly and willingly given.
9 Actions without intent don't obligate gratitude, regardless of benefit.
10 Intentional benefits demand gratitude; accidental ones do not.
11 Goodwill, not just good actions, create true benefits.
12 Self-serving acts aren't true benefits; motives matter in gratitude.
13 Shared benefits are valid; spiteful expectations aren't justified.
14 Small personal gains from benefits still warrant some gratitude.
15 Valuing benefits includes the giver's effort, not just results.
16 Genuine relationships with benefactors exceed transactional exchanges.
17 Extraordinary effort in any task deserves additional gratitude.
18 True gratitude requires intentional, personal benefits, not incidental ones.
19 General benefits to many don't necessitate individual gratitude.
20 Universal benefits, like sunlight, aren't personal obligations.
21 Intentions behind actions define true benefits and gratitude.
22 Heavenly bodies benefit us, even if their purpose is higher.
23 Gods act by will; their consistent order benefits us.
24 Parents force beneficial actions, even against children's will.
25 Over-grateful people harm benefactors by wishing them misfortune.
26 Wishing harm to help is not a true benefit.
27 Desiring someone's misfortune to repay a benefit is selfish.
28 Wishing help after harm is unreliable and selfish.
29 Pray for benefactor's prosperity, not misfortune for repayment.
30 Repay benefits to the prosperous through loyalty and advice.
31 Truthful advice is valuable to rulers surrounded by flattery.
32 Augustus regretted losing advisors who spoke truth.
33 Teach friends not to rely solely on prosperity.
34 True friends are not found in formal receptions.
35 Help friends in prosperity and adversity without selfish desires.
36 Wishing misfortune for loved ones to help is wrong.
37 Exiles preferred justice over harmful returns to their homes.
38 Evil wishes for profit are morally wrong and punishable.
39 Misguided affection causes ungrateful, harmful wishes for benefactors.
40 Return benefits without rushing or manufacturing repayment opportunities.
41 Live calmly with obligations, repaying benefits at appropriate times.
42 Anxious repayment shows lack of true gratitude and confidence.
43 Receiving benefits is as noble as giving them thoughtfully.
```

7

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1. Essential teachings are more important than intellectual exercises or knowledge.
2. Practice wise precepts daily for immediate use and inner peace.
3. Wise men possess everything, finding true riches within themselves.
4. Wise men have everything but can still receive gifts.
5. Wisdom means both collective ownership and individual property rights.
6. Joint ownership can still allow personal gifts and generosity.
7. Even shared property can be given as a personal gift.
8. Wisdom grants internal riches, not necessarily external possessions.
9. True riches are wisdom and virtue, not material wealth.
10. Gold, silver, and luxury items are less valuable than wisdom.
11. Demetrius refused a bribe, valuing virtue over material wealth.
12. Friends share everything but can still give personal gifts.
13. Expression of gratitude can be through various means, not quantity.
14. Trying to repay a benefit demonstrates gratitude, regardless of success.
15. Effort and intent to repay kindness matter more than results.
16. Acknowledge effort in repayment; intent is key to gratitude.
17. Repay benefits even to bad people to maintain personal integrity.
18. Perfect benefits are exchanged only among wise individuals.
19. Repayments depend on the recipient's ability to receive them.
20. Repay benefits to maintain honor, even to bad individuals.
21. Pythagorean pays dead shoemaker, teaches avoiding the habit of greediness.
22. Repay debts regardless of recipient's character, forget the given benefit.
23. Exaggeration highlights virtues, encourages modest reminders of benefits given.
24. Socrates' cloak example teaches subtle, gentle reminder for repayments.
25. Demand repayment gracefully, maintaining respect for mutual benefit obligations.
26. Handle ungratefulness with calm, magnanimous acceptance, avoiding anger.
27. Life's chaos teaches realistic expectations of human gratitude, integrity.
28. Reflect on personal gratitude, acknowledge universal forgetfulness, seek improvement.
29. Recognize consecrated benefits, forgive ingratitude, remain constant in generosity.
30. Accept losses calmly, handle ungratefulness with patience and understanding.
31. Emulate gods' impartial giving, persist despite ingratitude, maintain goodness.
32. Overcome ungratefulness with persistent kindness, demonstrating true magnanimity and virtue.

Clemency

 

1

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1. Writing a book on clemency for you, Nero Caesar.
2. Clemency valued among both innocent and guilty, akin to physicians.
3. Dividing the subject: gentleness, clemency's nature, and fostering it.
4. Clemency especially benefits rulers, showcasing benevolent power.
5. Clemency necessary for rulers, preserving state and self.
6. Clemency admired in leaders, fostering trust and loyalty.
7. Clemency in rulers mirrors divine mercy towards humanity.
8. Kings should maintain calmness, avoiding excessive punishment.
9. Augustus exemplified clemency, sparing enemies and gaining loyalty.
10. Clemency gained Augustus safety, popularity, and enduring reputation.
11. Augustus' clemency contrasted with his earlier harshness.
12. Clemency distinguishes kings from tyrants, fostering stability.
13. Tyrants' cruelty leads to fear, rebellion, and downfall.
14. Princes should show clemency like good parents.
15. Roman knight Tricho punished excessively, contrasted with Tarius.
16. Clemency in rulers encourages charity and respect.
17. Rulers should treat subjects with indulgence and care.
18. Clemency towards slaves and prisoners promotes justice.
19. Clemency in rulers ensures safety and respect.
20. Rulers should show clemency, even when wronged.
21. Clemency in rulers exemplifies noble self-control.
22. Clemency corrects offenders, discourages crime, promotes moral standards.
23. Frequent punishments lead to frequent crimes.
24. Excessive punishment reveals widespread corruption, incites rebellion.
25. Cruelty dehumanizes rulers, making them feared, hated.
26. Cruelty in private men, nations leads to revolt.
```

 

2

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1. Nero Caesar, inspired by your saying, I write about clemency.
2. Your goodness spreads through the empire, inspiring moral improvement.
3. Mercy: gentleness in punishment, avoiding extremes and defining limits.
4. Mercy opposes cruelty, seeks justice, not excessive punishment.
5. Avoid pity; it's a weakness, unlike reasoned mercy.
6. Wise men help others calmly, without feeling pity.
7. Pardon remits deserved punishment; mercy offers reasoned leniency instead.

Consolations

1

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1. My sorrow in exile should not magnify your grief.
2. Enduring grief can make a mind ashamed to wail.
3. Endure misfortune like a veteran, calmly and silently.
4. Comfort comes from knowing I am not suffering greatly.
5. Happiness relies on inner strength, not external circumstances.
6. Exile is simply a change of place, not ruin.
7. Whole nations relocate; exile is a common human experience.
8. Exile brings virtue; nature and virtue accompany us always.
9. Earthly pleasures are distractions; spiritual contemplation brings true peace.
10. Poverty is manageable; unnecessary desires cause true suffering.
11. Simple needs are easily met; luxury causes endless dissatisfaction.
12. Wealth and poverty both bring unique challenges and advantages.
13. Virtue conquers all hardships; disgrace cannot harm a noble mind.
14. Your grief stems from separation, not loss of benefits.
15. Value our conversations, memories, and shared intellectual pursuits.
16. Women of virtue, like Cornelia, Rutilia, inspire strength in adversity.
17. Conquer grief through reason, not distraction or superficial remedies.
18. Find solace in your remaining family and their virtues.
19. Your sister's example of strength should inspire your resilience.
20. My happiness in exile lies in philosophical contemplation and learning.
```

2

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1. Mortal creations are fleeting; nothing made by hands lasts forever.
2. Grief cannot help you or your lost loved one.
3. Your brother was worthy, his virtues recognized by all.
4. Fate is harsh and unchangeable; accept what has happened.
5. Your brother wouldn't want your endless sorrow, remember him fondly.
6. The world watches you; maintain your strength and dignity.
7. Remember Caesar, and serve him loyally through your grief.
8. Embrace literature and intellectual pursuits to ease your mind.
9. Question your grief: is it for yourself or him?
10. Value the time you had with him, not its brevity.
11. Nature's laws are unchangeable; death is a part of life.
12. Look to your family for comfort and strength.
13. Fortune is capricious; take solace in Caesar's rule.
14. Reflect on those who bore grief before you.
15. Even great men like Caesar suffered personal losses.
16. Emulate the resilience of noble figures in adversity.
17. Follow the examples of those who faced misfortune bravely.
18. Focus on your studies, and create lasting tributes for him.
```

3

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1. Did I not know, Marcia, that you have as little.
2. I am aware that all who wish to give any.
3. Livia lost her son Drusus, who would have been a.
4. I will not invite you to practice the sterner kind.
5. "In the next place, I pray and beseech you.
6. It is your trouble, Marcia, which has been dealt with.
7. "But," say you, "sorrow for the loss of one's own.
8. Moreover, that which depends upon nature is not weakened by.
9. "Why then," you ask, "do we show such persistence in.
10. My Marcia, all these adventitious circumstances which glitter around us, such.
11. Why need we weep over parts of our life?
12. Supposing that your sorrow has any method at all, is.
13. That Greece cannot boast unduly of that father who, being.
14. Why should I lead you on through the endless series.
15. "Why need I remind you of the deaths of the.
16. I know what you will say, "You quote men as.
17. "Still, it is a sad thing to lose a young.
18. You may make this simile apply to your whole entrance.
19. But, to come to topics of consolation, in the first.
20. O how little do men understand their own misery.
21. "Yet," say you, "he perished too soon and untimely."
22. Do you complain, Marcia, that your son did not live.
23. Besides the fact that everything that is future is uncertain.
24. Begin to reckon his age, not by years, but by.
25. You need not, therefore, hasten to the burial-place of your.
26. Imagine then, Marcia, that your father, whose influence over you.

Firmness of the Wise Man

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1. Stoics and others differ: Stoics command, others coax, heights need effort.
2. Cato, an example of virtue, resisted ambition and upheld liberty.
3. Wise man remains uninjured, enduring hardships, invulnerable to insults.
4. Wise man can't be harmed by others; distance prevents injury.
5. Wise man's virtue shields him from harm, like unyielding stone.
6. Even powerful people can't harm wise man; wisdom outlasts attacks.
7. Wise man, embodying divine virtues, remains unscathed by insults, injury.
8. Injury only affects those susceptible; wise man's virtue remains untouchable.
9. Wise man endures all adversities calmly, trusting his unwavering principles.
10. Insults can't harm wise man; he remains unaffected by others' contempt.
11. Wise man views insults as trivial, remaining composed amidst provocations.
12. Wise man treats others' immaturity with patience, avoiding petty conflicts.
13. Wise man, like a physician, calmly handles insults and disrespect.
14. Wise man remains unaffected by insults from those beneath his virtue.
15. Wise man endures hardships and insults, maintaining his superior wisdom.
16. Wise man's virtue protects him; injuries and insults hold no power.
17. Wise man laughs off insults, knowing his virtue remains untarnished.
18. Wise man unbothered by insults; maintains composure despite others' provocations.
19. Wise man disregards insults, focusing on inner peace and virtue.

 

Leisure

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1. Happiness requires clear goals and the right path, avoid conformity.
2. Choose the best path for lasting happiness, not popularity.
3. Follow nature, pursue virtue and reason for a happy life.
4. Serve both the greater and lesser commonwealths with virtue.
5. Nature urges us to contemplate and understand the universe.
6. Combine contemplation and action for a balanced, virtuous life.
7. Pleasure, contemplation, and action interconnect; balance them wisely.
8. A wise man might choose leisure if it benefits others.

``` Happy Life

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1. Define happiness, choose the right path, avoid the crowd.
2. Seek the best path, not the most popular one.
3. Pursue virtue, align life with nature, remain calm.
4. Happiness comes from despising fortune, taking pleasure in virtue.
5. Happiness is unchanging, founded on true discernment and wisdom.
6. Pleasure combined with virtue is not a sustainable happiness.
7. Pleasure visits the base, but virtue stands with the honorable.
8. Live according to nature; external pleasures should be secondary.
9. Virtue is the highest good, pleasure is secondary and fleeting.
10. Virtue must lead; pleasure is subordinate, never the primary goal.
11. A wise man is not overcome by pleasures or fears.
12. Wise pleasures are mild; excess pleasure leads to madness.
13. Epicurus' teaching misinterpreted; true pleasure aligns with virtue.
14. Virtue must lead; too much pleasure enslaves and overpowers.
15. True good consists only of the honorable and virtuous.
16. True happiness consists in virtue, surpassing fortune's reach.
17. Philosophers aim high, strive for perfection, despite their flaws.
18. Philosophers practice what they preach; wisdom transcends material wealth.
19. Philosophers criticize out of desire to improve, not hatred.
20. Philosophers benefit humanity, even if they don't reach perfection.
21. Philosophers despise riches without rejecting them; they remain unperturbed.
22. Riches offer a broader field for exercising virtues.
23. Wealth is desirable if obtained honorably, without harming others.
24. Giving is difficult; it requires rational and careful distribution.
25. The wise man prefers, but is not controlled by, riches.
26. Riches are slaves to the wise, but masters to fools.
27. Criticism from the ignorant doesn't harm philosophers; they persist.
28. Philosophers foresee and withstand life's inevitable storms with resilience.

Piece of Mind

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1. Serenus
Examining myself, some vices appear, others less distinct, recurring intermittently.
2. Seneca
Mind resembles those recovering from illness, still feeling occasional twinges.
3. Support ennui by occupying oneself with business and duties.
4. Retire slowly, not abandoning duties, but finding ways useful.
5. Amidst tyranny, Socrates consoled, encouraged, remained example of virtue.
6. Examine oneself, the business, those involved before proceeding.
7. Choose friends wisely, avoiding those who complain and grumble.
8. Property brings sorrows; less to lose means less torment.
9. Practice thrift, measure by use, not outward show.
10. Life is slavery; accept lot, find compensations, soften difficulties.
11. Wise man fears nothing; accepts life's uncertainties; grateful for everything.
12. Avoid vain efforts; limit purposeless actions; seek meaningful achievements.
13. Live quietly; avoid unnecessary business; expect possible obstacles.
14. Cultivate adaptability; embrace change; avoid obstinacy and caprice.
15. View human vices as ridiculous, not hateful; practice acceptance.
16. Admire courage in adversity; avoid grieving over heroic deaths.
17. Live authentically; balance solitude and society; allow for relaxation.

 

Providence

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1. World’s evils, providence rules, prove providence governs, answer gods' cause.
2. Good men, bad fortune, minds maintain balance, brave conquer misfortunes.
3. Misfortunes advantageous, testing self, enduring adversity, proving inner strength.
4. Prosperity, great men, trials prove strength, virtue's opportunity, accepting challenges.
5. God’s purpose, proving men, evils neither good nor bad, testing resolve.
6. God removes evils, good men's burdens, teaching enduring adversity, inner strength.

Shortness of Life

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1. Nature is kind; our life’s brevity results from time-wasting.
2. People waste time on useless tasks, pleasures, and vices constantly.
3. People guard money carefully but squander time thoughtlessly, paradoxically.
4. Even powerful men long for leisure, tired of their burdens.
5. Cicero, facing adversity and turbulent life, desired restful, meaningful leisure.
6. Livius Drusus lamented his relentless, unrestful life filled with troubles.
7. Pleasure-seekers’ lives are wasted on trivial pursuits, never truly living.
8. People squander time, not realizing its value, until it's too late.
9. Expectancy and postponement waste life; live in the present moment.
10. Life is divided into past, present, and future; live fully.
11. Decrepit old men regret wasted time, realize life’s true value.
12. Even leisure time can be engrossed if not used wisely.
13. Intellectual pursuits can be trivial; seek meaningful, life-enhancing knowledge.
14. Philosophy extends life by connecting us with all human knowledge.
15. Philosophical study teaches living and dying well, adding true value.
16. Those engrossed in useless pursuits find life short and unfulfilling.
17. Even pleasures bring anxiety; great fortunes often lead to worry.
18. Retreat into meaningful study and contemplation for a fulfilling life.
19. Reflect on the universe and life's mysteries for true fulfillment.
20. Chasing public recognition wastes life; prioritize personal wisdom and peace.

Satyricon

won't build too sensitive

 

Water Management of City of Rome

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1. On Responsibilities and Duties: "I feel devotion towards my duties as water commissioner."
2. On Learning and Experience: "Experience and personal diligence are crucial for performing entrusted duties."
3. On Documenting Aqueducts: "I will document aqueduct names, origins, routes, and distributions."
4. Early Roman Water Sources: "Initially, Romans relied on Tiber, wells, and revered springs."
5. Aqua Appia's History: "Appius Claudius brought Aqua Appia to Rome in 312 BCE."
6. Anio Vetus Aqueduct: "Anio Vetus aqueduct was built using Pyrrhus' war booty."
7. Aqua Marcia's Creation: "Quintus Marcius repaired old conduits and introduced Aqua Marcia."
8. Aqua Tepula: "Tepula water was brought to Rome by censors in 125 BCE."
9. Aqua Julia: "Augustus added Julia water, named after Marcus Agrippa."
10. Aqua Virgo: "Virgo water was developed by Agrippa, named after a girl."
11. Aqua Alsietina: "Alsietina water was brought by Augustus, mainly for Naumachia."
12. Aqua Augusta: "Augustus supplemented Marcia with a water source called Augusta."
13. New Aqueducts by Claudius: "Claudius completed Aqua Claudia and Anio Novus aqueducts."
14. Aqua Claudia's Source: "Claudia's water came from two beautiful springs near Subiaco."
15. Anio Novus Details: "Anio Novus aqueduct originates from the Simbruine district."
16. Aqueduct Structures' Grandeur: "Aqueducts are more remarkable than idle Pyramids."
17. Responsibility for Maintenance: "Diagrams were made to ensure proper aqueduct maintenance."
18. Aqueducts' Elevations: "Each aqueduct reaches Rome at a different level."
19. Settling-Tanks: "Six waters settle and deposit sediment near the seventh milestone."
20. Anio Novus and Claudia Arches: "These aqueducts are carried on lofty arches for distribution."
21. Anio Vetus has a settling-tank near the fourth milestone.
22. Virgo, Appia, and Alsietina lack receiving basins or settling-tanks.
23. Aqueduct details: supply distribution, tank usage, and measurements overview.
24. Water pipes calibrated by digits (Italy) or inches (Apulia).
25. The 5-pipe, introduced by Agrippa, used for distribution sizes.
26. Pipe sizes determined by diameter, circumference, or cross-section measurements.
27. Pipes increase in size by multiplying 5-pipes for distribution.
28. Diameter-based pipe size increases change names and capacities.
29. Pipes above 20-pipe are gauged by square digits' cross-sections.
31. Gauging pipes consistent with imperial records; four deviations detected.
32. Deviations in the 12-, 20-, 100-, and 120-pipes' diameters explained.
33. Subtracting from 20-pipe and enlarging 100-, 120-pipes indicates fraud.
34. Only four modified pipes deviate from systematic size patterns.
35. Higher elevation water exceeds quantity, lower elevation reduces flow.
36. Pipe positioning affects water flow; special bronze fitting prevents tampering.
37. Standard sizes of pipes listed; future pipes should match specifications.
38. Pipes not in use are noted; corrections for four modified pipes.
39. The 5-pipe (quinaria): diameter 1 1/4 digits, circumference 3 89/digits.
40. The 6-pipe: diameter 1 1/2 digits, circumference 4 103/1digits.
41. The 7-pipe: diameter 1 3/4 digits; capacity 1 23/quinariae. Not used.
42. The 8-pipe: diameter 2 digits; capacity 2 161/2quinariae.
43. The 10-pipe: diameter 2 1/2 digits; capacity 4 quinariae.
44. The 12-pipe: diameter 3 digits; capacity 5 109/1quinariae. Not used.
45. The 15-pipe: diameter 3 3/4 digits; capacity 9 quinariae.
46. The 20-pipe: diameter 5 digits; capacity 7/quinariae.
47. The 25-pipe: diameter 5 185/2 digits; capacity 35/quinariae. Not used.
48. The 30-pipe: diameter 6 17/digits; capacity 125/2quinariae.
49. The 35-pipe: diameter 6 97/1 digits; capacity 49/quinariae. Not used.
50. The 40-pipe: diameter 7 13/digits; capacity 7/quinariae.
51. The 45-pipe: diameter 7 41/digits; capacity 47/quinariae. Not used.
52. The 50-pipe: diameter 7 281/2 digits; capacity 209/2quinariae.
53. The 55-pipe: diameter 8 65/1 digits; capacity 115/1quinariae. Not used.
54. The 60-pipe: diameter 8 71/digits; capacity 251/2quinariae.
55. The 65-pipe: diameter 9 3/digits; capacity 17/quinariae. Not used.
56. The 70-pipe: diameter 9 7/digits; capacity 5/2quinariae.
57. The 75-pipe: diameter 9 37/digits; capacity 13/1quinariae. Not used.
58. The 80-pipe: diameter 13/1 digits; capacity 1/6 quinariae.
59. The 85-pipe: diameter 115/2 digits; capacity 17/quinariae. Not used.
60. The 90-pipe: diameter 101/1 digits; capacity 89/2quinariae.
61. The 95-pipe: diameter 287/2 digits; capacity 55/1quinariae. Not used.
62. The 100-pipe: diameter 9/digits; capacity 65/1quinariae.
63. The 120-pipe: diameter 17/digits; capacity 3/4 quinariae.
64. Discussing pipes, quantity of water each aqueduct delivered measured.
65. Appia's supply recorded as 8quinariae, measured more at "the Twins".
66. Anio Vetus recorded supply 15quinariae, measured 43quinariae at intake.
67. Marcia's supply 21quinariae, measured 46quinariae at intake.
68. Tepula's supply 400 quinariae, receives from Julia and Marcia.
69. Julia's supply 6quinariae, measured 1206 quinariae at settling-tank.
70. Virgo's supply 6quinariae, measured 2504 quinariae near City.
71. Alsietina's supply undetermined, delivers 3quinariae.
72. Claudia's supply 28quinariae, measured 4607 quinariae at source.
73. Anio Novus supply 32quinariae, measured 47quinariae at intake.
74. Supply discrepancies due to initial miscalculations, not summer droughts.
75. Fraud and unauthorized taps reduce aqueduct supply at settling-tanks.
76. Caelius Rufus's speech on water misdemeanors remains relevant.
77. Addressing delivery issues, frauds, and misnamed water distributions.
78. Total distribution: 14,0quinariae; some delivered outside City.
79. Appia delivers 5 quinariae outside, 6quinariae within City.
80. Anio Vetus delivers 1quinariae outside, 1508 1/2 quinariae within City.
81. Out of Marcia delivered 2 1/2 quinariae outside the City.
82. Out of Tepula delivered outside City quinariae in Caesar's name.
83. Out of Julia flowed outside City quinariae in Caesar's name.
84. In Virgo's name discharged 200 quinariae outside the City.
85. Alsietina delivers 3 quinariae entirely outside the City.
86. Claudia and Anio Novus intermingled, furnishing City delivery-tanks.
87. Emperor Nerva increased water supply, nearly doubling overall abundance.
88. Rome perceives Emperor Nerva's care, benefiting public and private.
89. Emperor Nerva improved water supply's purity and palatability.
90. Anio River's swiftness carries off dirt, causing pollution.
91. Anio Vetus remains muddy, but Anio Novus contaminates others.
92. Decision made to separate waters and distribute individually.
93. Emperor Nerva ordered Anio Novus water taken from lake.
94. Legal basis established for drawing and safeguarding water supply.
95. Water for private use requires emperor's written authorization.
96. Maintenance of aqueducts customarily awarded by contract.
97. Care taken to prevent damage or unauthorized water drawing.
< b>98. Marcus Agrippa became first permanent water commissioner.
99. Augustus transferred Agrippa's crew to state ownership.
100. Augustus established water distribution and pipe sizes.
101. Senate approved disbursements for water commissioners' attendants.
102. State treasury disburses monies for attendants and assistants.
103. List of chief water commissioners from Messala to myself.
104. Procedures for granting water rights strictly regulated.
105. All water drawn only from designated delivery-tanks.
106. Water rights do not transfer to heirs or buyers.
107. Vacant water rights reported, entered in records, reassigned.
108. "Lapsed" water, overflow from delivery-tanks, carefully granted.
109. Fraudulent practices detected in granting water rights.
110. Calices larger than granted size found in tanks.
111. Calices should be arranged in a straight line.
112. "Puncturing" scheme by water-men supplying unauthorized branches.
113. Two working-crews: one state, one Caesar's, maintain conduits.
114. Maintenance tasks arise from wear, storms, faulty workmanship.
115. Subterranean conduits suffer less damage than exposed ones.
116. Repairs requiring water diversion scheduled in spring or fall.
117. Concrete repairs best performed in moderate weather.
118. Conduits closest to City require most careful upkeep.
119. Legal resolution permits necessary materials taken from private.
120. Landholders causing damage to conduits addressed by Senate.
121. Senate resolution ensures clear spaces around aqueducts.
122. Statute forbids unauthorized tapping or damaging conduits.
123. Severe penalties for damaging public water infrastructure.
124. Leniency applied for those affected by administrative neglect.
125. Errors reported and pardoned, official grants issued.
126. Uphold trust in office, even risking public indignation.
127. Inspect channels frequently to ensure accurate water deliveries.
128. Maintenance of conduits ensures symbol of Roman greatness.
129. Immediate attention required for large-scale maintenance tasks.
130. Expertise and judgment needed for prioritizing maintenance tasks.

Moralia

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1. On the Education of Children The course for training free-born children and rendering them virtuous will be the subject of our present disquisition. Those who desire to become parents of famous children should avoid harlots and concubines, as children blemished by their birth suffer lifelong infamy. The next advice is that parents should conceive their children while sober, as drunken conception results in children prone to drunkenness. Education requires three things: nature, reason, and use. Instruction provides principles, exercise offers practice, and perfection arises from combining all three. Mothers should nurse their children themselves, as natural mothers perform this with more tenderness and care. Children's attendants and play-fellows should be well-mannered and speak proper Greek to avoid corrupt influences. When children are of age for pedagogues, parents must choose blameless, experienced, and reputable teachers. Memory must be exercised regularly, as it is the storehouse of all learning and vital for life's actions. Children should abstain from speaking filthily, be courteous, and avoid luxurious living, bridle their tongues, and subdue anger. Adolescents need stricter guidance as their errors can be greater and more dangerous. Parents should guard them closely and provide examples of both the consequences of vice and the rewards of virtue. Youth must be restrained from associating with corrupt individuals and flatterers to prevent moral infection. Fathers should temper reproofs with lenity and occasionally overlook minor faults to balance strictness and affection. Marrying off intemperate youth can help curb their desires and provide stability. Parents should set examples of virtuous behavior, as children learn by observing their elders. Lastly, diligent and fortunate parents might achieve successful upbringing by adhering to these precepts.
2. It may be a question fit for those whose palates are more sensitive than their hearts, whether the saying of Philoxenus the poet is true: "The most savory flesh is that which is no flesh, and fish that is no fish." Yet this is out of question to me, Marcus Sedatus, that the precepts of philosophy that seem not to be delivered with a designed gravity, such as becomes philosophers, take most with young persons and meet with ready acceptance. Hence, they read Aesop's fables, the fictions of poets, and doctrines relating to the souls of men with enthusiasm if something fabulous is mixed in. We must govern their appetites not just in eating and drinking, but also in reading and hearing. Pleasure should serve as a sauce while pursuing the wholesome and profitable in reading. A young man is not safe if, fortified against all other pleasures, he is without guard against those of the ear. We can't debar young men like my Soclarus and thy Cleander from reading poets, but we must guide them in reading, as they need more direction than in their walks. Thus, I send thee this discourse on Poetry, that you may use it like a preservative against drunkenness, and communicate it to Cleander, prepossessing him, seeing he is prone to be inveigled by such studies. Poetry, like Egypt, yields both medicines and poisons; love dressed in rich language can steal hearts. Therefore, teach young men to judge poetry critically, as those not well-bred are less susceptible to being cajoled by it.
3. Nicander, this short essay on hearing is to guide you in paying proper attention to advice. Libertinism, often mistaken for liberty, subjects young men to the tyranny of their own vices. Sensible men replace youthful governors with reason, the divine guide of life, ensuring true freedom. Theophrastus states hearing is the most sensitive sense, but it’s more rational than sensitive. Vice enters through many bodily avenues, but virtue primarily through the ears if untainted by flattery and lewdness. Xenocrates believed children need ear protection more than fighters, as words deeply corrupt morals. Nature’s design of two ears and one tongue suggests we should listen more than we speak. Silence is an ornament of youth, and modest listeners benefit from absorbing beneficial discourse and discerning falsehoods. Envy and detraction hinder hearing’s benefits. Envy of good speakers arises from unjust presumption, affecting happiness. Listeners should use discourse for self-improvement, emulating good points and correcting faults. Admiration is better than contempt but requires caution; praise speakers’ efforts while critically evaluating their content. Distinguish valuable discourse parts from trivial ones, enriching the mind and leading to self-improvement. Enjoy discourse but prioritize its utility over mere pleasure. Ask questions thoughtfully, avoiding interruptions and impertinence. Respect the speaker’s expertise, asking relevant questions. Avoid frequent questioning; it may reflect conceit. Embrace learning challenges through persistence and self-reflection. Combine hearing with active invention, deeply imprinting philosophical habits. Pursue comprehensive knowledge for true intellectual and moral development.
4. To Antiochus Philopappus: Plato argues that admitting a strong self-affection is forgivable, but it hinders self-judgment as our biases obscure our discernment. True self-awareness elevates our understanding beyond familiar flaws to noble virtues. This blindness makes us susceptible to parasites disguised as friends. Self-love, our inner flatterer, welcomes external validation. Those who seek or enjoy flattery are prone to overestimate their own virtues. Plato's assertion that truth is divine implies that flatterers, who obscure self-knowledge, are adversaries to the gods, particularly Apollo, who champions self-awareness. Flatterers encourage ignorance of our faults, impeding improvement. If flattery affected only the base, it would be less harmful, but it often targets the noble. Like worms in tender wood, flatterers thrive among the virtuous and the great. They avoid the insipid and prey on the powerful, undermining families and empires. Recognizing a flatterer requires vigilance, as their deceit can obscure genuine friendship. Like parasites on a noble host, they desert when fortunes change, leaving their victim friendless. We must test friends, as we do currency, before reliance. A flatterer, unlike a true friend, avoids difficult tasks, offering only superficial praise and servile compliance. They mimic virtues without embodying them, favoring vices for acceptance. This counterfeit friendship, resembling genuine affection, often deceives, making it crucial to discern true allies from deceptive flatterers. Ultimately, self-knowledge and cautious trust are our best defenses against these insidious influences, ensuring we surround ourselves with true, honest friends.
5. My Friend Sossius Senecio, is it possible that a man can be assured of his proficiency in virtue if his actions do not alleviate his folly, but instead, vice and virtue weigh equally within him, holding him down like heavy lead? In studying music or grammar, it would be absurd to think one has improved if they remain as ignorant as when they began. Similarly, a patient cannot discern improvement from medicine if their strength does not increase or their illness does not ease. The same logic applies to philosophy; without gradual progress, one cannot be assured of any advancement in virtue. Virtue is not attained in a single moment; it requires consistent and determined effort to slowly diminish vice. The Stoics argue that all men are equally vicious unless they are absolutely perfect, a stance I find absurd. They claim that those who have made some progress in virtue are as unhappy as the most heinous individuals, a contradiction they fail to observe in their actions. We agree with Plato that there are varying degrees of evil and that progress in virtue is evident when one sees a gradual abatement of their vices. Just as sailors judge their voyage by time and wind force, philosophers can gauge their progress by their consistent efforts and fewer obstacles. True proficiency in virtue requires constant advancement, as the soul cannot remain in equilibrium but must be continually elevated by good or cast down by evil. Thus, one must always be vigilant and resolute in their fight against vice, expecting a final victory and reward for their persistent efforts.
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1 Cornelius Pulcher, your adept and humane governance has won you admiration. Your peaceful approach in private life makes you a cherished companion, free from sour and peevish tendencies. This rare quality is akin to finding a region without wild beasts. Throughout history, no state or kingdom has been immune to envy, hatred, and strife. Even friendships often breed contempt and quarrels. Chilo wisely noted that having no enemies might mean having no friends. For those in leadership, it's crucial to observe enemies and heed Xenophon's advice to use adversaries to one's advantage. Consequently, I've compiled my thoughts on this topic into a coherent method, avoiding repetition from my previous works. Our ancestors fought wild beasts for survival, but today, we use these creatures for food, clothing, and medicine, highlighting our adaptability. Similarly, people believe escaping harm from enemies suffices, ignoring Xenophon’s wisdom that adversaries can be beneficial. Like gardeners and huntsmen making the best of barren trees or wild animals, we must find ways to benefit from our enemies. For instance, fire is both dangerous and beneficial, providing light and heat. In the same way, we can harness the actions of our enemies for our advantage. Enemies force us to live cautiously, striving to lead blameless lives. This vigilance fosters virtues and curbs disorderly passions. Just as war-torn cities value peace, those wary of enemies learn to live virtuously. Thus, enemies indirectly refine us, encouraging a prudent, diligent, and honorable life, just as artists excel under competition.
2 Menon the Thessalian, a man of high self-regard and considered wise, was asked by Socrates about virtue. Menon answered that there are different virtues for different stages of life and roles in society. Socrates humorously noted that Menon’s varied response suggested ignorance of virtue’s essence. This story emphasizes the difficulty of forming true friendships. Just as one who struggles to find even a single friend may fear acquiring too many, we, too, often mistake quantity for quality in relationships. Menander’s young man wisely valued even the shadow of a friend. The challenge lies in the quest for a true friend. We often seek numerous acquaintances, neglecting the depth of each connection. Like a child picking flowers, our fleeting attractions leave friendships incomplete. Ancient examples like Theseus and Pirithous, and Achilles and Patroclus, illustrate that true friendships are rare pairs, not large groups. True friendship requires time, careful choice, and mutual affection, which are incompatible with numerous superficial connections. Maintaining many friendships is impractical; we cannot meet the diverse needs of many friends simultaneously. A multitude of acquaintances dilutes the essence of true friendship, which is based on shared trials and mutual support. It is better to cultivate one deeply valued friendship than to spread oneself thinly across many. True friendship is born from similarity and mutual understanding. Unlike superficial acquaintances, true friends are like-minded and supportive through all of life’s challenges. Seeking many friends demands a chameleon-like adaptability, which undermines genuine connection. Therefore, true friendship requires stability and constancy, making it rare and valuable.
3 Justice, moderation, and wisdom often rule the affairs of mortals, not merely Fortune. Aristides remained poor by choice, and Scipio took no booty from Carthage. Philocrates squandered gold on vices, and Lasthenes and Euthycrates lost Olynthus due to their folly. Alexander the Great respected captive women, while Paris of Troy caused war by abducting Helen. If moderation, justice, and fortitude exist, so must wisdom and good counsel, which guide our conduct in pleasures, dangers, and public affairs. Attributing all to Fortune negates our capacity for prudent decision-making. Fortune does not dictate our actions; rather, reason and wisdom do. Our senses, bestowed by nature, serve our good conduct and discretion. Without mind and reason, we would live like brutes. Prometheus symbolizes reason, which empowers us beyond other creatures. Humans use reason to control animals and resources, demonstrating that success depends on counsel and foresight, not Fortune. Artisans use rules and measures to perfect their work, relying little on Fortune. If small tasks require attention and skill, significant achievements in life must involve even greater wisdom and planning. No one leaves clay unshaped, hoping for bricks by chance. Similarly, without wisdom, wealth and possessions do not guarantee happiness. Wisdom is not tangible like gold or health, but it uses these assets effectively. Without wisdom, possessions become burdens. Hesiod’s Prometheus advises against accepting gifts from Zeus, implying that external fortunes are useless without wisdom. Success beyond one’s merit can lead to misjudgment and misdeeds, highlighting the importance of wisdom in guiding our actions and achieving true happiness.
4 Clothes keep a man warm not by generating heat but by retaining his body's heat. Similarly, an agreeable life comes from within, not from external riches. An individual's temperament brings joy to their surroundings, just as a fire makes a house warmer. Wealth, fame, and power are more enjoyable with a joyful mind, while a mild disposition allows people to endure hardships gracefully. Virtue makes any life condition delightful, while vice taints even the grandest possessions. A man's happiness is marred if he is ruled by his vices, as they cohabit with him constantly, disrupting peace and sleep. Vices torment the mind, causing fear, anger, and lust. During the day, people might restrain their vices due to societal norms, but at night, unchecked desires surface, leading to troubling dreams and unrest. True pleasure cannot coexist with vice, as it brings no real freedom from care or satisfaction. Just as good health brings physical pleasure, a serene mind brings true cheerfulness. Gold, silver, and luxuries are meaningless if one’s mind is disturbed. A troubled mind cannot enjoy wealth, just as a sick person cannot enjoy fine food. To achieve contentment, one must calm the mind and curb insatiable desires. True satisfaction comes from within, where philosophy teaches us to find pleasure in every situation. Wealth can make us generous, poverty reduces our worries, fame brings honor, and obscurity brings peace. By cultivating a sound mind, we can live joyfully regardless of our external circumstances.
5 When I heard of the untimely death of your son, I shared your grief deeply. He was a sweet and modest young man, devout, obedient, and just. However, I refrained from offering advice immediately, understanding that compassion was more fitting than counsel in such moments. Like skilled physicians, who allow time for swelling to settle before applying treatment, I waited until a more appropriate time to offer comfort. Now, as time has passed, it is fitting to remind you of the reasons to temper your grief. As Euripides wisely said, "Soft words alleviate a wounded heart." Sorrow, if excessive, can lead to madness, incurable diseases, and even self-harm. Natural grief for a son's death is unavoidable, but to mourn excessively is unnatural and stems from a misguided view of life. Crantor the Academic said it well: we should not be devoid of feeling, but excessive mourning is equally harmful. Moderation is key. Those who can balance their emotions, facing both fortune and misfortune with equal temper, are truly wise. Just as a magistrate accepts his lot, so should we accept the turns of fate. Life is unpredictable, and happiness and sorrow are intertwined. Therefore, let us not be swayed too much by either, maintaining a steady, virtuous demeanor. Remember, death is a natural part of life. Grief should not dominate our existence. Instead, cherish the memories of your son, and find solace in the thought that he has moved on to a better place, free from life's burdens. Embrace wisdom and reason to overcome sorrow, living a life that honors his memory through strength and resilience.
6 Zeuxippus diverted Glaucus the physician from engaging in a philosophical discourse due to Glaucus's contentious nature. While Glaucus excels in medicine, he is less candid and rather rude in philosophical discussions. He maintains that the boundaries of philosophy and medicine are as distinct as those of the Mysians and Phrygians. Glaucus scornfully reflected on some of Zeuxippus's less precise yet somewhat profitable discussions. Moschio expressed his readiness to hear Zeuxippus's discourse with great pleasure. Zeuxippus acknowledged Moschio's natural philosophical genius and lamented that a philosopher should disregard the study of medicine, emphasizing that medicine ensures health and safety and should be indispensable in philosophical studies. They discussed the importance of keeping one's hands warm for health and protecting extremities from the cold. Another point was about tasting food allowed to the sick when healthy, making it familiar and less repulsive during illness. Zeuxippus stressed the importance of accustoming the appetite to obey reason willingly, avoiding contempt for simple food during sickness . This practice helps endure simple foods without complaint, recalling the adage, "Choose the best condition, and custom will make it pleasant." This advice is especially relevant to diet, as many, including Emperor Titus, have suffered from not eating before washing, leading to fatal consequences.
7 Now that the nuptial ceremonies are over, and you have been joined in matrimony, I offer this discourse as a kind epithalamium to congratulate your union. Observing wise precepts is essential for a harmonious marriage. Among various musical moods, the Hippothoros is used to encourage stallions to cover mares, while philosophy, rich in noble discourses, holds that studying wedlock strengthens affection and compatibility. I present these instructions and admonitions, hoping they assist your union. In Boeotia, a bride wears a chaplet of wild asparagus, symbolizing that initial hardships lead to eventual happiness in marriage. Newlyweds should avoid early discord, as vessels newly formed are easily damaged. Love based solely on youth and beauty is fleeting, unlike that rooted in shared values and mutual affection. Using charms or philters to control a spouse leads to madness, as shown by Circe's enchanted companions. Women who choose foolish partners over wise husbands are like those preferring blindness to sight. Early marital disputes can damage relationships, so it's crucial to cultivate mutual respect and understanding. A wife should embody virtue and kindness, aligning her interests with her husband's. Just as physicians understand their own bodies, married couples should intimately know and respect each other's needs and dispositions, fostering a household built on mutual trust and affection. This approach ensures a harmonious and enduring marriage, blending love and wisdom in everyday life.
8 The renowned Seven Sages—Solon, Bias, Thales, Anacharsis, Cleobulus, Pittacus, and Chilo—are often misrepresented. At a recent feast, there were actually more than twice that number present, including myself, as Thales was a guest at my home. The account you received was inaccurate and based on hearsay. The gathering took place in Lechaion, near the sanctuary of Aphrodite, where Periander had prepared a dinner for us. Thales, Niloxenus, and I chose to walk through the fields to avoid the crowds. Niloxenus had a message for Bias, containing a challenging question to be resolved by the wisest men in Greece. Thales humorously suggested that Bias could answer it effortlessly, recalling a previous instance where Bias's wisdom was tested. We discussed various topics, including philosophical musings and practical advice on household management. Solon shared insights on the importance of laws, while Thales emphasized the significance of time and virtue. The conversation flowed freely, punctuated with anecdotes and laughter, reflecting the harmonious blend of wisdom and camaraderie among us. This meeting highlighted the value of philosophical discourse in fostering mutual respect and understanding, demonstrating that true wisdom lies in the balance of knowledge and practical application.
9 The Seven Sages—Solon, Bias, Thales, Anacharsis, Cleobulus, Pittacus, and Chilo—are often misrepresented. At a recent feast, there were actually more than twice that number present, including myself, as Thales was a guest at my home. The account you received was inaccurate and based on hearsay. The gathering took place in Lechaion, near the sanctuary of Aphrodite, where Periander had prepared a dinner for us. Thales, Niloxenus, and I chose to walk through the fields to avoid the crowds. Niloxenus had a message for Bias, containing a challenging question to be resolved by the wisest men in Greece. Thales humorously suggested that Bias could answer it effortlessly, recalling a previous instance where Bias's wisdom was tested. We discussed various topics, including philosophical musings and practical advice on household management. Solon shared insights on the importance of laws, while Thales emphasized the significance of time and virtue. The conversation flowed freely, punctuated with anecdotes and laughter, reflecting the harmonious blend of wisdom and camaraderie among us. This meeting highlighted the value of philosophical discourse in fostering mutual respect and understanding, demonstrating that true wisdom lies in the balance of knowledge and practical application.
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1 Plutarch to Trajan the Emperor wisheth prosperity. Artaxerxes, King of Persia, O Caesar Trajan, esteemed it no less royal and bountiful kindly and cheerfully to accept small, than to make great presents; and when he was in a progress, and a common country laborer, having nothing else, took up water with both his hands out of the river and presented it to him, he smiled and received it pleasantly, measuring the kindness not by the value of the gift, but by the affection of the giver. And Lycurgus ordained in Sparta very cheap sacrifices, that they might always worship the Gods readily and easily with such things as were at hand. Upon the same account, when I bring a mean and slender present of the common first-fruits of philosophy, accept also (I beseech you) with my good affection these short memorials, if they may contribute anything to the knowledge of the manners and dispositions of great men, which are more apparent in their words than in their actions. My former treatise contains the lives of the most eminent princes, lawgivers, and generals, both Romans and Grecians; but most of their actions admit a mixture of fortune, whereas such speeches and answers as happened amidst their employments, passions, and events afford us (as in a looking-glass) a clear discovery of each particular temper and disposition. Accordingly Siramnes the Persian, to such as wondered that he usually spoke like a wise man and yet was unsuccessful in his designs, replied: I myself am master of my words, but the king and fortune have power over my actions. In the former treatise speeches and actions are mingled together, and require a reader that is at leisure; but in this, the speeches, being as it were the seeds and the illustrations of those lives, are placed by themselves, and will not (I think) be tedious to you, since they will give you in a few words a review of many memorable persons.
2 The wisdom of the Spartan nation lay in its early and disciplined education system, which instilled virtues and manners in youth to ensure the state's honor and security. Young Spartans dined with wise elders, learning prudence, temperance, and courage. Their diet was modest, emphasizing the famous black broth, fostering resilience and endurance. Spartans valued frugality and temperance, and their youths were trained to endure hardships and obey laws strictly. The state discouraged speculative sciences, focusing on practical knowledge for war. Foreign influences were minimized, and children were raised with a profound respect for elders and authority. Discipline was rigorous, with public shaming for offenses and communal rearing promoting mutual care. Goods and estates were shared in times of need, and public devotion included prayers for strength and courage. Spartan music and poetry aimed to inspire bravery and moral conduct. Innovations in music were restricted to preserve tradition. They honored the dead simply and prohibited costly funerals, promoting resilience and remembrance of valorous deeds. Travel was limited to avoid foreign customs corrupting Spartan virtues. Public education was mandatory, and refusal led to loss of citizenship. Spartans despised wealth, adhering to the belief that it would lead to ruin, although notable exceptions like Lysander were rewarded for bringing wealth through conquests. Sparta's downfall began when its citizens grew luxurious and abandoned Lycurgus’s laws, leading to internal strife and subjugation by Rome. Their decline was marked by the erosion of their disciplined and frugal lifestyle, resulting in poverty, contempt, and eventual servitude.
3 Agasicles the Spartan king once remarked that he should learn from those who he governs, explaining his refusal to admit Philophanes the sophist. When asked how a ruler could be secure without guards, he replied that ruling with paternal care was key. Agesilaus the Great, known for his practical wisdom, advised a steward to provide wine according to need, not sparing if plenty or withholding if scarce. Witnessing a criminal endure torture, he criticized the misuse of bravery in wrongdoing. To a person praising an orator for amplifying trivial matters, he likened it to a shoemaker making oversized shoes for small feet. When accused of repeating himself in agreement, he clarified that he assented only if it was right. Regarding kingly responsibilities, he asserted that a king's nod shouldn't bind more than just and reasonable requests. Agesilaus, content with frugality and austerity, emphasized the Spartan ideal of self-control over indulgence. He led by example, sharing the hardships of his soldiers' camp life and refusing luxuries offered by Thasian admirers. Despite his successes in Asia Minor against Persia, he upheld Spartan values of simplicity and courage, refusing the honors of statues and godhood. His military tactics exemplified pragmatism, adapting to circumstances and relying on resourcefulness rather than opulence. His legacy emphasized Spartan ideals of bravery, simplicity, and disciplined leadership, making him a revered figure in Greek history for his ethical governance and military prowess.
4 Concerning the virtues of women, O Clea, I am not of the same mind as Thucydides. He believed that the best woman is the one about whom the least is spoken, either in praise or criticism, suggesting that a good woman's name should remain private. Gorgias, however, seems more accurate, arguing that both the face and fame of a woman should be well-known. The Roman law also supports public praise for both men and women after death. When Leontis, an excellent woman, died, we made an oration about her, and now I send you the rest of my speech and conversation, demonstrating that the virtue of men and women is the same. This narration aims to convince by example, comparing lives and exploits to show similarities in their virtues. For instance, the magnanimity of Semiramis can be compared to that of Sesostris, and the cunning of Tanaquil to that of King Servius. Virtues may have different expressions based on individual temperaments, but they do not differ in essence. For example, Achilles was courageous differently from Ajax, and Ulysses' subtlety was not like Nestor's. Similarly, Cato and Agesilaus were just in different ways, as were Eirene and Alcestis in their love for their husbands. However, these individual differences do not create distinct types of fortitude, prudence, and justice. By comparing historical examples, we can better understand the similarities and differences between masculine and feminine virtues, providing a rich and nuanced appreciation of both.
5 Concerning the virtues of women, O Clea, I disagree with Thucydides, who believed that a woman should be praised the least by outsiders, thinking a good woman’s name should remain private. Gorgias seems more accurate, as he believed both the face and fame of a woman should be known. The Roman law that allows public praises for both men and women after death is commendable. When Leontis, an excellent woman, died, we immediately spoke highly of her, and now I send you the rest of my speech in writing. This historical demonstration shows that the virtues of men and women are the same. Comparing the lives and deeds of women like Semiramis and Porcia with those of men like Sesostris and Brutus reveals no difference in their virtue. For instance, the Trojan women who, after the fall of Troy, faced harsh seas and, while their men sought pilots, set fire to their ships to force their people to settle in Italy, are honored by Roman custom, where women greet their kin with a kiss. Similarly, the Phocian women, during a brutal war with the Thessalians, bravely agreed to a desperate plan to burn themselves and their children if the men were defeated. Their courage is still celebrated in Phocian festivals. These examples show that both men and women can exhibit great virtue and courage. By comparing their lives and actions, we learn that virtue is not defined by gender but by the noble actions and steadfast character of individuals.
``` You can copy and paste this HTML code into your web page to display the table with the chapters, numbers bold, and specified background colors.

4

Here is the HTML code for the table with the specified chapters, with the numbers bold and in the same cell as the text, and with background colors: ```html
1 The Romans required a new-married woman to touch fire and water, symbolizing the union of masculine and feminine principles. Fire refines, and water cleanses, representing the wife's purity and the necessity of both elements for a complete society. Lighting five torches at nuptials signified matrimonial perfection, as the number five, composed of the first odd and even numbers, represented unity. Men avoided Artemis's temple on Patrician Street due to a legend of a man torn apart by dogs for assaulting a woman there. Stags' horns were typically nailed in Artemis's temples, but cattle horns were used on the Aventine, recalling King Servius's sacrifice of a special cow. Those falsely reported dead entered homes from the roof, reflecting Greek customs around impurity associated with death. Women saluted kin by mouth to detect secret wine drinking, forbidden for them. Husbands and wives were forbidden to exchange gifts to prevent mercenariness in love. Gifts from a son-in-law or father-in-law were prohibited to maintain property integrity. Husbands sent messengers before returning home to signify trust and ensure a calm reception. Men covered their heads in divine service, following Aeneas's example, symbolizing humility and protection from distractions during prayers, but uncovered them before honorable persons to differentiate human and divine reverence.
2 In Epidaurus, the Κονίποδες were commoners known for their dirty feet, while Ἄϱτυνοι were senators managing public affairs. Among the Cumans, Onobatis was a woman punished for adultery, paraded on an ass, and condemned to disgrace. In Soloi, the Ὑπεϰϰαύστϱια was a priestess of Athena offering sacrifices to avert calamities. The Cnidians had the Ἀμνήμονες, sixty men overseeing major concerns for life, and the Ἀφεστήϱ who put questions to vote. In Arcadia and Lacedemon, the Χϱηστοί were individuals noted in a peace agreement involving the expulsion of Messenians. The Opuntians' Κϱιθολόγος presided over sacrifices and received first-fruits. The Ploiades were showering clouds, described by Theophrastus. In Boeotia, Platychaetas were landowners with wide domains. At Delphi, the Ὁσιωτήϱ was linked to sacrifices, and the month Bysius involved consulting Apollo. Phyxemelum was a creeping plant. The Ἀποσφενδόνητοι were Eretrians repulsed with sling-stones. Charila was a Delphian girl whose tragic fate led to an expiatory festival. Among the Aenianes, beggars' meat referenced Temo’s clever acquisition of land. The Coliads were descendants of Eumaeus in Ithaca. The Locrians revered the wooden dog from the oracle guiding their settlement. In Megara, ἀφάβϱωμα referred to garments mourning Abrota's death. Doryxenus described a former captive treated well by his captor. Palintocia was a law enabling the retrieval of paid usury. Anthedon, from the oracle's mention, involved an ancient settlement. The "darkness at the oak" in Priene related to a tragic battle loss. Among the Cretans, Καταϰαῦται were priests handling burials.
3 Most people dismiss ancient histories as mere fables due to their extravagant claims. However, Roman times had similarly strange occurrences. Datis, a Persian commander, led 300,000 men to Marathon, but the Athenians sent only 9,000 under Cynaegirus, Polyzelus, Callimachus, and Miltiades. Despite the odds, the Athenians triumphed, although Polyzelus was struck blind, Callimachus died upright after being pierced by lances, and Cynaegirus lost both hands while seizing a Persian ship. In a Sicilian war, King Asdrubal was defeated by Roman Metellus. L. Glauco, a patrician, lost his hands attempting to capture Asdrubal. Xerxes led five million men to Artemisium, prompting the Athenians to send Agesilaus, who killed Mardonius but was captured. Despite torturous circumstances, Agesilaus's resilience impressed Xerxes, who spared him. Roman Mucius, disguising himself, crossed enemy lines, killed a king's officer, and endured tortures before revealing that 400 others had sworn to kill the king, prompting a truce. A dispute between the Argives and Lacedemonians over Thyreatis led to a battle decided by survivors. Othryades, the last Lacedemonian, created a trophy with his blood, securing victory. Leonidas, with 300 Spartans, fought at Thermopylae, ultimately confronting Xerxes and dying heroically. In Rome, Fabius Maximus, leading 300 men, faced Hannibal. Despite being mortally wounded, he captured Hannibal's diadem before dying. These parallels between ancient and Roman histories highlight recurring themes of bravery and sacrifice across different eras.
4 Among the many disputes between Virtue and Fortune, none is more notable than the foundation of the Roman Empire. The winner of this debate will vindicate themselves from allegations of being unprofitable or deceitful. Virtue is often seen as beautiful but ineffective, while Fortune is considered unstable despite its benefits. However, the Roman Empire's achievements suggest that both played crucial roles in its rise to power. Ion the poet noted that both Fortune and Wisdom, despite their differences, lead to similar outcomes of elevating men to glory and power. The story of Rome’s founding illustrates this interplay. Datis, a Persian commander, led 300,000 men to Marathon. The Athenians, undeterred, sent 9,000 men under the command of Cynaegirus, Polyzelus, Callimachus, and Miltiades. They triumphed despite the odds, with notable sacrifices from their leaders. Similarly, King Asdrubal was defeated by Roman Metellus, and L. Glauco lost his hands attempting to capture Asdrubal. In another instance, Xerxes led five million men to Artemisium. The Athenians sent Agesilaus to spy on the enemy, who killed Mardonius, thinking he was Xerxes. Captured and tortured, Agesilaus impressed Xerxes with his resilience. Similarly, Roman Mucius infiltrated enemy lines, killed an officer, and endured torture without flinching, forcing the enemy king to make peace. These examples show that the foundation and success of Rome were products of both Virtue and Fortune, highlighting their intertwined roles in achieving greatness.
5 Alexander, hailed by Fortune as her creation, earned his empire through relentless effort, wisdom, and sheer determination. Facing insurmountable obstacles, he chose prudence, endurance, fortitude, and a steady mind as his guides. Unlike rulers like Darius, elevated by Fortune without effort, Alexander's path was marked by battles, wounds, and perseverance. He crossed regions like Cilicia and Egypt, trampling over formidable foes. His success came from his inner strength, not capricious fortune. Transforming barbaric cultures, he blended Greek customs with those of the Hyrcanians, Arachosians, Sogdians, and Persians, spreading Greek culture across Asia and civilizing diverse peoples. This practical approach made him a true philosopher through action. His strategic use of Persian garments fostered loyalty among the conquered, unlike rulers who disdain foreign customs. Alexander’s era, rich in arts and sciences, flourished under his discerning patronage, supporting artists like Apelles and Lysippus. His appreciation for various talents, combined with martial prowess, showed a balanced view of leadership. Despite enduring extreme hardships and countless wounds, Alexander's actions were guided by reason and virtue. His early preference for meaningful questions to Persian ambassadors and strategic marriages highlighted his wisdom. His restraint in handling betrayal, strategic patience, and measured responses underscored his philosophical approach to leadership. Unlike rulers driven by fortune or fear, Alexander aimed to create a unified world, blending cultures and fostering harmony. His comprehensive approach to greatness, blending respect for the arts with military prowess and ethical values, defined his enduring legacy as a philosopher-king.
6 Alexander expelled the barbarians and restored Greek liberty, demonstrating the necessity of action for historical record. Without the deeds of Pericles, Phormio, Nicias, and other great leaders, historians like Thucydides would have no stories to tell. Athens was a cradle for many arts and sciences, particularly painting, with pioneers like Apollodorus. His innovations were captured by Euphranor, who depicted heroic battles with vividness . Simonides likened painting to silent poetry, as both mediums strive to immortalize great deeds. For instance, Euphranor's painting of the battle of Mantinea captures the valor of the Athenians saving their allies. However, the significance of actions over words is evident. The writings of poets and historians are secondary to the actions they describe. Dramatic poets like Euripides and Sophocles, despite their eloquence, did not avert calamities or bring fame to Athens. In contrast, generals and statesmen like Miltiades, Themistocles, and Pericles brought tangible benefits and glory to the city through their military and political achievements. The grandeur of Athens was built on these victories, not on the literary works that followed. While rhetoricians and poets added grace to the recounting of events, the true honor belonged to those who acted. The city celebrated public festivals and sacrifices to commemorate military victories, not literary triumphs. The valor and deeds of the great generals were the foundation of Athens' enduring legacy, far surpassing the contributions of poets and orators in shaping history and securing the city's prominence.

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Here is the HTML code for the table with the specified chapters, with the numbers bold and in the same cell as the text, and with background colors: ```html
1 Seek knowledge from the gods, for truth is the greatest good.
2 Desire for truth is a pursuit of divinity and wisdom.
3 Prometheus, esteemed for wit; Hermes, for letters and music's essence.
4 Priests lay aside hair, wear linen: sheep, mourning, purity, philosophy.
5 Priests shun excrement, fat; Apis drinks pure water, avoids Nile.
6 Heliopolis priests avoid wine, kings drink it sparingly, sacred regulations.
7 Abstain from specific fish; catched, holy, Nile, priests' prohibitions.
8 Onions avoided for moon growth, thirst; swine shunned for health.
9 Kings: priests or soldiers; priests’ philosophy, wisdom hidden in symbols.
10 Greeks learned from Egyptian priests; Pythagoras imitated their symbolic teachings.
11 Tales about gods symbolize philosophical concepts, avoiding superstition.
12 Rhea's children born from dice-won days, Osiris's divine birth.
13 Osiris civilizes Egyptians, teaches grain use, laws, and worship.
14 Panics named after Pans; Isis searches, learns from children.
15 Isis finds Osiris's ark encased in Byblos king's post.
16 Isis nurses royal child, retrieves Osiris's ark for worship.
17 Horus avenges Osiris, defeats Typhon, revenges parental grievances.
18 Typhon dismembers Osiris; Isis searches, consecrates parts, avoids fish.
19 Osiris trains Horus; Horus prefers horses, conquers Typhon, justified.
20 Interpretations of myths contain deep truths, sacred sacrifices, philosophy.
21 Osiris's body lies at Busiris; priests believe souls are stars.
22 Some stories about gods' actions are about powerful ancient men.
23 Questioning gods' stories risks atheism, spreading doubt about divine matters.
24 Great leaders remembered; gods' vanity led to their swift downfall.
25 Typhon, Osiris, Isis are grand daemons, not gods or men.
26 Homer called great people "godlike," "daemon-like" for both good and bad.
27 Typhon's punishment mirrored in Egyptian rites, showing wisdom and courage.
28 Ptolemy dreamt Pluto's statue, later named Serapis, stolen to Alexandria.
29 Stories linking gods to humans, like Serapis's origins, are absurd.
30 Typhon's chaos subdued but not destroyed by Osiris's justice.
31 Red animals sacrificed to Typhon; strict rules against imperfect offerings.
32 Philosophical allegories interpret Osiris as Nile, Typhon as destructive sea.
33 Priests see Osiris as moisture, Typhon as destructive dry force.
34 Sun and moon sail, symbolizing moisture's importance, taught by Egyptians.
35 Osiris similar to Dionysos; rites symbolize moist nature's generative power.
36 Water symbolizes Osiris; fig leaf represents fertility, threefold nature.
37 Ivy sacred to Osiris, similar to Dionysos, signifies strength.
38 Sirius honors Isis; Nile's flood linked to cosmic forces.
39 Typhon's drought battles Nile's floods; queen represents southern winds.
40 Typhon reduced, not destroyed; balance needed for world's completeness.
41 Typhon means the world of the sun; Osiris, the moon.
42 Osiris's death happened on the seventeenth day of the month.
43 Nile's rise correlates with moonlight variations; highest rise: twenty-eight cubits.
44 Eclipses: moon at full, sun in opposition; moon shadows sun.
45 Universe's origins mix good and bad; Typhon represents destructive forces.
46 Some believe two Gods: one good, one bad; Zoroaster's view.
47 Horomazes from light, Arimanius from darkness; they create opposing Gods.
48 Chaldaeans: planetary Gods; Grecians: Zeus for good, Pluto for bad.
49 World composed of opposing powers; good predominates, evil persists.
50 Typhon's symbols: ass, crocodile, river-horse; represent disorder and disturbance.
51 Osiris is represented by an eye and a sceptre, indicating forecast.
52 Osiris hidden in the sun; Birthday of Horus’s eyes celebrated.
53 Isis is Nature's receptive property, pursuing the good principle eagerly.
54 Osiris's soul eternal; body torn by Typhon, reassembled by Isis.
55 Horus weak.
56 Horus weakens Typhon; Typhon's sinews used for harp-strings, indicating discord.
57 Universe composed of three parts: intelligible, matter, and combined.
58 Hesiod’s chaos, earth, hell.
59 Hesiod’s chaos, earth, hell, and love represent Isis, Osiris, Typhon.
60 Fables not doctrinal; take relevant parts for pertinent resemblance.
61 Typhon affects matter’s extremes; Isis preserves Osiris’s dispersed parts.
62 Typhon is destructive; Isis represents living and prudent motion.
63 Osiris's name combines pious and sacred; represents things in heaven and underworld.
64 Egyptian theology: Isis called Athena; Typhon is Seth, Bebon, Smu.
65 Sistrum (rattle) suggests agitation, preventing rest; represents moon's fecundity.
66 Neither elements nor phenomena are gods; they represent divine operations.
67 Osiris buried when corn sown; Harpocrates born during winter solstice.
68 Gods are universal; not confined to specific geographical features.
69 Elements themselves aren't gods; they symbolize divine forces and powers.
70 Philosophy helps interpret religious acts; prevents misconceptions about gods.
71 Greek and Egyptian rituals share similarities; involve fasting and mourning.
72 Seasonal changes influenced rituals; fruits disappearing resembled mourning ceremonies.
73 Lamentation for fruits; prayers for Gods to produce new ones.
74 Gods changing into animals to hide from Typhon is foolish.
75 Soul of Typhon into animals signifies irrational, brutal nature's share.
76 Animals honored for benefits to man, symbolic use in mythology.
77 Crocodile honored for its tongue-less nature, representing divine speech.
78 Egyptians use symbolic resemblances, like Greeks with statues and symbols.
79 Philosophers see animals as representations of divine nature, worship accordingly.
80 Sacred vestments symbolize Isis's varied power and Osiris's unchanging light.
81 Osiris governs souls after death, leading them to divine beauty.
82 Daily incense offerings focus on health, refreshing and clearing air.
83 Kyphi incense, with sixteen ingredients, promotes calm, sleep, and health.
``` You can copy and paste this HTML code into your web page to display the table with the chapters, numbers bold, and specified background colors.

5-2

Here is the HTML code for the table with the specified chapters, with the numbers bold and in the same cell as the text, and with the specified background colors: ```html
1 Ammonius, Lamprias, Plutarch, Theon, Eustrophus, and Nicander discussed philosophical topics.
2 Dicaearchus's verses from Euripides to King Archelaus emphasize wisdom's value.
3 Apollo's philosophical significance interpreted through his various names and attributes.
4 Lamprias explained sages' symbolic consecration of the letter "E" in Delphi.
5 Nicander proposed "EI" symbolizes prayer and supplication to the God.
6 Theon defended logic's importance and Apollo's association with it.
7 Eustrophus connected the letter "E" with mathematical and philosophical significance.
8 The number five's symbolic power explained through mathematical and natural principles.
9 Dionysus and Apollo's symbolic representation of change and order.
10 The number five's musical significance relates to harmony and symphonies.
11 Plato's theory of the five elements composing the world.
12 The senses correspond to the five primary elements of the world.
13 Homer and other philosophers' recognition of the five-part world structure.
14 The soul's faculties divided into five parts, each representing different attributes.
15 The generation and significance of the number five through unity and squares.
16 The number five's philosophical and mathematical connections to divinity.
17 The syllable "EI" as a self-perfect appellation and salutation to the God.
18 Mortals' transient nature contrasted with the eternal, unchanging divine.
19 Time's fleeting nature versus the eternal, unchanging existence of the divine.
20 God exists in eternity, beyond time, as the one true being.
21 Apollo's divine nature contrasted with the Sun and other gods.
22 Apollo's association with unity, purity, and the rejection of plurality.
23 The divine's reflection in the Sun, representing the higher essence.
24 Apollo's unchanging nature opposed to the mutable, transient existence.
25 Divine constancy represented by Apollo's eternal, unchanging attributes.
26 Apollo's symbolism as the eternal, unchanging divine essence.
27 Apollo's divine harmony contrasted with the chaotic nature of other gods.
28 Apollo's association with knowledge, harmony, and divine order.
29 Divine permanence reflected in the eternal, unchanging nature of the divine.
30 Divine unity and constancy symbolized through Apollo's attributes and essence.

5-3

 

Here is the HTML code for the table with the specified text, with the numbers bold and in the same cell as the text, and with the specified background colors: ```html
1 BASILOCLES: You took your time, Philinus, showing the strangers around the consecrated artifacts. I've grown weary waiting for you.
2 PHILINUS: We walked slowly, Basilocles, engaging in sharp and hot debates, like the armed men from Cadmus's dragon teeth.
3 BASILOCLES: Should we call those present, or will you tell us what the discussions were and who participated?
4 PHILINUS: That's my task, Basilocles, as no one else in the city could. Most others ascended with the stranger to the Corycian cave and Lycorea.
5 BASILOCLES: This stranger is not only keen on seeing everything but is wonderfully civil.
6 PHILINUS: He loves learning and is modest, prudent in disputes, and void of passion. He's like his father, Diogenianus, a most excellent person.
7 BASILOCLES: I haven't met Diogenianus, but many speak highly of him. How did these discussions start?
8 PHILINUS: The interpreters ignored our request to be brief, while the stranger, already familiar with many rare curiosities, admired the brass's blue shine. He asked if ancient artists had a special method, like for sword edges, or if Corinthian brass's shine was a fortunate accident, as in the fire incident mixing gold, silver, and brass.
9 THEO: Another story suggests an artist found gold, mixed it with brass for secrecy, creating a beautiful, valuable metal. I believe Corinthian brass was a deliberate metal mixture, much like today's artisans create pale yellow metals.
10 DIOGENIANUS: What's the real cause of brass's extraordinary color?
11 THEO: Air alone closely interacts with brass. It could be the air affecting the brass's color.
12 DIOGENIANUS: How does this air change the brass's color?
13 THEO: Aristotle's reasoning is that rust penetrates other liquids easily, but oil thickens it. Delphi's dense, sharp air, reflected by mountains, penetrates brass, extracting rust and creating its unique sheen.
14 STRANGER: Just one explanation suffices. Brass, as it ages, emits rust, which thick air traps, enhancing its color.
15 THEO: Air can be thick and thin, like fine fabric allowing light but not oil through, scouring and coloring the brass.
16 DIOGENIANUS: The guides then cited an ancient oracle about King Aegon of Argos, leading to a discussion on the inelegance of ancient oracles despite Apollo being the chief of the Muses. Serapio argued that ancient verses, believed to be composed by Apollo, should be seen as examples of neatness, not compared to Homer or Hesiod. Boethus countered, likening it to a painter’s trick, suggesting oracles weren’t elegant just because they were from Apollo.
17 SERAPIO: The ancient verses’ perceived rudeness could be due to our changed tastes, like preferring modern elegance over ancient solemnity.
18 THEO: The ancients might have had a poetic temperament, inclining them to create verses, songs, and elaborate expressions, fitting their age’s tastes and customs. Our modern straightforward prose reflects our changed, simpler customs and needs.

5-4

Here is the HTML code for the table with the specified text, with the numbers bold and in the same cell as the text, and with the specified background colors: ```html
1 LAMPRIAS, CLEOMBROTUS, DIDYMUS, PHILIPPUS, DEMETRIUS, AMMONIUS, HERACLEON. There is an old story, friend Terentius Priscus, that heretofore eagles or swans, flying from the opposite bounds of the earth, met together in the place now called the Omphalos (Navel); and that some while after, Epimenides the Phaestian, willing to satisfy his curiosity, enquired of the oracle of Apollo with regard to this story, but received such an answer as made him never a jot the wiser; upon which he said: No navel is there of the earth or sea: 'Tis known to Gods alone, if one there be. Thus fitly did the God chastise this bold enquirer into ancient traditions.
2 But in our time, not long before the celebration of the Pythian games during the magistracy of Callistratus, there were two holy men who, coming as it were from the two opposite ends of the world, met together at the city of Delphi. The one was Demetrius the grammarian, who came from England to return to Tarsus in Cilicia, where he was born; the other, Cleombrotus the Lacedemonian, who had been long conversant in Egypt and the Troglodytic country, and had made several voyages, as well on the Red Sea as other parts, — not as a merchant, to get money, but to improve his knowledge and enrich his mind; for he had enough to live upon, and cared for no more And he was collecting history, as the material for philosophy, the end whereof (as he called it) is theology. He, having been lately at Ammon, seemed not much to marvel at any thing he there saw; yet he mentioned to us one particular (which he said was told him by the priests) touching the lamp that is never extinguished and spendeth less every year than the former. Whence they conjectured an inequality of years, whereby each year was shorter than the preceding.
3 This discourse was much wondered at by the company, and Demetrius amongst the rest affirmed it unreasonable to ground the knowledge of such great matters on such slight and trivial conjectures; for this was not (as Alcaeus said) to paint the lion from the measure of his claw, but to change and disorder the motions of celestial bodies for the sake of a lamp or the snuff of a candle, and to overthrow at one stroke all the mathematical sciences. These men, replied Cleombrotus, will not be moved by what you say; for first, they will not yield to mathematicians in point of certainty, seeing they may be more easily mistaken in their comprehension of time, it being so slippery in its motions and with such distant periods, than these men in the measures of their oil, about which they are so exact and careful because of the strangeness of the thing. Moreover, Demetrius, by denying that small things are oft the signs and indications of great, must prejudice several arts and sciences, and deprive them of the proofs of several conclusions and predictions. And yet you grammarians will needs vouch that the Demi-gods and princes at the Trojan war shaved with razors, because you find in Homer the mention of such an instrument; that also usury was then in fashion, because he says in one place, A debt is due me neither new nor small," where you interpret ὀφέλλεται to mean increases. And again, when he calls the night quick and sharp, you will needs have him to mean by this word, that the shadow of the earth being round groweth sharp at the end like the body of a cone. Again, who is he that, denying small things to be the signs and proofs of great, will allow what physicians tell us, namely, that we may prognosticate a pestilent summer when great numbers of spiders are seen, and also when the fig leaves in the spring resemble crows' feet? And who will permit us to measure the greatness of the sun's body by a pint or gallon of water, or will grant that a small table like a tile, making a sharp angle leaning on a plane superficies, can show the just measure of the elevation of the pole from the horizon which is ever to be seen in our hemisphere? And this is what the priests may allege in favor of what they affirm; so that we must offer other arguments against them, if we will maintain the course of the sun to be fixed and unchangeable, as we here hold it to be.
4 Not only of the sun, cried out aloud the philosopher Ammonius, who was there present, but also of the whole heaven; for, if the years really decrease, the passage which the sun makes from one tropic to another must of necessity be shortened, so that it shall not take up so great a part of the horizon as the mathematicians do imagine, but become less and shorter as the southern part approaches the northern. Whence consequently the summer will fall out to be shorter and the temperature of the air colder, by reason of the sun's turning more inwardly, and describing greater parallels within the signs of the tropics than it now does in the longest day in summer and the shortest in winter. It would moreover also follow, that the pins of the sundials in the city of Syene will no longer appear shadowless at the summer solstice, and some fixed stars will run under the horizon, and others against one another, for want of room. And should it be alleged that all the other celestial bodies keep their courses and ordinary motions without any change, they will never be able to cite any cause which shall hasten his motion alone above all the rest; but they will be forced to confound and disorder all evident appearances which do clearly show themselves to our eyes, and especially those of the moon. So that there will be no need of observing these measures of oil to know the difference of the years; because the eclipses will do this, if there be any, seeing the sun does oft meet with the moon, and the moon as oft falls within the shadow of the earth; so that we need not any longer hold arguing on this matter. But, says Cleombrotus, I myself have seen the measure of the oil, for they have shown it several years; but that of the present is far less than that of ancient times. Unto which Ammonius answered: How comes it to pass then that other people who have an inextinguishable fire in veneration, and have preserved it even time out of mind, could never remark this? And granting what you say concerning this measure of oil, is it not better to attribute the cause of this to some coldness or dampness of air; or, on the contrary, to some heat or dryness, by which the fire in the lamp being weakened needs not so much nourishment, and could not consume the same quantity? For it is well known that fire burns better in winter than in summer, its heat being drawn in and enclosed by the cold; whereas in great heats and dry weather it is weakened, lying dead and languishing without any strength; and if it be kindled in the sunshine, its efficacy is small, for it hardly catches hold of the wood, and slowly consumes the fuel. But we may with greater probability attribute the circumstance of the oil to the oil itself; for oil formerly was of less nutriment, as squeezed out of olives which grew upon young trees; but being since better ordered, as coming of plants more fully grown, it must needs be more effectual to the nourishing and keeping of the fire. And this is the best way of saving the credit of the Ammonian priests in their supposition, which will not endure the test of reason.
5 Ammonius having finished his discourse, I pray, said I, Cleombrotus, give us some account of the oracle; for it ever has been in great esteem in those parts till these times, wherein its divinity and reputation seem to be decayed. Unto which Cleombrotus making no answer, but looking down to the ground, Demetrius took up the discourse, saying: You need not busy yourself in enquiries after the oracles in those parts, seeing we find the oracles in these parts to fail or (to speak better) to be totally silenced, except two or three; so that it would be more to the purpose to search into the cause of this silence. But we are more concerned in Boeotia, which, although formerly famous throughout all the world for oracles, is now like a fountain dried up, so that at present we find them dumb. For at this day there is no place in all Boeotia, unless in the town of Lebadea, where one can draw out any divination, all other parts being become silent and forsaken. Yet in the time of the war against the Persians, the oracle of Apollo Ptous was in request, as also that of Amphiaraus; for both of them were tried. The priest of Apollo Ptous, who was always wont to return the oracle's answers in Aeolic Greek, spake to him that was sent from the barbarians in their own barbarous language, so that none of the assistants understood a word; whereby they were given to understand, that it was not lawful for the barbarians to have the use of the Greek tongue to serve their pleasure. And as to that of Amphiaraus, the person that was sent thither, having fallen asleep in the sanctuary, dreamed that he heard the servant of that God bidding him be gone and saying that the God forbade him to remain, and that he presently shoved him out thence with both his hands; and seeing he still stopped by the way, he took up a great stone and struck him with it on

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1 Men dispute whether virtue can be taught. We marvel that good men are scarce, like centaurs or giants. We learn various skills like singing, dancing, and reading, but virtue is considered unteachable. Plato notes that meter in lyric songs doesn't spark wars or seditions, unlike disputes over virtue. Diogenes blamed a tutor for a youth's poor table manners. Aristippus joked about being everywhere, like a waterman's fare. Lacedemonians shape children's manners and direct them towards virtue. Schools teach trivial things, but virtue is considered beyond instruction. This is like saying one can't learn to row or guide a helm. The Scythians blinded servants to prevent escape, but we blind ourselves to virtue's importance. Iphicrates, a general, commanded various troops without being an expert in each skill. It's ridiculous to think prudence, the governess of all arts, can't be taught. Without prudence, all skills are useless. A well-ordered feast requires skill and disposition.
2 My goal in this essay is to examine the virtue considered moral, focusing on its nature, how it exists, and whether it possesses its own reason or relies on external reason. I also explore if virtue can exist without matter or mixture and review other philosophers' views for better clarity. Menedemus of Eretria saw virtue as one entity with various names, akin to how different colors are variations of one shade. Ariston of Chios viewed virtue as sanity, changing names based on the context, similar to calling sight "white-look" or "black-look" based on the object seen. Zeno defined prudence as justice, temperance, or fortitude depending on the situation. Chrysippus derived multiple virtues from different qualities, even considering pleasantness and honesty as virtues. These philosophers commonly believed that virtue is a disposition of the rational part of the soul, shaped by reason, and that the irrational part isn't physically different but influenced by reason to become vice or virtue. They often missed the point that the soul comprises distinct natures, as Pythagoras and Plato suggested. Aristotle initially supported this but later merged the irascible and concupiscible parts, viewing anger as a desire for revenge. The essay also discusses how passions can be moderated rather than eradicated, emphasizing that reason's role is to balance and regulate these passions, creating moral virtue. Prudence involves practical applications needing deliberation, contrasting with science, which deals with immutable principles. Practical reason aims to correct excessive or deficient passions, striving for moderation. In summary, moral virtue involves regulating passions through reason, aiming for balance rather than eliminating emotions, similar to how musical harmony balances high and low notes.
3 Painters, Fundanus, wisely do not finish a piece at the first sitting but review it after some time to refresh their judgment. Similarly, a man cannot step away from himself to judge accurately; hence, he should seek his friends' assessments after a period of absence to notice changes in his manner and behavior. Returning to Rome after two years, I've observed your notable progress in goodness and control over anger. Your transformation from a fiery disposition to a gentle and tractable nature amazes me. It wasn’t spontaneous but achieved through reason and precepts. Eros, who is truthful and not easily swayed, confirmed this change. Please share how you managed this transformation. After returning to Rome, I noticed the remarkable improvement in your nature over the past five months. The moderation of your fiery temper into a gentle disposition, akin to cultivated soil yielding fruitful action, is impressive. This change wasn’t due to age or spontaneous decay but through deliberate efforts and reason. Eros confirmed this, and I see it as a genuine transformation. Share the methods you used to achieve this. Continuance in anger creates a habitual wrathfulness, making the mind peevish and easily agitated. However, by suppressing wrathful outbursts, the soul becomes less susceptible to future provocations. I discovered that anger could be managed by reason, and even extinguished by fear or joy. Recognizing the small triggers of anger, like a jest or nod, helped me prevent its escalation. Observing anger in its early stages and addressing it with silence or neglect is effective, as exemplified by Socrates, who managed his anger by adopting a gentle demeanor. The best way to suppress anger is not to obey its commands but to remain quiet and composed. Unlike other emotions, anger is inflamed by expression. Composing oneself, or retreating into quiet, can prevent angry outbursts, which often target friends and innocuous objects. Historical figures, like Xerxes punishing the sea, show the absurdity of anger. It’s crucial to consider anger’s effects—both terrifying and ridiculous—and aim for gentleness and moderation. Recognizing anger’s effects on oneself is crucial. I learned from others’ anger, like the Lacedemonians observing the Helots' drunkenness, and formed an image of the passion. Noticing how anger distorts countenance and behavior, I resolved not to appear so disordered to others. Using a mirror or companion to reflect this helps. Anger swells and distorts the face, sending forth an unpleasant voice and impure words, revealing dishonorable traits. Observing these effects, I strive to maintain a calm demeanor. Recognizing anger's destructive nature, I reflected on the disfigurement it causes. Noticing how it changes one’s face and voice, I sought to avoid such unbecoming displays. Like Caius Gracchus, who used a pipe to moderate his tone, I would appreciate a companion showing me my angry face. Understanding anger’s physical manifestations helps in curbing it. The unpleasantness it brings, both in speech and appearance, serves as a deterrent. Observing how anger leads to ugly expressions and harsh words, I resolved to maintain calmness. Anger’s disfiguring effect on the face and voice prompted me to avoid such displays. I learned to moderate my tone and behavior, akin to how Gracchus used a pipe. Recognizing anger’s physical manifestations helps in curbing it, preventing the unpleasant consequences it brings. Realizing that anger makes one act irrationally, I sought to understand its roots. I observed how it distorts one’s appearance and speech, striving to avoid such displays. Moderating my tone and behavior, like Gracchus with his pipe, helps curb anger. Understanding its manifestations aids in preventing its unpleasant effects. Anger’s irrationality and the absurd actions it prompts underscore the need for self-control. By observing mild and gentle behavior in others, I learned to dismiss provocations. Fortitude, a form of justice, requires mildness. Examining kings and philosophers, I noted their ability to curb anger. Antigonus, Philip, and Magas demonstrated restraint and humor in response to provocation. True fortitude involves using reason to bind passions, as illustrated by these historical examples. Anger’s destructiveness contrasts with gentleness, which saves and restores. Historical figures like Camillus and Socrates exemplify this. Anger often leads to absurd outcomes, like Xerxes punishing the sea. True valor, as seen in Lacedemonian soldiers who fought without anger, relies on reason. Understanding anger’s futility and embracing moderation are key to overcoming it. Anger often stems from a sense of being wronged. By attributing offenses to folly or necessity rather than contempt, one can mitigate anger. Sophocles and Agamemnon’s examples show how recognizing the irrationality behind actions can help. By considering others’ weaknesses and avoiding expectations of perfect behavior, anger can be reduced. Understanding that offenses are often not personal aids in maintaining calm. Anger arises from a sense of being wronged. By attributing offenses to folly or necessity rather than contempt, one can mitigate it. Recognizing others’ weaknesses and avoiding expectations of perfect behavior helps reduce anger. Understanding that offenses are often not personal aids in maintaining calm. This approach, combined with Plato’s caution against excessive trust, helps manage anger effectively. Contentment and simplicity help maintain a gentle demeanor. Avoiding superfluities and accepting things as they are prevent anger. Frugality in food and possessions reduces disappointment and frustration. Anger often stems from unmet expectations and luxurious habits. Embracing simplicity and contentment promotes a calm and gentle disposition, preventing unnecessary anger. Contentment and simplicity foster gentleness. Avoiding superfluities and accepting things as they are prevent anger. Frugality in food and possessions reduces disappointment. Anger often stems from unmet expectations and luxurious habits. Embracing simplicity and contentment promotes calmness, preventing unnecessary anger. Frugality in possessions and contentment in life reduce triggers for anger, fostering a gentle demeanor. Even in jest or play, anger should be avoided as it turns goodwill into hatred. In teaching or judgment, it dulls learners and breeds resentment. Good temper remedies many things, overcoming anger with gentleness. Examples of Euclid and Polemon show how calm responses can defuse conflicts. True strength lies in controlling anger, maintaining composure, and fostering positive interactions. Anger, stemming from various passions, manifests through actions like beating servants or tormenting animals. Recognizing the irrationality behind these actions helps in curbing anger. Understanding that anger often arises from a sense of being wronged and acknowledging others’ weaknesses can mitigate it. Embracing contentment, simplicity, and self-control fosters a gentle and calm demeanor, preventing unnecessary anger.
4 Plutarch sends greetings to Paccius. Your letter asked about tranquility of mind and the Timaeus. Eros was urgently called to Rome by Fundanus, leaving me little time. I hastily compiled relevant notes. You value instructive content over style, and I admire your ability to remain grounded despite your high standing. Wealth, honor, and courtly influence can't ease the mind's perturbations unless used wisely. Reason must control our passions, keeping us from being swayed by superficial appearances. Wise individuals prepare arguments against mental troubles before calamities strike, allowing reason to pacify the soul when turbulent emotions arise. Idleness is not the remedy for mental distress. Even those secluded from the world, like Laertes, can suffer from grief. Idleness can be afflicting, as seen in Achilles, tormented by vengeful thoughts. Epicurus advises the restless to remain active, suggesting that idleness brings greater torment than ambition. True tranquility is not about the number of actions but their moral quality. The omission of good deeds can be as troubling as the commission of evil ones. Menander's verses highlight the fallacy of believing any single state guarantees serenity. Misfortunes befall the rich and poor alike. Shifting lifestyles doesn't resolve underlying discontent. This unease is due to inexperience, weak judgment, and mental impotence. Rich and poor, bachelor and married alike, face this unease. Understanding this helps us realize true contentment depends not on external changes but internal strength and judgment. Reason makes life easy and change pleasant. Alexander wept over unconquered worlds, while Crates laughed through life with only a cloak. Agamemnon’s power brought him as much trouble as Diogenes, who joked in the marketplace. Life conforms to our minds, not the other way around. Tranquility comes from prudence, not circumstances. By cleansing our minds of impurity, we can handle external accidents calmly. Accepting life’s challenges with a clear mind ensures tranquility and contentment. Plato likens life to a game of dice, where we should make the best of our casts. We can't control fortune but can accept it gracefully. Wise men balance good and bad fortune, finding usefulness in both. They derive contentment from their reason, not external circumstances. By focusing on what is within our control and minimizing the impact of what isn’t, we achieve tranquility. Like bees extracting honey from thyme, wise men find value even in adversity. When fortune goes against us, we should learn to adapt, like Diogenes who turned exile into philosophy. Zeno, upon losing his ship, saw it as an opportunity to embrace Stoic philosophy. Missed opportunities can lead to peaceful and fulfilling lives. Historical examples of men who handled misfortunes with grace should inspire us to focus on the good in every situation. Accepting and adapting to life's twists ensures tranquility. Some are disturbed by the evil in others. It is irrational to let others' flaws sour our mood. Like physicians, we must use tools like cheerfulness and composure to handle others' faults without letting them affect us. Philosophers teach us to offer real assistance without becoming dejected by others' troubles. Remaining calm and rational in the face of others' shortcomings allows us to maintain our tranquility and avoid unnecessary disturbances. To maintain tranquility, focus on the positive aspects of life. Just as we refresh our sight with greenery when dazzled by bright light, we should balance bad experiences with good memories. Don't dwell on past sorrows but fill your mind with pleasant thoughts. By doing so, you can obscure the negative and maintain a cheerful disposition. Like musicians blending discordant notes with harmonious ones, balance adversity with prosperity to create a harmonious life. Focus on what you have, not what you lack. Antipater of Tarsus, even on his deathbed, recalled his prosperous voyage. Rejoice in life’s simple blessings: health, peace, and nature’s bounty. Reflecting on these during times of absence increases appreciation. Remember how others long for what you possess. Valuing what you have, rather than what you might lose, fosters contentment. Criticizing others while ignoring your blessings only breeds discontent. Embrace and enjoy your present fortune. Avoid comparing yourself to those in superior positions. People often envy higher ranks without appreciating their own status. True contentment comes from focusing on personal achievements and avoiding unnecessary comparisons. Admire those who excel without feeling inadequate. Like athletes celebrating their victories, be proud of your accomplishments. Socrates showed that wealth and luxury aren’t necessary for happiness. Recognize and celebrate your own good fortune instead of envying others. This mindset fosters a balanced and content life. We often live for others rather than ourselves, envying their success and neglecting our own. To find peace, look beyond appearances and recognize others’ hidden struggles. Pittacus's experience with his wife shows that everyone has their own burdens. Wealth and power often come with unseen troubles. Understanding this can alleviate envy. Appreciate your own life and avoid idolizing others. Realize that everyone faces challenges, and contentment comes from accepting and managing your own circumstances. Immoderate desires hinder tranquility. Unrealistic expectations lead to frustration. Arrogance and ambition drive us to unattainable goals, causing dissatisfaction. Dionysius punished those who excelled him, while Alexander respected competitors. Recognize your strengths and accept your limitations. Focus on what you can achieve. Comparing yourself to others in unrelated fields breeds discontent. Emulate those who find joy in their unique abilities. Balance ambition with humility, accepting that not all roles suit everyone. This ensures a content and focused life. Accept your natural inclinations and pursue what suits you best. Each individual has unique strengths and preferences. Forcing oneself into unsuitable roles leads to frustration. Recognize and embrace your natural talents. Pursue paths that align with your abilities. Like different animals thriving in their environments, humans excel when following their true calling. Avoid comparing yourself to others in different fields. Accepting and developing your natural strengths ensures a fulfilling and harmonious life, free from unnecessary envy and dissatisfaction. Our minds hold the key to contentment. Fools overlook present blessings, focusing on future uncertainties. The wise recall and cherish past joys. Life's continuity is broken by forgetfulness, causing constant reliance on uncertain futures. Recognize and celebrate past achievements to maintain a sense of fulfillment. Avoid living solely for future gains, which leads to dissatisfaction. Embrace a holistic view of life, integrating past, present, and future. This balanced perspective fosters lasting tranquility and contentment. Dwelling on past sorrows disrupts tranquility. Focus on positive memories to overshadow the negative. Life’s events are mixed; balance harsh experiences with pleasant ones. Musicians blend discordant notes with harmonious ones to create beauty. Similarly, temper adverse fortunes with prosperous ones to maintain a pleasant life. Embrace life’s vicissitudes without despair. Like filling a landscape with vibrant colors, enrich your mind with uplifting thoughts. This approach ensures a balanced, joyful existence, despite inevitable challenges. Balancing desires and expectations brings tranquility. Overreaching desires lead to fear of loss, diminishing enjoyment. Accepting life’s uncertainties with a moderate approach fosters contentment. Anaxagoras’s calm acceptance of his son’s mortality exemplifies this. Understanding the impermanence of wealth, power, and relationships helps maintain equilibrium. By anticipating potential losses and adjusting expectations, we can endure challenges with resilience. Cultivating a balanced mindset, free from excessive desire, ensures a serene and stable life, capable of weathering any storm. Recognizing the inevitability of adversity helps mitigate its impact. External events, like low birth or infidelity, don’t harm us directly. Real afflictions are internal: sickness, pain, and loss. Understanding the commonality of suffering eases personal grief. Physical hardships are unavoidable, but our core remains untouched. Stilpo’s response to Megara’s fall demonstrates resilience. Acknowledging the limits of Fortune’s reach strengthens our resolve. Embrace life’s trials with a fortified spirit, knowing that true strength lies within, beyond external misfortunes. Fear of death anchors us to life’s struggles. Understanding the soul’s journey, we can face mortality with calm. Life’s pleasures are fleeting; acceptance of this truth brings peace. Like a pilot navigating storms, we must steer through life’s challenges, knowing we can always find safe harbor. Embrace the inevitable with grace, focusing on inner virtues. Socrates’s defiance of death illustrates the power of inner strength. By mastering our fears, we achieve true tranquility, unshaken by life’s uncertainties. Embracing uncertainty reduces fear. Menander’s wisdom teaches us to face Fortune bravely. We control our actions, not external events. Avoiding guilt and remorse, we prevent internal turmoil. External accidents are less distressing than self-inflicted wounds. A clear conscience ensures peace of mind. Wealth, power, and eloquence can’t replace inner tranquility. Joy comes from virtuous deeds and a guilt-free conscience. Cultivate inner peace through righteous actions, ensuring lasting contentment. This internal harmony withstands external challenges, leading to a serene and fulfilled life. Embrace life’s daily joys with a festive spirit. Life is a temple where we experience divine mysteries. Sobriety enhances this experience. Unlike superficial festivals, life’s true mysteries offer profound joy. Embrace each day as a celebration, finding delight in the natural world and our existence. Avoid living in constant care and complaints. Seek remedies for your worries and listen to the counsel of friends. Enjoy the present, recall past joys with gratitude, and look forward to the future with hope. This mindset ensures a fulfilling, peaceful life.
5 Plutarch sends greetings to Paccius, compiling notes on tranquility of mind. He compares the fraternal love of Castor and Pollux to the advice he offers Nigrinus and Quintus, suggesting that their wisdom and judgment will affirm the value of his counsel. Plutarch emphasizes the scarcity of brotherly love, contrasting it with the commonality of brotherly hatred in ancient times. He asserts that true contentment and tranquility come from the moral quality of actions and mutual assistance, not idleness. Plutarch highlights the natural examples of brotherly cooperation, noting how Nature has provided us with paired body parts for mutual benefit. He argues that true tranquility arises from prudence and the reasonable management of desires and expectations. By recognizing and accepting our natural inclinations and roles, we can foster a harmonious and fulfilling life. Menander's verses emphasize that true contentment depends on the shadow of a friend rather than material abundance. Plutarch advises focusing on positive aspects of life, balancing good and bad experiences, and valuing what we have rather than envying others. He stresses the importance of fraternal love, suggesting that mutual affection among brothers reflects their love for their parents and sets a positive example for future generations. Plutarch recounts his experience mediating between two brothers in Rome, emphasizing the importance of maintaining fraternal harmony. He advises brothers to support and respect each other, recognizing their mutual dependence and shared upbringing. By embracing their roles and fostering mutual affection, brothers can avoid unnecessary conflicts and ensure a peaceful and contented life. Brothers should avoid envious strife and emulate historical examples of fraternal cooperation and respect. By maintaining mutual affection and supporting each other's endeavors, they can create a harmonious and flourishing family environment. Plutarch highlights the significance of fraternal love in maintaining family unity and peace, advising brothers to focus on their shared bonds and mutual benefits rather than differences. Plutarch advises brothers to support each other in times of misfortune, maintaining a united front and rejecting divisive influences. By recognizing the inevitability of adversity and embracing it with a fortified spirit, they can ensure lasting tranquility. He emphasizes the importance of accepting and adapting to life's challenges, finding value in adversity, and maintaining a balanced perspective. Brothers should manage their passions and avoid quarrels over trivial matters. By yielding for peace's sake and focusing on justice, they can maintain harmony and avoid long-lasting grudges. Plutarch suggests resolving conflicts swiftly and amicably, learning from the Pythagoreans' practice of reconciling before the day's end. Plutarch provides an example of fraternal cooperation and respect from Persian history, where Ariamenes and Xerxes resolved their dispute over the kingdom peacefully. He contrasts this with the destructive ambition of Antiochus, who, despite his jealousy, mourned his brother's supposed death. Plutarch advises brothers to avoid envy and maintain mutual respect, even in the pursuit of greatness. Brothers should maintain correspondence with each other's friends and avoid their enemies during disputes. By aligning themselves with positive influences and avoiding divisive ones, they can strengthen their fraternal bonds and maintain harmony. Plutarch emphasizes the importance of mutual respect and understanding in maintaining a peaceful relationship. Brothers should share common friends and interests to strengthen their bonds. By aligning themselves with similar influences and avoiding divisive ones, they can ensure lasting harmony and mutual support. Plutarch suggests that shared interests and mutual respect can prevent envy and foster a positive and supportive relationship.
6 Brotherly love and natural affection are deeply rooted in Nature, transcending human rationality and extending into the animal kingdom. The Grecians, like philosophers amidst their disputes, turned to the behavior of animals for untainted justice, highlighting human frailty and the purity of Nature. Animals, acting in alignment with Nature, mate and care for their young out of innate affection rather than societal norms or pleasure. This is seen in bees, kingfishers, and bears, which exhibit remarkable care and wisdom in nurturing their offspring. Similarly, humans are endowed with an inherent love for their children, evident from the earliest stages of life. This affection, not driven by necessity but by Nature, ensures the survival and well-being of the species. Reflecting on ancient times, parents reared their children without laws or expectations of future benefits, enduring hardships driven by hope for their children's virtues. While vices and mental disturbances can obscure this natural affection, society views such deviations as contrary to Nature. Instances where animals harm their young are seen as aberrations, affirming that Nature instills a fundamental love for offspring in all creatures. Even among the poor, who fear passing down poverty, this innate love persists, motivating them to nurture their children despite hardships. This enduring affection underscores the universal and powerful bond that Nature creates between parents and their offspring, a bond that transcends immediate rewards and societal expectations.
7 The ancient Greeks, mistrusting each other's justice, sought decisions from foreign courts, akin to philosophers appealing to the nature of animals for unbiased judgment amidst their disputes. This reflects a broader human frailty, where we seek guidance from animals on essential life matters like marriage and child-rearing, implying a lack of trust in our own nature. Unlike humans, animals follow nature purely and instinctively. For example, bees, kingfishers, and bears exhibit natural wisdom and care in nurturing their offspring, driven not by laws or societal expectations but by innate affection. Human procreation, while more complex, is similarly guided by nature's meticulous design, ensuring the survival and well-being of infants. This natural love transcends rational calculations and societal constructs, manifesting in parents who nurture their children despite hardships, without immediate rewards. Historically, parents reared their offspring without legal obligations or expectations of gratitude, driven by an intrinsic bond. Even in adversity, such as observing children’s youthful indiscretions, this bond persists. Although this natural affection can be obscured by vices, it fundamentally underpins parental love, evident across species. This love is not for gain but is an inherent part of human nature, underscoring the profound, instinctual bond between parents and their children. This natural affection, though sometimes overshadowed by human flaws, remains a powerful force, ensuring the continuation and nurturing of life.
8 Appeals to foreign judicatures among the Greeks arose from a lack of trust in domestic justice, similar to philosophers who, amidst their disputes, turn to the nature of animals for unbiased judgment. This reflects a broader human frailty, where guidance on essential life matters like marriage and child-rearing is sought from animals, showing distrust in our own nature. Unlike humans, animals follow nature purely. For example, bees, kingfishers, and bears exhibit natural wisdom and care in nurturing their offspring, driven not by societal expectations but by innate affection. Human procreation is similarly guided by nature’s meticulous design, ensuring the survival and well-being of infants. This natural love transcends rational calculations and societal constructs, manifesting in parents who nurture their children despite hardships, without immediate rewards. Historically, parents reared their offspring without legal obligations or expectations of gratitude, driven by an intrinsic bond. Even amidst adversity, such as observing children’s youthful indiscretions, this bond persists. Although this natural affection can be obscured by vices, it fundamentally underpins parental love, evident across species. This love is not for gain but is an inherent part of human nature, underscoring the profound, instinctual bond between parents and their children. Vice, unlike fortune, does not need external tools to make people miserable; it torments the soul with internal turmoil. Ultimately, happiness or misery stems from within, influenced by one's character and virtues rather than external circumstances.
9 Homer, observing the lives of mortal creatures, lamented human frailty: "What wretched creature of what wretched kind, than man more weak, calamitous, and blind!" Man, already deemed the most miserable, faces calamities stemming both from Fortune and from within. While physical illness arises naturally, vice and malice are self-inflicted. Understanding our internal evils can reveal whether external misfortunes or our own vices cause more suffering. Like Aesop's fox claiming internal variety over the panther's external beauty, human bodies may suffer from diseases, but souls harbor worse maladies, often hidden and more insidious. Folly, a primary soul disease, makes vice incurable and pervasive. Unlike physical ailments, where sufferers seek medical help, those with mental afflictions often deny their condition, avoiding philosophical guidance. Physical sickness, even severe, is acknowledged and treated, while mental disorders like madness lead sufferers to err without recognizing their plight. Emotional storms prevent self-restraint, leading to rash actions and words, exacerbating suffering. The turmoil of the soul is more dangerous than physical illness, as it leads to both suffering and wrongful actions. The current scene—a chaotic crowd in the forum—illustrates this point. Unlike those gathered for religious or cultural events, these people are driven by a metaphorical pestilence, embroiled in legal disputes fueled by anger, obstinacy, and greed. These internal vices create and perpetuate the conflicts and sufferings they endure, emphasizing that the worst afflictions stem from within, not from external misfortunes.
10 Philosophy faces a difficult task in curing the vice of intemperate prating, as words require attention and praters are typically poor listeners. The chief vice of loquacious persons is their deafness to others’ words, which contradicts nature’s design of two ears but only one tongue. Euripides aptly criticized foolish listeners, and similar critiques apply to idle praters who spill wisdom rather than absorb it. Such people drown out valuable discourse, making their noise unbearable. Attempts to cure this vice should begin with the advice to remain silent, as silence allows for both listening and being heard. This quality is rare among praters, who are often avoided for their incessant talk. An effective remedy is recognizing the benefits of taciturnity and the respect it garners. Loquaciousness should be combated by observing silence in conversations, particularly when others are speaking or when silence would suffice. By understanding and practicing the virtue of brevity, praters can learn to speak effectively without overwhelming their listeners. Additionally, engaging with written discourse or solitary reflection can help control the urge to dominate conversations. Reverence for elders and superiors, who naturally command more measured speech, can also instill better habits. Ultimately, reflecting on the necessity and benefit of one’s words before speaking can guide individuals toward more meaningful and restrained communication. The wisdom of Simonides, who regretted speaking but never silence, serves as a powerful reminder of the value of keeping silent. Through consistent practice, the vice of loquaciousness can be overcome, leading to more profound and respected discourse.
11 If a dwelling is poorly situated or unhealthy, it’s best to leave unless personal ties make it hard to move. In such cases, altering windows or doors can help. Even cities have been improved this way. Similarly, the body, the soul’s dwelling, can be made more pleasant by addressing its flaws. Noxious qualities in the body, like dark weather, can disturb the soul. To achieve serenity, it’s crucial to manage and reduce turbulent passions. Envy, a curiosity driven by malice, is particularly harmful. Instead of focusing on others’ faults, one should introspect. Examining personal flaws, akin to how Xenophon suggested organizing household items, can be beneficial. By scrutinizing one’s own vices and keeping focus away from others, one can improve. Most people, like Lamia who only puts on her eyes to go out, are blind to their own faults but scrutinize others. This harmful curiosity often benefits those being criticized by making them aware of their errors. Ulysses wisely prioritized his mission over curiosity about others. Unlike him, many people gossip about trivial matters instead of managing their own lives. Socrates, for instance, was curious about Pythagoras’ teachings for self-improvement. Similarly, Aristippus was so keen to learn from Socrates that he traveled to Athens to meet him, showing the right use of curiosity. Some people avoid self-reflection due to their inner wickedness. Like hens scratching for musty grain, they seek others’ hidden evils. The Egyptian who hid something to keep it secret illustrates how people conceal their worst aspects. Intruding into others’ lives, these individuals uncover and spread private matters meant to remain hidden, behaving like the winds that expose nakedness. Their curiosity can lead to their own ruin, as they often encounter destruction before uncovering dangerous secrets. This vice extends to questioning state secrets, which can be perilous.

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1 Hippomachus, a master of exercises, remarked that a tall man with long hands would be fit if winning required hanging laurels aloft. Similarly, those who value wealth over happiness miss the point; true contentment isn’t bought with money. Many prefer wealth and misery over parting with riches to find happiness. Indolence, magnanimity, and contentment aren’t for sale. Wealth doesn’t free us from desiring it; unlike thirst or hunger, money’s pursuit is insatiable. Even those with ample riches continue to crave more, akin to a disease needing evacuation, not repletion. Those who hoard wealth yet crave more are especially foolish. Aristippus noted that when a man eats or drinks liberally without satisfaction, he seeks a physician’s help. Yet, a man who endlessly desires more wealth fails to see his own sickness. Instead of needing more, such a person requires purgation. The true problem is an insatiable desire stemming from a distorted judgment of value, not a lack of resources. A physician might diagnose a non-feverish patient refusing to eat as having a mental, not physical, illness. Similarly, a man with ample wealth who still desires more suffers from poverty of mind. This ailment can’t be cured by friends or wealth but by addressing the mind’s insatiable greed. Solon wisely stated that those who endlessly pursue wealth set no bounds to their desires. Riches provide no joy if one abstains from using them due to greed. This condition resembles a lover’s lament: possessing wealth but never enjoying it, constantly seeking more without satisfaction.
2 Some plants, though wild and harmful, indicate fertile soil. Similarly, certain mindsets, like bashfulness, signal a good disposition. However, bashfulness, while a form of excessive modesty, can cause harm by making one susceptible to negative actions, unlike the shameless who feel no regret. Bashfulness is essentially modesty in excess, making one unable to face others. This trait is often mistaken for courteousness or kindness, but it can lead to negative outcomes. For example, it can prevent one from denying unreasonable requests, resulting in regret and public disgrace. Bashfulness can even ruin one's ability to manage finances effectively, make sound decisions, or maintain integrity in relationships. To overcome bashfulness, one should practice refusing minor unreasonable requests to build confidence. Historical examples show that standing firm against undue pressure is crucial. Maintaining integrity and exercising good judgment in the face of impudence or unreasonable demands is essential for personal growth and societal respect. In essence, while bashfulness may seem like a sign of a good nature, it must be managed and balanced to avoid negative consequences. Cultivating the ability to assert oneself appropriately is crucial for maintaining one's integrity and achieving true contentment.
3 Envy and hatred, while similar, are distinct emotions. Both are negative passions, but their causes and effects differ. Hatred arises from the belief that someone is evil, either generally or specifically towards oneself. It can be directed at animals, as some people have irrational dislikes towards certain creatures. Envy, however, is solely a human passion, triggered by the prosperity of others. Unlike hatred, envy is unjust as it stems from someone else's happiness. Hatred can be justifiable if directed at truly bad people, but envy is always irrational because it arises from another's success. Envy targets the good and virtuous, while hatred can even extend to animals and inanimate objects. Hatred persists regardless of the target's condition, but envy can fade when the envied person's success becomes overwhelming or when they suffer misfortune. Envy is characterized by a desire to diminish someone’s glory without causing outright harm, while hatred aims to damage and ruin. The two emotions react differently to circumstances: hatred might lessen with improved perception or received benefits, but envy intensifies when faced with virtue or kindness. Therefore, despite their superficial similarities, envy and hatred are fundamentally different in their motivations and expressions. The design of hatred is to cause harm, while envy merely wants to diminish the other's perceived superiority. Envy does not necessarily wish for another's downfall but rather to reduce their prominence, making it a uniquely human and complex emotion compared to hatred.
4 Envy and hatred are often mistaken for one another due to their similar negative nature. However, they have distinct origins and effects. Hatred arises from the belief that someone is harmful or evil, while envy targets the happiness or success of others. Hatred can be directed towards animals and even inanimate objects, but envy is a purely human emotion, triggered by another's prosperity. Hatred is sometimes justified if directed at truly bad people, while envy is always irrational, stemming from another's success. Hatred persists regardless of the target's condition, whereas envy can fade when the envied person's success becomes overwhelming or when they face misfortune. Envy is characterized by a desire to diminish someone’s glory without causing outright harm, while hatred aims to damage and ruin. These emotions also differ in their reactions to circumstances. Hatred might lessen with improved perception or received benefits, but envy intensifies when faced with virtue or kindness. Hatred can subside when the person perceived as harmful changes or benefits are received, while envy often grows with the success and virtue of its target. Envy is distinguished from hatred by its specific nature and impact. Envy does not necessarily wish for another's downfall but seeks to reduce their prominence. Conversely, hatred seeks harm and destruction. Understanding these differences helps in addressing and managing these negative emotions more effectively.
5 Epicurus spoke and left hastily. We were amazed but continued walking. Patrocleas suggested we discuss the question raised in Epicurus's absence. Timon agreed, referencing Brasidas's story to emphasize the need to address the issue. I asked which of Epicurus's statements troubled them. Patrocleas noted the delay of divine punishment puzzled him. He recited Euripides, expressing frustration with the gods' slow justice compared to the swift actions of the wicked. Olympicus added that delayed punishment undermines belief in providence, as the wicked attribute misfortunes to chance rather than divine retribution. He compared it to disciplining a horse too late. Timon proposed explaining the complexities of divine actions without presuming to understand the gods fully. He suggested that the Supreme Deity knows the proper time and method for justice. Plato believed human virtue mirrors divine goodness. He argued that delayed divine punishment teaches humans patience and reflection, unlike immediate human punishments driven by emotion. Timon explained that divine punishment might allow for repentance and reformation, unlike human punishments, which are often final. Timon concluded that divine justice considers the potential for change in individuals, and sometimes wicked individuals or their descendants reform. For example, tyrants like Gelo and Pisistratus became just rulers. He suggested that divine delay in punishment allows for the possibility of such transformations, aiming for a greater good beyond immediate retribution.
6 Epicurus spoke and left hastily. We were amazed but continued walking. Patrocleas suggested we discuss the question raised in Epicurus's absence. Timon agreed, referencing Brasidas's story to emphasize the need to address the issue. I asked which of Epicurus's statements troubled them. Patrocleas noted the delay of divine punishment puzzled him. He recited Euripides, expressing frustration with the gods' slow justice compared to the swift actions of the wicked. Olympicus added that delayed punishment undermines belief in providence, as the wicked attribute misfortunes to chance rather than divine retribution. He compared it to disciplining a horse too late. Timon proposed explaining the complexities of divine actions without presuming to understand the gods fully. He suggested that the Supreme Deity knows the proper time and method for justice. Plato believed human virtue mirrors divine goodness. He argued that delayed divine punishment teaches humans patience and reflection, unlike immediate human punishments driven by emotion. Timon explained that divine punishment might allow for repentance and reformation, unlike human punishments, which are often final. Timon concluded that divine justice considers the potential for change in individuals, and sometimes wicked individuals or their descendants reform. For example, tyrants like Gelo and Pisistratus became just rulers. He suggested that divine delay in punishment allows for the possibility of such transformations, aiming for a greater good beyond immediate retribution.
7 The Story of Thebes’ Liberation from Tyranny Caphisias, Timotheus, and other friends were gathered when Caphisias shared a recent story. He likened an ignorant observer to someone greeting a crowd, while a keen observer greets individuals, examining details closely. Archidamus requested a detailed account of the Theban exiles’ return and the overthrow of the tyrants. Caphisias narrated how the conspirators often met at Simmias's house under the guise of philosophical discussions. On the day of action, a messenger informed them that twelve exiles were ready to enter The bes. Charon offered to host them, calming everyone’s fears. Theocritus criticized Epaminondas for not joining the plot, though he admired his brother Caphisias’s resolve. During their preparation, Charon received a suspicious summons from the drunk tyrant Archias but managed to allay their fears with a clever ruse. Meanwhile, Pelopidas and his group executed their plan, killing Leontidas after a fierce struggle. Hypates was also eliminated as he tried to flee. Charon and the rest, disguised as revelers, burst into the banquet hall and killed Archias and Philip. Cabirichus, initially resistant, was persuaded to remain neutral until he grew belligerent, forcing the conspirators to kill him. With the tyrants dead, they freed prisoners, spreading joy and hope. As word spread, more Thebans joined the movement. Epaminondas and other leaders rallied citizens, who armed themselves and sounded alarms, creating chaos for the enemy. The garrison, paralyzed by fear, surrendered, and the castle was reclaimed, marking a triumph for Theban liberty.
8 One may say of discourses what they say of friends: they are the best when they offer useful help in calamities. However, many who attempt to aid those in misfortune often do more harm than good, much like unskilled rescuers who drown together. Friends' discourses should console, not support sorrow. In distress, we need not companions in grief but those who can rationally address the situation, helping us see that self-pity is pointless. Thus, when feeling sorrow, we should rationally assess the actual impact on our body and soul rather than indulging in external influences that amplify our grief. When alone, we should consider our misfortunes critically, understanding that our perception often adds unnecessary weight. Banishment, disgrace, or loss of honors are burdens our opinions make heavy or light. For example, while Polynices lamented exile, Alcman thrived, showing that perception shapes our experience. Even if exile is bitter, it can be sweetened by focusing on remaining blessings like wealth or friendships. In adverse weather, we seek warmth or shelter rather than complaining. Similarly, in adversity, we can find comfort by prudently using our resources. Like physicians' cupping-glasses, which draw out bad humors to preserve health, we should focus on positive aspects to mitigate grief. Wise individuals blend good with bad, making life pleasant, while fools fixate on misfortune. Thus, if misfortune strikes, we should balance it with what is pleasant and within our control. For imaginary woes, we should approach them like children with scary masks—closely examining them reveals their insignificance. Exile, then, is a mental construct, not inherently distressing. Nature provides us with a universal home, and true wisdom lies in recognizing the world as our country, finding contentment wherever we are.
9 As for the messenger you dispatched to tell me of the death of our little daughter, it seems he missed his way. I heard of it by my niece when I came to Tanagra. The funeral is likely over by now. I hope whatever has been done does not displease you. If you have left anything for me to decide, I urge you to avoid unnecessary ceremony and superstition, which I know you are not inclined to. Dear wife, let us bear our affliction with patience. I understand our loss, but your excessive grief would trouble me more. Our daughter, born after four sons, was dear to us both. Her memory, rather than causing pain, should bring us joy for the time we had with her. She was naturally mild, compassionate, and grateful, making us proud and happy. We must not let sorrow overshadow the pleasant memories of her. Others reported your admirable conduct at the funeral, marked by simplicity and moderation. Your restraint and frugality, even in grief, reflect your virtuous character. We must resist excessive mourning, which is irrational and detrimental, unlike controlled grief that aligns with our natural affection for our children. You have shown great strength before, such as when we lost our eldest son. Your calm and orderly management then was commendable. Unlike those who exaggerate their sorrow for vanity, we must cherish our daughter's memory without letting grief dominate us. We should honor her life and the joy she brought us, maintaining the balance of our emotions and continuing to live virtuously and gratefully.

10-1

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1 Aristoclia loved Callisthenes; Straton's ambush killed her; suitors vanished or died.
2 Phido's conspiracy failed; Actaeon died; Archias founded Syracuse; vengeance followed.
3 Scedasus's daughters ravished, killed; father sought justice; died; Lacedemonians punished.
4 Callirrhoe's suitors killed Phocus; she exposed them; towns destroyed in revenge.
5 Alcippus exiled; Damocrita killed daughters, herself; earthquake punished Lacedemonians.

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1 Sorcanus' friendship improves society and promotes virtue among influential individuals.
2 Philosophy brings harmony within oneself and fosters friendship with others.
3 Scedasus's daughters are violated; his pursuit of justice leads to tragedy.
4 Callirrhoe's suitors kill her father; she exposes them; towns ruined.
5 Alcippus exiled; Damocrita's revenge results in deaths and divine punishment.
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1 Plato refused to give laws to prosperous Cyreneans, citing difficulties.
2 Unskilled princes imitate grandiose statues, becoming unstable and overthrown.
3 Law governs princes, imprinted in hearts, ensuring order and justice.
4 Anaxarchus's advice misled Alexander; Zeus embodies Justice and Right.
5 God transcends matter; justice and law reflect divine wisdom.
6 Power corrupts weak minds, turning desires into harmful actions.
7 Vices of the powerful can't be hidden; they lead to ruin.
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1 Slothful excuses to avoid civic duties, using old age.
2 Young men should avoid public affairs; elders provide experience.
3 Age did not stop royal accomplishments; old age excels.
4 Elders disengage from laborious duties; delegate to younger people.
5 Old men must stay active in appropriate civic roles.
6 Great leaders maintain vigilance; age doesn’t excuse civic laziness.
7 Elders should not envy youth; support and guide them.
8 Persevere in public service; young leaders need elder mentorship.
9 Experience keeps elders relevant; they aid state stability.
10 Elders’ wisdom directs states, complementing younger leaders’ vigor.
11 Old age improves kingship; wisdom grows with responsibility.
12 States need experienced elders; teaching young leaders public affairs.
13 Elders’ advice balances youth’s ambition; ensures wise governance.
14 Civic duty isn’t seasonal; continuous contribution benefits the state.
15 Strength varies; civic capability depends on health, not age.
16 Kings thrive on challenges; constant activity prevents decline.
17 Serve country as long as capable; civic duty remains.
18 Assign elders manageable tasks; fit their capability and experience.
19 Elders avoid small tasks; focus on significant state matters.
20 Elders accept roles when sought; maintain dignity in office.
21 Elders speak less, guide more; encourage younger leaders’ participation.
22 Elders advise privately; guide and uplift younger statesmen.
23 Elders instruct wisely; private guidance helps young leaders grow.
24 Civic duty phases: learning, practicing, teaching; elders guide youth.
25 Elders nurture young leaders; avoid envy, support their growth.
26 Elders’ wisdom aids state; public service transcends official positions.
27 Continuous civic involvement; guiding youth, maintaining state integrity.
28 Elders’ rational contributions; state benefits from their wisdom.
29 Perseverance in public affairs; elders provide essential experience.
30 Elders choose significant tasks; avoid unnecessary, trivial engagements.
31 Elders’ wisdom aids state stability; continuous guidance necessary.
32 Elders balance youth’s vigor; ensure wise, stable governance.
33 Elders maintain civic involvement; guide state through their experience.
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1 Nestor’s wisdom: teach and guide rather than just exhort.
2 State affairs: driven by reason, not vanity or emulation.
3 Understand and adapt to the prevailing citizen disposition.
4 Reform citizens gradually; personal behavior must be exemplary.
5 Speech and virtue both crucial for statesman’s success.
6 Statesman’s speech: simple, genuine, free of theatricality.
7 Humor and wit useful, but avoid malice and scurrility.
8 Premeditate speeches, maintain volubility for unexpected occasions.
9 Solid speech and endurance crucial in public discourse.
10 Choose between quick glory or slow, secure public service.
11 Slow method: grow under influential mentors’ guidance.
12 Align with virtuous, powerful mentors to grow politically.
13 Choose friends wisely; balance personal loyalty and public duty.
14 Set aside personal enmity for the public good.
15 Participate in both minor and major state affairs.
16 Use friends’ apparent dissent to legitimize decisions.
17 Balance accepting and declining official positions for public service.
18 Leverage powerful friendships for the country’s benefit.
19 Respect country’s dignity; avoid complete subjugation to higher powers.
20 Respect magistracies and foster mutual concord among magistrates.
21 Political instruction aims to teach obedience, honoring authority without contempt.
22 Bear reproaches patiently, laying aside revenge for greater good.
23 Assist and advise magistrates, act independently if they’re negligent.
24 Overlook minor issues to focus on major injustices.
25 Divert populace’s desires to more beneficial pursuits.
26 Choose powerful, cooperative allies to balance your weaknesses.
27 Ambition brings danger; strive for honor without envy.
28 True honor comes from the people’s trust and goodwill.
29 Genuine public love surpasses fleeting, superficial popularity.
30 Use resources generously, ensuring expenses serve public good.
31 Confess poverty if needed, avoid incurring debt for appearances.
32 Prevent and manage sedition through careful, conciliatory measures.

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1 Plato in his Laws permits not anyone to draw water from a neighbor's well without first attempting to find their own source. The rationale is that necessity should be addressed, but laziness not encouraged. Similarly, regarding borrowing money, it should only be done out of necessity and not for idle or extravagant expenses. Many incur debt without necessity, leading to perpetual debt cycles. Wealth should be used wisely, avoiding the burden of usury.
2 We should borrow from our own resources, selling valuable items before resorting to usurers. Historical examples show sacrifices made for greater good, like Roman and Carthaginian women parting with valuables during crises. In contrast, relying on usurers leads to shame and servitude. Usurers do not lend to those in dire need but to those wanting superfluous items, worsening their situation.
3 Solon's decree exempting bodies from public debt is futile when usurers exploit debtors ruthlessly. Usurers are akin to hellish tormentors, enslaving debtors. Borrowers become eternally indebted, with usurers demanding repayment in a relentless cycle. This indebtedness spreads like wildfire, devastating those involved.
4 It’s preferable to use personal resources than to become a usurer's slave. Living modestly avoids usury's pitfalls. Renowned individuals like Pericles and Cleanthes avoided debt, managing with less. Debt leads to loss of freedom and dignity, while prudent living ensures independence. Famous examples, like Ulysses discarding his robe to survive, highlight the value of prioritizing liberty over material possessions.
5 True wealth lies in freedom from debt, living within means, and avoiding the destructive cycle of borrowing.

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1 Antiphon: Antiphon, son of Sophilus, from Rhamnus, was a student of his father's rhetoric school, which Alcibiades attended. Renowned for his natural eloquence, he dedicated his study to state affairs. He wrote orations for citizens to defend lawsuits, being the first known to do so. He profoundly influenced oratory, surpassing contemporaries like Themistocles and Pericles. Antiphon published oratory institutions and was highly inventive and judicious. He played a significant role in overthrowing Athens's popular government, leading to his execution by the Thirty Tyrants.
2 Andocides: Andocides, son of Leogoras, descended from Hermes's race of Heralds, faced accusations of impiety for defacing Hermes's statues and revealing Demeter's mysteries. Despite previous wild behavior, he avoided conviction by exposing co-conspirators, even saving his father. Favoring maritime trade, he befriended Cypriot kings but faced imprisonment and exile. Returning during Athens's political turmoil, he participated in state affairs, later writing orations defending himself. Though he lived during Socrates's time, Andocides’s work, characterized by a plain style, lacked rhetorical ornamentation.
3 Lysias: Lysias, son of Cephalus, born in Athens, moved to Thurii for education. Returning to Athens, he faced banishment and confiscation of his goods under the Thirty Tyrants. Contributing significantly to Athens's resistance, he lost citizenship but continued his oratory. Lysias, producing 425 orations, was esteemed for brevity and persuasion. His work included defenses, public speeches, and letters. He influenced figures like Demosthenes, maintaining a plain style despite personal hardships.
4 Isocrates: Isocrates, son of Theodorus, educated by prominent teachers, avoided public speaking due to a weak voice. He established a successful school, emphasizing political over litigious oratory. Rich and influential, he funded public projects and trained notable figures like Timotheus and Ephorus. Isocrates's death, resulting from grief over Chaeronea's defeat, marked the end of an era. He wrote extensively, influencing rhetoric through practical and theoretical works.
5 Isaeus: Isaeus, from Chalcis, imitated Lysias’s style, excelling in managing civil matters and figurative language. Teaching Demosthenes privately, he left 64 orations and rhetoric institutions. Renowned for his strategic civil cases, Isaeus’s influence extended through his students, notably Demosthenes.
6 Aeschines: Aeschines, son of Atrometus, overcame humble beginnings to become a prominent orator, opposing Demosthenes. His diplomatic missions and embassies to Philip and the Amphictyons shaped his career. Accused of corruption, Aeschines fled to Rhodes, founding a rhetorical school. Renowned for his voice and persuasive skill, he left a significant legacy in Athenian oratory.
7 Lycurgus: Lycurgus, son of Lycophron, managed Athens’s finances, significantly increasing public revenue. His administration included building projects and law enforcement. Known for integrity and justice, he faced accusations but was vindicated. Lycurgus’s contributions to public works and legal reforms left a lasting impact on Athens’s infrastructure and governance.
8 Demosthenes: Demosthenes, son of Demosthenes and Cleobule, pursued oratory under Isocrates and Plato. Known for his anti-Macedonian stance, he led Athens’s resistance against Philip and Alexander. Despite accusations and exile, Demosthenes’s eloquence and political acumen influenced Athenian policy. His extensive oratory work, including speeches against Philip, remains influential.
9 Hyperides: Hyperides, son of Glaucippus, studied under Plato and Isocrates, opposing Alexander’s demands. Known for his integrity and anti-Macedonian stance, he faced persecution and died resisting Antipater. His orations, characterized by clarity and persuasive power, defended Athens’s democratic values.
10 Dinarchus: Dinarchus, possibly from Corinth, thrived in Athens during Alexander’s campaigns. Amassing wealth through oration, he opposed prominent orators and supported accusers against bribery. Exiled for conspiracy, he returned to Athens later. Dinarchus’s work, influenced by Hyperides and Demosthenes, displayed vigorous rhetorical style.
11 Decrees: Decrees honored Demosthenes and Lycurgus for their public service, detailing their contributions to Athens’s defense, finances, and legal reforms. These decrees ensured their legacies through public statues and provisions for their descendants, underscoring their lasting impact on Athenian society.

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1 Antiphon critiqued Aristophanes for his crude and theatrical expression, favoring Menander's refined style. He noted that Aristophanes appealed to the vulgar with frequent, unseasonable, and cold terms, which displeased the well-bred. Aristophanes' phrases, such as "ducking the chamberlains" and "laugh till I go to Laughington," were seen as inappropriate and lacking propriety. Menander's style, however, was harmonious, versatile, and retained its elegance even in everyday expressions. Menander could adapt his writing to fit any character, from royalty to commoners, maintaining a consistent and appealing tone. This adaptability was remarkable, considering Menander began writing young and died early, yet his works displayed maturity and sophistication.
2 Antiphon also observed that some playwrights catered to the masses, while others appealed to the elite. Aristophanes failed to please either group, likened to an aging courtesan feigning propriety, whereas Menander's works were universally admired. Menander's plays were popular in theaters, schools, and social gatherings, showcasing his exceptional linguistic ability and broad appeal. His works were a respite for scholars and philosophers, offering a pleasant diversion from intense study.
3 Antiphon praised Menander's comedies for their divine wit and charm, contrasting Aristophanes' harsh and biting humor. He found Aristophanes' characters overacted and depraved, appealing to debauchery and malice rather than temperance. Menander, on the other hand, crafted plays with a plenteous and divine salt, providing an enjoyable and intellectually stimulating experience for all.

11

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1 Herodotus's simple style has misled many into believing his sincerity, but he was quite malicious, especially towards the Boeotians and Corinthians. He disparaged Aristophanes for crude and theatrical language, favoring Menander's refined style. Herodotus often used harsh terms unnecessarily and inserted irrelevant faults into his narratives. He omitted commendable actions and reported stories in the worst possible light, showing a clear bias. For example, Herodotus claimed that the Persian practice of male defilement was learned from the Greeks, despite evidence to the contrary. He credited the Greeks’ religious practices to Egyptian origins, undermining their cultural achievements. His narrative about Io and Helen belittled significant Greek myths and historical events, favoring barbarian perspectives. Herodotus maligned various Greek heroes, suggesting Menelaus unjustly sacrificed boys for favorable winds, and misrepresented the nobility of the Greeks' resistance against the Persians. His account of the battle of Marathon downplayed Athenian valor and introduced baseless suspicions about treason. In describing the battle of Salamis, Herodotus attributed the Greeks' victory to bribery and treachery rather than strategic brilliance. He even suggested that Themistocles stole the credit for the battle plan from Mnesiphilus. His portrayal of Corinthian commander Adimantus as a coward fleeing from battle contradicted the honor shown to the Corinthians. Herodotus's accounts often mixed praise with calumny, creating an unreliable historical narrative that undermined the valor and achievements of the Greeks. His work, while stylistically pleasing, contained numerous distortions and malicious biases, making it essential to critically evaluate his claims against other historical records.
2 See Pseudo-Plutarch

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1 Sea-Water and Trees: Sea-water is too heavy and dry for trees.
2 Rain vs. Watering: Rain is lighter, fresher, and more easily absorbed by plants.
3 Salt for Cattle: Salt sharpens appetite, aids digestion, and improves health.
4 Thunder-Showers: Thunder-showers are rich in spirit and heat, benefiting plants.
5 Absence of Salt Taste in Fruits: Salt taste is unnatural and arises from corruption.
6 Dew and Leprosy: Dew's corrosive nature can cause leprosy on exposed skin.
7 Slower River Sailing in Winter: Cold thickens river water, slowing ship movement.
8 Sea and Cold: Sea's innate heat increases when tossed by waves.
9 Winter Sea Taste: Winter's reduced sun leaves more sweetness in seawater.
10 Sea-Water on Wine: Sea-water stabilizes wine by preventing putrefaction and sedimentation.
11 Sea Sickness: Unfamiliar sea smell and fear cause greater nausea.
12 Oil on the Sea: Oil smooths the sea surface, reducing wave formation.
13 Winter Rotting: Cold makes nets brittle, leading to perceived rotting.
14 Hay and Rain: Rain ruins hay but helps grain by cooling it.
15 Soil Fertility: Rich soil supports wheat, while lean soil is better for barley.
16 Wheat and Barley Soil: Wheat needs moist soil; barley thrives in drier conditions.
17 Horse Hair for Lines: Male horse hair is stronger and less damaged than mares'.
18 Cuttle-Fish and Storms: Soft fish predict storms due to their sensitivity to cold.
19 Polypus Color Change: Fear changes polypus color, imitating surroundings for camouflage.
20 Animal Tears: Boar tears are sweet due to heat; hart tears are salty.
21 Sows' Farrowing: Wild sows' limited food results in annual farrowing.
22 Bears' Paws: Bears' fore-feet are tastier due to constant use and exercise.
23 Spring Hunting: Flowers' scents mask wild beasts' tracks, confusing dogs.
24 Full Moon Scent: Increased dew during a full moon dampens scent trails.
25 Frost Hunting: Cold reduces wild beasts' movement and scent dispersion.
26 Animal Remedies: Animals instinctively seek remedies for ailments, guided by nature.
27 Must and Cold: Cold prevents must from fermenting, keeping it sweet.
28 Boars and Toils: Boars use paws and rolling to escape toils, not teeth.
29 Admiration of Hot Waters: Hot waters are rare, prompting admiration and inquiry.
30 Rank Vines: Overgrown vines with leaves are unproductive, like overfed animals.
31 Vine and Wine: Wine's heat obstructs the vine's roots, killing it.
32 Palm Trees: Palm branches resist weight by pushing upwards with strength.
33 Pit-Water: Pit-water is less nutritive due to cold and stagnation.
34 Swift West Wind: Clear skies enhance the west wind's perceived swiftness.
35 Bees and Smoke: Smoke's acrid bitterness is intolerable for bees.
36 Bees and Whoredom: Bees dislike impurity and can detect uncleanliness.
37 Dogs and Stones: Dogs attack moving stones, mistaking them for threats.
38 Wolves' Whelping: Wolves whelp within twelve days due to synchronized natural cycles.
39 Water Darkness: Depth and muddy bottoms cause water to appear black.

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1 Sylla questions need for preamble about moon's face's appearance.
2 Opinion that moon's form is an accident of sight.
3 Clearchus's theory: moon reflects the ocean's image, like mirror.
4 Moon's surface inconsistencies refute Clearchus's theory; dark spots distinct.
5 Stoics: Moon's face is darkened air and mild fire.
6 Earth's position in universe causes absurdities; Pharnaces interrupts discourse.
7 Theory of motion toward center includes many absurdities.
8 Moon, as Earth, contradicts claims about the world's center.
9 Mathematicians say moon is close, sun is distant.
10 Sun's distance from moon is immense; moon near Earth.
11 Earth is middle of infinite universe, causing philosophical issues.
12 Earthly bodies in heaven refute moon's non-terrestrial nature.
13 Providence ordered fire, stars, earth, moon positions accordingly.
14 Universe's parts yield to motion for mutual benefit.
15 World and body compared: each part beneficially placed.
16 Stars' circular motion differs from moon's passion and alteration.
17 Moonlight explained by repercussion and reflection of sunlight.
18 Reflection angles problem in half-moon discussed; rough moon surface.
19 Eclipse proves earth's shadow obscures moon's light.
20 Form and figure of earth's shadow cone-shaped in eclipses.
21 Moon appears as burning coal during eclipse, indicating star-like nature.
22 Caves on the moon would be enormous, casting huge shadows.
23 Reflected light shows the illuminating body; moon lacks sun's image.
24 Discussion on moon's inhabitants and possibility of life there.
25 Moon's conditions may support unique life forms despite differences.
26 Saturn's isle and moon's influence discussed in ancient texts.
27 Moon called Persephone, mistress of lunar things, light bringer.
28 Humans have body from Earth, soul from moon, mind from sun.
29 Moon's mix of earth and ether, both dense and light.
30 Daemons from moon visit Earth, oversee oracles, and ceremonies.
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1. Is there a principal existence of cold, like heat has fire? Cold is seen as firm and stable, unlike heat, which is always in motion.
2. Refrigeration occurs when heat departs, not from any active cold power.
3. Many things congeal by cold, causing substantial changes and solidification.
4. Privation, like blindness or death, is inert, but cold can be more or less intense, unlike privation, which is absolute.
5. Hot and cold can mix to various degrees, unlike privation and habit, which are mutually exclusive.
6. Cold and heat are both perceptible by the senses, unlike privation, which is a negation of substance.
7. Coldness causes significant changes, suggesting it is a substantive force, not a privation.
8. Cold and heat exist in varying intensities, suggesting cold is a substantive quality.
9. Elements like fire and water imply the existence of fundamental qualities like heat and cold.
10. Cold, unlike privation, is active and can cause substantial effects, making it a substantive force.
11. Cold has a noticeable presence and effects, unlike privation, which is absence.
12. Cold’s influence on the environment and body indicates it is a substantive force, not merely the absence of heat.
13. Elements and substances react and transform in response to cold, indicating it has a primary role in these processes.
14. Earth, associated with cold, exemplifies qualities like density, stability, and resistance to change.
15. Earth is often considered the coldest element, highlighting its foundational cold nature.
16. Coldness contributes significantly to the stability and immutability of substances, emphasizing its substantive nature.

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1. Water is essential for life, always in demand, and never harmful. Fire, however, can be both beneficial and destructive.
2. Pindar praised water as the best, with fire as second. Water is omnipresent, vital for the living and sustains all life forms. Fire is a later invention by Prometheus, whereas water is primordial.
3. Many creatures live without fire but not without water, crucial for all life forms. Plants and fruits depend on water for growth, not fire.
4. Fire, while beneficial, can be dangerous if uncontrolled. Water, on the other hand, is safe and essential.
5. Without fire, water becomes stagnant and unusable. Fire, heating water, increases its utility.
6. The sea, heated by the sun, supports human civilization.
7. Water, by itself, is unproductive without the warmth of fire. Fire enables many arts and crafts, supporting human advancement.
8. Fire turns night into day, extending our productive hours.
9. Sensory experiences and vital faculties are intertwined with fire.
10. Fire's beneficial impact on sight and overall life enhancement is crucial. Fire’s contribution to human progress and its indispensable role in life justifies its high value.
11. Both elements are essential, but their utility varies. Fire’s role in maintaining life and its extensive applications in human endeavors underscore its significance.
12. Each element's necessity is apparent, highlighting their respective benefits. Understanding their contributions helps appreciate their value.
13. Fire and water complement each other, ensuring life's balance and advancement.
14. Both are indispensable, each playing unique roles in sustaining and enriching life.

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1. Leonidas praises poet for inspiring young men's bravery in combat.
2. Hunting leads to insensitivity, eventually causing men to harm others.
3. Animals show understanding, reasoning, and memory, proving they have intelligence.
4. Comparing human virtues to animals is folly; different capabilities exist.
5. Human probity surpasses animals, yet animals possess strengths men lack.
6. Justice concerns arise if animals are considered rational, complicating survival.
7. Philosophers debate necessity of justice towards animals in human survival.
8. Hunters engage in debate; fairness toward animals questioned by Autobulus.
9. Marine creatures lack strength, wisdom, and fortitude compared to land animals.
10. Terrestrial animals display clear examples of reasoning, unlike marine creatures.
11. Ants show friendship, fortitude, and justice through their actions and behavior.
12. Elephants exhibit intelligence, memory, and understanding through natural behavior.
13. Foxes use cunning, reasoning, and survival skills in navigating dangers.
14. Dogs show loyalty, memory, and understanding in protecting their masters.
15. Hunting dogs show understanding and a preference for worthy opponents.
16. Animals display cunning and understanding in survival and caring for offspring.
17. Elephants and lions exhibit social behavior, cooperation, and reverence towards gods.
18. Elephants and serpents display love, loyalty, and affection towards companions.
19. Birds and dogs show vocal learning, imitation, and memory skills.
20. Animals use natural remedies and behaviors to heal and survive.
21. Oxen in Susa count buckets and have great memory.
22. Birds used by deities for divine communications and prophecies.
23. Seaside animals exhibit intelligence, prophetic abilities, and mutual affection.
24. Fish demonstrate caution, evading traps set by fishermen.
25. Fish show understanding and mutual assistance in danger.
26. Fish avoid fishermen's nets with intelligence and tactics.
27. Fish exhibit unique hunting strategies for catching prey.
28. Sea hedgehogs predict storms by balancing with stones.
29. Tunnies sense solstices; dolphins sleep while floating.
30. Fish display community; pinoteras and spongotera form partnerships.
31. Crocodiles and trochilus show mutualistic relationships for survival.
32. Fish seek freshwater for breeding and raising offspring safely.
33. Galeus shelters young within itself, demonstrating extraordinary care.
34. Crocodile's egg-laying behavior predicts Nile flooding accurately.
35. Halcyon calms the sea, symbolizing peace during solstice.
36. Dolphins guided Ptolemy’s fleet safely; symbolize music and love.
37. Judging discourse reveals animal intelligence, sense, and understanding.
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5

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1. Ulysses asks Circe to restore men transformed into beasts back to their human form, believing it would enhance his reputation. Circe agrees but insists that the transformed must consent.
2. Gryllus, a transformed man, argues with Ulysses, stating that beasts live better lives free from human suffering and deception.
3. Gryllus claims beasts naturally possess virtues such as fortitude and temperance without the need for instruction, unlike humans who often act out of fear rather than true courage.
4. He emphasizes that beasts live temperate lives with fewer desires, leading to moderation and healthy living.
5. Gryllus points out that animals inherently know how to heal themselves and live in harmony with nature, contrasting this with human overindulgence in food and luxury, which leads to diseases.
6. Gryllus asserts that all animals have some degree of reason and understanding, challenging the notion that only humans possess rationality.
7. He concludes that recognizing animals' virtues and intelligence reveals human flaws and assumptions, advocating for an appreciation of the natural virtues embodied by beasts, which often surpass human constructs.
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6

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1. Ulysses questions Circe about transforming men into beasts and desires to restore them. Circe consents but insists they must agree.
2. Gryllus, a transformed man, argues that life as a beast, free from human suffering and deceit, is preferable.
3. He emphasizes that beasts naturally possess virtues like fortitude and temperance without instruction.
4. Gryllus critiques humans for their overindulgence and cruelty, particularly in consuming flesh, which he sees as unnatural and driven by gluttony rather than necessity.
5. He argues that humans, unlike beasts, require elaborate methods to make meat palatable, indicating it's not a natural diet.
6. Gryllus also discusses how the ancients resorted to flesh-eating out of necessity, whereas modern humans, despite abundance, choose it out of wantonness.
7. He highlights that even simple creatures demonstrate reason and understanding, suggesting all animals possess some degree of rationality.
8. Gryllus contrasts the purity of animal instincts with human luxury and overindulgence, criticizing the human tendency to kill for pleasure rather than sustenance.
9. He asserts that recognizing the virtues and rationality in animals reveals human flaws and emphasizes a return to simpler, more humane living aligned with nature.

13

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1. Socrates was instructed by God to act as a midwife to others’ thoughts rather than generating his own, as discussed in Theaetetus. He claimed his method of questioning helped clear others of pride, error, and ignorance. This approach was useful amidst the many sophists in Greece who charged fees for their teachings, which often led to time-wasting disputes without real benefit. Socrates, using a purgative argumentative method, gained credibility as he appeared to seek truth alongside others rather than asserting his own views. The issue with personal judgment is that one’s love for their own ideas can blind them, making them worse judges of others’ ideas. Just as the Eleans could judge the Olympic games better if they were not participants, philosophers can judge disputes better if they do not seek personal glory. Socrates believed that if people can comprehend the truth, learning from others is as valid as discovering it oneself. The most effective way to attain truth is to believe one does not already possess it. Socrates facilitated this by acting as a midwife to thoughts, suggesting doubt and prompting innate notions without directly teaching. This method helped others realize and clarify their own ideas, which were innate but confused. He also compared the universe to a line divided into unequal sections of intelligibles and sensibles, emphasizing that the intelligible section is greater as it encompasses divine and mortal realms. The soul, older than the body, animates matter, forming the universe from disorder.
2. THE FATHER TO AUTOBULUS AND PLUTARCH WISHETH HEALTH. You suggested I compile a discourse on Plato's opinion concerning the soul, collected from my various treatises. I have compiled this discourse, requesting your consideration and pardon for its complexity and divergence from mainstream Platonic philosophers. First, let’s review the original words in Timaeus: "There being one indivisible substance and another divisible among bodies, he produced a third middle mixture. Taking all three, he blended them into one form, divided into necessary parts, composed of the Same, the Other, and the Substance. Thus, he began his division." The debates on these interpretations are numerous. Xenocrates defined the soul as self-moving number, while Crantor saw it as a mix of essence and sense-perception. For Xenocrates, the divisible and indivisible substance blend to generate number, with unity as undividable and multitude as divisible, forming number. However, number itself isn't the soul as it lacks motion. For Crantor, the soul's function is judging intelligible and sensible things, composed of essence and perception. Both agree the soul is eternal and ungenerated, possessing faculties and virtues. Plato viewed the soul's substance as infinite, moving from chaos to order with intellect and harmony, while the world's body was formed from pre-existing material. Plato’s soul, neither pure number nor harmony, combines Same and Other, blending order with motion. Plato’s view, reconciling the eternal and generated nature of the soul, contrasts with others' misconceptions. By harmonizing these elements, Plato's work offers a deeper understanding of the soul's composition and the world's creation.
3. Missing
4. On the Harmony of Life and Philosophy. It is vital for one's life to reflect their teachings. Unlike law or rhetoric, a philosopher’s speech should align with their life. Philosophy isn't just intellectual play but demands sincere effort. Zeno, Cleanthes, and Chrysippus wrote extensively on governance and public duties, yet their lives were spent in contemplative pursuits away from public affairs, contrary to their teachings. Chrysippus even posited that a scholarly life equates to a voluptuous one, implying philosophers might advocate leisure over civic engagement. This view contradicts the active lives of many historical philosophers who were deeply involved in public service. Chrysippus himself admitted the inconsistency, noting in his writings that scholarly pursuits should be combined with other virtues, yet often emphasized the theoretical over the practical. Moreover, the Stoic philosophers argued that temples were unnecessary, considering them non-sacred as they were built by craftsmen. Yet, these same philosophers participated in rituals and worship within such temples, demonstrating a discrepancy between their beliefs and actions. They also held contradictory views on virtues and vices. For instance, Zeno and Chrysippus acknowledged different virtues but also claimed they were inseparable. They critiqued Ariston for suggesting virtues were different aspects of one virtue, yet their own definitions often aligned with his. These philosophers also had conflicting teachings about whether all virtues and vices are equally significant, further complicating their stance on moral issues. Such contradictions illustrate the difficulty in aligning philosophical doctrines with practical living.
5. Pindar's Caeneus is criticized for being implausibly invulnerable and unscathed in Hell. The Stoics' ideal man, though not immune to physical harm or pain, remains fearless, untroubled, and unyielding even amid severe suffering and disaster. Unlike Caeneus, the Stoic sage is not confined by imprisonment, torture, or injury. He endures adversities like a ship named "Safe Voyage" that still faces storms. Euripides's Iolaus miraculously regains youth and strength through prayer. Similarly, the Stoics claim a person can transform from a villain to a paragon of virtue almost instantly, becoming wise, just, and god-like despite physical decrepitude. Athena made Ulysses handsome by removing his imperfections. In contrast, the Stoic wise man, despite enduring the ravages of age and physical flaws, is never deemed ugly. Stoic love prefers the internally transformed over physical beauty. A Stoic transformation can occur within a day, turning the worst man into the best, a fool into a prince, without any outward changes. This immediate conversion bestows perfect intellect, prudence, and godliness, making the transformed person self-sufficient and content without material wealth. While poetic tales ensure heroes like Hercules always have their needs met, a Stoic sage, though rich in wisdom, often begs for sustenance and pays rent. The king of Ithaca disguises his begging to remain incognito, but the Stoic, declaring his wealth and kingship, is often seen begging for basic needs.
6. Lamprias: Diadumenus, you seem not to care if people think you philosophize against common notions, as you disdain the senses from which most such notions arise. I ask you to cure me of my perplexity caused by Stoics, who, though good friends, harshly rebuked me for modestly spoken words, accusing ancient philosophers of sophistry and confusion. One Stoic even claimed that Chrysippus came providentially between Arcesilaus and Carneades to counteract their damaging doctrines. They believe Chrysippus's writings restored order and left no room for confusion, casting anyone attempting to disrupt this as malicious sophists. These arguments have deeply unsettled me, and I seek your wisdom to dispel my doubts. Diadumenus: You may have been affected like the common folk. If you believe ancient poets, who said the city Sipylus fell due to divine punishment, consider the Stoics' view that Nature brought forth Chrysippus by divine providence to reform life. Just as Cato said only Caesar could ruin the state, Chrysippus, with great diligence and eloquence, overturned custom. His logic, which denies obvious contradictions and paradoxically asserts that valid arguments can yield false conclusions, undermines trust in reason. Such self-contradictory logic destroys the very foundations of understanding, much like dust rubbed into a dirty body only spreads filth further. Stoics, claiming to clarify truths, actually pervert common conceptions more than Academics do. Lamprias: Today, I feel conflicted, first seeking apology, now revenge against Stoics for philosophizing against common conceptions. Should we first tackle their paradoxes or focus on their practical teachings? Diadumenus: Let's address their practical doctrines. Stoics claim to align with Nature, yet they consider all natural things indifferent, valuing neither health nor beauty as beneficial, nor their opposites as harmful. They say Nature drives us toward the former and away from the latter, contradicting common understanding. Additionally, Stoics paradoxically claim virtue alone brings happiness, dismissing natural inclinations as foolish, undermining the very basis of aligning with Nature.

14-1

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1. Defense against Colotes' book on philosophers' tenets and living.
2. Epicureans criticized for their rough treatment of other philosophers.
3. Disputes about pleasure's origins and its role in life.
4. Comparison between body-derived pleasures and intellectual satisfaction.
5. Difficulties in achieving bodily pleasure due to inherent pain.
6. Arguments against the reliability of bodily health for pleasure.
7. Nature's uncertain pleasures compared to mental joys.
8. Avoiding fear of gods and death; rational pleasures preferred.
9. Intellectual joys contrasted with fleeting bodily satisfactions.
10. Lasting joy found in heroic actions, not temporary pleasures.
11. Comparison of intellectual pursuits and transient bodily pleasures.
12. Dismissal of Epicurean rejection of liberal sciences and arts.
13. Epicurean inconsistency in enjoying music and intellectual discussions.
14. Critique of Epicurean view on mind-body pleasure dynamics.
15. Valuing public service and heroic deeds over physical pleasures.
16. Epicureans focus on small, personal pleasures, neglecting greater actions.
17. Heroic joy from public good exceeds personal, bodily pleasures.
18. Memories of past deeds provide enduring pleasure, unlike bodily joys.
19. Critique of Epicurean disregard for public esteem and honor.
20. Discussion on divine providence's role in providing life pleasure.
21. Remove superstition but not belief in benevolent Gods.
22. Gods inspire joy and hope, not fear and anger.
23. Divine gifts bring sublime joy and assurance.
24. Epicurus's teachings make death more fearsome, removing hope.
25. Epicurus sees fear of divine punishment as a restraint.
26. Hope of immortality brings comfort to the common people.
27. Fear of non-existence causes greater anxiety than mythical punishments.
28. Immortality belief offers hope and consolation to the virtuous.
29. Expectations of afterlife joys outweigh earthly troubles.
30. Fear of losing eternal good is worse than fearing evil.
31. Denying afterlife joy limits human potential and divine connection.
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14-2

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1. Colotes' book criticized philosophers, dedicated to King Ptolemy. Discussing it.
2. Aristodemus read the book, sought defense for philosophers, requested my critique.
3. Colotes misinterpreted Democritus, assembled flawed book against other philosophers' principles.
4. Misunderstanding Democritus, Colotes wrongly concluded life is unlivable by philosophy.
5. Differences in sensory perceptions explained through Epicurean theories of atoms' properties.
6. Wine's heating or cooling effects debated; depends on individual nature.
7. Properties like color, taste, and sensation vary by atomic interactions.
8. Epicurus and Democritus both faced Colotes' criticisms on sensory perceptions.
9. Aristotle, Xenocrates, and Theophrastus misrepresented by Colotes; actually opposed Plato.
10. Colotes misunderstood Empedocles' teachings on generation, corruption, and nature's processes.
11. Nature, soul, and living creatures admitted by Epicureans despite contradictions.
12. Empedocles explained birth and death through elemental mixing, not annihilation.
13. Parmenides' teachings on unity and being misrepresented by Colotes' critique.
14. Colotes wrongly claimed Peripatetics followed Plato; they held opposing views.
15. Plato distinguished between being and non-being; Colotes misrepresented this distinction.
16. Epicureans' views on atoms and voidness differ from Platonic philosophy.
17. Socrates questioned nature of man; Colotes wrongly ridiculed his inquiries.
18. Socrates' humility in knowledge contrasted with Epicurean arrogance in beliefs.
19. Colotes accused Socrates of inconsistency; overlooked his own contradictions.
20. Sensory perceptions discussed; Colotes misinterpreted Socratic and Epicurean positions.
21. Self-examination questions: what am I? Body and soul, or soul?
22. Colotes ignores Stilpo's wisdom, only mentions his witty objections.
23. Stilpo's arguments about predication don't disrupt practical life.
24. Colotes attacks Cyrenaics and Academics, avoiding naming living philosophers.
25. Cyrenaics: sensory impressions are true, judgments about externals aren't.
26. Arcesilaus retained doubt, valued knowledge from ancient philosophers.
27. Doubting assent prevents error, action follows natural appetition.
28. Apparent falsehoods in senses: madness, dreams, and illusions questioned.
29. Withholding assent safeguards from uncertain senses, avoids error.
30. Colotes' conclusion: laws protect life, not threatened by philosophy.
31. Epicureans avoid politics; virtues of traditional lawmakers emphasized.
32. Various philosophers contributed to laws, policies, and public good.
33. Epicureans avoided public duties, criticized lawgivers and civic involvement.
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14-3

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1. Philoxenus and Gnatho sought attention for selfish glory. They misled others into obscurity while seeking fame themselves. Living hidden contradicts the value of wit and virtue.
2. Advising concealment is harmful, suggesting living in shame. Even wrongdoers should be known to encourage repentance and reform. Hiding vices prevents their correction and worsens them.
3. Virtuous people should not live unknown; great figures like Epaminondas and Socrates positively impacted society. Epicurus contradicts himself by maintaining public activities while advising obscurity.
4. People focused on pleasure may benefit from privacy, but those promoting virtue and public good should be visible. Positive examples encourage others to emulate virtuous actions.
5. Lack of engagement in the world dulls abilities and minds, like stagnant water becoming foul. Interaction and visibility keep talents sharp and useful.
6. Life's purpose is to be known and engage with others. Birth brings individuals into visibility, making them known and appreciated. Ancient beliefs and names reflect the value of visibility and light.
7. Souls in virtuous afterlife enjoy eternal light and companionship, while wicked souls face darkness and oblivion. True punishment for vice is eternal obscurity and inactivity, contrasting the glory of virtuous souls.
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14-4

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1. Onesicrates, Soterichus, Lysias discuss the significance of music and education. Learning, they argue, benefits all humanity more than military achievements.
2. Onesicrates hosts a banquet with renowned musicians Soterichus and Lysias. They discuss music’s role and history.
3. Lysias explains music’s ancient origins, crediting Amphion, Linus, Anthes, and others as early contributors to music.
4. Terpander and Clonas advanced music significantly, with various musical measures named after them.
5. Olympus introduced touching strings with a quill. Terpander, Clonas, and others further developed music.
6. Music retained simplicity until Phrynis introduced more complexity. Ancient forms were then surpassed by newer innovations.
7. Discusses specific rhythms and how Terpander, Polymnestus, and others contributed to their development.
8. Ancient music used specific harmonies for particular occasions, such as Olympus' Polycephalus for Apollo.
9. Music evolved with contributions from Thaletas, Xenodamus, and others. They introduced new forms and styles.
10. Polymnestus innovated in flute music, and Thaletas possibly composed hymns. Xenocritus' work remains debated.
11. Olympus likely invented enharmonic music, enhancing it from previous diatonic and chromatic styles.
12. Different poets added new rhythms and styles, blending simplicity with complexity.
13. Lysias finishes, inviting Soterichus to share his insights. Soterichus praises Lysias but attributes musical invention to the god Apollo.
14. Apollo, not human musicians, is credited with creating music. His association with various instruments is supported by ancient texts.
15. Ancient music’s majesty contrasts with modern, more effeminate styles. Plato rejected unsuitable harmonies.
16. Mixed Lydian music influenced tragedies. Sappho might have invented it, blending styles for dramatic effect.
17. Plato preferred Dorian harmony for its sobriety and strength, though he acknowledged other styles' uses.
18. Ancient musicians knew complex styles but favored simplicity, excelling with fewer strings and instruments.
19. Ancient spondaic style omitted certain strings for elegance, showing deliberate choices in music composition.
20. Tragedians avoided chromatic and enharmonic scales, maintaining simpler, older musical traditions.
21. Abstaining from Modern Musical Practices Notable musicians like Tyrtaeus, Andreas, and Thrasyllus chose to avoid modern complexities in music, focusing instead on traditional forms. They rejected additional strings and other innovations, emphasizing simple, classical rhythms and compositions. Telephanes of Megara even avoided the reed pipe, reflecting a preference for pure musical forms. Ancient musicians did not use certain techniques out of ignorance but deliberate choice.
22. Plato’s Musical Knowledge Plato demonstrated his musical understanding in his work "Timaeus," showing his grasp of harmonics and intervals. He explained the relationship between musical notes using mathematical proportions, indicating his deep knowledge of music theory.
23. Aristotle on the Divinity of Music Aristotle highlighted music's divine nature, describing its elements like intervals and harmonies through mathematical proportions. He emphasized that harmony consists of concordant yet discordant parts, which are measured arithmetically.
24. Natural Philosophy and Harmony Harmony involves even, odd, and even-odd numbers, reflecting its balanced structure. This mathematical foundation underpins music’s coherence and consonance, ensuring all parts harmonize with the whole.
25. Celestial Influence on Human Senses Sight and hearing, considered celestial senses, express harmony through light and sound. These senses, vital for human understanding, align with divine principles, emphasizing music's elevated status.
26. Music’s Role in Education and War Ancient Greeks prioritized music in education to cultivate virtuous and courageous citizens. They used music in warfare to inspire bravery, as seen in Spartan and Cretan practices. Music was integral to both personal development and public life.
27. Ancient vs. Modern Music Ancient music was primarily for worship and education, not entertainment. Modern music, focused on theatrical performance, lacks the educational value and moral guidance of ancient practices.
28. Innovations in Ancient Music Ancient musicians like Terpander and Archilochus introduced significant innovations, such as new moods and rhythmic compositions. These changes, while innovative, maintained music's traditional gravitas.
29. Olympus and Enharmonic Music Olympus was credited with enharmonic music, a complex form that included various rhythmic patterns. This innovation reflected the sophistication and diversity of ancient Greek music.
30. Critique of Modern Musical Innovations Modern musicians, criticized by Aristophanes, introduced complex and often discordant measures, moving away from the traditional, harmonious styles revered by the ancients.
31. Importance of Proper Musical Education Aristoxenus stressed that proper musical education shapes character and morals. Deviation from traditional music led to moral decay, as seen in Telesias’s transformation due to new musical influences.
32. Comprehensive Music Education A well-rounded musical education requires understanding poetry and its expression in music. Ancient educators like the Spartans focused on specific musical styles to mold youth's character.
33. Harmony and Rhythm Harmony involves understanding intervals, systems, and tones, while rhythm focuses on the proper use of musical measures. Both require a comprehensive knowledge beyond mere technical skill.
34. Unity in Music Music, divided into diatonic, chromatic, and enharmonic species, requires integrating these elements to create a cohesive whole. Mastery of music involves understanding and blending all its parts.
< b>35. Sensory Perception in Music Musical judgment relies on the simultaneous perception of notes, rhythm, and lyrics. Coherence in music is essential for proper evaluation and appreciation.
36. Limitations of Technical Mastery Technical skill alone does not make a perfect musician. True musical understanding requires knowledge of composition and expression, integrating all elements into a harmonious whole.
37. Moral Impact of Music Ancient Greeks valued music for its moral influence, using it to maintain social order and virtue. Pythagoras emphasized intellectual over sensory appreciation of music.
38. Modern Neglect of Enharmonic Music Modern musicians, dismissing enharmonic intervals, overlook their subtlety and historical importance. This neglect reflects a broader disregard for traditional musical values.
39. Ancient Musical Practices Ancient musicians used rational intervals, emphasizing harmony and coherence. Modern practices often involve irrational intervals, reflecting a departure from classical standards.
40. Homer’s Lesson on Music Homer demonstrated music's power to soothe and inspire, as seen in Achilles's use of music to calm his rage. Music served both as a pastime and a means to prepare for great deeds, highlighting its ancient value.
41. Importance of Proper Musical Education A rational person won't blame the sciences for misuse but will fault those who abuse them. Proper musical education in youth fosters noble inclinations and decorum, helping individuals contribute positively to themselves and society.
42. Music in Law-Governed Cities Cities with the best laws ensured a noble musical education. For instance, Terpander ended a Spartan sedition, and Thaletas cured a plague with music. Music's highest purpose is to thank the gods and bring minds to harmony.
43. Music's Role in Banquets Onesicrates commended Lysias and Soterichus for their insights. He added that music, present at ancient banquets, was believed to counteract the effects of wine, maintaining harmony and order, as supported by Homer and Aristoxenus.
44. Music's Majestic Role Philosophers like Pythagoras and Plato believed that the world's motion and harmony depended on music. While it's unseasonable to delve deeply into this, music's highest role is to provide time and measure to all things. After a paean to Saturn and the gods, the company was dismissed.

Agricola

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1. To record deeds and characters of distinguished men is traditional.
2. Praising Thrasea and Helvidius became capital crimes, books burned publicly.
3. Spirit returning; Nerva and Trajan blending sovereignty and freedom.
4. Gnaeus Julius Agricola, born in Forum Julii, had notable lineage.
5. Agricola served in Britain, learning military skills under Suetonius Paullinus.
6. Married Domitia Decidiana; became Quaestor, governed Asia with integrity.
7. Otho's fleet ravaged Liguria; Agricola joined Vespasian, commanded 20th Legion.
8. Agricola moderated under Bolanus; shone under Petilius Cerialis' command.
9. Vespasian promoted Agricola to Aquitania; skilled in civilian administration.
10. Described Britain’s geography and people, focusing on Roman conquests.
11. Physical characteristics suggest Britain’s original inhabitants' diverse origins.
12. Infantry strong; Britons disunited; climate rainy, nights short, sunlit.
13. Britons accept Roman rule if not oppressed; Julius Caesar invaded.
14. Claudius renewed conquest; Vespasian, kings made prisoners, tribes subdued.
15. Britons, led by Boudica, rebelled against Roman oppression, seeking freedom.
16. Paullinus crushed rebellion; Petronius Turpilianus introduced milder rule.
17. Vespasian restored unity; Petilius Cerialis and Julius Frontinus secured conquests.
18. Agricola arrived, destroyed Ordovices, secured Mona, began provincial reforms.
19. Agricola reformed administration, curbing abuses, distributing burdens equally.
20. Agricola maintained discipline, established garrisons, secured peace through diplomacy.
21. Promoted Roman culture among Britons, fostering education and luxury.
22. Extended campaigns to the Taus, building secure forts, repelling enemy.
23. Secured conquered territory with forts, pushing enemy into northern lands.
24. In fifth year, Agricola crossed, subdued unknown tribes, planned conquests.
25. Sixth year, Agricola's fleet explored harbors; coordinated sea, land attacks.
26. Britons attacked ninth Legion; Agricola's reinforcements led to victory.
27. Army eager to explore Caledonia; Britons prepared for renewed conflict.
28. Usipian cohort mutinied, sailed, fought Britons, suffered hardships, sold as slaves.
29. Agricola lost son; advanced with fleet to Mons Graupius, preparing battle.
30. Calgacus motivated Britons, urging unity against Romans, invoking freedom's importance.
31. Calgacus criticized Roman tyranny, urged Britons to fight for freedom.
32. Calgacus inspired Britons, highlighting Roman vulnerability, urging decisive action.
33. Britons responded enthusiastically; Agricola encouraged troops, praised their past victories.
34. Agricola rallied troops, contrasting Britons' desperation with Romans' valor.
35. Soldiers' enthusiasm peaked; Agricola deployed auxiliaries, prepared for strategic battle.
36. Romans engaged Britons; close combat favored Romans, utilizing superior tactics.
37. Britons fled; Romans pursued, inflicted heavy losses, securing decisive victory.
38. Victory celebrated; Britons scattered, faced devastation, burned homes in despair.
39. Domitian feared Agricola's success overshadowing him; delayed hatred, plotted against Agricola.
40. Agricola received honors, avoided conspicuous return, maintained low profile in Rome.
41. Agricola frequently accused, acquitted; Domitian resented his renown, feared popularity.
42. Agricola avoided pro-consulate; Domitian hypocritically granted request, withheld customary salary.
43. Agricola's death mourned publicly; rumors of poisoning spread, suspicion arose.
44. Agricola's life celebrated; died young but honored, escaping Domitian's tyranny.
45. Agricola missed Senate massacre, many consulars' deaths, Domitian's increasing cruelty.
46. Remember Agricola's virtues; honor his legacy through emulation, enduring respect.

Annals

1

Here is the table in 81 rows with one column and the specified background colors: ```html
1-1: Rome initially ruled by kings, later by elected consuls.
1-2: Augustus consolidated power, abolishing rivals and establishing personal rule.
1-3: Augustus elevated family members, consolidating power through adoptions and marriages.
1-4: Augustus' successors were uncertain, leading to mixed feelings among Romans.
1-5: Rumors of Augustus' secretive actions, and his wife's possible involvement.
1-6: Tiberius' reign began with Agrippa's murder under unclear circumstances.
1-7: Tiberius took power cautiously, with mixed reactions from Senate.
1-8: Augustus' will read; grand funeral plans discussed and enacted.
1-9: Augustus' achievements praised, but his methods and personal life debated.
1-10: Augustus criticized for using power selfishly and oppressively.
1-11: Tiberius reluctant to take full power, stirring Senate's supplication.
1-12: Tiberius hesitated to take power, resulting in Senate's urgent pleas.
1-13: Lucius Arruntius and others criticized Tiberius, facing his suspicion.
1-14: Augusta's proposed titles rejected, but Germanicus given pro-consular powers.
1-15: Elections transferred to Senate, reducing public influence in choosing officials.
1-16: Mutiny broke out among legions in Pannonia after Augustus' death.
1-17: Percennius incited soldiers to demand better conditions and shorter service.
1-18: Soldiers nearly combined legions in mutiny, but Blæsus intervened.
1-19: Blæsus persuaded soldiers to send envoys to Tiberius instead.
1-20: Soldiers at Nauportus rebelled, plundered villages, and attacked centurions.
1-21: Troops' arrival reignited mutiny, looting nearby areas, causing chaos.
1-22: Vibulenus incited soldiers, claiming his brother was murdered unjustly.
1-23: Soldiers, inflamed, attacked household, searching for nonexistent corpse.
1-24: Tiberius sent Drusus to manage mutiny with experienced advisers.
1-25: Drusus faced unruly soldiers, tried maintaining order amidst chaos.
1-26: Soldiers demanded immediate reforms; Drusus urged Senate's intervention.
1-27: Soldiers' rage turned towards Drusus's supporters, threatening their lives.
1-28: Lunar eclipse spurred soldiers' superstition, temporarily pacifying rebellion.
1-29: Drusus addressed soldiers, demanding obedience and promising reform.
1-30: Mutineers punished; harsh weather dispersed troops to winter quarters.
1-31: German legions mutinied, hoping Germanicus would claim imperial power.
1-32: Soldiers' rage led to centurions' brutal assault and murder.
1-33: Germanicus, aware of mutiny, faced resentment despite family ties.
1-34: Germanicus confronted mutinous legions, invoking loyalty to Tiberius.
1-35: Soldiers showed scars, demanded better conditions, even threatened Germanicus.
1-36: Germanicus's suicide attempt stopped; soldiers plotted to spread rebellion.
1-37: Soldiers coerced Germanicus into immediate payment and discharge promises.
1-38: Chauci veterans' mutiny suppressed by decisive actions of Mennius.
1-39: Envoys faced hostility; soldiers feared Senate rescinding concessions.
1-40: Germanicus's family evacuated for safety amidst growing rebellion dangers.
1-41: Germanicus, appearing defeated, drew sympathy and shame from soldiers.
1-42: Germanicus addressed soldiers, urging them to restore order and loyalty.
1-43: Germanicus's plea emphasized his willingness to die for Rome.
1-44: Soldiers sought forgiveness, captured mutineers, and restored discipline.
1-45: Fifth and twenty-first legions' unrest prompted Germanicus's military preparations.
1-46: Citizens blamed Tiberius for not personally confronting mutineers.
1-47: Tiberius hesitated to leave Rome, fearing implications for empire.
1-48: Germanicus prepared for retaliation but offered leniency to repentant.
1-49: Germanicus's troops, divided, attacked each other, causing significant bloodshed.
1-50: Germanicus led a successful raid against the unsuspecting Marsi.
1-51: Romans ravaged Marsi territory, destroyed sacred temple of Tamfana.
1-52: Tiberius praised Germanicus but felt threatened by his popularity.
1-53: Julia died in exile, a result of her disgrace.
1-54: New priesthood, the Augustales, was established; Tiberius hesitated to change policies.
1-55: Germanicus launched a spring offensive, capitalizing on German divisions.
1-56: Germanicus's forces swiftly defeated the Chatti, causing significant devastation.
1-57: Segestes sought Roman help against Arminius's influence and violence.
1-58: Germanicus rescued Segestes and his family, including Arminius's wife.
1-59: Arminius, enraged by his wife's capture, incited Germans to war.
1-60: Arminius's uncle joined the revolt; Germanicus prepared a counteroffensive.
1-61: Germanicus honors fallen soldiers; army sees battlefield horrors, buries dead.
1-62: Tiberius disapproves Germanicus's burial rites; fears it deters soldiers.
1-63: Germanicus pursues Arminius; chaotic battle ensues, both sides retreat.
1-64: Romans struggle in swampy terrain; German tactics cause heavy losses.
1-65: Night brings Roman panic; Varus's ghost haunts Cæcina's dreams.
1-66: False alarm causes chaos; Cæcina stops soldiers from fleeing camp.
1-67: Cæcina motivates soldiers; plans organized retreat against German attacks.
1-68: Germans storm Roman camp; Romans counterattack, Germans suffer heavy losses.
1-69: Agrippina leads soldiers; Tiberius suspicious of her increasing influence.
1-70: Vitellius's march disrupted by floods; soldiers struggle against nature.
1-71: Segimerus surrenders; Germanicus heals wounded, boosts soldiers' morale.
1-72: Senate grants triumphal honors; Tiberius enforces treason laws rigorously.
1-73: Tiberius's treason laws target Falanius, Rubrius; trials reveal emperor's cunning.
1-74: Marcellus accused of treason; Tiberius shows wrath, Piso defends freedom.
1-75: Tiberius's presence in court disrupts justice, diminishes freedom.
1-76: Tiber floods city; Tiberius assigns task to control river's flow.
1-77: Theatre violence erupts; Senate debates, limits actors' privileges.
1-78: Spaniards build temple for Augustus; Tiberius refuses tax remission.
1-79: Debate over diverting rivers to prevent flooding; colonies protest.
1-80: Tiberius extends military commands; reluctant to promote new leaders.
1-81: Tiberius manipulates consular elections; disguises control, deepens enslavement.
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2

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2-1: Parthian commotion; Vonones disdained for being a foreign king.
2-2: Envoys sought Vonones; welcomed, then ridiculed for Romanized ways.
2-3: Artabanus summoned, conquers Vonones; Armenia caught between Parthia, Rome.
2-4: Augustus placed Artavasdes; Gaius restored order in Armenia.
2-5: Tiberius pleased, removes Germanicus; Germanicus plans surprise invasion.
2-6: Germanicus builds fleet, Batavian island as base for invasion.
2-7: Silius raids Chatti; Germans disperse, Varus's memorials restored.
2-8: Germanicus's fleet arrives; Angrivarii revolt, crushed by Stertinius.
2-9: Arminius, Flavus meet; Arminius mocks Roman rewards, loyalty.
2-10: Brothers argue over loyalty; Stertinius stops combat between them.
2-11: Romans cross Visurgis; Chariovalda's charge leads to ambush, heavy losses.
2-12: Germanicus learns of planned night attack; scouts report large force.
2-13: Germanicus secretly observes troops; enemy offers bribes, Romans retaliate.
2-14: Germanicus's dream inspires confidence; encourages troops with tactical advice.
2-15: Romans, Germans prepare for battle; both sides motivated, determined.
2-16: Germans occupy Idistaviso; Romans advance, ready for battle.
2-17: Romans ambush Germans; Cherusci dislodged, Arminius narrowly escapes.
2-18: Roman victory, enemy slaughtered; soldiers hail Tiberius Imperator.
2-19: Germans enraged by defeat; regroup, prepare another ambush.
2-20: Caesar anticipates ambush; Romans attack, force Germans into morass.
2-21: Germans confined; unable to use lances effectively; Romans prevailed.
2-22: Caesar praised troops; erected monument; Angrivarii surrendered, received pardon.
2-23: Fleet troubled by storm; soldiers inexperienced, caused additional difficulties.
2-24: Ocean storm disastrous; Germanicus's ship safe; others lost, scattered.
2-25: Germans hopeful for war; Caesar attacks, recovers Varus's eagle.
2-26: Successful expedition; Tiberius advises Germanicus to return for triumph.
2-27: Libo Drusus accused of treason; friend Firmius Catus implicated him.
2-28: Emperor informed through intermediary; Tiberius concealed anger, monitored Libo.
2-29: Libo sought help; Senate convened, Tiberius presented charges.
2-30: Absurd accusations made; slaves tortured; Libo requested adjournment.
2-31: Surrounded by soldiers; Libo committed suicide; prosecution continued.
2-32: Property divided among accusers; public thanksgiving decreed, astrologers expelled.
2-33: Senate debated luxury; Gallus defended private wealth.
2-34: Piso criticized courts; sued Urgulania, who sought emperor's support.
2-35: Piso and Gallus debated Senate's function; business adjourned.
2-36: Gallus proposed electoral changes; Tiberius retained authority.
2-37: Hortalus requested aid; Tiberius initially refused, then partially conceded.
2-38: Tiberius opposed public charity; Senate mostly silent, some murmured.
2-39: Slave Clemens impersonated Agrippa; gained followers, eventually captured.
2-40: Agrippa rumors spread; Tiberius used spies, captured impostor secretly.
2-41: Year ended with arch and monuments for Germanicus's achievements.
2-42: Tiberius gave money and consulship; sent Germanicus to Cappadocia.
2-43: Germanicus sent to manage Eastern provinces; greater powers granted.
2-44: Drusus sent to Illyricum for military service and discipline.
2-45: Germanic tribes fought; Maroboduus sought Roman help; denied assistance.
2-46: Cherusci and Marcomanni fought; Arminius and Maroboduus rivalry highlighted.
2-47: Twelve Asian cities destroyed by earthquake; Rome provided aid.
2-48: Emperor helped noble families; expelled spendthrifts from Senate.
2-49: Temples restored and dedicated by Tiberius; Germanicus consecrated Hope.
2-50: Appuleia Varilia acquitted of treason; exiled for adultery.
2-51: Election dispute: Germanicus and Drusus supported Haterius Agrippa.
2-52: Tacfarinas led African revolt; defeated by Furius Camillus.
2-53: Germanicus visited Actium; stormy voyage; welcomed in Athens.
2-54: Germanicus toured Asia, provided relief, consulted Clarian Apollo oracle.
2-55: Piso insulted Athens, opposed Germanicus; Plancina joined military activities.
2-56: Germanicus crowned Zeno as King Artaxias in Armenia.
2-57: Piso neglected duties; tension with Germanicus escalated.
2-58: Parthian King Artabanus sent envoys; Vonones moved to Cilicia.
2-59: Germanicus visited Egypt; reduced corn prices; Tiberius disapproved.
2-60: Germanicus explored Nile; visited Canopus and Thebes' ancient ruins.
2-61: Germanicus visited Thebes, saw the pyramids, and observed Memnon.
2-62: Drusus sowed discord among Germans, leading to Maroboduus's downfall.
2-63: Maroboduus sought refuge with Caesar, settled in Italy.
2-64: Senate decreed honors for Germanicus and Drusus after Armenian settlement.
2-65: Rhescuporis deceitfully captured Cotys, gaining control of Thrace.
2-66: Rhescuporis murdered Cotys, was trapped by Flaccus and sent to Rome.
2-67: Rhescuporis tried, imprisoned, and killed in Alexandria for crimes.
2-68: Vonones attempted escape but was captured and killed.
2-69: Germanicus's orders reversed; conflict with Piso escalated.
2-70: Germanicus accused Piso of poisoning, demanded he leave province.
2-71: Germanicus spoke to friends, seeking revenge before his death.
2-72: Germanicus warned Agrippina to submit, then died, deeply mourned.
2-73: Germanicus's funeral compared to Alexander the Great's death.
2-74: Senate debated new Syrian governor; Sentius chosen over Marsus.
2-75: Agrippina sailed home with Germanicus's ashes, seeking revenge.
2-76: Piso received Germanicus's death news with joy; considered returning.
2-77: Domitius advised Piso to reclaim Syria; civil war threatened.
2-78: Piso prepared for war, sending letter to Tiberius defending actions.
2-79: Piso clashed with Agrippina's fleet, confronted by Sentius's forces.
2-80: Piso fortified Cilicia, urging soldiers to stand against Sentius.
2-81: Piso's forces failed; he surrendered and returned to Rome.
2-82: Germanicus's illness caused widespread grief and rumors in Rome.
2-83: Senate decreed honors for Germanicus; Tiberius limited excessive praise.
2-84: Birth of Drusus's twin sons caused mixed emotions in Rome.
2-85: Women restricted from prostitution; Egyptian and Jewish rites suppressed.
2-86: New Vestal Virgin elected; emperor consoled unsuccessful candidate's family.
2-87: Tiberius fixed grain prices; refused titles of "father" or "lord."
2-88: Tiberius rejected offer to poison Arminius; admired for nobility.
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3

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3-1: Agrippina arrived at Corcyra, grief-stricken, with mourners crowding Brundisium.
3-2: Tribunes bore Germanicus's ashes; populace and knights mourned deeply.
3-3: Tiberius and Augusta refrained from public mourning, maintaining dignity.
3-4: City crowded, torches blazing, people mourned; Tiberius deeply impressed.
3-5: Citizens missed grand state-funeral, compared it to Drusus's funeral.
3-6: Tiberius proclaimed restraint in mourning, urging people to resume activities.
3-7: Business resumed; Drusus sent to Illyricum; rumors about Piso's delay.
3-8: Piso sent son to Rome, sought Drusus's favor after Germanicus's death.
3-9: Piso's public actions increased anger; he arrived in Rome provocatively.
3-10: Fulcinius Trio sought to prosecute Piso, others reported facts to Senate.
3-11: Drusus returned, Piso sought defense; public keenly interested in trial.
3-12: Tiberius delivered moderate speech, urged unbiased inquiry into accusations.
3-13: Charges detailed; Trio, Servaeus, Veranius, and Vitellius prosecuted vehemently.
3-14: Defense failed on all counts but poisoning; Piso's guilt debated.
3-15: Plancina secured pardon, separated from Piso, who later committed suicide.
3-16: Piso's death rumored orchestrated; Tiberius questioned motives, read Piso's note.
3-17: Tiberius acquitted young Piso, defended Plancina, angered public further.
3-18: Tiberius mitigated sentence, avoided monument to domestic tragedy.
3-19: Tiberius supported Vitellius, Veranius, and Servaeus; conflicting rumors persisted.
3-20: Tacfarinas renewed African raids; Decrius fought bravely, died confronting deserters.
3-21: Apronius punished cowardly soldiers, restored discipline, drove Tacfarinas into desert.
3-22: Lepida accused of adultery, poisoning, and plotting against imperial family.
3-23: Lepida's trial stirred public sympathy; condemned by slave testimonies.
3-24: Decimus Silanus restored, reflecting Augustus's harsh family punishments.
3-25: Papia Poppaea law reviewed; discussion on its impact on celibacy.
3-26: Early humanity's innocence lost, leading to laws and punishments.
3-27: Rome's laws evolved from unity, justice to corruption, political manipulation.
3-28: Caesar Augustus reformed laws, later strained by Papia Poppaea enforcement.
3-29: Nero, Germanicus's son, exempted from duties; public rejoiced his maturity.
3-30: Notable deaths: Volusius, enriched his family; Crispus, power behind Augustus.
3-31: Tiberius, Drusus's joint consulship; Drusus gained popularity resolving conflict.
3-32: Africa disturbed by Tacfarinas; Senate chose experienced proconsul.
3-33: Caecina proposed banning magistrates' wives; opposed by Valerius Messalinus.
3-34: Drusus defended wives accompanying husbands, citing Augustus and Livia.
3-35: Tiberius selected proconsul; Blaesus chosen due to Sejanus's influence.
3-36: Statues misused for protection; Senate punished violators.
3-37: Informers punished; Drusus's influence seen as moderating Tiberius.
3-38: Informers and charges of treason proliferated; Thrace in turmoil.
3-39: Vellaeus's timely attack relieved besieged king in Philippopolis.
3-40: Gaul revolted due to debts; leaders Florus, Sacrovir incited rebellion.
3-41: Andecavi, Turoni revolted; Aviola quelled Turoni with legionary troops.
3-42: Florus incited Treveri cavalry; defeated, committed suicide after hiding.
3-43: Sacrovir led Aedui revolt; armed hostages, steel-clad gladiators, 40,000 men.
3-44: Rumors of wider revolt; Tiberius remained calm, ignored informers' accusations.
3-45: Silius marched on Augustodunum; Sacrovir's forces defeated, Sacrovir committed suicide.
3-46: Sacrovir's forces, overwhelmed by Romans, retreated; Sacrovir, comrades, perished in fire.
3-47: Tiberius informed Senate of victory; praised generals, declined ovation request.
3-48: Sulpicius Quirinus's public funeral decreed; praised, despite past controversies.
3-49: Lutorius Priscus accused of treasonous poem; executed despite Lepidus's lenient proposal.
3-50: Marcus Lepidus proposed leniency; only Rubellius Blandus supported him.
3-51: Senate decreed nine-day delay; Tiberius ambiguous about Priscus's execution.
3-52: Consuls Sulpicius and Haterius faced luxury reform; emperor's letter emphasized moderation.
3-53: Tiberius's letter addressed luxury's deep roots; proposed no immediate reforms.
3-54: Luxury debated; emperor emphasized moderation, personal responsibility for moral change.
3-55: Vespasian's frugality influenced nobility; Senate exempted aediles from luxury enforcement.
3-56: Tiberius requested tribunitian power for Drusus; emphasized stability, succession.
3-57: Senators flattered Drusus; debated replacing consuls' names with princes' tribunitian years.
3-58: Junius Blaesus's term extended; priest Maluginensis sought Asia province.
3-59: Debate on priests' roles; Tiberius criticized extravagant honors for Drusus.
3-60: Tiberius allowed Senate some power; Greek cities' sanctuaries examined, privileges revoked.
3-61: Ephesians claimed Diana and Apollo were born in their country.
3-62: Magnesians honored by Scipio, Sulla; Aphrodisia, Stratonicea had decrees.
3-63: Senate tasked consuls to verify sanctuary claims, prevent abuses.
3-64: Julia Augusta's illness hastened Tiberius's return, caused Senate supplications.
3-65: Tiberius lamented Senate's flattery, expressed disgust at their servility.
3-66: Caius Silanus accused of extortion, sacrilege; Tiberius pressed relentlessly.
3-67: Silanus overwhelmed by accusers; abandoned defense, sent reproachful memorial.
3-68: Tiberius referenced Augustus's precedent; Silanus banished, mother’s property exempted.
3-69: Dolabella proposed banning immoral governors; Tiberius upheld existing laws.
3-70: Cyrene people testified; Lucius Ennius accused, but Tiberius prevented trial.
3-71: Religious questions settled; offering to Fortune of Knights placed.
3-72: Lepidus restored basilica; Tiberius praised Sejanus, promised Pompeius’s theatre restoration.
3-73: Blaesus awarded for defeating Tacfarinas, hailed "Imperator" by legions.
3-74: Blaesus's tactics cornered Tacfarinas; Tiberius considered war finished, honored Blaesus.
3-75: Asinius Saloninus and Capito Ateius, distinguished men, died.
3-76: Junia, Cassius's wife, excluded emperor from will, honored traditionally.
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4

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4-1: Ninth year of Tiberius’s reign, marked by Sejanus’s influence.
4-2: Sejanus consolidated power, centralizing cohorts into one camp.
4-3: Sejanus targeted Drusus, seducing Livia, planning murder secretly.
4-4: Young Drusus honored; Tiberius discussed military needs and legions.
4-5: Roman forces were detailed: fleets, legions, and allied troops.
4-6: Tiberius's administration balanced Senate's power and public order.
4-7: Tiberius's restrained lifestyle changed after Drusus’s death, empowering Sejanus.
4-8: Sejanus poisoned Drusus with eunuch’s help, Tiberius unaware initially.
4-9: Tiberius’s speech for Drusus praised, then spoiled by false humility.
4-10: Sejanus implicated Drusus, deceiving Tiberius; poisoning rumors spread.
4-11: Refuting hearsay, Tiberius not directly involved in Drusus’s poisoning.
4-12: Tiberius's speech praised Drusus; plans shifted towards Germanicus’s children.
4-13: Sejanus plotted against Germanicus’s children, inciting Augusta’s jealousy.
4-14: Tiberius managed Roman and provincial issues, addressing earthquakes, trials.
4-15: Losses for Tiberius; trials and public honors followed Lucilius’s death.
4-16: New priest of Jupiter appointed; Tiberius reformed religious laws.
4-17: Pontiffs honored Tiberius’s health; Sejanus attacked Germanicus’s allies.
4-18: Sejanus targeted Silius, exploiting his past military successes.
4-19: Silius and Sosia accused; Sabinus’s trial delayed for political reasons.
4-20: Silius’s property seized; Sosia banished, Senate debated confiscations.
4-21: High-spirited Calpurnius Piso faced accusations, remembered old resentments, died.
4-22: Plautius Silvanus threw his wife; investigation found him guilty.
4-23: Rome finally ended conflict with Numidian Tacfarinas, securing Africa.
4-24: Tacfarinas spread rumors of Roman retreat, besieged Thubuscum unsuccessfully.
4-25: Romans ambushed Numidians at Auzea, killing Tacfarinas in surprise attack.
4-26: Dolabella's triumphal distinctions refused, honored Ptolemaeus with gifts.
4-27: Slave uprising led by Titus Curtisius thwarted by timely intervention.
4-28: Father and son, Vibius Serenus, clashed in dramatic Senate trial.
4-29: Serenus's accusations implicated leading Romans, son fled in fear.
4-30: Senate proposed punishment, emperor's veto led to milder sentence.
4-31: Emperor spared Caius Cominius, punished Suillius and Catus severely.
4-32: My annals record peace, misery, and trivial, yet significant events.
4-33: Observing tyrannies teaches lessons, though it provides little pleasure.
4-34: Cremutius Cordus accused of praising Brutus, Cassius; starved himself.
4-35: Praising past figures, Cremutius defended free speech against accusations.
4-36: Latin festival saw prosecutions, Cyzicus lost privileges, Fonteius acquitted.
4-37: Spain requested temple for Tiberius; emperor explained his refusal.
4-38: Tiberius valued memory over monuments, sought recognition for virtue.
4-39: Sejanus sought marriage to Livia, addressed emperor for approval.
4-40: Tiberius delayed decision, cited potential factionalism and political issues.
4-41: Sejanus manipulated Tiberius to move away from Rome for control.
4-42: Votienus insulted Tiberius, punished; Tiberius became harsher on accusations.
4-43: Lacedaemonians and Messenians disputed temple ownership; decision favored Messenians.
4-44: Cneius Lentulus, Lucius Domitius, Lucius Antonius died, notable achievements remembered.
4-45: Termestine peasant killed praetor Piso, committed suicide to avoid torture.
4-46: Poppaeus Sabinus received triumphal honors for defeating rebellious Thracians.
4-47: Sabinus, aided by reinforcements, defeated Thracians in fortified positions.
4-48: Roman camp attacked, Thracian auxiliaries defeated due to carelessness.
4-49: Sabinus besieged barbarians, who suffered thirst, hunger, and discord.
4-50: Chief Dinis surrendered; some Thracians chose suicide over submission.
4-51: Thracians launched desperate attack; Romans repelled and forced surrender.
4-52: Domitius Afer prosecuted Claudia Pulchra; Agrippina angrily confronted Tiberius.
4-53: Agrippina, feeling isolated, requested marriage to Tiberius, who declined.
4-54: Sejanus sowed distrust, causing Agrippina to suspect Tiberius of poisoning.
4-55: Tiberius addressed temple dispute; Smyrna chosen over Sardis.
4-56: Smyrna chosen for temple; emperor's eloquence and legacy emphasized.
4-57: Tiberius retired to Campania, possibly influenced by Sejanus’s schemes.
4-58: Tiberius settled in Capreae, indulged in secrecy and suspicious plotting.
4-59: Sejanus saved Tiberius during a grotto collapse, increased his power.
4-60: Nero influenced by inciters; Sejanus manipulated Drusus against brother.
4-61: Distinguished men Agrippa and Haterius died, known for eloquence.
4-62: Atilius’s amphitheater collapse in Fidena caused numerous deaths.
4-63: Senate decreed safety measures for future amphitheaters; Atilius banished.
4-64: Tiberius’s assistance after fire in Rome praised by the populace.
4-65: Mount Caelius, formerly Querquetulanus, renamed Mount Augustus after fire.
4-66: Quintilius Varus attacked by Domitius Afer, proceedings halted temporarily.
4-67: Tiberius retreated to Capreae, isolated for secret debauchery and plotting.
4-68: Titius Sabinus arrested for loyalty to Germanicus, prosecuted by ex-praetors.
4-69: Sabinus deceived by false friendship, conversations overheard by hidden senators.
4-70: Sabinus executed; his death symbolized Sejanus’s control and brutality.
4-71: Latinius and others punished later; Gallus suggested emperor reveal fears.
4-72: Frisii revolted due to Roman extortion; killed tax collectors.
4-73: Apronius suppressed Frisii rebellion, significant Roman casualties occurred.
4-74: Tiberius hid military losses; Senate decreed altars to Clemency, Friendship.
4-75: Tiberius arranged Agrippina’s marriage to Cneius Domitius, emphasizing lineage.
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5

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5-1: Julia Augusta died; simple funeral; eulogy by great-grandson, Caius Caesar.
5-2: Tiberius excused absence; limited honors for mother; criticized female friendships.
5-3: Augusta's death led to harsher rule; Senate debated Agrippina and Nero.
5-4: Junius Rusticus warned Senate against debate; people supported Agrippina and Nero.
5-5: Tiberius claimed authority; Senate prepared for vengeance; Sejanus’ influence increased.
5-6: Many speeches delivered; Sejanus’ role debated; references to older numbering retained.
5-7: Blaesus fell on his sword; friends witnessed fearless face; no reproach.
5-8: Vitellius and Pomponius accused; Vitellius died by suicide; Pomponius survived Tiberius.
5-9: Sejanus' remaining children executed; girl's innocence emphasized; bodies discarded disrespectfully.
5-10: Rumor of Drusus seen; Greek enthusiasm; Sabinus investigated; found false.
5-11: Consuls Trio and Regulus quarreled; accusations and threats persisted after office.
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6

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6-1: Tiberius sailed along Campania, avoiding Rome; indulged in vile debauchery.
6-2: Senate debated Livia’s crimes; Togonius Gallus' ridiculous motion rejected by Tiberius.
6-3: Junius Gallio censured by Tiberius; Gallio expelled from Senate and Italy.
6-4: Latinius Latiaris exposed; Haterius Agrippa criticized silent ex-consuls; further bitterness avoided.
6-5: Charges against Cotta Messalinus failed; Tiberius defended him against misconstrued words.
6-6: Tiberius expressed anguish; his crimes and infamies weighed heavily on him.
6-7: Senate judged Caecilianus; Servaeus and Thermus condemned, reflecting treacherous times.
6-8: Marcus Terentius defended his friendship with Sejanus, highlighting past power dynamics.
6-9: Accusers punished; Vestilius excluded from Tiberius’ table, attempted suicide unsuccessfully.
6-10: Women faced danger; Vitia executed for mourning; Piso died natural death.
6-11: City prefect role historic; Piso’s judicious administration honored with public funeral.
6-12: Senate debated alleged Sibylline book; Tiberius criticized handling of religious matters.
6-13: Grain shortage sparked unrest; Tiberius blamed Senate, claimed to provide more grain.
6-14: Knights accused of conspiracy; Fabatus suspected of fleeing to Parthians, returned safely.
6-15: Tiberius married granddaughters; avoided Rome despite Senate’s accommodating decree.
6-16: Usury laws enforced; senators guilty, sought Tiberius’ indulgence; temporary financial crisis ensued.
6-17: Money scarcity followed; estates devalued; Tiberius provided loans to stabilize credit.
6-18: Proculus executed; Pomponius accused many; Macrina banished, family destroyed by emperor.
6-19: Sextus Marius executed; Tiberius seized gold mines; numerous prisoners executed without mercy.
6-20: Caius Caesar married; Tiberius’ harshness concealed; predicted Galba’s brief future rule.
6-21: Tiberius tested astrologers; Thrasyllus survived, gaining trust; secrecy maintained.
6-22: Debates on fate’s role; conflicting theories; personal choice impacts life events.
6-23: Asinius Gallus starved; Drusus perished miserably; Tiberius' cruelty persisted relentlessly.
6-24: Drusus’ death publicized; Tiberius shared brutal details, exposing his own grandson’s suffering.
6-25: Agrippina perished; Tiberius accused her; Senate thanked him, declared commemorative offering.
6-26: Cocceius Nerva resolved to die, despite health and secure position.
6-27: Julia married Rubellius Blandus; Aelius Lamia received censor's funeral honors.
6-28: Phoenix appeared in Egypt; debated over its nature and lifespan.
6-29: Pomponius Labeo and wife died; Scaurus accused of writing against Tiberius.
6-30: Informers punished; Gaetulicus survived Sejanus' downfall, maintained loyalty to Tiberius.
6-31: Parthian nobles visited Rome; sought Phraates' return to Parthian throne.
6-32: Artabanus manipulated; Phraates fell ill, Tiberius backed Tiridates for throne.
6-33: Pharasmanes invaded Armenia; Parthians suffered defeat, Orodes injured in battle.
6-34: Artabanus gathered forces; Tiridates retreated, lost support, returned to Syria.
6-35: Artabanus regained support; Tiridates retreated; Rome’s influence remained in the region.
6-36: Artabanus fled; Vitellius encouraged revolt; Tiridates crowned king of Parthia.
6-37: Vitellius assisted Tiridates; Artabanus fled; Tiridates crowned, Vitellius returned to Syria.
6-38: Fulcinius Trio's will criticized; Granius Marcianus, Tarius Gratianus condemned for treason.
6-39: Trebellienus Rufus and Paconianus executed; Poppaeus Sabinus died, serving two emperors.
6-40: Vibulenus Agrippa poisoned himself; Galba and Blaesi perished, Aemilia Lepida punished.
6-41: Clitae tribe revolted; Trebellius besieged them; Tiridates gained Parthian cities' support.
6-42: Seleucia welcomed Tiridates; praised him, criticized Artabanus; celebrated Greek heritage.
6-43: Tiridates delayed; Artabanus regained support; Tiridates retreated, Artabanus resumed power.
6-44: Artabanus returned with army; Tiridates retreated; Artabanus regained support.
6-45: Rome suffered fire; Tiberius compensated losses; commissioners assessed damages.
6-46: Tiberius hesitated choosing successor; foresaw future conflicts; maintained dissembling skill.
6-47: Acutia accused of treason; Albucilla involved; Domitius, Marsus implicated, resisted charges.
6-48: Arruntius foresaw harsher rule; chose death; Albucilla imprisoned, accomplices punished.
6-49: Sextus Papinius' suicide blamed on mother; she was banished for ten years.
6-50: Tiberius declined; Charicles predicted death; Macro ensured Tiberius’ demise.
6-51: Tiberius died; complex legacy marked by cruelty, political cunning, infamous debauchery.
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11-1: Messalina conspired against Valerius Asiaticus and Poppæa, desiring Asiaticus's gardens.
11-2: Asiaticus was accused by Suilius, defended himself before Claudius.
11-3: Vitellius advocated for Asiaticus, who chose a peaceful, dignified death.
11-4: Suilius targeted knights Petra for their association with Poppæa's meetings.
11-5: Suilius's accusations led Samius to suicide; senators demanded Cincian law enforcement.
11-6: Silius denounced corrupt advocates; senators sought to limit their fees.
11-7: Advocates defended their fees; Claudius limited them to ten thousand sesterces.
11-8: Mithridates reclaimed Armenia with Rome's support; Vardanes besieged Seleucia.
11-9: Mithridates occupied Armenia; Parthian princes Vardanes and Gotarzes reconciled.
11-10: Vardanes defeated Gotarzes, subjugated tribes; assassinated for his harsh rule.
11-11: Secular games celebrated; Nero received greater enthusiasm than Britannicus.
11-12: Messalina's affair with Silius threatened Agrippina, Claudius remained oblivious.
11-13: Claudius enacted reforms while Messalina flaunted her affair with Silius.
11-14: Claudius introduced new letters, revived interest in ancient writing systems.
11-15: Claudius strengthened "haruspices" to preserve Italian religious traditions.
11-16: Italicus, of noble lineage, became king of Cherusci with Roman support.
11-17: Italicus's rule faced opposition; his fluctuating fortunes harmed Cheruscan interests.
11-18: Corbulo defeated Chauci, restored discipline, and suppressed enemy flotillas.
11-19: Corbulo's strict discipline subdued Frisians; built fort to ensure obedience.
11-20: Claudius halted Corbulo's advances; granted triumphal distinctions for canal work.
11-21: Curtius Rufus, possibly a gladiator's son, rose to consulship, died.
11-22: Cneius Nonius, found with sword, tortured, confessed guilt, no accomplices.
11-23: Gallia Comata's nobles sought Senate seats, opposed, emperor supported.
11-24: Claudius justified including provincials, cited Rome's history of integration.
11-25: Senate granted Ædui senatorship, enrolled prominent families, censored notorious members.
11-26: Messalina sought power, proposed marriage to Silius, they married secretly.
11-27: Incredible that consul-elect, emperor's wife, openly married, Rome knew everything.
11-28: Claudius's court panicked, feared revolution, planned to condemn Messalina swiftly.
11-29: Narcissus, fearing involvement, used mistresses to inform Claudius about Messalina.
11-30: Claudius informed about Messalina's marriage, summoned powerful friends, considered action.
11-31: Claudius, convinced by friends, prepared for action, Messalina's Bacchanalian festivities.
11-32: Claudius learned truth, Messalina sought audience, children to plead mercy.
11-33: Claudius, fearing prætorians' loyalty, transferred command to freedman, Narcissus advised.
11-34: Claudius wavered, Narcissus emphasized Silius marriage, presented evidence of debaucheries.
11-35: Claudius visited Silius's house, saw evidence, addressed soldiers, demanded punishment.
11-36: Silius, others executed promptly, Mnester pleaded necessity, Claudius initially inclined mercy.
11-37: Messalina, realizing fate, sought mercy, Narcissus expedited execution to prevent pardon.
11-38: Messalina's failed suicide, killed by tribune, Claudius unemotional, Senate erased her memory.
``` Let me know if any further modifications are needed!

8

Here is the updated table with the provided content and background colors: ```html
12-1: Imperial house's women competed for Claudius; freedmen supported different candidates.
12-2: Narcissus, Callistus, Pallas supported different candidates; emperor swayed by advisors.
12-3: Agrippina's charms won; planned son's marriage to Octavia.
12-4: Vitellius supported Agrippina, accused Silanus; Claudius broke engagement, removed Silanus.
12-5: Claudius, Agrippina's marriage confirmed, despite fears of incestuous implications.
12-6: Vitellius supported Agrippina; Senate approved emperor's marriage to brother's daughter.
12-7: Senate and people supported marriage; Agrippina controlled state firmly.
12-8: Silanus committed suicide; Agrippina influenced Claudius, restored Seneca's exile.
12-9: Octavia betrothed to Domitius; Agrippina's influence grew within the empire.
12-10: Parthian embassy requested Meherdates' return; sought better ruler from Rome.
12-11: Claudius praised Rome's power, advised Meherdates, and dispatched Cassius.
12-12: Cassius revived discipline, advised Meherdates, warned of barbarian treachery.
12-13: Meherdates advanced; joined Carenes, captured Ninos, faced Gotarzes.
12-14: Gotarzes delayed battle, bribed Meherdates' allies to desert.
12-15: Mithridates rallied tribes, allied with Adorsi against rebels.
12-16: Roman-Adorsi army defeated enemies; besieged cities, captured Uspe.
12-17: Uspe massacred; Zorsines surrendered to Romans, showing submission.
12-18: Mithridates sought mercy from Eunones, surrendered to Romans.
12-19: Eunones commended Mithridates' surrender, requested leniency from Claudius.
12-20: Claudius debated Mithridates' fate, chose leniency over further conflict.
12-21: Mithridates surrendered, brought to Rome; spoke proudly before emperor and people.
12-22: Agrippina accused Lollia, Claudius exiled her; Calpurnia also targeted by Agrippina.
12-23: Narbon Gaul granted privilege; Ituraea, Judaea annexed to Syria province.
12-24: Romulus's original city boundaries explained; Claudius expanded them, following ancient precedent.
12-25: Domitius adopted by Claudius; influenced by Pallas, praised by Senate.
12-26: Domitius named Nero; Agrippina titled Augusta, Britannicus' situation worsened.
12-27: Agrippina established colony in Ubii; Pomponius fought Chatti successfully.
12-28: Pomponius defeated Chatti; triumph decreed, poetry earned lasting fame.
12-29: Vannius driven from Suevi kingdom; Claudius supported him with refuge.
12-30: Vannius fought valiantly, fled; successors loyal to Rome, ruled kingdom.
12-31: Ostorius faced British rebellion; disarmed tribes, defeated Iceni, secured territories.
12-32: Ostorius subdued Cangi, Brigantes; established veteran colony in Camulodunum.
12-33: Caractacus fortified position; Ostorius attacked, captured Caractacus' family.
12-34: Caractacus rallied troops, emphasized freedom; Britons vowed to resist.
12-35: Romans attacked, broke defenses; Britons fled, Caractacus' family captured.
12-36: Caractacus surrendered to Cartimandua; brought to Rome, granted pardon.
12-37: Caractacus praised Rome's power, received clemency; Agrippina recognized for influence.
12-38: Senate praised Caractacus' capture; Ostorius faced further resistance, died.
12-39: Silures attacked Romans; Ostorius died, Aulus Didius appointed governor.
12-40: Didius quelled uprisings; Venutius fought Cartimandua, Rome supported her.
12-41: Nero given manhood's dress; Britannicus marginalized, centurions and tribunes removed.
12-42: Agrippina consolidates power, removes commanders; Vitellius accused but Agrippina intervenes.
12-43: Prodigies and famine occur; Claudius barely escapes mob's wrath, famine alleviated.
12-44: Armenians and Iberians war; Rhadamistus seizes Armenia, betrays Mithridates with deceit.
12-45: Rhadamistus attacks Mithridates; treachery and bribery force Mithridates' surrender.
12-46: Rhadamistus betrays Mithridates; Pollio's corruption aids treachery, Mithridates leaves fortress.
12-47: Rhadamistus deceives Mithridates, captures him; Mith ridates' family smothered, sons killed.
12-48: Quadratus informed of betrayal; Armenia's fate debated, envoys sent to Pharasmanes.
12-49: Pelignus disgracefully supports Rhadamistus; Helvidius restores order, avoiding Parthian war.
12-50: Vologeses invades Armenia; Rhadamistus flees, Zenobia rescued by shepherds.
12-51: Rhadamistus stabs Zenobia, flees; shepherds rescue Zenobia, taken to Tiridates.
12-52: Scribonianus exiled, soon dies; astrologers expelled, poor senators degraded.
12-53: Women marrying slaves penalized; Pallas praised for modesty, despite vast wealth.
12-54: Felix governs Judaea harshly; Quadratus restores order, condemns Cumanus alone.
12-55: Cilician tribes revolt, plunder; King Antiochus quells rebellion, slays leader Troxobor.
12-56: Lake Fucinus tunnel excavated; naval battle staged, spectators alarmed by water.
12-57: Lake Fucinus tunnel mismanaged; Agrippina blames Narcissus, causing public fear.
12-58: Nero marries Octavia; secures benefits for Ilium, Bononia, Rhodes, Apamea.
12-59: Agrippina's schemes ruin Taurus; he suicides, Priscus expelled from Senate.
12-60: Claudius gives knights judicial powers; decreed by Senate, increasing freedmen's influence.
12-61: Claudius grants Cos tax immunity; highlights historical ties and Xenophon's assistance.
12-62: Byzantium complains of burdens; Claudius supports relief, Senate grants exemption.
12-63: Byzantium's strategic location stressed; tribute remitted for five years.
12-64: Prodigies foreshadow change; Agrippina destroys Lepida, fearing Claudius' punishment.
12-65: Lepida sentenced to death; Narcissus fears Agrippina, supports Britannicus secretly.
12-66: Claudius poisoned by Agrippina; Locusta prepares poison, Halotus administers it.
12-67: Claudius poisoned with mushrooms; Agrippina ensures death with physician Xenophon's help.
12-68: Claudius' death concealed; Agrippina controls palace, delays public announcement.
12-69: Nero declared emperor; Claudius deified, Britannicus marginalized, Agrippina emulates Livia.
``` Here is the updated table with the provided content and background colors: ```html < td style="background-color:#FFCC00;">13-52: Camerinus and Silvanus acquitted, Silvanus's wealth influenced his outcome.
13-1: Junius Silanus, proconsul of Asia, was poisoned by Agrippina.
13-2: Burrus and Seneca guided Nero, countering Agrippina's influence.
13-3: Nero delivered Claudius's panegyric, written by Seneca.
13-4: Nero addressed the Senate, outlining his future government.
13-5: Nero maintained Senate authority, despite Agrippina's interference.
13-6: Parthians attacked Armenia, causing concern in Rome.
13-7: Nero sent troops and allies to defend Armenia.
13-8: Senate celebrated Nero's military actions and Corbulo's appointment.
13-9: Corbulo secured Armenian hostages, causing general rivalry.
13-10: Nero sought a statue for Domitius, rejecting certain honours.
13-11: Nero's clemency restored Plautius Lateranus's rank.
13-12: Nero fell for Acte, weakening Agrippina's control.
13-13: Agrippina's fury over Acte further alienated Nero.
13-14: Nero removed Pallas, sparking Agrippina's anger.
13-15: Nero poisoned Britannicus, fearing his popularity.
13-16: Britannicus died during dinner, shocking many.
13-17: Britannicus's hasty funeral stirred mixed public reactions.
13-18: Nero's lavish gifts failed to appease Agrippina's rage.
13-19: Agrippina lost support, becoming increasingly isolated.
13-20: Nero, fearing Agrippina, contemplated drastic actions.
13-21: Allayed prince's fears, they went at daybreak to Agrippina, charging her.
13-22: Superintendence of corn given to Rufus; Egypt to Balbillus, Syria unassigned.
13-23: Pallas and Burrus accused of conspiracy, proving their innocence despite arrogance.
13-24: Cohort withdrawn during games; emperor purified Rome due to lightning.
13-25: Nero, in disguise, roamed streets causing chaos, surrounded by gladiators.
13-26: Senate discussed freedmen misconduct, patrons' right to revoke freedom.
13-27: Freedmen's rights debated; punishment proposed but emperor upheld individual cases.
13-28: Vibullius and Antistius clashed over prisoners; Senate limited tribunes' powers.
13-29: Administrative changes in public accounts; Nero appointed competent ex-praetors.
13-30: Vipsanius condemned, Proculus acquitted; various notable deaths occurred.
13-31: Nero's second consulship; colonies strengthened, tax remitted, public entertainment restricted.
13-32: Senate decreed punishment for slaves murdering masters; Pomponia acquitted.
13-33: Many impeached; Publius Celer's case postponed until his death.
13-34: Nero's third consulship; Messala supported, war with Parthia resumed.
13-35: Corbulo disciplined demoralized soldiers, imposed strict penalties for desertion.
13-36: Corbulo divided army to counter Tiridates, attacked multiple points simultaneously.
13-37: Tiridates, with Vologeses' aid, ravaged Armenia, avoiding direct engagement.
13-38: Peace negotiations failed; leaders arranged a meeting with armies.
13-39: Tiridates withdrew, Corbulo destroyed fortresses to force Armenians' defense.
13-40: Tiridates attacked Roman columns; Corbulo countered, forcing enemy's retreat.
13-41: Corbulo encamped, sent troops to attack Artaxata, inhabitants surrendered quickly.
13-42: Suilius accused of corruption, taunted Seneca, and was ultimately banished.
13-43: Seneca heard reports against Suilius, who defended himself unsuccessfully.
13-44: Octavius killed Pontia after a failed affair, was condemned.
13-45: Sabina Poppaea's ambition and relationships brought turmoil to Rome.
13-46: Otho praised Poppaea to Nero, resulting in his exile.
13-47: Nero suspected Sulla, exiled him based on a falsehood.
13-48: Puteoli's disturbances led to Senate intervention and restored order.
13-49: Thrasea criticized insignificant decrees, advocating for addressing significant issues.
13-50: Nero considered tax repeal; Senate cautioned against empire's dissolution.
13-51: Nero issued equitable revenue reforms, reducing some taxes.
13-53: German commanders maintained peace; Vetus proposed connecting rivers.
13-54: Frisii settled on Roman land; Nero granted leaders citizenship.
13-55: Ampsivarii sought land, denied by Romans, leading to wanderings.
13-56: Boiocalus's plea failed; Ampsivarii sought allies, faced Roman retaliation.
13-57: Hermunduri defeated Chatti; Ubian fires extinguished by unconventional means.
13-58: Ancient Comitium tree showed decay, later rejuvenated with shoots.

```

```html < tr>
14-1: Nero, influenced by Poppaea, planned Agrippina's murder to secure power.
14-2: Agrippina sought influence over Nero, leading to scandalous accusations.
14-3: Nero avoided Agrippina, planned her murder with Anicetus' help.
14-4: Nero deceived Agrippina, lured her to Baiae, plotting her death.
14-5: Agrippina's ship sabotaged; she survived, but Acerronia was killed.
14-6: Agrippina realized Nero's plot, sent message to appear unthreatened.
14-7: Nero, fearing Agrippina's retaliation, ordered Anicetus to kill her.
14-8: Agrippina's house attacked; she was killed despite her protests.
14-9: Nero viewed Agrippina's body, her burial was dishonorable, anticipated death.
14-10: Nero's guilt manifested in terror; manipulated support, celebrated falsely.
14-11: Nero accused Agrippina posthumously; Seneca's involvement tarnished reputation.
14-12: Senate exaggerated thanksgivings; Thrasea silently protested, portents ignored.
14-13: Nero returned to Rome; courtiers exaggerated popularity, increased debauchery.
14-14: Nero indulged in chariot racing, singing; degraded nobles joined him.
14-15: Nero's "juvenile sports" games encouraged widespread debauchery among nobles.
14-16: Nero feigned poetry interest; attracted mediocre poets, encouraged philosophical debates.
14-17: Nuceria-Pompeii gladiatorial brawl led to Senate intervention, Pompeii's punishment.
14-18: Pedius Blaesus expelled for corruption; Strabo acquitted despite accusations.
14-19: Domitius Afer and Marcus Servilius, notable men, died illustrious deaths.
14-20: Nero established quinquennial games, criticized for promoting moral decay.
14-21: Many approved the games, citing their historical and economic benefits.
14-22: A comet's appearance caused fears of revolution and Nero's downfall.
14-23: Corbulo captured Tigranocerta, showed mercy or destruction as necessary.
14-24: Corbulo's troops faced hardships but succeeded in capturing fortresses.
14-25: Parthians distracted by Hyrcanian war, allowing Corbulo's military successes.
14-26: Corbulo repelled Tiridates, installed Tigranes as Armenian king.
14-27: Laodicea rebuilt itself after earthquake; Puteoli gained colonial status.
14-28: Senate elections caused turmoil; Vibius Secundus banished for extortion.
14-29: British rebellion led by Boudicea resulted in devastating losses.
14-30: Suetonius overcame Druids, burnt their groves, and secured victory.
14-31: Iceni revolt led by Boudicea, incited by Roman abuses.
14-32: Signs and omens predicted revolt; veterans' colony destroyed by Britons.
14-33: Suetonius evacuated Londinium; Britons massacred thousands in Verulamium.
14-34: Suetonius prepared for battle against confident, vast British army.
14-35: Boudicea rallied her troops, emphasizing revenge and freedom.
14-36: Suetonius encouraged troops, emphasizing discipline and experienced combat.
14-37: Romans' disciplined tactics won; Boudicea's forces suffered heavy losses.
14-38: Suetonius' campaign continued; famine weakened enemy, Julius Classicanus opposed.
14-39: Polyclitus sent to reconcile; Suetonius replaced by Petronius Turpilianus.
14-40: Rome saw two crimes: forged will by senator, daring slave.
14-41: Pompeius Aelianus, ex-quaestor, outlawed for Fabianus' complicity, banished from Italy.
14-42: Pedanius Secundus murdered by slave, sparking debate on execution methods.
14-43: Senators debated execution for slave's murder, Cassius supported harsh punishment.
14-44: Cassius argued ancient customs, slaves' guilt, necessary for public safety.
14-45: Despite pity, execution prevailed, mob resistance overcome with soldiers' help.
14-46: Tarquitius Priscus convicted of extortion, assessment of Gaul caused rivalry.
14-47: Memmius Regulus died, Nero praised him, established gymnasium for senators.
14-48: Antistius accused of treason, proposed death, Thrasea advocated exile instead.
14-49: Senate supported Thrasea, emperor hesitated, approved exile, Thrasea praised.
14-50: Fabricius Veiento banished, libels on senators burned, quickly forgotten.
14-51: Burrus died, suspected poisoning, Tigellinus influenced Nero, Rufus favored soldiers.
14-52: Seneca's power weakened, accused of wealth, eloquence, influence over Nero.
14-53: Seneca requested retirement, thanked Nero, withdrew from public life.
14-54: Seneca argued for relief from wealth, continued loyalty to Nero.
14-55: Nero praised Seneca, rejected wealth return, emphasized mutual support.
14-56: Nero reassured Seneca, rejected resignation, praised their shared achievements.
14-57: Tigellinus targeted Plautus and Sulla, manipulated Nero's fears, ordered murders.
14-58: Plautus warned, dismissed escape, murdered by centurion, Nero mocked.
14-59: Plautus killed, Nero comforted, prepared to marry Poppaea, divorced Octavia.
14-60: Octavia accused of infidelity, exiled, public protested, Nero briefly reconciled.
14-61: Poppaea instigated Octavia's banishment, feared mob, convinced Nero of danger.
14-62: Anicetus falsely confessed, implicated Octavia, banished, Nero justified actions.
14-63: Octavia exiled, public mourned, compared to Agrippina and Julia's banishments.
14-64: Octavia executed, Poppaea displayed head, Senate voted offerings, public dismay.
14-65: Nero poisoned freedmen, Doryphorus and Pallas, conspiracies against Nero ensued.
``` ```html
15-1: Vologeses, hearing Corbulo's achievements and Tigranes over Armenia, considered vengeance.
15-2: Vologeses planned with Tiridates and called council, discussed Roman threat.
15-3: Corbulo sent legions to support Tigranes, prepared for Syria's defense.
15-4: Moneses advanced on Tigranocerta; Tigranes defended city against Parthian siege.
15-5: Corbulo warned Vologeses, threatened to invade if siege continued.
15-6: Opinions varied on Corbulo's actions; Paetus took over Armenian defense.
15-7: Paetus entered Armenia with legions, faced bad omens, early setbacks.
15-8: Paetus failed to fortify, faced supply issues, retreated to winter quarters.
15-9: Corbulo secured Euphrates, built bridge, prepared to defend Syria.
15-10: Paetus weakened his forces, faced imminent Parthian attack, sought Corbulo's aid.
15-11: Vologeses pressed siege, Paetus requested Corbulo's help to save legions.
15-12: Corbulo marched to Armenia, motivated troops, aimed to rescue legions.
15-13: Vologeses attacked, Paetus's forces barely defended, awaited Corbulo's arrival.
15-14: Vologeses negotiated, planned to decide Armenia's fate with brothers.
15-15: Paetus built bridge for Parthians, troops humiliated, Vologeses crossed river.
15-16: Besieged had surplus, Paetus sworn not to re-enter Armenia.
15-17: Corbulo and Paetus discussed strategy, Paetus retreated, Vologeses demanded river boundary.
15-18: Rome erected war trophies, Nero manipulated public perception, destroyed old corn.
15-19: Senate addressed fake adoptions, decreed against them, ensured legitimate inheritance rights.
15-20: Claudius Timarchus prosecuted for arrogance, Thrasea proposed protecting provincial integrity.
15-21: Senate debated provincial gratitude, consuls blocked resolution, gymnasium struck by lightning.
15-22: Senate resolved no foreign gratitude missions, Pompeii earthquake, new Vestal Virgin.
15-23: Nero's daughter born, celebrated, died within months, Thrasea's defiance noted.
15-24: Parthian envoys offered terms, Tiridates proposed crowning in Roman camp.
15-25: Nero, consulting Senate, rejected Parthian peace, empowered Corbulo for war.
15-26: Corbulo moved legions to Syria, replaced them with experienced troops.
15-27: Corbulo negotiated with Parthians, warned Tiridates, strengthened Roman defenses.
15-28: Tiridates sought truce; Corbulo arranged diplomatic meeting, covered battle remnants.
15-29: Tiridates submitted to Rome, removed crown, planned visit to Nero.
15-30: Corbulo impressed Tiridates with Roman customs, requested time for journey.
15-31: Tiridates met brothers, Vologeses requested respectful treatment, Corbulo upheld Roman dignity.
15-32: Nero granted Latin franchise, reorganized seating, held grand gladiatorial shows.
15-33: Nero performed publicly, starting in Neapolis, aimed for Greek recognition.
15-34: Theatre collapsed after performance, Nero praised gods, continued his journey.
15-35: Nero's crimes continued; Silanus forced to die, accused of plotting.
15-36: Nero abandoned Achaia trip, reassured Rome, visited temples, expressed fear.
15-37: Nero hosted extravagant banquets, showcasing profligacy, married Pythagoras in public.
15-38: Rome burned, rapid spread, people trapped, chaos and destruction ensued.
15-39: Nero returned, opened gardens to homeless, but rumors of blame persisted.
15-40: Fire reignited, destroyed temples, worsened by suspicions of Nero's intentions.
15-41: Ancient temples, historical treasures lost; rebuilding began with better urban planning.
15-42: Nero built extravagant mansion, lavish features, engineers undertook impossible canal.
15-43: Rome rebuilt with improvements, Nero funded colonnades, organized efficient rebuilding efforts.
15-44: Religious rituals held, Christians blamed for fire, tortured, and executed publicly.
15-45: Rome and provinces plundered, temples despoiled, Seneca feigned illness to avoid blame.
15-46: Gladiators subdued in Praeneste, naval disaster struck, triremes lost at sea.
15-47: Prodigies interpreted as omens, comet and abnormal births caused public fear.
15-48: Conspiracy against Nero formed, Piso central figure, widespread support from elites.
15-49: Conspirators plotted, driven by personal motives and state welfare, included military officers.
15-50: Conspiracy expanded, included influential figures, debated timing and method for assassination.
15-51: Epicharis attempted to involve fleet officers in the conspiracy.
15-52: Conspirators planned Nero's assassination but Piso rejected villa ambush.
15-53: They plotted to kill Nero during circus games honoring Ceres.
15-54: Scaevinus' actions raised suspicions, leading to his betrayal.
15-55: Milichus exposed plot to Nero, implicating Scaevinus and others.
15-56: Under torture, Natalis revealed Piso and Seneca's involvement.
15-57: Epicharis endured torture but ultimately killed herself.
15-58: Rome was fortified, conspirators interrogated, Rufus hesitated to act.
15-59: Piso missed opportunity to rally support, died by suicide.
15-60: Nero quickly executed Lateranus, Seneca, and other conspirators.
15-61: Seneca denied plotting, prepared for death with his wife.
15-62: Seneca's final moments involved philosophical reflections and steadfast resolve.
15-63: Seneca and Paulina attempted suicide, Nero forbade her death.
15-64: Seneca eventually died in a heated bath, per his will.
15-65: Rumors spread of Flavus planning to install Seneca as emperor.
15-66: Conspirators betrayed Rufus, leading to his capture and execution.
15-67: Subrius Flavus confessed, condemned Nero's crimes, and was executed.
15-68: Asper and other centurions were executed; Vestinus also targeted.
15-69: Nero executed Vestinus despite lacking evidence, fearing his potential.
15-70: Lucanus died reciting his poetry, conspirators executed swiftly.
15-71: Funerals filled Rome, conspirators' families expressed gratitude to Nero.
15-72: Nero rewarded soldiers, announced triumphs, granted Nymphidius decorations.
15-73: Nero justified executions to Senate, faced criticism for alleged innocence.
15-74: Senate decreed offerings, renamed April, proposed temple for Nero.
```html
16-1: Nero deceived by Caesellius Bassus' story of hidden treasure gold.
16-2: Nero, without verifying, sent men to fetch imaginary gold.
16-3: Bassus searched futilely, eventually committed suicide out of shame.
16-4: Senate gave Nero awards to avoid scandal during quinquennial contest.
16-5: Provincial attendees struggled with fatigue, some trampled or sickened.
16-6: Poppaea died from Nero's kick, embalmed like a foreign queen.
16-7: Nero forbade Cassius attending Poppaea's funeral, raising further suspicions.
16-8: Nero accused Silanus of preparing for imperial duties prematurely.
16-9: Cassius exiled to Sardinia; Silanus to Ostia, then Barium.
16-10: Lucius Vetus, Sextia, Pollutia chose death to avoid Nero's wrath.
16-11: Lucius Vetus and family committed suicide to avoid disgrace.
16-12: Publius Gallus exiled; months renamed after Claudius and Germanicus.
16-13: Campania devastated by hurricane, Rome struck by deadly plague.
16-14: Antistius Sosianus informed Nero of conspiracies involving Anteius and Ostorius.
16-15: Ostorius, fearing Nero's wrath, forced slave to assist suicide.
16-16: Monotonous executions and despair marked Nero's reign with cruelty.
16-17: Mela, Crispinus, Petronius, Cerialis died amid Nero's relentless purges.
16-18: Petronius criticized Nero's excesses in his will, then committed suicide.
16-19: Petronius calmly embraced death, exposing Nero's debauchery in his will.
16-20: Silia exiled for suspected leak; Thermus executed due to freedman's accusations.
16-21: Nero aimed to murder Thrasea Paetus and Barea Soranus, virtuous men.
16-22: Thrasea criticized for avoiding Senate duties and political allegiance.
16-23: Soranus accused of fostering sedition in Asia, involving daughter.
16-24: Thrasea wrote to Nero, demanding to know his charges.
16-25: Friends advised Thrasea whether to defend himself or remain silent.
16-26: Advisors warned Thrasea of insults, suggested avoiding Senate trial.
16-27: Armed soldiers occupied Senate house, intimidating and controlling senators.
16-28: Cossutianus and Marcellus accused Thrasea of disloyalty and sedition.
16-29: Senators pitied Helvidius, Agrippinus, and Montanus for unfair persecution.
16-30: Soranus' daughter, Servilia, implicated for consulting astrologers.
16-31: Servilia defended herself, seeking only father's safety, nothing more.
16-32: Soranus pleaded for daughter's innocence, requesting separate judgments.
16-33: Cassius Asclepiodotus exiled for supporting Soranus, others faced death.
16-34: Thrasea discussed soul and body separation, urged friends' departure.
16-35: Thrasea embraced death, encouraged others with his courageous example.

Germania

```html
1: Germany separated by Rhine, Danube; surrounded by mountains, ocean, tribes.
2: Germans believed to be aboriginal; isolated, unique customs and origins.
3: Germans honor Hercules; sing battle songs for courage and augury.
4: Germans unmixed race; distinct appearance; strong but intolerant of labor.
5: Germany has forests, swamps; little gold, silver; barter for trade.
6: Limited iron; use spears, shields; strong infantry, weak cavalry.
7: Kings chosen by birth; generals by merit; priests' disciplinary authority.
8: Women revered for sanctity; sometimes guide armies, seen as prophetic.
9: Germans worship Mercury, Mars, Hercules; disdain images, prefer groves.
10: Divination by lot, augury; horses used for omens in war.
11: Chiefs deliberate minor matters; tribe decides major issues, armed assemblies.
12: Penalties vary by crime; traitors hanged, cowards drowned, fines imposed.
13: Youth armed in council; noble birth grants status among warriors.
14: Warriors defend chiefs; follow them for renown, spoils, and gifts.
15: Germans idle when not fighting; households managed by women, elders.
16: Germans live in isolated dwellings; use timber, build underground shelters.
17: Clothing includes cloaks, animal skins; women wear embroidered linen garments.
18: Strict marriage codes; wife receives dowry of weapons, livestock.
19: Adultery punished harshly; chastity valued, no tolerance for vice.
20: Children raised equally; mothers nurse; siblings esteemed, family ties strong.
21: Feuds resolved by compensation; hospitality valued, guests generously treated.
22: Feasts for discussing issues; drunken brawls common, but peace important.
23: Barley liquor, wine enjoyed; food simple, frugality esteemed.
24: Youth perform dangerous dances; gambling serious, sometimes resulting in slavery.
25: Slaves manage households; freedmen low status except under kings.
26: No interest on loans; land divided, cultivated annually; ample resources.
27: Simple funerals; bodies burned, arms included; monuments considered oppressive.
28: Gauls once stronger; Helvetii, Boii, migrated; German origin claims debated.
29: Batavi valiant, part of Roman Empire; free from tribute.
30: Chatti, disciplined infantry; prefer campaigns over raids; value general's leadership.
31: Chatti: long hair, beard until enemy killed; iron ring worn.
32: Usipii, Tencteri excel in cavalry; inherit horses by bravery.
33: Chamavi, Angrivarii replaced Bructeri; tribes united against tyranny, plundered land.
34: Angrivarii, Chamavi bordered by Frisii; Frisii divided, inhabited lakes, ocean.
35: Chauci: peaceful, just; ready for war, maintain strength honorably.
36: Cherusci: peaceful, now deemed cowardly; Fosi shared their downfall.
37: Cimbri: ancient tribe, encampments evidence strength; Rome struggled against them.
38: Suevi: many tribes, distinct hairstyle; chiefs elaborate for battle.
39: Semnones: ancient Suevi, sacred grove, human sacrifice, chained entrance.
40: Langobardi: few in number, brave; worship mother-Earth in sacred grove.
41: Hermunduri: loyal to Rome, trade freely; Elbe river source.
42: Narisci, Marcomanni, Quadi: strong, once ruled by native kings, now foreigners.
43: Marsigni, Gotini, Osi, Buri: various origins, tributes, iron mines.
44: Gothones, Rugii, Lemovii: kings, servile; Suiones powerful, peculiar ships, wealthy.
45: Aestii: Suevic customs, amber collectors, mother-goddess worship; Sitones ruled by woman.
46: Peucini, Veneti, Fenni: between Germans and Sarmatae; Fenni live primitively.

Histories

1

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1: Galba becomes consul, many authors have treated Rome's history extensively.
2: Period of disasters, civil strife, four emperors perish by sword.
3: Examples of virtue, bravery in adversity, noble qualities in trying times.
4: Review of Rome's condition, empire's strengths, and weaknesses before events.
5: Soldiers' dissatisfaction, Galba's strictness, and treason of Nymphidius Sabinus.
6: Titus Vinius and Cornelius Laco ruin Galba, who faces odium.
7: News of deaths of Fonteius Capito and Clodius Macer reaches.
8: Provinces' condition under various rulers, Spain under Cluvius Rufus, unrest.
9: Armies in Germany alarmed, executions of Capito and insubordination issues.
10: East quiet, Licinius Mucianus commands Syria, Vespasian in Judaea with legions.
11: Roman Knights rule Egypt, Tiberius Alexander governs, Africa content with emperor.
12: Pompeius Propinquus reports mutiny in Germany, Galba debates adoption plans.
13: Galba divides power, Vinius supports Otho, others strive for alternatives.
14: Mutiny in Germany, Galba holds council, summons Piso Licinianus.
15: Galba adopts Piso, praises his qualities, speaks of empire's future.
16: Galba stresses need for good successor, praises Piso's virtues.
17: Piso remains composed, addresses soldiers, adoption proclaimed in camp.
18: Stormy day, Galba proceeds to camp, addresses soldiers about mutiny.
19: Galba's speech in Senate, Piso's adoption supported, deputies' selection debated.
20: Question of recovering Nero's gifts, tribunes cashiered, Rome in uproar.
21: Otho plots revolution, motivated by poverty, luxury, and hatred of Piso.
22: Otho's confidants incite him, astrologers predict his success, conspirators gathered.
23: Otho courted soldiers, distributed bribes, aimed to transfer Roman Empire.
24: Conspiracy spreads, soldiers ready, Otho restrained by risk of night.
25: Galba warned of treason, remains skeptical, prefect Laco dismisses threats.
26: Galba sacrifices, learns of treachery, Otho leaves to meet soldiers.
27: Galba sacrifices, Otho declared emperor by soldiers, more join plot.
28: Tribune Martialis appalled, officers prefer safety, soldiers ready for mutiny.
29: Galba informed, hears rumors, plans response, Piso addresses soldiers.
30: Piso addresses soldiers, criticizes Otho, praises Galba's rule, urges loyalty.
31: Soldiers disperse, Illyrian troops hostile, German veterans waver, situation tense.
32: Rome's populace clamors for Otho's death, Galba's advisors suggest defense.
33: Advisors urge action, some suggest delay, Galba sides with action.
34: Piso sent to camp, false rumor spreads, crowd praises Galba.
35: Galba misled by rumor, soldiers cheer, Galba dons armor, Julius Atticus.
36: Soldiers in camp loyal to Otho, tribunes, and centurions powerless.
37: Otho addresses soldiers, criticizes Galba, urges action, opens armory.
38: Otho incites soldiers, recounts Galba's failures, praises soldiers' valor.
39: Galba's followers waver, soldiers close in, Galba's plans disrupted.
40: Otho's troops rush Forum, trample Senate, seize power violently.
41: Galba's effigy removed, troops declared for Otho, Forum deserted.
42: Titus Vinius killed, his loyalty to Otho uncertain, Julius Carus.
43: Sempronius Densus distracts attackers, Piso escapes, later killed.
44: Otho rejoices over Piso's death, heads displayed, Vitellius's retribution.
45: Senate and people praise Otho, demand execution of Marius Celsus.
46: Praetorians select prefects, abolish furlough fees, Otho's reforms.
47: Senate grants Otho imperial honours, bodies buried, heads bought.
48: Piso and Vinius's lives, dishonours, and end, differing legacies.
49: Galba's body buried secretly by steward, head found later.
50: City fears Otho and Vitellius, recalls civil war horrors.
51: Vitellius's army seeks war after Vindex, rebellion ensues.
52: Vitellius courts popularity, legates push for his ascension.
53: Caecina's ambition spurs rebellion, soldiers' dissatisfaction grows.
54: Lingones incite legions, Hordeonius fails to prevent mutiny.
55: Legions reluctantly swear to Galba, unrest spreads in armies.
56: Hordeonius Flaccus ineffective, legions revolt, swear to Senate.
57: Vitellius declared emperor by legions, widespread support follows.
58: Vitellius distributes offices, pacifies soldiers, pardons some accused.
59: Julius Civilis spared, Batavians' allegiance uncertain, new supporters.
60: Trebellius Maximus flees, Coelius assumes control, legions rule.
61: Vitellius assigns Valens and Caecina to march separately, attack.
62: Vitellius's army eager, Vitellius indulges in luxury and sloth.
63: Valens' army massacres innocent Mediomatrici despite hospitality.
64: Valens receives news of Galba's murder and Otho's accession.
65: Lugdunum and Vienna feud rekindled by recent civil wars.
66: Vienna spared destruction by Valens' intervention and monetary bribes.
67: Caecina attacks Helvetii; they resist, then are defeated.
68: Helvetii disorganized, defeated, many sold into slavery.
69: Helvetian envoys seek mercy; Vitellius and soldiers relent.
70: Caecina receives news; advances through Alps despite winter.
71: Otho surprises with discipline; shows clemency to Marius Celsus.
72: Tigellinus, Nero's ally, forced to commit suicide.
73: Galvia Crispinilla saved from execution, remains influential.
74: Otho and Vitellius exchange letters; envoys dispatched.
75: Praetorians remain loyal to Otho despite Vitellius's overtures.
76: Otho receives allegiance from Illyricum, Spain; provinces divided.
77: Vitellius compelled to fight; Otho maintains imperial duties.
78: Otho seeks favor by granting privileges, restoring Poppaea's statues.
79: Roxolani invade Moesia, defeated by Romans in unfavorable conditions.
80: Otho's soldiers panic, cause disturbance; city in uproar.
81: Otho calms guests during banquet; soldiers demand his presence.
82: Soldiers invade palace, Otho calms them, returns order.
83: Otho addresses soldiers, urges discipline, punishes mutiny leaders.
84: Otho emphasizes Senate's importance, urges soldiers to obey.
85: Speech calms soldiers; city remains tense and suspicious.
86: Omens, floods, and famine increase Rome's anxiety.
87: Otho plans campaign, reinforces fleet, entrusts command to generals.
88: Cornelius Dolabella banished; Otho assembles reluctant consular retinue.
89: Common people suffer; fear and unrest spread in Rome.
90: Otho addresses assembly, leaves Rome under brother's care.
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2

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2-1: Titus sent by Vespasian, received news of Galba's death.
2-2: Titus wavers between love for Berenice and political action.
2-3: Temple of Paphian Venus founded by king Aerias, Cinyras.
2-4: Titus consults oracle, receives favorable prophecy for great enterprise.
2-5: Vespasian energetic, Mucianus magnificent, Titus unites their common interests.
2-6: Armies loyal to Otho, East preparing for civil war.
2-7: Generals wait for Otho and Vitellius to fight.
2-8: False report: Nero alive, pretender gathers followers, defeated.
2-9: Asprenas pursues pretender, captures and kills him.
2-10: Vibius Crispus demands trial of informer Annius Faustus.
2-11: Otho's campaign begins favorably, armies of Dalmatia and Pannonia move.
2-12: Otho's fleet secures Italy, troops transgress, pillage, plunder.
2-13: Otho's troops exasperated, destroy town, Ligurian woman's noble defiance.
2-14: Valens receives news of Otho's fleet threatening Narbonensis.
2-15: Vitellianists, though beaten, bring reinforcements, attack enemy again.
2-16: Corsica retained by Otho, Pacarius' rash actions lead to death.
2-17: Silius' Horse opens way into Italy, Vitellian troops advance.
2-18: Spurinna defends Placentia against advancing Vitellian troops.
2-19: Troops entrench, Spurinna convinces them to return to Placentia.
2-20: Caecina advances with discipline, attempts to capture Placentia.
2-21: Caecina's initial assault on Placentia fails, amphitheater burns down.
2-22: Both sides prepare, engage in fierce battle at dawn.
2-23: Spurinna informs Gallus of successful defense, Caecina repulsed.
2-24: Celsus and Paullinus achieve brilliant successes against Caecina.
2-25: Vitellianists fall into ambush; cautious Paullinus delays engagement.
2-26: Othonian infantry charged, enemy crushed, confusion from divided reinforcements.
2-27: Vitellianists drawn to obedience, Batavians boastful, discipline relaxed.
2-28: Valens separates Batavians to relieve Gallia Narbonensis, allies discontent.
2-29: Mutiny against Valens, disguised as slave, centurions restore order.
2-30: Valens' delay blamed for defeat, jealousy between Valens and Caecina.
2-31: Otho feared more than Vitellius, delaying battle considered advantageous.
2-32: Paullinus advises delay, Otho's army strong, enemy vulnerable.
2-33: Titianus, Proculus push for battle, Otho withdraws to Brixellum.
2-34: Vitellianists build bridge, Othonian soldiers raise turret, conflict.
2-35: Island battle, Germans swim faster, gladiators defeated, Othonianists angry.
2-36: Macer wounded, troops demand his execution, Spurinna joins Otho.
2-37: Some desired peace, but armies driven by power and ambition.
2-38: Empire's growth increased power struggles, civil wars inevitable.
2-39: Titianus commands, generals unutilized, soldiers eager, camp moved.
2-40: Troops march sixteen miles, advised against exposing weary soldiers.
2-41: Tribunes dismissed, Othonian army disorganized, Vitellian cavalry charge.
2-42: Othonianists mistakenly joyful, Vitellianists charge, intense battle ensues.
2-43: Legions clash, 1st legion captures eagle, 21st retaliates successfully.
2-44: Othonianists flee, mob accuses Aquila, Gallus restores order.
2-45: Vitellianists bivouac, peace conditions granted, emotional reunions.
2-46: Otho's soldiers encourage him, Firmus urges endurance, war might continue.
2-47: Otho opposes war, praises soldiers' spirit, chooses honorable death.
2-48: Otho dismisses friends, prepares for end, ensures safety.
2-49: Otho rebukes tumultuous soldiers, calmly prepares, dies by dagger.
2-50: Otho's dignified end, earns infamy and glory, strange bird appears.
2-51: Soldiers' mutiny reignites, Verginius eludes them, Rubrius petitions cohorts' amnesty.
2-52: Senate in peril, soldiers suspicious, divided loyalties cause anxiety.
2-53: Senate divided, Cæcina versus Marcellus, Bononia deliberations continue.
2-54: Lucius Vitellius misled by false reports, Senators face danger.
2-55: Rome unalarmed, Vitellius praised, Galba's image honored.
2-56: Italy suffers under Vitellius' soldiers' violence, commanders powerless.
2-57: Vitellius mobilizes troops, unaware of victory, praises soldiers' valour.
2-58: Albinus murdered, Mauritania declares for Vitellius, Vitellius detaches army.
2-59: Albinus slain, Vitellius indifferent, progresses with poor imperial state.
2-60: Vitellius alienates Illyricum legions, mistrust among armies grows.
2-61: Mariccus claims divine inspiration, defeated, executed by Vitellius.
2-62: Vitellius' feasts ruin resources, refuses titles, bans astrologers.
2-63: Vitellius orders Dolabella executed, Triaria influences decision.
2-64: Dolabella murdered en route, Vitellius' reign gains bad reputation.
2-65: Cluvius Rufus accused, joins Vitellius, governs Spain in absentia.
2-66: Vitellius fears mutinous legions, sends 14th to Britain.
2-67: Vitellius dismisses Praetorians, reallocates legions, focuses on pleasures.
2-68: Soldiers' wrestling match incites violence, Verginius almost lynched.
2-69: Vitellius calms troops, sends Batavians home, reduces battalions.
2-70: Vitellius surveys Bedriacum, exults over battlefield, conducts religious ceremony.
2-71: Valens hosts gladiatorial show, Vitellius emulates Nero's court.
2-72: False Scribonianus appears, executed as slave, brief disturbance ends.
2-73: Vitellius indulges in luxury, unaware of Vespasian's rising threat.
2-74: Vespasian evaluates campaign chances, soldiers loyal, Mucianus supportive.
2-75: Vespasian contemplates war risks, fears treachery, remembers Scribonianus' fate.
2-76: Mucianus encourages Vespasian to seize power, emphasizing Vitellius' failures.
2-77: Mucianus offers alliance, praises Vespasian's lineage, suggests war strategy.
2-78: Vespasian recalls omens, prophecies, and supports Mucianus' encouragement.
2-79: Alexandria declares for Vespasian, legions swear allegiance, son Titus assists.
2-80: Soldiers proclaim Vespasian emperor, Mucianus manages troops and administration.
2-81: Syria, various provinces, kings, and Queen Berenice support Vespasian.
2-82: War preparations: levies, manufacturing, alliances, and strategies detailed.
2-83: Mucianus moves strategically, spreading rumors, plans multiple attacks.
2-84: Raising money, Mucianus exploits wealthy, contributions continue in peace.
2-85: Illyricum legions join Vespasian, fears arise, Julianus targeted, escapes.
2-86: Antonius influences Pannonia, supports Vespasian, combines forces strategically.
2-87: Vitellius progresses slowly, indulges pleasures, follows with disorderly entourage.
2-88: Violent clashes, soldiers riot, citizens panic, Rome experiences chaos.
2-89: Vitellius enters Rome with army, assumes power with grand parade.
2-90: Vitellius praises himself, manipulates Senate, wins over the mob.
2-91: Vitellius disregards omens, courts public favor, compares himself to Thrasea.
2-92: Prætorians under Sabinus and Priscus, Cæcina and Valens control Empire.
2-93: Soldiers idle, disease spreads, corruption in recruitment and organization rampant.
2-94: Soldiers demand executions, Vitellius indulges, squanders resources, builds circus stables.
2-95: Gladiatorial shows, Nero's funeral rites, extravagance shocks respectable citizens.
2-96: Vitellius downplays rebellion, suppresses Vespasian's name, rumors persist.
2-97: Vitellius calls for reinforcements, legates hesitant, allegiance wavers.
2-98: Festus wavers, supports both sides, secret correspondence with Vespasian.
2-99: Vitellius orders Cæcina, Valens to advance, army's morale deteriorates.
2-100: Cæcina sends troops to Cremona, plans treachery, Bassus joins.
2-101: Historians debate motives, jealousy, and betrayal undermine Vitellius' support.
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3

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3-1: Flavian leaders debate campaign strategy at Petovio, preferring different approaches.
3-2: Antonius Primus advocates prompt action, exploiting enemy's current weaknesses.
3-3: Primus' speech inspires soldiers, urging immediate offensive against Vitellius.
3-4: Cornelius Fuscus supports war; Flavianus suspected of Vitellius loyalty, returns.
3-5: Aponius Saturninus joins, recruits Sarmatae and Suevi kings for war.
3-6: Primus and Varus take Aquileia, secure towns, attack Vitellius' forces.
3-7: Success at Patavium; legions join Flavianists, restore Galba's statues.
3-8: Verona chosen as base; strategy to block German army's route.
3-9: Primus attacks enemy, Cæcina delays, allowing Flavianists' strength to grow.
3-10: Two more legions join; soldiers suspect Flavianus' loyalty, mutiny averted.
3-11: Aponius Saturninus targeted by mutiny, escapes, leadership consolidates under Antonius.
3-12: Lucilius Bassus switches sides; fleet joins Flavianists, Cornelius Fuscus appointed.
3-13: Cæcina betrays Vitellius, swears allegiance to Vespasian, soldiers revolt.
3-14: Vitellius' images restored, Cæcina imprisoned, commanders replaced, advance towards Cremona.
3-15: Antonius plans attack before Vitellian reinforcements arrive, reaches Bedriacum.
3-16: Cavalry skirmish with Vitellianists; Antonius prepares troops for battle.
3-17: Antonius stabilizes retreat, rallies troops, counters Vitellianist advance effectively.
3-18: Vitellian legions weakened; Antonius' cavalry breaks through, pursuing enemy remnants.
3-19: Flavianists demand Cremona assault, Antonius urges caution, plans deliberate attack.
3-20: Antonius advises prudence; soldiers insist on immediate assault on Cremona.
3-21: Captured stragglers reveal Vitellianist approach; Flavianists prepare defensive positions.
3-22: Vitellianists attack unprepared; night battle indecisive, chaos among troops.
3-23: Antonius reinforces line, combats Vitellian artillery, maintains position.
3-24: Antonius encourages troops, recalls past victories, boosts morale effectively.
3-25: Rumor of Mucianus' arrival strengthens Flavianists, disorganizes Vitellianist forces.
3-26: Antonius plans Cremona assault despite soldier fatigue and defenses.
3-27: Flavianists assault Cremona, encountering heavy resistance and casualties.
3-28: Flavianists regroup, use siege tactics, overcome Vitellianist defenses creatively.
3-29: Flavianists breach defenses, enter camp, Vitellianists panic and flee.
3-30: Flavianists face strong Cremona defenses, residents support Vitellianists.
3-31: Vitellianists negotiate surrender, Cæcina released, Flavianists demand full capitulation.
3-32: Cremona population massacred, Antonius controls troops, city burned.
3-33: Cremona's destruction complete, soldiers plunder, temple of Mephitis spared.
3-34: Cremona rebuilt, residents return, Vespasian provides support for restoration.
3-35: Vitellianist remnants regroup, Flavianist messengers spread news, secure Alpine passes.
3-36: Vitellius indulges, hears of betrayals, remains inactive in gardens.
3-37: Vitellius addresses Senate, condemns Cæcina, attempts to maintain control.
3-38: Lucius Vitellius accuses Junius Blæsus, instigates his murder.
3-39: Vitellius poisons Blæsus, enjoys spectacle, fears potential rival.
3-40: Valens delays, misses opportunity, plans ill-advised middle course.
3-41: Valens requests aid, retains small force, plans retreat strategy.
3-42: Valens' garrison surrounded, Flavianists occupy Italy, Vitellius loses control.
3-43: Vitellianists scattered, Valens captured, Flavianists secure dominance in Italy.
3-44: Valens captured; 1st legion in Spain supports Vespasian, influencing others.
3-45: Venutius leads Britons against Rome; Cartismandua rescued by Romans.
3-46: Dacians and Germans threaten Rome; Mucianus sends reinforcements.
3-47: Pontus revolt by Anicetus; attacks Trapezus, burning Roman fleet.
3-48: Vespasian's forces quell Anicetus' revolt; V espasian advances toward Alexandria.
3-49: Antonius' misconduct post-Cremona; Flavian soldiers undisciplined and unruly.
3-50: Antonius advances, leaving baggage; joined by 11th legion, marines.
3-51: Soldier kills brother in battle; generals unsure how to respond.
3-52: Antonius explores Umbria; Mucianus sends ambiguous instructions, delaying actions.
3-53: Antonius and Mucianus feud; Antonius claims credit for victories.
3-54: Vitellius conceals defeat; rumors spread, worsened by enemy propaganda.
3-55: Vitellius sends troops to Apennines; lavishly grants favours.
3-56: Omens and Vitellius' indecision; retreat to Rome amidst chaos.
3-57: Fleet at Misenum revolts; Claudius Faventinus' forged letters incite.
3-58: Vitellius' forces split; enlists Roman citizens for defense.
3-59: Vitellius' retreat emboldens Flavianists; Cerialis joins Vespasian's generals.
3-60: Flavianists rest at Carsulæ; assess Vitellianist defection chances.
3-61: Vitellianist cohorts waver; Flavianists secure Interamna position.
3-62: Valens executed; his head demoralizes Vitellianist troops.
3-63: Vitellianists surrender to Flavianists; Antonius offers terms to Vitellius.
3-64: Sabinus urged to act; Vitellius' loyalists resist surrender.
3-65: Sabinus and Vitellius negotiate; conflict over terms and peace.
3-66: Vitellius' advisors push resistance; soldiers rally for final stand.
3-67: Vitellius leaves palace; emotional farewell to family and supporters.
3-68: Vitellius abdicates; escorted through Rome, public sympathy evident.
3-69: Vitellius' abdication rumors; Flavianists seize advantage, Capitol besieged.
3-70: Sabinus negotiates with Vitellius; Capitol defense questioned.
3-71: Vitellianists storm Capitol; fire breaks out during siege.
3-72: Capitol burns; catastrophic loss for Rome, civil war's disgrace.
3-73: Capitol's destruction demoralizes defenders; Vitellianists gain upper hand.
3-74: Domitian hides during siege; later builds temple honoring escape.
3-75: Sabinus killed; Vitellius' orders, despite opposition from supporters.
3-76: Lucius Vitellius threatens Tarracina; gladiators and seamen defend poorly.
3-77: Vitellian forces surprise attack; gladiators massacred, defenders overwhelmed.
3-78: Vitellius' victories delay Flavian advance; Mucianus blamed.
3-79: Antonius advances too late; Capitol burnt, Sabinus dead.
3-80: Populace arms for Vitellius; Senate sends peace envoys.
3-81: Musonius Rufus preaches peace; Vestal virgins deliver message.
3-82: Antonius delays assault; soldiers push for immediate action.
3-83: Battle within Rome; citizens cheer, loot amid chaos.
3-84: Vitellianists' last stand at camp; desperate fight for honor.
3-85: Vitellius captured, humiliated, and executed; death marks end.
3-86: Vitellius' end; Domitian hailed as Caesar by Flavianists.
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4

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4-1: Post-war chaos in Rome, victor's brutality, citywide bloodshed, homes looted.
4-2: Domitian as Cæsar; Arrius Varus and Antonius hold power.
4-3: Campania pacified; Rome's Senate honours Vespasian, sends relief.
4-4: Mucianus praised; Capitol restoration planned; Senate debates.
4-5: Helvidius Priscus, philosopher, committed to liberty, faces challenges.
4-6: Helvidius' moderate stance divides Senate; seeks balanced governance.
4-7: Helvidius and Marcellus argue over Senate envoy selection.
4-8: Marcellus defends tradition; fears judgment; Senate divided.
4-9: Prætors demand retrenchment; Helvidius insists Senate decides.
4-10: Musonius Rufus accuses Publius Celer of perjury; revives informers' era.
4-11: Mucianus seizes power in Rome; Primus, Varus sidelined.
4-12: Rumors of German revolt spread; unrest grows.
4-13: Civilis, resentful Batavian, plans rebellion, feigns loyalty.
4-14: Civilis incites Batavians; resists conscription; rebellion starts.
4-15: Civilis unites tribes; Batavians revolt, attack Roman forts.
4-16: Civilis' strategy exposed; Roman army divided and betrayed.
4-17: Batavian success boosts rebellion; alliances form.
4-18: Civilis' ambitions grow; Rome's generals react slowly.
4-19: Batavians mutiny, demand rewards; Flaccus hesitates, indecisive.
4-20: Batavians confront Roman forces at Bonna; chaos ensues.
4-21: Civilis rallies Batavians, Germans for war; Romans refuse allegiance.
4-22: Roman legions fortify camp; Civilis besieges with mixed forces.
4-23: Germans assault Romans; siege engines fail; blockade begins.
4-24: Flaccus sends troops; Vespasian's letter read; mutiny calmed.
4-25: Troops suspect Hordeonius; Vocula assumes command; reinforcements sought.
4-26: Supply shortages worsen; army mutinies; Vocula takes command.
4-27: Germans ambush Romans; Vocula suppresses mutiny; army remains divided.
4-28: Civilis strengthens forces; Ubii attacked; Germans assault Romans.
4-29: Germans besiege camp; Romans resist; night battle chaotic.
4-30: Romans counterattack; destroy siege tower; Civilis undermines loyalty.
4-31: News of Cremona battle; loyalty wavers; oath to Vespasian.
4-32: Antonius' letters revealed; distrust grows; Montanus sent to Civilis.
4-33: Civilis' forces attack; Romans panic; reinforcements shift battle.
4-34: Generals blamed; missed opportunities; Vocula secures camp.
4-35: Supply convoy attacked; mutiny escalates; dual threats arise.
4-36: Civilis blockades camp; Vocula retreats; mutiny leads to Hordeonius' death.
4-37: Civilis advances; soldiers desert; Vitellius' statues restored briefly.
4-38: Vespasian and Titus consul; Rome fears African rebellion.
4-39: Senate thanks legates; Domitian assumes power; Mucianus maneuvers politically.
4-40: Domitian speaks; Imperial honors restored; Senate tackles public issues.
4-41: Senate swears no guilt; denounces perjury; infamous informers condemned.
4-42: Messalla defends brother Regulus; Senate debates guilt and consequences.
4-43: Helvidius attacks Marcellus; Senate divided; day spent arguing.
4-44: Caesar and Mucianus urge forgetting past; informers remain hated.
4-45: Senate resolves case; Punishment for guilty Sena magistrates.
4-46: Army mutinies; Mucianus examines claims; Vitellianists discharged gradually.
4-47: Loan proposed, then dropped; Vitellius' consulships canceled.
4-48: Proconsul Piso murdered; rivalry between legion and proconsul.
4-49: Festus sends cavalry; Piso executed; Festus manages African unrest.
4-50: Festus punishes allies; Garamantes raiders defeated; stability restored.
4-51: Vespasian hears victory; rejects Parthian cavalry; Domitian's behavior worries.
4-52: Titus advises Vespasian; Vespasian sends corn to Rome.
4-53: Vestinius oversees Capitol rebuilding; sacred ceremonies performed.
4-54: Civilis incites Gaul; rumors of Rome's downfall spread.
4-55: Civilis and Classicus conspire; Gauls encouraged to rebel.
4-56: Plan to win Vitellianists; Vocula deceived by Gauls.
4-57: Vocula's troops bribed; Vocula retreats to Novesium.
4-58: Vocula warns troops; prepares for death; soldiers divided.
4-59: Vocula killed; Tutor forces allegiance to Gaul empire.
4-60: Besieged Romans starve; swear allegiance; Germans attack survivors.
4-61: Civilis cuts hair, sends gifts, maintains alliance with Germany.
4-62: Legions march to Treveri, feel shame and disgrace.
4-63: Civilis and Classicus debate destroying Colonia Agrippinensis, ultimately spare it.
4-64: Tencteri demand Agrippinenses destroy walls and massacre Romans.
4-65: Agrippinenses negotiate peace, keeping fortifications and Roman inhabitants.
4-66: Civilis recruits Sunici; Labeo narrowly escapes capture.
4-67: Sabinus proclaims himself emperor, defeated by Sequani, fakes death.
4-68: Rome fears Gallic rebellion; Mucianus sends reinforcements to commanders.
4-69: Auspex urges peace; Gauls reconsider rebellion, favor stability.
4-70: Revolted States disorganized; Roman legions advance against Tutor's forces.
4-71: Cerialis arrives, prepares for battle; Treveri suffer defeats.
4-72: Cerialis prevents soldiers from sacking Treveri colony, restores order.
4-73: Cerialis addresses Treveri, urging peace and loyalty to Rome.
4-74: Cerialis emphasizes Roman protection and urges Treveri to cooperate.
4-75: Civilis, Classicus propose alliance, receive no response from Cerialis.
4-76: Civilis advises waiting; Tutor urges immediate attack on Romans.
4-77: Germans attack Cerialis; chaos ensues, but Romans recover bridge.
4-78: Romans regroup; enemies fight among themselves; Romans seize enemy camp.
4-79: Agrippinenses request help; Civilis' forces destroyed by Cerialis.
4-80: Vitellius' son killed; Antonius excluded, visits Vespasian in Alexandria.
4-81: Vespasian heals blind, lame in Alexandria; miracles reported.
4-82: Vespasian visits Serapis temple, sees divine apparition of Basilides.
4-83: Origin of Serapis: vision, embassy, miraculous journey to Alexandria.
4-84: Ptolemy brings Serapis to Alexandria despite opposition from Sinope.
4-85: Domitian, Mucianus receive news of victory; Valentinus executed.
4-86: Domitian proposes takeover; Cerialis rejects, Domitian retreats to literature.
```

5

```html
5-1: Titus led Roman legions to conquer and besiege Jerusalem.
5-2: Jews' origin theories include Cretan, Ethiopian, Assyrian, and Solymi ancestry.
5-3: Disease in Egypt led Moses and Jews to new land.
5-4: Moses established unique worship, customs contrary to other nations.
5-5: Jewish customs deemed perverse; unity, compassion within, hostility outside.
5-6: Judæa bordered by Arabia, Egypt, Phœnicia, Mediterranean, Syria.
5-7: Nearby plain scorched, infertile, likely from heavenly fire.
5-8: Jerusalem's temple immense; Jews rebellious under foreign rulers.
5-9: Pompeius first subdued Jews, revealing temple's emptiness.
5-10: Jewish endurance ended under Florus, leading to Roman war.
5-11: Romans fought Jews near Jerusalem; siege preparations began.
5-12: Jerusalem's temple fortified, containing water sources and provisions.
5-13: Prodigies foretold Jerusalem's fall; many believed prophecies.
5-14: Civilis reassembled German forces; Cerialis doubled Roman legions.
5-15: Romans struggled in marshes; Germans exploited terrain advantage.
5-16: Romans and Germans prepared for battle, generals exhorted troops.
5-17: Civilis urged Germans to remember past victories, fight valiantly.
5-18: Fierce battle ensued; Romans eventually routed Germans.
5-19: Civilis retreated, destroying dykes, hoping to halt Romans.
5-20: Civilis attacked Romans at multiple points, aiming for victory.
5-21: Romans repelled attacks; Civilis narrowly escaped capture.
5-22: Germans surprised Romans at night, causing initial confusion.
5-23: Civilis displayed naval strength; Romans retaliated, ravaging Batavi.
5-24: Civilis negotiated peace, acknowledging Roman superiority.
5-25: Batavi debated future, considered peace, regretted past actions.
5-26: Civilis sought truce, citing past alliance with Vespasian.

``` Lives of Imminent Grammerians

 

```html
1: Grammar wasn't popular in ancient Rome due to constant wars.
2: Crates of Mallos first introduced grammar study at Rome.
3: Lucius Aelius, called Praeconius, supported nobles and Metellus in exile.
4: Grammarians taught rhetoric; sometimes students became distinguished advocates.
5: Saevius Nicanor gained fame through teaching and borrowed commentaries.
6: Aurelius Opilius taught philosophy, rhetoric, and grammar, following Rutilius Rufus.
7: Marcus Antonius Gnipho, a Gaul, taught Julius Caesar rhetoric.
8: M. Pompilius Andronicus, Epicurean, retired to Cumae, struggled financially.
9: Orbilius Pupillus, an orphan, served in Macedonia, later taught grammar.
10: Atteius, the Philologist, taught many illustrious youths and declamation.
11: Valerius Cato, esteemed grammarian, lived in extreme old age.
12: Cornelius Epicadius completed Sylla's unfinished Commentaries, beloved by Faustus.
13: Laberius Hiera taught children of proscribed during Sylla's time.
14: Curtius Nicia was a friend of Pompeius and Cicero.
15: Lenaeus, Pompey's freedman, criticized Sallust, supported himself teaching.
16: Quintus Caecilius taught Virgil and modern poets' disputations.
17: Verrius Flaccus encouraged emulation, rewarded successful scholars with books.
18: Lucius Crassitius, from Tarentum, became noticed for "The Smyrna."
19: Scribonius Aphrodisius, Orbilius' disciple, revised Verrius' books on Orthography.
20: C. Julius Hyginus, Augustus' freedman, managed Palatine library.
21: Caius Melissus, born free, valued by Mecaenas, composed "Witticisms."
22: Marcus Pomponius Marcellus criticized Latin language, formerly a pugilist.
23: Remmius Palaemon, infamous for vices, called Varro "a hog."
24: Marcus Valerius Probus studied ancient works, published subtle treatises.

``` Meditations

1

```html
Chapter 1: Good morals and temperance from my grandfather Verus.
Chapter 2: Modesty and manly character from my father's memory.
Chapter 3: Piety, beneficence, and simplicity from my mother.
Chapter 4: Avoiding public schools; value good teachers from great-grandfather.
Chapter 5: Endurance, self-sufficiency, and avoiding factions from my governor.
Chapter 6: Avoid trifles; embrace philosophy and discipline from Diognetus.
Chapter 7: Character improvement, simplicity, and understanding Epictetus from Rusticus.
Chapter 8: Steadfast purpose and calmness in adversity from Apollonius.
Chapter 9: Benevolence, natural living, and accommodating disposition from Sextus.
Chapter 10: Refrain from fault-finding; correct gently from Alexander the grammarian.
Chapter 11: Recognize envy, duplicity, and tyranny from Fronto.
Chapter 12: Avoid unnecessary excuses; fulfill duties timely from Alexander Platonic.
Chapter 13: Accept fault with friends; speak well of teachers from Catulus.
Chapter 14: Love kin, truth, justice; know historical figures from Severus.
Chapter 15: Self-government, cheerfulness, and integrity from Maximus.
Chapter 16: Mildness, perseverance, and careful management from my father.
Chapter 17: Gratitude for family, teachers, friends, and the gods’ guidance.
```html
Chapter 2 - 1: Begin morning by remembering you'll encounter difficult people. Stay calm.
Chapter 2 - 2: Focus on the soul, dismiss flesh, and avoid distractions.
Chapter 2 - 3: Providence and nature guide everything, accept fate gratefully.
Chapter 2 - 4: Don't delay; recognize your place in the universe.
Chapter 2 - 5: Act as if each action were your last, with dignity.
Chapter 2 - 6: Honor yourself now; life is short and fleeting.
Chapter 2 - 7: Avoid distractions; focus on learning something meaningful and purposeful.
Chapter 2 - 8: Ignoring others' thoughts is better than ignoring your own mind.
Chapter 2 - 9: Understand nature and your role within the whole.
Chapter 2 - 10: Desire-driven offenses are more blameworthy than anger-driven ones.
Chapter 2 - 11: Live every moment as if departing from life imminently.
Chapter 2 - 12: All things fade quickly; observe their fleeting nature.
Chapter 2 - 13: Attend to your inner daemon, not external judgments.
Chapter 2 - 14: Life is the same length regardless of duration.
Chapter 2 - 15: Remember all is opinion, as the Cynic Monimus said.
Chapter 2 - 16: The soul harms itself by acting against nature.
Chapter 2 - 17: Life is fleeting; philosophy guides us through it.
```Here's the updated code with the chapter numbers in bold and both the numbers and text in the same cell: ```html
Chapter 3 - 1 Life is short, understanding fades first, use time wisely.
Chapter 3 - 2 Natural imperfections can be pleasing when understood in context.
Chapter 3 - 3 Great people die, embrace mortality without fear.
Chapter 3 - 4 Focus on useful thoughts, avoid distractions about others.
Chapter 3 - 5 Work earnestly, be self-reliant, and stay true to duty.
Chapter 3 - 6 Seek what is best for your rational mind.
Chapter 3 - 7 Don't compromise principles for temporary, superficial benefits.
Chapter 3 - 8 Maintain purity of mind and purpose, avoiding superficiality.
Chapter 3 - 9 Value opinions aligned with nature and rationality.
Chapter 3 - 10 Hold onto present, fleeting time; disregard posthumous fame.
Chapter 3 - 11 Understand things fully; recognize their essence and purpose.
Chapter 3 - 12 Act in accordance with nature, avoiding distraction and fear.
Chapter 3 - 13 Keep principles ready for understanding and action.
Chapter 3 - 14 Stop wandering aimlessly, focus on the present goal.
Chapter 3 - 15 Actions aren't just physical; they have deeper implications.
Chapter 3 - 16 Maintain tranquility and simplicity, content with life's path.
```Here is the code for the extended table, including the new chapters from Chapter 4, with the chapter numbers in bold and both numbers and text in the same cell: ```html
Chapter 3 - 1 Life is short, understanding fades first, use time wisely.
Chapter 3 - 2 Natural imperfections can be pleasing when understood in context.
Chapter 3 - 3 Great people die, embrace mortality without fear.
Chapter 3 - 4 Focus on useful thoughts, avoid distractions about others.
Chapter 3 - 5 Work earnestly, be self-reliant, and stay true to duty.
Chapter 3 - 6 Seek what is best for your rational mind.
Chapter 3 - 7 Don't compromise principles for temporary, superficial benefits.
Chapter 3 - 8 Maintain purity of mind and purpose, avoiding superficiality.
Chapter 3 - 9 Value opinions aligned with nature and rationality.
Chapter 3 - 10 Hold onto present, fleeting time; disregard posthumous fame.
Chapter 3 - 11 Understand things fully; recognize their essence and purpose.
Chapter 3 - 12 Act in accordance with nature, avoiding distraction and fear.
Chapter 3 - 13 Keep principles ready for understanding and action.
Chapter 3 - 14 Stop wandering aimlessly, focus on the present goal.
Chapter 3 - 15 Actions aren't just physical; they have deeper implications.
Chapter 3 - 16 Maintain tranquility and simplicity, content with life's path.
Chapter 4 - 1 Adapt to events, using obstacles to achieve higher purpose.
Chapter 4 - 2 Act with purpose and according to perfect principles of art.
Chapter 4 - 3 Retreat within for tranquility, embrace nature's transformations, avoid fame.
Chapter 4 - 4 Common reason, law, and intellect unite humanity and the universe.
Chapter 4 - 5 Death is a natural process, a mystery, not shameful.
Chapter 4 - 6 Accept actions of others, knowing death soon erases all.
Chapter 4 - 7 Remove the opinion of harm, and harm itself vanishes.
Chapter 4 - 8 What doesn't worsen you, doesn't harm you, internally or externally.
Chapter 4 - 9 Universal usefulness compels actions, accept and integrate them.
Chapter 4 - 10 Everything happens justly, in alignment with universal order.
Chapter 4 - 11 Judge things truthfully, not as those who wrong you.
Chapter 4 - 12 Act rationally, change opinions when justly persuaded by others.
Chapter 4 - 13 Use reason constantly; it is your guide to truth.
Chapter 4 - 14 You are a part, returning to the universal whole.
Chapter 4 - 15 Life’s events are like incense grains, falling in sequence.
Chapter 4 - 16 Return to principles and reason, transforming from beast to god.
Chapter 4 - 17 Live virtuously, mindful of death’s imminent arrival.
Chapter 4 - 18 Focus on just actions, not the faults of others.
Chapter 4 - 19 Posthumous fame is fleeting and ultimately insignificant.
Chapter 4 - 20 True beauty and value exist independently of external praise.
Chapter 4 - 21 Souls transform and return to the universe’s elemental intelligence.
Chapter 4 - 22 Respect justice, maintain comprehension, avoid being whirled about.
Chapter 4 - 23 All things harmonize with nature and the universal order.
Chapter 4 - 24 Occupy with necessities, avoid unnecessary thoughts and actions.
Chapter 4 - 25 Try living contentedly with justice and benevolence.
Chapter 4 - 26 Simplify life, accept fate, use reason and justice.
Chapter 4 - 27 Universe is ordered; maintain order within yourself.
Chapter 4 - 28 Avoid negative traits: stubborn, bestial, fraudulent, tyrannical.
Chapter 4 - 29 Ignorance of universal or societal reason makes one a stranger.
Chapter 4 - 30 Live by reason, avoid dependence on external validations.
Chapter 4 - 31 Cherish your craft, entrust your fate to the gods.
Chapter 4 - 32 Observe life’s fleeting nature; focus on meaningful actions.
Chapter 4 - 33 Ancient names fade; focus on just thoughts, acts, and words.
Chapter 4 - 34 Accept destiny’s path, spun by the Fates.
Chapter 4 - 35 Life and memory are transient, lasting only a day.
Chapter 4 - 36 Embrace universal change, seeing it as nature’s constant renewal.
Chapter 4 - 37 Seek simplicity, free from perturbations and external influences.
Chapter 4 - 38 Examine wise principles, understand their values and pursuits.
Chapter 4 - 39 Evil lies in opinions, not external events or conditions.
Chapter 4 - 40 Universe is one living being, interconnected and interdependent.
Chapter 4 - 41 Little soul bearing a corpse, as Epictetus used to say.
Chapter 4 - 42 Change is not evil; constancy in change is no good.
Chapter 4 - 43 Time is a river of events, constantly moving and changing.
Chapter 4 - 44 All events are as familiar as spring's roses, summer's fruit.
Chapter 4 - 45 Events follow harmoniously, not just sequentially, within the universe.
Chapter 4 - 46 Heraclitus: Earth's death becomes water, water to air, air fire.
Chapter 4 - 47 Do not fear dying tomorrow; difference is insignificant.
Chapter 4 - 48 Many have died before you; life is ephemeral, insignificant.
Chapter 4 - 49 Be a promontory against waves, firm, unyielding, enduring misfortune nobly.
Chapter 4 - 50 Life is short; value it little, regardless of duration.
Chapter 4 - 51 Follow the natural, short way; act according to reason.
```Here is the table with the specified background colors for the 36 chapters of Chapter 5: ```html
Chapter 5 - 1 Rise to do the work for which you exist.
Chapter 5 - 2 Easily repel troublesome impressions, achieving immediate tranquillity.
Chapter 5 - 3 Judge actions by nature's standards, ignoring blame and opinions.
Chapter 5 - 4 Live according to nature, returning to earth upon death.
Chapter 5 - 5 Exhibit sincerity, endurance, contentment, benevolence, and magnanimity consistently.
Chapter 5 - 6 Perform good deeds without seeking recognition or praise.
Chapter 5 - 7 Pray simply, requesting necessary things only.
Chapter 5 - 8 Understand events as nature’s prescriptions, accepting them for health.
Chapter 5 - 9 Do not be discouraged; resume consistent actions with philosophy.
Chapter 5 - 10 Reflect on the fleeting and worthless nature of life’s pursuits.
Chapter 5 - 11 Evaluate your soul’s current state and purpose continually.
Chapter 5 - 12 Understand what the many perceive as good, is often trivial.
Chapter 5 - 13 Material and form change but remain within the universe.
Chapter 5 - 14 Reason and philosophy are self-sufficient, guiding right actions.
Chapter 5 - 15 True possessions are those aligning with human nature’s end.
Chapter 5 - 16 Habitual thoughts shape the soul; live well everywhere.
Chapter 5 - 17 Seeking the impossible is madness; bad actions are inevitable.
Chapter 5 - 18 Nothing happens outside nature’s capacity; wisdom should overcome ignorance.
Chapter 5 - 19 External things don't touch the soul; the soul controls itself.
Chapter 5 - 20 Man must do good to men and endure obstacles.
Chapter 5 - 21 Revere what directs the universe and thyself similarly.
Chapter 5 - 22 Harm to the state harms the citizen; correct errors.
Chapter 5 - 23 Everything passes quickly; focus on enduring, not transient, things.
Chapter 5 - 24 You are a small part of the vast universe.
Chapter 5 - 25 Others' wrongs do not harm me; follow universal will.
Chapter 5 - 26 The leading soul should remain undisturbed by bodily sensations.
Chapter 5 - 27 Live with the gods, following your divine guardian’s will.
Chapter 5 - 28 Rationally address others’ faults without anger or frustration.
Chapter 5 - 29 Live freely, according to nature, until driven out.
Chapter 5 - 30 The universe intelligently subordinates and coordinates all things.
Chapter 5 - 31 Consider behavior towards gods, family, and others thoughtfully.
Chapter 5 - 32 The knowledgeable soul understands the universe's cyclical nature.
Chapter 5 - 33 Soon you’ll be ashes; focus on eternal virtues.
Chapter 5 - 34 Live justly and rationally, in harmony with universal principles.
Chapter 5 - 35 Only personal badness or common harm should trouble you.
Chapter 5 - 36 Help appropriately without being misled by appearances.
```Here is the table with the specified background colors for the 59 chapters of Chapter 6: ```html
Chapter 6 - 1 The universe is obedient and compliant, perfecting all things rationally.
Chapter 6 - 2 Duty transcends comfort, praise, and even life; perform it well.
Chapter 6 - 3 Look within; notice the quality and value of everything.
Chapter 6 - 4 All things soon change, reducing to vapor or dispersing.
Chapter 6 - 5 Reason knows its disposition, actions, and materials it works upon.
Chapter 6 - 6 Best revenge is not becoming like the wrongdoer.
Chapter 6 - 7 Find pleasure in moving from one social act to another.
Chapter 6 - 8 The ruling principle shapes itself and its perceptions willingly.
Chapter 6 - 9 All things conform to the universe's nature, not external nature.
Chapter 6 - 10 The universe is unity and order or chaos and dispersion.
Chapter 6 - 11 Quickly return to harmony after disturbances; maintain inner balance.
Chapter 6 - 12 Return frequently to philosophy for solace and clarity.
Chapter 6 - 13 Perceive things as they are; avoid being deceived by appearances.
Chapter 6 - 14 Admire rational souls and live in accordance with reason.
Chapter 6 - 15 Existence is a flow; value only what aligns with nature.
Chapter 6 - 16 Value not the applause of others, but conformity to nature.
Chapter 6 - 17 Virtue's motion is divine, advancing quietly and unnoticed.
Chapter 6 - 18 Seek praise from contemporaries, not from posterity.
Chapter 6 - 19 If possible for man, it is possible for you.
Chapter 6 - 20 Overlook faults, like avoiding antagonists in the gymnasium.
Chapter 6 - 21 Gladly change when shown you are wrong; seek truth.
Chapter 6 - 22 Do your duty; other things are indifferent to you.
Chapter 6 - 23 Use things with a generous spirit, and behave socially.
Chapter 6 - 24 Death equalizes kings and grooms, dispersing them among atoms.
Chapter 6 - 25 Consider many things happen simultaneously within the universe.
Chapter 6 - 26 Perform duties calmly and systematically, without anger or frustration.
Chapter 6 - 27 Allow others to follow their nature without vexation.
Chapter 6 - 28 Death ceases sensory impressions, thoughts, and bodily desires.
Chapter 6 - 29 Soul should not give way when the body does not.
Chapter 6 - 30 Avoid becoming a Caesar; stay simple, just, and rational.
Chapter 6 - 31 Awaken from troubling dreams; view life’s challenges similarly.
Chapter 6 - 32 The body is indifferent; the mind values only its actions.
Chapter 6 - 33 Labor is natural for humans as for hands and feet.
Chapter 6 - 34 Robbers, patricides, and tyrants have enjoyed many pleasures.
Chapter 6 - 35 Respect your rational principles more than craftsmen respect their arts.
Chapter 6 - 36 Universe's elements are small, perishable; everything comes from the source.
Chapter 6 - 37 Seeing present things means seeing all, past and future.
Chapter 6 - 38 Recognize the universe's interconnectedness and the friendly relations within it.
Chapter 6 - 39 Adapt to your circumstances and sincerely love your companions.
Chapter 6 - 40 Reverence the power within; live in conformity to intelligence.
Chapter 6 - 41 Only blame yourself if you consider externals as good or bad.
Chapter 6 - 42 All cooperate towards one end, knowingly or unknowingly.
Chapter 6 - 43 Each part of the universe works together harmoniously.
Chapter 6 - 44 Trust in the gods' providence or determine your own path.
Chapter 6 - 45 What happens to one benefits the universal, hence all humanity.
Chapter 6 - 46 Life’s monotony resembles the tiresome repetition of spectacles.
Chapter 6 - 47 All kinds of people and pursuits ultimately end in death.
Chapter 6 - 48 Delight in virtues of those living with you.
Chapter 6 - 49 Be content with your allotted time and substance.
Chapter 6 - 50 Persuade others, but act justly even against their will.
Chapter 6 - 51 He who loves fame, pleasure, understanding considers his own acts good.
Chapter 6 - 52 We control our opinions; things can't naturally form our judgments.
Chapter 6 - 53 Carefully attend to another's words; be in the speaker's mind.
Chapter 6 - 54 What’s not good for the swarm isn’t good for the bee.
Chapter 6 - 55 If abused, helmsman and doctor wouldn’t listen to anyone else.
Chapter 6 - 56 Many born with me are already gone out of it.
Chapter 6 - 57 Jaundiced see honey bitter; mad dogs fear water; why anger?
Chapter 6 - 58 No one hinders living by reason; nothing opposes universal reason.
Chapter 6 - 59 Consider people men please, their objectives, acts, time covers all.
``` ```Here is the table with the specified background colors for the 75 chapters of Chapter 7: ```html
Chapter 7 - 1 Badness: often seen, familiar, short-lived; nothing new, all repetitive.
Chapter 7 - 2 Principles stay alive; impressions extinguish, thoughts can rekindle them.
Chapter 7 - 3 Idle show, stage plays, flocks: stay good-humored amidst these.
Chapter 7 - 4 In discourse, attend; in actions, observe meaning and end.
Chapter 7 - 5 Sufficient understanding? Use it. Insufficient? Retire or seek help.
Chapter 7 - 6 Many celebrated by fame are now forgotten and dead.
Chapter 7 - 7 Accept help; doing duty matters, like soldiers needing assistance.
Chapter 7 - 8 Don't worry about future; same reason helps now.
Chapter 7 - 9 All things interconnected; one universe, god, law, reason, truth.
Chapter 7 - 10 Material fades, forms dissolve, memories overwhelmed by time.
Chapter 7 - 11 For rational beings, same acts align with nature, reason.
Chapter 7 - 12 Be erect, or be made erect by principles.
Chapter 7 - 13 Rational beings exist separately yet cooperate, like body parts.
Chapter 7 - 14 External falls affect feeling parts; mind remains uninjured.
Chapter 7 - 15 Be constant like emerald, unchanging regardless of others.
Chapter 7 - 16 Ruling faculty remains undisturbed; opinions control fear, pain.
Chapter 7 - 17 Happiness: a good daemon. Imagination, leave; I'm not angry.
Chapter 7 - 18 Change is natural; bath, nourishment, everything useful requires change.
Chapter 7 - 19 Universal substance like torrent, uniting bodies, swallowing time.
Chapter 7 - 20 Only concern: acting within human nature's bounds and timing.
Chapter 7 - 21 Forgetfulness of all things and thyself is near.
Chapter 7 - 22 Love wrongdoers; they err ignorantly, unintentionally, without harming you.
Chapter 7 - 23 Universal nature molds, breaks, and reforms everything constantly.
Chapter 7 - 24 Scowling unnatural; repeated, extinguishes comeliness and reason.
Chapter 7 - 25 Nature changes all things, making world ever new.
Chapter 7 - 26 Understand opinions behind wrongdoings; pity, don't be angry.
Chapter 7 - 27 Value what you have; don't overvalue, avoid disturbance.
Chapter 7 - 28 Retreat within; content with justice brings tranquility.
Chapter 7 - 29 Confine to present, understand causes, let wrongs stay where.
Chapter 7 - 30 Focus on what's said and done, understand their causes.
Chapter 7 - 31 Adorn with simplicity, modesty, indifference; love mankind, follow God.
Chapter 7 - 32 Death: dispersion, resolution, extinction, or change.
Chapter 7 - 33 Pain: intolerable kills, lasting is bearable; mind remains tranquil.
Chapter 7 - 34 Fame: consider seekers' minds, cover events like sands.
Chapter 7 - 35 Plato: Elevated mind sees human life and death insignificant.
Chapter 7 - 36 Antisthenes: Royal to do good and endure abuse.
Chapter 7 - 37 Mind should control itself, like face obeys mind.
Chapter 7 - 38 Things don't care if you vex; stay composed.
Chapter 7 - 39 Rejoice, both gods and men.
Chapter 7 - 40 Life reaped like ripe corn: birth, death cycle.
Chapter 7 - 41 Gods' care or reason behind everything, including adversity.
Chapter 7 - 42 Good and just accompany me always.
Chapter 7 - 43 No joining others' wailing, no violent emotion allowed.
Chapter 7 - 44 Plato: Focus on justice, not life or death hazards.
Chapter 7 - 45 Stay at your post, despite dangers; baseness is worse.
Chapter 7 - 46 Good is different from saving life; trust destiny.
Chapter 7 - 47 Contemplate stars, elements' changes, purge life's filth.
Chapter 7 - 48 Plato: View life from higher place, see assemblies, contradictions.
< b>Chapter 7 - 49 Past changes predict future; human life cycles repetitive.
Chapter 7 - 50 Earth returns to earth, heavenly to heavens, dissolved elements.
Chapter 7 - 51 Loving fame means valuing others' activities over one's own understanding.
Chapter 7 - 52 Have no opinions about things; external things can't disturb you.
Chapter 7 - 53 Listen carefully to others, understand their perspective and mind.
Chapter 7 - 54 What's bad for the hive isn't good for the bee.
Chapter 7 - 55 If sailors and patients ignore experts, their safety's compromised.
Chapter 7 - 56 Consider those who entered the world with you are gone.
Chapter 7 - 57 Different perceptions: jaundiced see bitterness, mad dogs fear water.
Chapter 7 - 58 No one stops you from living rationally; universal nature's reasoning.
Chapter 7 - 59 Ponder people's nature and principles, don't blame their mistakes.
Chapter 7 - 60 Many born with you are now gone; reflect on that.
Chapter 7 - 61 Pain is neither intolerable nor everlasting; it has limits.
Chapter 7 - 62 Don't behave inhumanely towards those who act inhumanely.
Chapter 7 - 63 Nature allows intelligence to control body, maintaining personal tranquility.
Chapter 7 - 64 Live freely without compulsion; maintain tranquility despite external chaos.
Chapter 7 - 65 Reflect on past pains and how they didn't harm intelligence.
Chapter 7 - 66 Telauges might be nobler than Socrates despite differing reputations.
Chapter 7 - 67 Live modestly, free, social, and obedient to God; simple life.
Chapter 7 - 68 Live free from compulsion, maintaining tranquil mind despite external chaos.
Chapter 7 - 69 Moral perfection: live each day as the last, without hypocrisy.
Chapter 7 - 70 Gods endure bad people; why can't you, destined for end?
Chapter 7 - 71 Flee own badness, not others'; it's possible to change self.
Chapter 7 - 72 Rational and social faculty judges non-intelligent, non-social as inferior.
Chapter 7 - 73 Good act done, received; don't seek reputation or return.
Chapter 7 - 74 Don't tire of receiving usefulness by acting according to nature.
Chapter 7 - 75 Nature moved to make universe; remember this for tranquility.
Here is the table with the specified background colors for the 61 chapters of Chapter 8: ```html
Chapter 8 - 1 Live life as nature demands, not seeking empty fame.
Chapter 8 - 2 Consider every act: Will I regret it on my deathbed?
Chapter 8 - 3 Alexander, Caius, Pompeius—slaves compared to Diogenes, Heraclitus, Socrates' understanding.
Chapter 8 - 4 Men will repeat actions, even if you burst with anger.
Chapter 8 - 5 Stay unperturbed, act rightly; soon you'll be gone.
Chapter 8 - 6 Universal nature changes all things, yet nothing truly new.
Chapter 8 - 7 Rational nature thrives by seeking truth, social actions, self-control.
Chapter 8 - 8 Use your time to check arrogance, overcome pleasure, and pain.
Chapter 8 - 9 Don't complain about court life or your own.
Chapter 8 - 10 Repentance is self-reproof for neglecting something useful, not for pleasure.
Chapter 8 - 11 Understand things' nature, substance, cause, and their place in the world.
Chapter 8 - 12 Rise to perform social acts, not just to sleep.
Chapter 8 - 13 Apply principles of Physic, Ethic, and Dialectic to impressions.
Chapter 8 - 14 Consider others' opinions on good and bad; understand their actions.
Chapter 8 - 15 Don't be surprised by the world's natural occurrences, like physicians.
Chapter 8 - 16 Changing your opinion is as free as persisting in error.
Chapter 8 - 17 Correct what you can; blame no one else, not gods.
Chapter 8 - 18 Death is transformation within the universe, elements reconstituted.
Chapter 8 - 19 Everything exists for some purpose; find yours beyond pleasure.
Chapter 8 - 20 Nature considers ends like beginnings, as balls thrown up.
Chapter 8 - 21 Reflect on the body's impermanence and the world's fleeting nature.
Chapter 8 - 22 Focus on current tasks; choose goodness over future improvements.
Chapter 8 - 23 Act for mankind's good; accept events as divinely ordained.
Chapter 8 - 24 Life's parts are like a dirty bath; accept reality.
Chapter 8 - 25 Great figures died, and so will you; life is ephemeral.
Chapter 8 - 26 Man's proper work: be benevolent, despise senses, judge fairly.
Chapter 8 - 27 Relate yourself to your body, the divine, and society.
Chapter 8 - 28 Pain affects body, not soul; maintain serenity and judgment.
Chapter 8 - 29 Remember power over thoughts; maintain inner peace and clarity.
Chapter 8 - 30 Speak plainly, sincerely, without affectation in all interactions.
Chapter 8 - 31 Reflect on entire families' deaths; individual deaths are insignificant.
Chapter 8 - 32 Order your life well; act justly, soberly, and considerately.
Chapter 8 - 33 Receive wealth humbly; be ready to let it go.
Chapter 8 - 34 Being unsocial separates you from nature; reconnect willingly.
Chapter 8 - 35 Universal nature converts hindrances into material for use.
Chapter 8 - 36 Face life's troubles individually; neither future nor past pains.
Chapter 8 - 37 Mourning by tombs doesn't benefit the dead or mourner.
Chapter 8 - 38 Judge wisely, sharply, with understanding and insight into actions.
Chapter 8 - 39 Rational animal virtues: justice and temperance, not pleasure-seeking.
Chapter 8 - 40 Remove opinion of pain; reason stands secure, self-collected.
Chapter 8 - 41 Sense hindrances are evils to animal, not rational nature.
Chapter 8 - 42 Causing self-pain is unnecessary; avoid intentionally harming yourself.
Chapter 8 - 43 Find delight in maintaining sound reason and welcoming all.
Chapter 8 - 44 Seek present time; future fame is fleeting and irrelevant.
Chapter 8 - 45 Move locations, keep your soul tranquil and content.
Chapter 8 - 46 Human accidents are bearable; nature brings nothing unendurable.
Chapter 8 - 47 External things disturb through judgment; change judgment to find peace.
Chapter 8 - 48 Ruling faculty is invincible when self-collected and reason ed.
Chapter 8 - 49 Accept first appearances without adding internal judgment or assumptions.
Chapter 8 - 50 Accept nature's annoyances without questioning their existence or purpose.
Chapter 8 - 51 Stay methodical, calm, and maintain internal peace amid chaos.
Chapter 8 - 52 Ignorant of world's purpose, don't seek praise from others.
Chapter 8 - 53 Don't seek praise from those who curse themselves regularly.
Chapter 8 - 54 Align your intelligence with the universal intelligence embracing everything.
Chapter 8 - 55 Wickedness harms only its possessor, not the universe or others.
Chapter 8 - 56 Neighbor's free will is indifferent to your free will.
Chapter 8 - 57 Sun's rays extend without effusion; let understanding similarly extend.
Chapter 8 - 58 Fear of death is either loss of sensation or change.
Chapter 8 - 59 Men exist for each other. Teach or bear with them.
Chapter 8 - 60 Mind moves differently than an arrow, towards its object.
Chapter 8 - 61 Understand every man's ruling faculty; let others understand yours.
Here is the table with the specified background colors for the 42 chapters of Chapter 9: ```html
Chapter 9 - 1 Unjust actions defy universal nature, acting against divine will and truth.
Chapter 9 - 2 Happiest to depart life free from lying, hypocrisy, and pride.
Chapter 9 - 3 Be content with death, it is a natural operation of life.
Chapter 9 - 4 He who does wrong harms himself, making himself worse.
Chapter 9 - 5 Not doing a necessary action can also be unjust.
Chapter 9 - 6 Present opinion, conduct, and contentment are enough for life.
Chapter 9 - 7 Wipe out imagination, check desire, extinguish appetite, control ruling faculty.
Chapter 9 - 8 Rational animals share one intelligent soul, as others share nature.
Chapter 9 - 9 All things move toward their kind; rational animals seek unity.
Chapter 9 - 10 Man, God, and universe produce fruit in proper seasons.
Chapter 9 - 11 Correct wrongdoers through teaching, or show indulgence as gods do.
Chapter 9 - 12 Work without seeking pity or admiration; follow social reason.
Chapter 9 - 13 Trouble lies within opinions, not outside; cast it out.
Chapter 9 - 14 All things are familiar, ephemeral, and worthless in essence.
Chapter 9 - 15 Things exist outside; judgment about them lies in ruling faculty.
Chapter 9 - 16 Evil and good lie in rational activity, not passivity.
Chapter 9 - 17 For a stone, neither good nor evil in movement.
Chapter 9 - 18 Understand men's principles; judge the quality of their judgments.
Chapter 9 - 19 All things change continuously; the universe and self transform.
Chapter 9 - 20 Leave another's wrongful act where it lies, separate from you.
Chapter 9 - 21 Change and cessation of life are natural and not fearsome.
Chapter 9 - 22 Examine your own mind, universe's mind, and your neighbor's mind.
Chapter 9 - 23 Every act should aim for social good, avoid mutiny.
Chapter 9 - 24 Quarrels, sports, dead bodies: life resembles representations of death.
Chapter 9 - 25 Contemplate object's form, detach material, determine its natural duration.
Chapter 9 - 26 Infinite troubles arise from discontent with your ruling faculty.
Chapter 9 - 27 Penetrate souls of those who blame or hate you.
Chapter 9 - 28 Universe's periodic movements are unchanged; be content with them.
Chapter 9 - 29 Universal cause is a torrent; do what nature requires.
Chapter 9 - 30 Observe human life's variety; posthumous fame holds no value.
Chapter 9 - 31 Maintain inner peace and justice through social acts.
Chapter 9 - 32 Remove disturbances, contemplate universe's eternity and rapid changes.
Chapter 9 - 33 All things and their spectators will quickly perish.
Chapter 9 - 34 Understand their principles and reasons for love and honor.
Chapter 9 - 35 Loss is change; universal nature delights in change eternally.
Chapter 9 - 36 Everything, even breath, is matter and undergoes change.
Chapter 9 - 37 Enough of complaints; simplify and improve your relationship with gods.
Chapter 9 - 38 Wrongdoing harms the wrongdoer; perhaps he hasn't done wrong.
Chapter 9 - 39 All things come from one source; don't be disturbed.
Chapter 9 - 40 Pray for freedom from desires, not for desired outcomes.
Chapter 9 - 41 Epicurus focused on philosophy and maintained happiness despite suffering.
Chapter 9 - 42 Shameless men must exist; respond with virtues given by nature.
```Here is the table with the specified background colors for the 38 chapters of Chapter 10: ```html
Chapter 10 - 1 Soul, be good, simple, content, satisfied, harmonious with gods, men.
Chapter 10 - 2 Follow nature's requirements; rational, living, political social animal rules.
Chapter 10 - 3 Bear what happens naturally; opinion makes it endurable or intolerable.
Chapter 10 - 4 Instruct the mistaken kindly; blame yourself if unsuccessful.
Chapter 10 - 5 Everything prepared for you from eternity; woven into being.
Chapter 10 - 6 Remember, part of whole; content with nature's assigned parts.
Chapter 10 - 7 Parts of whole perish naturally; change is necessary and good.
Chapter 10 - 8 Retain virtues: good, modest, rational, equanimous, magnanimous, accepting nature's assignments.
Chapter 10 - 9 Maintain simplicity, knowledge, confidence, dealing with circumstances.
Chapter 10 - 10 Pride is misplaced; robbers examine their own opinions.
Chapter 10 - 11 See how all things change; exercise contemplative philosophy.
Chapter 10 - 12 Fear not; seek counsel if unclear, act justly.
Chapter 10 - 13 Ask yourself if others' actions affect your righteousness.
Chapter 10 - 14 Accept nature's giving and taking with obedience and pleasure.
Chapter 10 - 15 Live naturally, anywhere; if intolerable, better to die.
Chapter 10 - 16 Stop talking about being good; just be good.
Chapter 10 - 17 Contemplate time and substance; all things are fleeting.
Chapter 10 - 18 Observe everything's dissolution and change; it is natural.
Chapter 10 - 19 Consider men's base actions; soon they will be nothing.
Chapter 10 - 20 Nature brings good to each; accept it willingly.
Chapter 10 - 21 The earth loves the shower; I love as universe loves.
Chapter 10 - 22 Live here, leave willingly, or die having discharged your duty.
Chapter 10 - 23 This land is like any other; all things similar.
Chapter 10 - 24 Ruling faculty: understanding, social, not fused with the poor flesh.
Chapter 10 - 25 Fleeing from the law is running away; dissatisfied, runaway.
Chapter 10 - 26 Seed, causes, life: observe the hidden power producing things.
Chapter 10 - 27 Consider past, present, future dramas; same forms, different actors.
Chapter 10 - 28 Grieved or discontented man is like a sacrificed pig.
Chapter 10 - 29 Pause: is death dreadful for depriving thee of this?
Chapter 10 - 30 Reflect on your errors when offended by others' faults.
Chapter 10 - 31 Think of others; human things are smoke, fleeting, transient.
Chapter 10 - 32 Let no one say you are not simple, good.
Chapter 10 - 33 Reason conforms to nature; seek joy in rightful actions.
Chapter 10 - 34 Brief precept suffices; remember all things are ephemeral.
Chapter 10 - 35 Healthy understanding perceives all; not seek specific conditions.
Chapter 10 - 36 None die without some being pleased; depart contentedly, benevolently.
Chapter 10 - 37 Inquire the purpose behind actions; start with self-examination.
Chapter 10 - 38 Remember inner persuasion, life; vessel and instruments insignificant.
``` ```Here is the table with the specified background colors for the 39 chapters of Chapter 11: ```html
Chapter 11 - 1 Rational soul sees itself, enjoys its fruits, loves truth.
Chapter 11 - 2 Distribute melody's sounds, value little except virtue and actions.
Chapter 11 - 3 Soul ready to separate from body, with dignity.
Chapter 11 - 4 General interest actions reward themselves; keep doing good.
Chapter 11 - 5 Art of being good involves universal, human nature principles.
Chapter 11 - 6 Tragedies remind us nature's order, accept life's happenings.
Chapter 11 - 7 No life condition better for philosophizing than now.
Chapter 11 - 8 Separation from others weakens social unity; restore connections.
Chapter 11 - 9 Maintain benevolence and steady judgment despite others' hindrances.
Chapter 11 - 10 Nature, superior to art, ensures justice and virtues.
Chapter 11 - 11 Judgment at rest stops pursuits and avoidances disturbances.
Chapter 11 - 12 Soul maintains form, sees truth, avoids contraction and dispersion.
Chapter 11 - 13 Despise me? His issue. I'll avoid contemptible actions.
Chapter 11 - 14 Men despise, flatter, compete, and bow to each other.
Chapter 11 - 15 Dealing fairly shouldn't need announcements; actions reveal character.
Chapter 11 - 16 Soul indifferent to externals, writes judgments within itself.
Chapter 11 - 17 Consider origins, composition, changes, and final state of things.
Chapter 11 - 18 Offended? Reflect on relations, compulsions, and men's ignorance.
Chapter 11 - 19 Guard against unnecessary thoughts, social destruction, untruths, and reproach.
Chapter 11 - 20 Elemental parts obey universal order; intelligent part should too.
Chapter 11 - 21 One consistent life object ensures unity and common good.
Chapter 11 - 22 Country mouse and town mouse: alarm and trepidation.
Chapter 11 - 23 Socrates called popular opinions 'Lamia'—frightening bugbears for children.
Chapter 11 - 24 Lacedaemonians gave shade to strangers, sat anywhere themselves.
Chapter 11 - 25 Socrates refused Perdiccas' favor to avoid unrepayable debt.
Chapter 11 - 26 Ephesians advised recalling virtuous men from former times.
Chapter 11 - 27 Pythagoreans observed stars for constancy, purity, and nudity reminders.
Chapter 11 - 28 Socrates in a skin, teaching friends about appearance's insignificance.
Chapter 11 - 29 Learn to obey rules before teaching them to others.
Chapter 11 - 30 Slave thou art: free speech is not for thee.
Chapter 11 - 31 And my heart laughed within. Odyssey, IX. 413.
Chapter 11 - 32 And virtue they will curse, speaking harsh words. HESIOD.
Chapter 11 - 33 Expecting figs in winter is like seeking forbidden things.
Chapter 11 - 34 Epictetus: Remember death, like natural events, is not ominous.
Chapter 11 - 35 Unripe grape, ripe bunch, dried grape—all changes into something.
Chapter 11 - 36 No man can rob us of our free will.
Chapter 11 - 37 Discover art or rules for assenting and moving consistently.
Chapter 11 - 38 Dispute: Not about common matters, but about sanity.
Chapter 11 - 39 Socrates: Seek rational, sound souls; avoid quarrels over irrationality.
```Here is the table with the specified background colors for the 36 chapters of Chapter 12: ```html
Chapter 12 - 1 Arrive by direct road, live now, trust future to providence.
Chapter 12 - 2 God sees ruling principles, rid yourself of material concerns.
Chapter 12 - 3 Composed of body, breath, intelligence; focus on present life.
Chapter 12 - 4 Love self more, value own opinion over others' views.
Chapter 12 - 5 If gods desired it otherwise, they would have done it.
Chapter 12 - 6 Practice even in tasks you despair of accomplishing successfully.
Chapter 12 - 7 Consider condition at death, life's shortness, time's boundless nature.
Chapter 12 - 8 Contemplate principles bare, causes of actions, pain, pleasure, fame.
Chapter 12 - 9 Apply principles like a pancratiast, always ready and prepared.
Chapter 12 - 10 See things' essence: matter, form, purpose.
Chapter 12 - 11 Do only what God approves, accept all given by God.
Chapter 12 - 12 Blame neither gods nor men; both act without malice.
Chapter 12 - 13 Surprise at life events shows unfamiliarity with life's nature.
Chapter 12 - 14 Fatal necessity, providence, or chaos: all guide our actions.
Chapter 12 - 15 Lamp's light shines till extinguished; so should truth, justice.
Chapter 12 - 16 Judge actions cautiously; understand necessity and inherent character.
Chapter 12 - 17 If not right, don't do it; if untrue, don't say.
Chapter 12 - 18 Observe appearances, resolve by formal, material, purpose, time.
Chapter 12 - 19 Perceive higher self, better than emotions and desires.
Chapter 12 - 20 Act with purpose, focus on social end.
Chapter 12 - 21 Soon you'll be nobody; all things change continuously.
Chapter 12 - 22 Everything is opinion; your power lies in controlling it.
Chapter 12 - 23 Activity's cessation causes no harm; life's end is natural.
Chapter 12 - 24 Do nothing inconsiderately; understand life’s brevity and universal constancy.
Chapter 12 - 25 Cast away opinion; nothing hinders you from doing so.
Chapter 12 - 26 Remember universal nature, wrongful acts' irrelevance, life's fleeting present.
Chapter 12 - 27 Recall famous complainers' ends; reflect on life's worthlessness.
Chapter 12 - 28 Gods are seen through their power, just like the soul.
Chapter 12 - 29 Examine everything thoroughly; live justly, truthfully, enjoying connected moments.
Chapter 12 - 30 One light, one substance, one soul; all connected universally.
Chapter 12 - 31 Desire reason and God; death's deprivation is inconsistency.
Chapter 12 - 32 Time assigned is small; act according to your nature.
Chapter 12 - 33 Ruling faculty's use is key; all else is lifeless.
Chapter 12 - 34 Despise death; even pleasure-seekers accept it.
Chapter 12 - 35 Good is timely; death isn't terrible for rational beings.
Chapter 12 - 36 Be satisfied with your part; depart life contentedly.

``` ```Natural Faculties

 

Here is the table with the specified background colors for the chapters provided: ```html
Chapter 1 - 1 Feeling and motion are effects of the soul, unlike growth.
Chapter 1 - 2 Enquiry on origins of nature's effects, distinguishing various motions.
Chapter 1 - 3 Discuss motion's two primary kinds: qualitative and transference.
Chapter 1 - 4 Growth and decay combine with primary motions; genesis and destruction.
Chapter 1 - 5 Nature's faculties: Genesis, Growth, Nutrition in animals and plants.
Chapter 1 - 6 Genesis involves alteration, shaping; growth increases, nutrition adds.
Chapter 1 - 7 Growth extends body's parts; nutrition supports this expansion.
Chapter 1 - 8 Nutrition assimilates food, transforming it into body's substance.
Chapter 1 - 9 Nature's primary faculties explained; more details on organs.
Chapter 1 - 10 Numerous organs alter, separate, transport, store, and excrete nutrients.
Chapter 11 Nutriment involves presentation, adhesion, and assimilation; defines true nutriment.
Chapter 12 Nutrition as assimilation; Nature's role; two philosophical schools' views.
Chapter 13 Hippocrates' doctrines verified by animal functions and natural research.
Chapter 14 Critique of Asclepiades' theory on urine and kidneys' function.
Chapter 15 Erasistratus and the theory of traction by kidneys explained.
Chapter 16 Debating Erasistratus' views on stomach and urinary secretion.
Chapter 17 Criticizing newer doctrines, affirming attraction principle in kidney function.
```Here is the table with the specified background colors for the chapters provided: ```html
Chapter 1 Erasistratus discussed kidneys' faculty attracting urine's quality to them.
Chapter 2 Erasistratus believed space filling explains veins' fluid movement better.
Chapter 3 Channels are not real; faculties enable organs' specific functions.
Chapter 4 Nature is artistic, ensuring all parts serve specific purposes.
Chapter 5 Erasistratus' theories on nutrition and refilling vacuums are inconsistent.
Chapter 6 Simple vessels nourish themselves; blood doesn't always refill vacuum.
Chapter 7 Warmth and alteration drive natural functions, not just refilling vacuums.
Chapter 8 Warmth explains function failures better than refilling vacuum theory.
Chapter 9 Dyscrasia causes diseases by disrupting natural balance of qualities.
```Here's the table with the updated background colors you provided: ```html
Chapter 1 Nutrition involves alteration, assimilation; faculty ensures proper juice attraction.
Chapter 2 Retentive faculty in body parts proven by specific organs.
Chapter 3 Retentive faculty clearer in uterus due to longer duration.
Chapter 4 Stomach and uterus show clear retentive and propulsive faculties.
Chapter 5 Different faculties exist for digestion, elimination; stomach and uterus examples.
Chapter 6 Nutrient retention requires proper part activity, avoiding constant fluid shifting.
Chapter 7 Animal parts attract suitable, repel foreign; faculties ensure balance.
Chapter 8 Faculties vary in strength; food attraction and rejection explained.
Chapter 9 Consensus of fluid movement; each part nourishes itself sequentially.
Chapter 10 Veins transfer nutrients bidirectionally; organs attract, repel based on need.
Chapter 11 Hunger shows stomach's attraction; organs have dual fibers, functions.
Chapter 12 Attraction and retention involve different fibers; organs nourish themselves.
Chapter 13 Organs have double functions; veins serve attraction and elimination.
Chapter 14 Arteries and heart draw light, refined blood; nutrition detailed.
Chapter 15 Two attraction types: vacuum refill and quality; arteries' nourishment process.

``` History of Rome

Here's the updated HTML code with the chapter numbers in bold: ```html
1-1: Rome's history begins with clear accounts of its reported events.
1-2: Aeneas arrived after Trojan war, met Aborigines, future Rome inhabitants.
1-3: Aeneas, post-Troy, reached Italy and the Latins.
1-4: Aeneas founded Lavinium, after defeating Latinus, married Lavinia.
1-5: Aeneas settled in Latium, founded Lavinium, encountered Etruscans.
1-6: Aeneas defeated Turnus, became king, fought Rutuli with Etruscans.
1-7: Aeneas vanished, honored as god, son Ascanius became king.
1-8: Latins built Alba Longa, ruled by Aeneas' descendants.
1-9: Latins founded Alba Longa, ruled by Silvius' descendants.
1-10: Tiber River named after Tiberinus, descendants included Numitor, Amulius.
1-11: Rome's founding story begins with Numitor and Amulius.
1-12: Numitor overthrown by Amulius, Rhea Silvia bore Romulus, Remus.
1-13: Romulus founded Rome near Faustulus' dwelling, Palatine hill.
1-14: Romulus and Remus suckled by wolf, raised by Laurentia.
1-15: Romulus and Remus killed Amulius, Numitor regained throne.
1-16: Romulus and Remus disputed sovereignty, Remus killed crossing trench.
1-17: Women stopped battle between fathers and husbands, made peace.
1-18: Romulus assumed harsh rule, clashed with senate's authority.
1-19: Romulus divided troops into three tribes, ten curiae each.
1-20: Romulus had crown, sceptre, white cloak, scarlet shoe.
1-21: Romulus wore red shoes and was haughty towards senators.
1-22: Romulus rewarded soldiers, mistreated senate, causing them to kill him.
1-23: Romulus disappeared; declared a god, urged choosing new king.
1-24: Numa lived on Quirinal Hill, promoted religious reforms.
1-25: Numa established priesthoods, Vestal virgins maintained fire and water.
1-26: City flourished under Romulus’ warfare and Numa’s peace.
1-27: January named after Janus, Numa died after 43 years.
1-28: Numa appointed Vestal virgins, promoted peace, Romans flourished orderly.
```Here’s the HTML code with the chapters and rows colored according to your provided background colors, and the chapter numbers in bold: ```html
2-1: Romans and Albans disputed leadership, agreeing to fight for sovereignty.
2-2: Numa's death led to Tullus Hostilius' reign, emphasizing war.
2-3: Leadership dispute resolved by combat between Roman and Alban brothers.
2-4: Horatius defeated Alban brothers, but killed sister; acquitted by people.
2-5: Pestilence turned Tullus to superstition; died by lightning or plot.
2-6: Marcius, mild by nature, shifted policy to war for safety.
2-7: Latins angered by Alba's destruction; Marcius defended Rome successfully.
2-8: Marcius, a religious man, ruled Rome for twenty-four years.
2-9: Lucius Tarquinius, exiled Corinthian's son, moved to Rome, gained power.
2-10: Tarquinius enrolled among patricians; shared wealth, won public favor.
2-11: Tarquinius' kindness gained influence, but he plotted against Marcius' sons.
2-12: Tarquinius secured kingdom by sending Marcius' sons away hunting.
2-13: Tarquinius introduced regal attire; enforced his rule with bodyguards.
2-14: Tarquinius clashed with augur Attus Navius over tribal reorganization.
2-15: Tarquinius' harsh rule led to a plot by Marcius' sons.
2-16: Tarquinius killed; Tullius gained throne with Tanaquil's help.
2-17: Tullius managed public affairs; revealed Tarquinius' death later.
2-18: Tullius secured kingdom; freed slaves, enrolled some in senate.
2-19: Tullius sought Latin cooperation, constructed temple to Diana.
2-20: Tullius' daughters married Tarquins; elder plotted against him.
2-21: Tarquinius secretly destroyed powerful senators to weaken opposition and control.
2-22: Tarquinius ruled alone, rarely consulting the diminished, powerless senate.
2-23: Tarquinius exhibited great haughtiness and brutality towards all alike.
2-24: Tarquinius secured a new guard from the Latin nation.
2-25: Sextus Tarquinius tricked Gabii by publicly denouncing his father.
2-26: Sextus became Gabii's general, secretly eliminated their prominent men.
2-27: Sextus seized Gabii for Rome, securing it for father.
2-28: Sibyl's books purchased after burning some, interpreted by Greeks.
2-29: Custodian copied Sibyl's books, executed by being sewn inside hides.
2-30: Tarquin built Capitolium temple; omen indicated Rome's future power.
2-31: Tarquin sought money, waged war on Ardea, driven out.
2-32: Lucius Junius feigned stupidity to survive Tarquin's killings.
2-33: Brutus kissed earth to fulfill oracle, gaining power.
2-34: Brutus overthrew Tarquins, citing Lucretia's fate and public hatred.
2-35: Sextus Tarquinius raped Lucretia, using threats and deceit.
2-36: Lucretia summoned father, husband, revealed rape, then killed herself.
2-37: Brutus showed Lucretia's body, rallied people against the Tarquins.
2-38: Brutus expelled Tarquins, secured soldiers' support, Tullia reportedly suicided.
```Here's the HTML code for the new chapter entries with the specified background colors, and the chapter numbers in bold: ```html
3-1: Crowds judge measures by those who direct them, associating similarly.
3-2: Tarquin dethroned, Romans chose Brutus and Collatinus as rulers.
3-3: Envoys discussed Tarquin's restoration but failed to make progress.
3-4: Brutus executed conspirators, forced Collatinus to resign, elected Publicola.

``` History of Rome from death of Marcus

Here's the HTML code for the new chapter entries with the specified background colors, and the chapter numbers in bold: ```html
1-1: Many writers focus on style over factual accuracy.
1-2: Marcus Aurelius valued virtue over wealth or aristocratic lineage.
1-3: Marcus feared his son's youth and potential for corruption.
1-4: Marcus urged his advisers to guide his inexperienced son.
1-5: Commodus' advisers managed funeral rites and gained military support.
1-6: Commodus' sycophants corrupted him, enticing him with Rome's pleasures.
1-7: Romans welcomed Commodus with high hopes and celebrations.
1-8: Commodus' adviser Perennis sought power and wealth through manipulation.
1-9: Perennis' plot for power was exposed, leading to his execution.
1-10: Maternus' bandit army plotted but failed to overthrow Commodus.
1-11: Romans revered goddess statue from Phrygia, divinely relocated to Rome.
1-12: Plague, famine, and Cleander's greed caused suffering in Rome.
1-13: Commodus' sister exposed Cleander's plot; Cleander executed, peace restored.
1-14: Divine portents and disasters increased public disfavor toward Commodus.
1-15: Commodus' public gladiatorial displays mixed skill with imperial disgrace.
1-16: Commodus planned public appearance as gladiator; Marcia thwarted it.
1-17: Marcia, Laetus, Eclectus poisoned Commodus, ending his tyrannical reign.
Here’s the HTML code for the chapters with the provided background colors, and the chapter numbers in bold: ```html
2-1: Conspirators hide Commodus' body, plan Pertinax as successor emperor.
2-2: Pertinax accepted as emperor by praetorians and Roman citizens.
2-3: Pertinax addresses senate, urged cooperation for empire's betterment.
2-4: Praetorians oppose Pertinax's reforms, plot to remove him.
2-5: Praetorians kill Pertinax despite his attempts at reconciliation.
2-6: Mob grieves emperor's murder, praetorians auction empire, Julianus buys it.
2-7: Julianus assumes office, neglects duties, angers praetorians and citizens.
2-8: Niger, urged by Romans, seeks empire, wins Eastern support.
2-9: Severus, motivated by dreams, persuades Illyricum troops, becomes emperor.
2-10: Severus addresses troops, gains support, plans to occupy Rome.
2-11: Severus marches quickly, gains support, Julianus' attempts to prepare fail.
2-12: Severus' troops infiltrate Rome, Julianus' pleas to Senate are ignored.
2-13: Julianus killed, Severus captures unarmed praetorians, dismisses them mercifully.
2-14: Severus welcomed in Rome, promises senatorial rule, prepares for Niger.
2-15: Severus deceives Albinus, secures Britain, focuses on Niger conflict.
```Here’s the HTML code for the chapters with the provided background colors, and the chapter numbers in bold: ```html
3-1: Niger fortifies, seeks allies, Severus marches to Rome with army.
3-2: Severus defeats Aemilianus' forces; gains advantage, troops scattered widely.
3-3: Severus' forces breach Taurus defenses; take advantage of flood.
3-4: Severus defeats Niger at Issus; Niger flees, is beheaded.
3-5: Severus consolidates power, plots against Albinus, strengthens control.
3-6: Severus exposes Albinus' betrayal; gains army's support for attack.
3-7: Severus defeats Albinus at Lugdunum; Albinus' head sent to Rome.
3-8: Severus takes revenge, executes Albinus' friends, distributes lavish gifts.
3-9: Severus campaigns in East, besieges Hatra, plunders Parthia's capital Ctesiphon.
3-10: Severus returns to Rome, handles civil matters, educates his sons.
3-11: Plautianus plots against Severus; tribune reveals plan, Plautianus executed.
3-12: Tribune Saturninus discloses Plautianus' plot; Severus executes Plautianus.
3-13: Severus governs from estates, attempts to reconcile quarrelsome sons.
3-14: Severus campaigns in Britain, fortifies army, marshes prove challenging.
3-15: Severus dies in Britain; Antoninus and Geta succeed, rule together.
```Here is the HTML code for the chapters with the background colors and bold chapter numbers: ```html
4-1: Severus' sons quarreled during return to Rome, dividing palace residence.
4-2: Roman emperors deified posthumously; elaborate funeral rites and ceremonies follow.
4-3: Brothers' rivalry intensified; attempted empire partition; mother Julia intervened emotionally.
4-4: Hatred between brothers grew; Antoninus killed Geta in mother's arms.
4-5: Antoninus justifies Geta's murder, wins praetorians' loyalty with money.
4-6: Antoninus executes Geta's friends, family; widespread terror and brutality ensue.
4-7: Antoninus leaves Rome, inspects northern garrisons, endears himself to soldiers.
4-8: Antoninus imitates Alexander the Great; visits Pergamum and Troy.
4-9: Antoninus massacres Alexandrian youths deceitfully; leaves city in terror.
4-10: Antoninus proposes marriage to Parthian king's daughter, seeking alliance.
4-11: Parthian king accepts proposal; Antoninus betrays, massacres Parthian celebrants.
4-12: Antoninus seeks Parthian conquest; consulting oracles, learns of Macrinus' plot.
4-13: Macrinus plots with centurion Martialis; Antoninus assassinated during journey.
4-14: Soldiers select Macrinus as emperor; Parthian king Artabanus advances.
4-15: Macrinus battles Artabanus; peace treaty signed, Macrinus returns to Antioch.
```Here's the HTML code for the new set of chapters with the provided background colors and bold chapter numbers: ```html
5-1: Macrinus writes to the senate, emphasizing moderation and peace over tyranny.
5-2: Senate celebrates Macrinus, purges informers, lives in temporary peace.
5-3: Maesa plots with soldiers to proclaim Bassianus as emperor.
5-4: Soldiers proclaim Bassianus emperor, Macrinus' forces desert during battle.
5-5: Elagabalus assumes empire, performs lavish rituals, shocks with exotic customs.
5-6: Elagabalus marries Vestal Virgin, neglects administration, executes notable Romans.
5-7: Maesa persuades Elagabalus to adopt Alexander, fearing soldiers' discontent.
5-8: Elagabalus plots against Alexander, soldiers support Alexander for stability.
``` ```Here's the HTML code for the new set of chapters with the provided background colors and bold chapter numbers: ```html
6-1: Alexander ruled by advisors, mother's control, moderate and equitable administration.
6-2: Artaxerxes, Persian king, conquers Parthians, invades Roman territory, threatens Syria.
6-3: Alexander assembles army, addresses troops, prepares for Persian conflict.
6-4: Alexander prepares for war, sends envoys, Artaxerxes demands territories.
6-5: Alexander divides army, plans multi-front attack, Persians counter successfully.
6-6: Disaster strikes Alexander's armies, retreats to Antioch, soldiers' morale declines.
6-7: German invasions reported, Alexander departs for Illyria, soldiers discontented.
6-8: Maximinus declared emperor by soldiers, Alexander's reign ends violently.
6-9: Alexander's soldiers desert him, Maximinus ascends, Alexander and mother executed.
```Here's the updated HTML code with the specified colors for each cell: ```html
7-1: Alexander's mild rule replaced by Maximinus' barbaric, cruel autocracy, fearing contempt.
7-2: Maximinus led a vast army to battle Germans, showing bravery.
7-3: Maximinus' ruthlessness impoverished many, confiscating estates, and robbing the temples.
7-4: African youths killed the procurator, sparking revolt against Maximinus' tyranny.
7-5: Revolting African youths, joined by Gordian, proclaimed him emperor, seeking safety.
7-6: Gordian, hailed emperor in Africa, wrote to Rome for support.
7-7: Senate proclaimed Gordian emperors, people destroyed Maximinus' emblems, mob attacked praetorians.
7-8: Maximinus planned to march on Rome, addressing army with threats.
7-9: Capelianus, loyal to Maximinus, attacked Carthage, defeating Gordian's forces, ending revolt.
7-10: Senate chose Maximus and Balbinus emperors, armed citizens attacked praetorians.
7-11: Senators Gallicanus and Maecenas killed unarmed praetorians, sparking civil war.
7-12: Maximinus advanced into Italy, civil war and destruction ravaged Rome.
```Here's the updated HTML code with the specified colors for each cell: ```html
8-1: Maximinus advanced into Italy, drawing up his legions cautiously.
8-2: Crossed Alps unopposed, attacked Aquileia, city fortified and well-defended.
8-3: Envoys sent to Aquileia failed; Crispinus motivated citizens' resistance.
8-4: Maximinus constructed makeshift bridge, besieged Aquileia, citizens used flaming oil.
8-5: Aquileians resisted fiercely; Maximinus' soldiers demoralized, lacking supplies and water.
8-6: Soldiers killed Maximinus and son, ending their savage rule.
8-7: Maximus welcomed in Aquileia, soldiers pledged loyalty to new emperors.
8-8: Praetorians killed emperors Maximus and Balbinus, proclaimed young Gordian emperor.

```Satires & Epigram

Here's the HTML code specifically for the table with the provided background colors: ```html
During the Kronia festival, when merrymaking is allowed, Caesar speaks with a friend about his lack of talent for jesting. He offers to share a myth instead, noting that even serious lessons can be conveyed through myths, as Plato often did. The friend agrees, and Caesar begins by describing a banquet hosted by Romulus for the gods and emperors. The gods are seated on Olympus, while the emperors sit below the moon. Silenus, jesting with Dionysus, entertains with sarcasms and jests. When Julius Caesar arrives, his ambition is noted by Silenus. Octavian follows, displaying a chameleon-like nature. Tiberius, with his stern demeanor, shows the scars of a harsh life. Nero enters with a lyre, likening himself to Apollo. A procession of emperors follows, each assessed by the gods. Silenus mocks their flaws while acknowledging their merits. Trajan displays his trophies, and Marcus Aurelius humbly seeks to imitate the gods. Constantine speaks last, revealing his ambition for wealth and pleasure. The gods then vote, favoring Marcus for his wisdom and virtue. In the end, each emperor chooses a guardian among the gods. Constantine is drawn to Pleasure and Incontinence, where he meets Jesus offering absolution for sins. Hermes advises the narrator to follow the commandments of Mithras for a secure and hopeful life.
During the Kronia festival, Caesar admits his lack of talent for jesting and offers to share a myth instead, highlighting the educational value of myths. He describes a banquet hosted by Romulus for gods and emperors. The gods sit on Olympus, while emperors sit below the moon. Silenus entertains with jests, noting Julius Caesar's ambition. Octavian displays a chameleon-like nature, Tiberius shows scars of a harsh life, and Nero enters with a lyre, likening himself to Apollo. A procession of emperors follows, each assessed by the gods. Silenus mocks their flaws while acknowledging merits. Trajan shows his trophies, and Marcus Aurelius humbly imitates the gods. Constantine reveals his ambition for wealth and pleasure. The gods vote, favoring Marcus for his wisdom and virtue. Each emperor chooses a guardian among the gods. Constantine is drawn to Pleasure and Incontinence, where Jesus offers absolution for sins. Hermes advises the narrator to follow Mithras' commandments for a secure and hopeful life.
Who are you, Dionysus? I don't recognize you as the true Bacchus, son of Zeus, who smells of nectar, while you smell of goat. The Celts brewed you from corn-ears due to their lack of grapes. We should call you Demetrius, not Dionysus, wheat-born instead of fire-born, barley god instead of boisterous god. I see a strange growth of reeds, seemingly sprung from another brazen field. The winds waving them aren't ours, but a blast from a bull's hide cavern travels through well-bored pipes. A dignified person with swift fingers handles the keys, making them leap lightly to press forth the melody. There is a tree between the lords, with a talking root and fruits. In a single hour, it grows strangely, ripens its fruit, and harvests at the roots. "The daughter of Icarius, prudent Penelope," appears with three fingers and walks on six feet. A horse has been poured from a man's mold, and a man springs from a horse. The man has no feet, the horse has no head. The horse belches as a man, and the man breaks wind as a horse. As Fate sweeps you on, be swept along. If you rebel, you'll harm yourself, and Fate will still sweep you on.

Book of Job

1
1
2
3
1-4: Narrators describe wrestlers' strength before the match begins.
1-5: Job was righteous, feared God, and had a family.
1-6: Job's wealth was great, but he lost it patiently.
1-7: Job's holiness was great, despite his busy life.
8
9
10
11
12. Seven sons and three daughters born; symbolized perfection and faith.
13. Sons symbolize Apostles preaching; daughters symbolize faithful believers.
14. Twelve Apostles represent perfection; proclaimed holy Trinity worldwide.
15. Three daughters symbolize weaker faithful adhering to Trinity belief.
16. Daughters represent three orders: pastors, continent, married faithful.
17. Ezekiel names Noah, Daniel, Job; symbolize three faithful divisions.
18. Noah represents rulers; Daniel, the continent; Job, married faithful.
19. Job's sons represent Apostles; daughters, various faithful life states.
20. Faithful divisions follow Apostles; daughters born after the sons.
21
22. Camels represent Samaritans, who partially follow the Law.
23
24. Oxen and asses represent laboring Jews and Gentiles seeking rest.
25
26
27
28
29
30
31
32
33
34
35. Job dwells in Uz, representing the mind's grief in seeking wisdom.
36
37. Job feared God and departed from evil, to love God.
38
39
40. Camels represent humility, sympathy, and earthly stewardship.
41
42
43
44
45. Virtues support each other, like sons feasting in turns.
46
47. We are stained by defilement, even in good deeds, without scrutiny.
48
49. Only those who guard their hearts with virtue can truly act.
50. Chapter 1 - 51: For he defiles good work's intention, seeing men's hearts deceived.
51. Chapter 1 - 52: But when they can't corrupt intention, snares are concealed.
52. Chapter 1 - 53: But our old adversary deals blows at outset intention.
53. Chapter 1 - 54: We must ensure our good works are neither few nor unexamined.
55
56. We offer various interpretations to suit different souls' tastes.

2
Got it. Here’s the updated HTML table with row 16 included: ```html
1: Holy Writ is a mirror to the soul, showing our strengths and weaknesses.
2
3
4
5: He came before the Lord, but did not see Him, only was seen.
6
7
8
Chapter 2 - 9: For because no corporeal obstacle is in a spiritual way.
Chapter 2 - 10: Angels speak to God, praising the Lamb with admiration.
Chapter 2 - 11: God speaks to saints' souls; saints' souls speak back.
Chapter 2 - 12: God speaks to the devil, rebuking and permitting trials.
13: The devil seeks to twist our good deeds into evil accusations.
14
15
16: Here
Chapter 2 - 17: Satan's will is evil; his power comes from God's permission.
Chapter 2 - 18: Satan challenges Job's faith, hoping loss will lead to curse.
19
20
21: Satan went forth from God's presence to execute his evil desire.
22
23
24
25
Chapter 2 - 26: Satan used craftiness, announcing slight disasters before worse news.
Chapter 2 - 27: Sons perished feasting, showing danger when elders indulge pleasure.
28: Job showed balance in his response to loss, mourning and worshipping.
29
30
31
32: Job extols the Lord with blessings, defeating the adversary's pride.
33
34
35
Chapter 2 - 36: God sees both light and darkness; Satan present in light.
Chapter 2 - 37: God sees all, judging good and evil without changing.
Chapter 2 - 38: Satan serves God's justice unknowingly, trying to deceive Ahab.
Chapter 2 - 39: God restrains Satan's ways through the Incarnation of Wisdom.
40
41
42
43
44
45
46
47
48
49
50: The messenger who escapes alone is the prophetic word.
51
52
53
54: The four corners of the house represent the four orders of rulers.
55
56: The rent mantle represents Judaea divided in contrary opinions.
57
58
59
60
61: He teaches believers to bless God in scourges and trials.
62
63
64
65
66
67
68
69
70
71
Chapter 2 - 72: Enemy corrupts serious thoughts and simple emotions through temptation.
Chapter 2 - 73: Enemy targets beloved things, shaking patience and causing distress.
74
75
76
77: Sons feast within mind's four virtues: Prudence, Temperance, Fortitude, Justice.
78: Grace withdraws to teach humility; mind learns reliance on God.
79: House's fall disturbs conscience; virtues temporarily overwhelmed but persevered.
80
81
82
83: Great deeds often breed pride; God uses temptation to humble.
84: Pride's imaginations flee under attack; humility restores true worship.
85
86
87
88
89: Prophetic gifts sometimes withdrawn to prevent pride and self-reliance.
90: Spirit descends on faithful but remains uniquely in Mediator.
91: Essential gifts for life differ from miraculous gifts for others.
92: Christ always has the Spirit; preachers have Him for specific purposes.

``` Feel free to adjust any formatting or colors as needed! 3

Here is the updated HTML table with Chapters 39 and 40 separated, and the bold numbers included: ```html
1: Satan, defeated, is again challenged by God's voice, "Whence comest thou?"
2
3
4: God's "moving" means His sovereign action, not emotional response.
5
6
7: Satan's "saving" means refraining from attacking, not protecting.
8
9
Chapter 3 - 10: Job sat on a dunghill, contemplating the frailty of flesh.
Chapter 3 - 11: Despite suffering, God loves Job and John, rewarding their faithfulness.
12
Chapter 3 - 13: Satan uses loved ones to undermine faith and tempt the righteous.
Chapter 3 - 14: Satan attacks Job's body and wife, seeking to corrupt faith.
15
16: Job's response to his wife shows a wise balance of perspectives.
17
18: Satan, defeated, provokes others to insult Job, escalating his attack.
19
20
21: Comforters must balance grief with restraint to avoid deepening despair.
22
Chapter 3 - 23: Friends were silent but later spoke unwisely, causing harm.
Chapter 3 - 24: Good intentions can lead to sin without careful discrimination.
25
26: The mystical sense of the allegory reveals the unity of Head and Body.
27
28: He was afflicted without cause, yet for our sake, to justify us.
29
Chapter 3 - 30: Satan couldn't overcome Jesus, who remained unshaken by temptations.
Chapter 3 - 31: Satan may harm Jesus' body but loses claim over the Elect.
32
33
34
35: He suffers outrages from men, even in His Elect, within the Church.
36
37
38: Carnal men in the Church prompt wickedness from fear or audacity.
39
Chapter 3 - 40: Paul fought external battles while caring for the churches internally.
Chapter 3 - 41: Job accepted good and evil from God without sinning.
42
Chapter 3 - 43: Heretics, driven by pride, attack the humility of the good.
Chapter 3 - 44: Heretics' names reflect their traits: contempt, oldness, dissipating prospect.
Chapter 3 - 45: Heretics from "south," "talk," "comeliness" embody heated wit, speech.
46
47
Chapter 3 - 48: Heretics' followers split into divisions, revealing their wickedness and discord.
Chapter 3 - 49: Dust on heads means corrupting minds with earthly perceptions.
Chapter 3 - 50: Faith in Christ's Incarnation likened to sitting on earthly altar.
Chapter 3 - 51: Heretics quiet when unprovoked but hostile when challenged verbally.
Chapter 3 - 52
Chapter 3 - 53
Chapter 3 - 54
55: David and Uriah represent Christ and the Jewish people, respectively.
56: The moral truth: Satan returns to tempt Job, seeking his downfall.
57
58
59: The mind must be purified and humbled to avoid self-elation.
60
61: Job's wife tempts him to curse God amidst his physical suffering.
62
63: The reprobate yield to temptation, but the Elect resist it.
64
65: Vices disguise themselves as virtues, leading to spiritual harm.
66
67
68
69: Compunction examines vices disguised as virtues, bringing true grief.
70
``` This code organizes the chapters and content according to your specifications, including the bold numbers and the separated chapters. 4
Here's the updated HTML table with Chapters 4 - 1 through 4 - 71 organized and formatted: ```html
Chapter 4 - 1: Job's words reveal his heart, spoken after enduring many trials.
Chapter 4 - 2: Holy Writ condemns revenge curses, but just curses are righteous.
Chapter 4 - 3: Job's curse reflects integrity and wisdom, not sinful passion.
Chapter 4 - 4:
Chapter 4 - 5: Job wishes day to perish, not be, but be ill.
Chapter 4 - 6: Day represents Satan's promises, night his evil deeds.
Chapter 4 - 7:
Chapter 4 - 8:
Chapter 4 - 9:
Chapter 4 - 10:
Chapter 4 - 11:
Chapter 4 - 12:
Chapter 4 - 13:
Chapter 4 - 14:
Chapter 4 - 15: Angels condemn Satan's false light, revealing his deceitful darkness.
Chapter 4 - 16: Elect angels bind Satan, who will be loosed for final conflict.
Chapter 4 - 17:
Chapter 4 - 18:
Chapter 4 - 19:
Chapter 4 - 20: Proud hypocrites imitate good deeds for external praise only.
Chapter 4 - 21: Judaea sought light but rejected the Redeemer's presence.
Chapter 4 - 22:
Chapter 4 - 23: Job lamented humanity's fallen state, prone to adversity.
Chapter 4 - 24:
Chapter 4 - 25: Man is born in "day" (innocence) but conceived in "night" (sin).
Chapter 4 - 26:
Chapter 4 - 27:
Chapter 4 - 28: Judge will come, piercing all, striking to the core.
Chapter 4 - 29:
Chapter 4 - 30: Shadow of death means oblivion, imitation of devil, or dissolution.
Chapter 4 - 31:
Chapter 4 - 32:
Chapter 4 - 33: Night of day (consent to sin) requires greater penitence.
Chapter 4 - 34:
Chapter 4 - 35: Sin must be punished, not left unpunished, to rule over it.
Chapter 4 - 36:
Chapter 4 - 37:
Chapter 4 - 38: Watchful eye must examine and punish sin, lest it grows.
Chapter 4 - 39:
Chapter 4 - 40: He truly bears hard on sin who rejects worldly desires.
Chapter 4 - 41:
Chapter 4 - 42:
Chapter 4 - 43: Mind often conquers outer battles, but struggles with inner flaws.
Chapter 4 - 44:
Chapter 4 - 45: Holy men long to see true dawn, but old night weighs.
Chapter 4 - 46:
Chapter 4 - 47:
Chapter 4 - 48: Blessed Job's high spiritual knowledge prevents wishing for death.
Chapter 4 - 49: Sin begins in heart through suggestion, pleasure, consent, and pride.
Chapter 4 - 50: Job laments sin's stages: suggestion, consent, habit, false hope.
Chapter 4 - 51: Sin progresses from secret to public, strengthened by habit.
Chapter 4 - 52: Jesus raises sinners in various states, except persistent flatterers.
Chapter 4 - 53: Job laments sin's progression and loss of Paradise's peace.
Chapter 4 - 54:
Chapter 4 - 55:
Chapter 4 - 56: Job sees future preachers of the Church entering heavenly rest.
Chapter 4 - 57:
Chapter 4 - 58: Holy men, desiring eternity, find peace in rejecting earthly desires.
Chapter 4 - 59: Consuls build solitude, exemplify virtues, and counsel others effectively.
Chapter 4 - 60: Counselors flee worldly desires, seeking solitude and fearing God's judgment.
Chapter 4 - 61:
Chapter 4 - 62:
Chapter 4 - 63: Prophets conceived faith but didn't witness Christ, the world's Light.
Chapter 4 - 64: Job, seeking eternal rest, contemplates the transient and eternal.
Chapter 4 - 65:
Chapter 4 - 66: Righteous enjoy rest, but not fully, until in eternity.
Chapter 4 - 67:
Chapter 4 - 68:
Chapter 4 - 69:
Chapter 4 - 70:
Chapter 4 - 71: Elect remember sin without pain, cherish joy and praise God.
``` Feel free to adjust or add any specific details you want for the remaining chapters! 5
Here's the HTML table with Chapters 4 - 1 through 4 - 86 organized and formatted: ```html
Chapter 4 - 1: Holy men fear prosperity, lest it hinder their heart's desire.
Chapter 4 - 2:
Chapter 4 - 3:
Chapter 4 - 4: They desire to be dead to the world, free from its ties.
Chapter 4 - 5:
Chapter 4 - 6: They desire to mortify themselves, but delay fosters growth.
Chapter 4 - 7:
Chapter 4 - 8: They long to die to the world, seeking wisdom within.
Chapter 4 - 9:
Chapter 4 - 10: He finds wisdom's treasure in the righteous' grave always.
Chapter 4 - 11:
Chapter 4 - 12:
Chapter 4 - 13: Holy men fear their good actions might be wrong, uncertain.
Chapter 4 - 14: Reflecting on blindness, they long for lost divine light.
Chapter 4 - 15:
Chapter 4 - 16:
Chapter 4 - 17:
Chapter 4 - 18: Job's power: concealed pride, aware to serve and not elate.
Chapter 4 - 19: Holy men balance external duties, divine love, and tranquility.
Chapter 4 - 20: Wicked minds busy with earthly concerns, holy ones avoid distraction.
Chapter 4 - 21: Holy men face trials, purified, fearing God's righteous judgment.
Chapter 4 - 22: Job's righteousness brings trials, exemplifying God's judgment on sinners.
Chapter 4 - 23: Job's friends, intending comfort, reproach him, misunderstanding God's discipline.
Chapter 4 - 24: Inferior men misjudge superior deeds, causing undue criticism and offense.
Chapter 4 - 25: Humility in correction is key; Paul beseeches disciples humbly.
Chapter 4 - 26: Eliphaz's harsh words misjudge Job, leading to God's rebuke.
Chapter 4 - 27: Paul uses Eliphaz's words, emphasizing their intrinsic truth, despite context.
Chapter 4 - 28: Heretics mix truth and falsehood, deceiving listeners, but can repent.
Chapter 4 - 29:
Chapter 4 - 30:
Chapter 4 - 31:
Chapter 4 - 32:
Chapter 4 - 33:
Chapter 4 - 34:
Chapter 4 - 35: The wicked perish by God's breath, sow grief, reap damnation.
Chapter 4 - 36: God's breath signifies judgment: internal purpose, outward condemnation delivered.
Chapter 4 - 37:
Chapter 4 - 38:
Chapter 4 - 39: Myrmicoleon, a small creature, kills ants, symbolizing fearlessness.
Chapter 4 - 40:
Chapter 4 - 41: Lion represents Lord and devil; lioness represents Church, Babylon.
Chapter 4 - 42: Good men guard against enemy's guile, glory, reprobates' promptings.
Chapter 4 - 43: Holy men rejoice with trembling, aware of ongoing struggles.
Chapter 4 - 44:
Chapter 4 - 45:
Chapter 4 - 46:
Chapter 4 - 47:
Chapter 4 - 48:
Chapter 4 - 49:
Chapter 4 - 50:
Chapter 4 - 51:
Chapter 4 - 52: We hear God's whispering through creation, imperfectly understood.
Chapter 4 - 53:
Chapter 4 - 54: The soul, withdrawn from worldly actions, sleeps waking.
Chapter 4 - 55:
Chapter 4 - 56: The mind, suspended in contemplation, strains to find inner freedom.
Chapter 4 - 57:
Chapter 4 - 58:
Chapter 4 - 59: The mind, lifted in contemplation, torments itself over imperfections.
Chapter 4 - 60:
Chapter 4 - 61: The mind ascends to God, leaving bodily images behind.
Chapter 4 - 62:
Chapter 4 - 63:
Chapter 4 - 64:
Chapter 4 - 65:
Chapter 4 - 66:
Chapter 4 - 67:
Chapter 4 - 68:
Chapter 4 - 69:
Chapter 4 - 70:
Chapter 4 - 71: Elect remember sin without pain, cherish joy and praise God.
Chapter 4 - 72:
Chapter 4 - 73:
Chapter 4 - 74:
Chapter 4 - 75: Wicked people reject wisdom, fearing visible death, not life. Righteous people accept death, turning punishment to virtue always.
Chapter 4 - 76:
Chapter 4 - 77:
Chapter 4 - 78:
Chapter 4 - 79: Anger inflames the heart, causing trembling and fierce eyes.
Chapter 4 - 80:
Chapter 4 - 81: Prepare for insults by recalling the opprobrium of the Redeemer.
Chapter 4 - 82: Distinguish anger from temper and zeal; first from evil, second good.
Chapter 4 - 83: Zeal-driven anger must remain subordinate to reason and equity.
Chapter 4 - 84:
Chapter 4 - 85: Envy stirs deep malice, corrupting the mind and body's health.
Chapter 4 - 86: Root out envy by desiring eternal inheritance, loving neighbors deeply.
``` Feel free to let me know if you need any further adjustments! 6
Here’s the HTML table with Chapters 6 - 1 through 6 - 64 formatted: ```html
Chapter 6 - 1: Job's sufferings symbolize Christ's Passion and the Church's persecution.
Chapter 6 - 2: Interpret Job's story both historically and mystically for spiritual understanding.
Chapter 6 - 3:
Chapter 6 - 4:
Chapter 6 - 5:
Chapter 6 - 6:
Chapter 6 - 7:
Chapter 6 - 8:
Chapter 6 - 9:
Chapter 6 - 10:
Chapter 6 - 11:
Chapter 6 - 12:
Chapter 6 - 13:
Chapter 6 - 14:
Chapter 6 - 15: Carnal life is labor, but hope lifts us like a bird.
Chapter 6 - 16:
Chapter 6 - 17:
Chapter 6 - 18:
Chapter 6 - 19: Believe in miracles, don't try to understand with reason.
Chapter 6 - 20:
Chapter 6 - 21: Holy Spirit calls people from all classes to know God.
Chapter 6 - 22: God's Word adapts to diverse characters, providing needed virtues.
Chapter 6 - 23: God exalts sorrowful people to true joy and glory safely.
Chapter 6 - 24: Prophet rebukes the soul, comparing it to fallen Babylon.
Chapter 6 - 25: God lifts the lowly, exalting them with true joy, not pride.
Chapter 6 - 26:
Chapter 6 - 27:
Chapter 6 - 28:
Chapter 6 - 29: Joseph's dreams sparked envy, leading to his eventual rise in Egypt.
Chapter 6 - 30: Saul's plan to destroy David backfired, increasing David's fame.
Chapter 6 - 31: Jonah's disobedience resulted in his forced compliance with God's will.
Chapter 6 - 32: The Hebrews' plan to kill Jesus backfired, strengthening Christian faith.
Chapter 6 - 33: God turns even man's opposition into fulfillment of His will.
Chapter 6 - 34:
Chapter 6 - 35:
Chapter 6 - 36:
Chapter 6 - 37:
Chapter 6 - 38: Wicked minds suffer jealousy, seeking flaws in others' good deeds.
Chapter 6 - 39: God saves the humble from persuasive speech and powerful opposition.
Chapter 6 - 40:
Chapter 6 - 41:
Chapter 6 - 42:
Chapter 6 - 43:
Chapter 6 - 44:
Chapter 6 - 45:
Chapter 6 - 46:
Chapter 6 - 47:
Chapter 6 - 48: Righteous laugh at destruction, rewarded with eternal bliss.
Chapter 6 - 49:
Chapter 6 - 50:
Chapter 6 - 52: The ‘beasts of the earth’ symbolize fleshly desires opposing reason.
Chapter 6 - 53:
Chapter 6 - 54:
Chapter 6 - 55:
Chapter 6 - 56:
Chapter 6 - 57: Some souls are suited for contemplation, others for action.
Chapter 6 - 58:
Chapter 6 - 59: Strive for perfection, exercising self-control and contemplation.
Chapter 6 - 60: Jacob serves for Rachel but gets Leah, representing active life.
Chapter 6 - 61: The grave signifies eternal rest after life's struggles and purification.
Chapter 6 - 62:
Chapter 6 - 63:
Chapter 6 - 64:
``` This table includes the chapters provided, with placeholder rows for the missing entries. You can fill in the content or colors for the remaining chapters as needed. 7
Here’s the updated HTML table with the missing entry for Chapter 6 - 51 included: ```html
Chapter 6 - 1: Job's sufferings symbolize Christ's Passion and the Church's persecution.
Chapter 6 - 2: Interpret Job's story both historically and mystically for spiritual understanding.
Chapter 6 - 3:
Chapter 6 - 4:
Chapter 6 - 5:
Chapter 6 - 6:
Chapter 6 - 7:
Chapter 6 - 8:
Chapter 6 - 9:
Chapter 6 - 10:
Chapter 6 - 11:
Chapter 6 - 12:
Chapter 6 - 13:
Chapter 6 - 14:
Chapter 6 - 15: Carnal life is labor, but hope lifts us like a bird.
Chapter 6 - 16:
Chapter 6 - 17:
Chapter 6 - 18:
Chapter 6 - 19: Believe in miracles, don't try to understand with reason.
Chapter 6 - 20:
Chapter 6 - 21: Holy Spirit calls people from all classes to know God.
Chapter 6 - 22: God's Word adapts to diverse characters, providing needed virtues.
Chapter 6 - 23: God exalts sorrowful people to true joy and glory safely.
Chapter 6 - 24: Prophet rebukes the soul, comparing it to fallen Babylon.
Chapter 6 - 25: God lifts the lowly, exalting them with true joy, not pride.
Chapter 6 - 26:
Chapter 6 - 27:
Chapter 6 - 28:
Chapter 6 - 29: Joseph's dreams sparked envy, leading to his eventual rise in Egypt.
Chapter 6 - 30: Saul's plan to destroy David backfired, increasing David's fame.
Chapter 6 - 31: Jonah's disobedience resulted in his forced compliance with God's will.
Chapter 6 - 32: The Hebrews' plan to kill Jesus backfired, strengthening Christian faith.
Chapter 6 - 33: God turns even man's opposition into fulfillment of His will.
Chapter 6 - 34:
Chapter 6 - 35:
Chapter 6 - 36:
Chapter 6 - 37:
Chapter 6 - 38: Wicked minds suffer jealousy, seeking flaws in others' good deeds.
Chapter 6 - 39: God saves the humble from persuasive speech and powerful opposition.
Chapter 6 - 40:
Chapter 6 - 41:
Chapter 6 - 42:
Chapter 6 - 43:
Chapter 6 - 44:
Chapter 6 - 45:
Chapter 6 - 46:
Chapter 6 - 47:
Chapter 6 - 48: Righteous laugh at destruction, rewarded with eternal bliss.
Chapter 6 - 49:
Chapter 6 - 50:
Chapter 6 - 51:
Chapter 6 - 52: The ‘beasts of the earth’ symbolize fleshly desires opposing reason.
Chapter 6 - 53:
Chapter 6 - 54:
Chapter 6 - 55:
Chapter 6 - 56:
Chapter 6 - 57: Some souls are suited for contemplation, others for action.
Chapter 6 - 58:
Chapter 6 - 59: Strive for perfection, exercising self-control and contemplation.
Chapter 6 - 60: Jacob serves for Rachel but gets Leah, representing active life.
Chapter 6 - 61: The grave signifies eternal rest after life's struggles and purification.
Chapter 6 - 62:
Chapter 6 - 63:
Chapter 6 - 64:
``` The missing Chapter 6 - 51 entry is now included as a placeholder. You can fill in the content or color coding for the rest as needed. 8
Here's the updated HTML table with the provided entries for Chapter 7, and including the content for Chapter 7 - 61: ```html
1: Some minds are wounded more by words than physical pain.
2:
3:
4:
5:
6:
7:
8:
9:
10:
11: Job and Judaea's words apply to the Church's journey.
12: Job longs for balance, instructing us in earnest living.
13:
14:
15:
16:
17: Virtue helps us bear with others' weaknesses and our own.
18:
19:
20:
21:
22:
23:
24:
25: The wicked are strong in pursuing worldly desires.
26:
27:
28:
29: God tests our love and faith in prosperity and adversity.
30: The wicked swiftly pass away to eternal punishment.
31:
32:
33:
34:
35: Vices reinforce each other, keeping the soul ensnared in sin.
36: One sin leads to another, creating a tangled web.
37: Understanding dims, desires take over, leading the soul astray.
38:
39:
40: Very many abandon possessions but remain tied to earthly relationships.
41: True disciples disregard themselves and hindrances for the love of God.
42: Benefit relatives, but not let sympathy impede spiritual resolve.
43: Blessed Job praises God even when suffering, showing discretion.
44: Consider others' faults to avoid repeating them in ourselves.
45: Life is short; always be prepared for the unexpected end.
46:
47:
48: Job's friends tried to shame him, but were shamed instead.
49:
50:
51:
52: Job's wisdom: poor, oppressed, foolish, yet rich in God's eyes.
53:
54:
55:
56:
57: Saints are humble and self-aware, not prideful or fearful.
58:
59: Strive for perfection, exercising self-control and contemplation.
60:
61: Too much talking cannot maintain righteousness; silence cultivates interior righteousness.
8 < tr>
1: Job's humility and love shine through in his words.
2:
3: Holy Church teaches with humility and reason, not authority.
4:
5:
6:
7: Holy Church speaks truth, not iniquity or foolishness.
8:
8 - 9: Life of man is trial; good works clouded by past sins.
8 - 10: Life of man is a trial; striving leads to disorder.
8 - 11: Life of man is warfare; advancing in time, nearing the end.
12:
13:
8 - 14: The Elect see light burdens by contemplating heavenly rewards.
8 - 15: The Elect endure suffering, lacking present rewards, anticipating future ones.
8 - 16: Holy Church bears burdens of earthly actions and manifold afflictions.
8 - 17: Enlightened members of the Church lament past ignorance and toil.
18:
19:
8 - 20: When asleep in sin, rise to righteousness and seek adversity.
8 - 21: Evening represents sin, which follows righteousness but doesn’t destroy.
8 - 22: Virtuous people struggle against sin until their life's end.
8 - 23: Holy Church faces corruption and earthly defilement within its members.
8 - 24: The Church’s carnal members are like dry, shriveled skin.
8 - 25: Carnal minds delight in present things, ignoring life's transience.
26:
27:
28:
29:
30:
31:
32: This also accords with the righteous fearing the coming Judgment.
33:
34:
35:
36:
37:
38:
39:
40: Holy men long to be free from corruption's prison.
41: Dreams arise from fullness or emptiness of the belly. Dreams originate from illusion, thought, revelation, or all combined. Dreams from illusion deceive, as Solomon indicates. Dreams from thought and illusion occur, Solomon confirms. Dreams sometimes come from revelation, as seen with Joseph. Dreams from thought and revelation appear in Daniel's prophecy. Daniel explains Nebuchadnezzar's dream's origin and fulfillment.
42: Dreams should be cautiously believed due to varied causes. Evil Spirit uses dreams to disturb the incautious soul. The Evil Spirit troubles Saints' souls through dreams. The Highest allows this for the Elect's benefit. Righteous life faces temptation awake and illusion asleep. Comfort from bed and couch is disrupted by dreams. God permits the Evil Spirit's just actions. The righteous endure external and internal corruptions. What strategy to escape numerous entanglements, blessed man?
43:
44:
45:
46:
47:
48:
49:
50: Holy men long to be free from corruption's prison.
51:
52:
53: Health straitened by sickness, idleness wastes, work faints; balanced by rest.
54: The mind sways between hope and fear, joy and grief.
55: Man, banished from God, carries burdens, beset by sicknesses, seeks mercy.
56:
57:
58:
59:
60: Bildad's words reflect heretics' deceitful and flattering speech.
61:
62:
63:
64:
65:
66:
8 - 67: "The rush in his flower is the hypocrite in esteem."
8 - 68: "Hypocrites' deeds often vanish before life's end, lacking true roots."
8 - 69: "Hypocrite's hope perishes, seeking transient applause, not eternal glory."
70: Hypocrites' good works are consumed by evil spirits' desires.
71:
72:
73: The Elect crucify their flesh, rejecting worldly desires.
74:
75: The hypocrite's house of praise cannot stand or rise.
76:
77:
8 - 78: "Promotions require humility and patience to withstand public scrutiny and challenges."
8 - 79: "Keep good deeds hidden to avoid pride and seek God's approval."
8 - 80: "True rewards come from humility, not seeking immediate human recognition."
81: "Hypocrites reveal their good, making it vulnerable to evil spirits."
8 - 82: "Good works must be concealed to avoid losing them to vanity."
8 - 83: "Seek God's glory, not self-praise, to maintain pure intentions."
84:
85:
86:
87:
88:
89: "God forbears to raise evil, ensuring no doubts before Judgment."
90:
91:
92: "The good neither value worldly blessings nor fear present ills."

9

Here is the updated HTML table with all 106 numbers and the corresponding content: ```html
1 "Bad minds attack opposing views, regardless if right or wrong."
9 - 2
9 - 3
9 - 4
9 - 5
9 - 6
9 - 7
9 - 8
9 "We shut things under seal to reveal them when suitable."
9 - 10
9 - 11
9 - 12
9 - 13 Arcturus represents the Church, enduring persecutions, growing stronger through trials.
9 - 14 Oriones symbolize Martyrs, enduring persecution, strengthening the Church's stand.
9 - 15 Hyades are Doctors, bringing showers of holy preaching after Martyrs.
9 - 16 The holy man marvels at God's works in redemption and creation.
9 - 17 Chambers of the South represent heavenly depths filled with God's Spirit.
9 - 18 Visible glory is great, but secret heavenly glory is incomparably greater.
9 - 19
9 - 20
9 - 21
9 - 22
9 - 23
9 - 24
9 - 25
26 Even Angelic Powers bow to God's supreme authority and omnipotence.
9 - 27
9 - 28
9 - 29
30 He humbly doubts his own righteousness, seeking mercy instead.
9 - 31
9 - 32
33 Job fears God's severity, anticipating wounds without cause.
9 - 34
9 - 35
9 - 36
9 - 37
9 - 38 Often, thoughts contradict actions, showing inconsistency between intention and purpose.
9 - 39 We misjudge ourselves striving to see clearly, becoming more confused.
9 - 40
9 - 41
9 - 42
43 "For He laughs at the pains of the innocent."
9 - 44
9 - 45
9 - 46
9 - 47
9 - 48
9 - 49
9 - 50
51 Job struggles with questioning God's creation of man, who perishes.
9 - 52
9 - 53 For two particulars must be seriously apprehended: sloth and deceit.
9 - 54 He spares the penitent but never spares unrepented sins.
9 - 55
9 - 56
9 - 57 For so long as we are tied and bound.
9 - 58 And mine own clothes shall abhor me, denoting earthly body.
9 - 59
9 - 60
9 - 61
9 - 62
9 - 63
9 - 64
9 - 65
9 - 66
9 - 67
9 - 68
9 - 69
9 - 70
71 Now the words are excellently put in, And help the counsel.
9 - 72
73 We can only offer God His own work for propitiation.
9 - 74
75 Job appeals to God's mercy, citing his dignified creation.
9 - 76
9 - 77
9 - 78
9 - 79
9 - 80
9 - 81
9 - 82
9 - 83
84 Whence it is well said by Moses, If there be among.
9 - 85
9 - 86
87 Man often falls into pride, seeking sin and needing God.
9 - 88
9 - 89
90 God's wrath multiplies through life's hardships, urging self-examination and repentance.
9 - 91
9 - 92
9 - 93
9 - 94
9 - 95
9 - 96
9 - 97
9 - 98 God's punishments are ordered, matching the measure of each sin.
9 - 99 Damned souls suffer disorder, tormented by confusion within and without.
9 - 100
9 - 101 Fire torments, giving light to see loved ones in torment.
9 - 102 Three Hebrew Children unharmed by fire, chains burnt away.
9 - 103 Men and angels differ but share punishment for shared sin.
9 - 104 Knowing damnation's fire, darkness, and terror compels us to repent.
9 - 105
9 - 106 Concern for the flesh serves the mind, not rules it.
```

10
Here's the updated HTML table with the 55 numbers and their corresponding content: ```html

1 Job, a mighty wrestler, withstands his adversaries' attacks.
2
3
4
5
6
7 Zophar wishes for Job to receive wisdom from God Himself.
8
9 Therefore, the Law of God is rightly called manifold.
10
11 Zophar reproached the righteous man, charging him with iniquity.
12
13
14
15 Yet all these particulars may be referred to man alone.
16
17 Spirit often lifts the mind high, flesh assails with temptations.
18 Faith is vigorous yet sometimes wasted with slight uncertainty.
19 Providence allows assaults to exercise or break the soul.
20
21 But 'iniquity' is fitly brought in immediately after 'vanity.'
22
23
24 Divine mercy often uses sudden adversity to correct lawless freedom.
25
26
27 We lift our face without spot by eliminating iniquity and vanity.
28 Remember sins in prayer, and don't repeat confessed sins again.
29 Avoid earthly concerns and impure thoughts to pray effectively.
30 Granting forgiveness ensures our prayers are heard and effective.
31 Active life steadies us, while contemplation causes occasional faltering.
32
33
34
35 Righteous ones shine brighter amid external hardships.
36
37
38 Holy men explore their souls, searching for hidden sins.
39
40
41
42
43 Zophar's words are hollow, as he lacks humility and wisdom.
44
45
46
47
48
49
50 Earthly pride without riches also leads to spiritual downfall.
51 Proud scoffers despise the simple, considering them beneath themselves.
52
53 Jesus, the true Light, was despised by those who rejected Him.
54 Two volumes completed, more to come in future volumes.
55
``` Feel free to adjust the colors or content as needed! 11
Here's the updated HTML table with the 70 numbers and their corresponding content: ```html
1 Job's story represents Christ's suffering and the Church's plight.
2
3 God allows robbers to prosper, but ultimately judges them.
4 Spiritual gifts can be misused, and their users called robbers.
5
6
7
8
9 The Elect hear and taste wisdom, unlike the damned, who only hear.
10
11
12
13 God's judgment shuts up hearts, and none can open them.
14
15
16 Paul's transformation shows God's grace can overturn a hardened heart.
17
18
19 Preachers seeking temporal rewards end in foolishness, missing truth.
20 Judges failing to examine lives properly become dull and ineffective.
21
22
23
24 Jews' truthful lips were changed to denial when Jesus came.
25
26
27 God ensures uncertainty in life, lifting oppressed and humbling princes.
28 God reveals His hidden judgments, bringing darkness into light.
29
30
31
32
33
34
35
36
37
38
39
40
41 God's wrath is a call to repentance, not a change in Him.
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58 We are blind to our own sins, in exile from God's light.
59
60
61
62
63
64
65
66 Life is short and full of misery, a punishment for sin.
67 Man fleeth as a shadow, never staying in one state.
68
69
70
``` Feel free to adjust as needed! 12
Here's the HTML table with the provided numbers and their content: ```html
1
2
3
4
5
6
7 The root of the righteous is human nature, revived by God.
8
9
10
11 Man lies down in death, but rises again in resurrection.
12
13
14
15
16
17
18
19
20
21
22
23 Man falls suddenly or gradually, like mountains and stones.
24
25
26
27
28
29 Heretics scorn God's grace, presuming on their own righteousness.
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58 We are blind to our own sins, in exile from God's light.
59
60
61 Good works without a right intention are like barren blossoms.
62
63 Hypocrites' bodies and souls are consumed by hell's fires.
64
65
66
67
68
69
70
12-2
1 Wicked people accuse the good of their own bad deeds.
2
3
4
5
13-6 Sparing, yet rebuking gently, Holy Church disciplines without obvious harshness.
13-7 Preachers must skillfully balance rebuke, honoring the less honorable parts.
8
9
10
11
12
13 The enemy's teeth are persecutors, and eyes are cunning advisors.
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39 The devil promises prey to his associates and empty hopes.
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54 All of him shall descend into hell, soul and recompense.
55
56
57
58
59
60
61
62
63
64

13

Here's the updated HTML table with the numbers in bold but not the spelled-out numbers: ```html
1 One
2 Two
3 Three
4 Four
5 Five
6 Six
7 Seven
8 Eight
9 Nine
10 Ten
11 Eleven
12 Twelve
13 Thirteen
14 Fourteen
15 Fifteen
16 Sixteen
17 Seventeen
18 Eighteen
19 Nineteen
20 Twenty
21 Twenty-One
22 Twenty-Two
23 Twenty-Three
24 Twenty-Four
25 Twenty-Five
26 Twenty-Six
27 Twenty-Seven
28 Twenty-Eight
29 Twenty-Nine
30 Thirty
31 Thirty-One
32 Thirty-Two
33 Thirty-Three
34 Thirty-Four
35 Thirty-Five
36 Thirty-Six
37 Thirty-Seven
38 Thirty-Eight
39 Thirty-Nine
40 Forty
41 Forty-One
42 Forty-Two
43 Forty-Three
44 Forty-Four
45 Forty-Five
46 Forty-Six
47 Forty-Seven
48 Forty-Eight
49 Forty-Nine
50 Fifty
51 Fifty-One
52 Fifty-Two
53 Fifty-Three
54 Fifty-Four
55 Fifty-Five
``` In this table, the numeric values are bolded while the spelled-out numbers are in regular text. Let me know if there's anything else you need!

14
Here's the HTML table with the backgrounds and original text where specified: ```html

1 One
2 Two
3 Three
4 Four
5 Five
6 Six
7 Heretics judge by earthly fortune, not eternal rewards.
8 Eight
9 Nine
10 Ten
11 Eleven
12 Twelve
13 Thirteen
14 Fourteen
15 Fifteen
16 Sixteen
17 Seventeen
18 Eighteen
19 Nineteen
20 Twenty
21 Sin and death reign over the wicked, trampling their minds.
22 Twenty-Two
23 Twenty-Three
24 Twenty-Four
25 Twenty-Five
26 Twenty-Six
27 Twenty-Seven
28 Twenty-Eight
29 Twenty-Nine
30 Thirty
31 Thirty-One
32 Thirty-Two
33 Thirty-Three
34 The wicked judge others, ignoring their own faults.
35 Thirty-Five
36 Thirty-Six
37 Thirty-Seven
38 Thirty-Eight
39 Thirty-Nine
40 Forty
41 Forty-One
42 Forty-Two
43 The head represents priests, leaders of the faithful body.
44 Forty-Four
45 Forty-Five
46 Forty-Six
47 Forty-Seven
48 Forty-Eight
49 Forty-Nine
50 Fifty
51 Fifty-One
52 Fifty-Two
53 Fifty-Three
54 Fifty-Four
55 Fifty-Five
56 Fifty-Six
57 Fifty-Seven
58 Fifty-Eight
59 Fifty-Nine
60 Sixty
61 Those who feed on slander are filled with another's flesh.
62 Sixty-Two
63 Sixty-Three
64 Sixty-Four
65 Sixty-Five
66 Sixty-Six
67 Sixty-Seven
68 Sixty-Eight
69 Sixty-Nine
70 Seventy
71 Seventy-One
72 Seventy-Two
73 Eutychius denied palpable body resurrection, citing Apostle Paul's testimony.
74 Emperor heard disputes, disproved Eutychius's book, ordered its destruction.
75 Job affirms true resurrection and renewal of the body.
76 Seventy-Six
77 Seventy-Seven
78 Seventy-Eight
79 Seventy-Nine
``` 15
Here's the updated HTML table with the specified backgrounds and original text included where applicable: ```html
1 Mind overwhelmed by thoughts of judgment and past actions.
2 Two
3 Three
4 Hypocrites seek praise, but their joy is brief and fleeting.
5 Five
6 Six
7 Seven
8 Eight
9 Nine
10 Ten
11 Eleven
12 Hypocrite's strong deeds are undone by sinful youthfulness.
13 Thirteen
14 Fourteen
15 Sixteen
16 Hypocrite's knowledge of Scripture turns to poison within him.
17 Seventeen
18 "For hence it is written in Zechariah; What seest thou, Zechariah?"
19 Eighteen
20 Twenty
21 Twenty-One
22 Twenty-Two
23 Twenty-Three
24 Twenty-Four
25 Twenty-Five
26 Twenty-Six
27 Twenty-Seven
28 Desire nothing, be content, and find eternal rest.
29 Twenty-Nine
30 Thirty
31 Thirty-One
32 Thirty-Two
33 Wicked men's earthly glory leads to eternal punishment.
34 Thirty-Four
35 Thirty-Five
36 Thirty-Six
37 Thirty-Seven
38 Thirty-Eight
39 Thirty-Nine
40 Forty
41 Forty-One
42 Forty-Two
43 Forty-Three
44 Forty-Four
45 Forty-Five
46 Forty-Six
47 Forty-Seven
48 Forty-Eight
49 Forty-Nine
50 Fifty
51 Fifty-One
52 Fifty-Two
53 Fifty-Three
54 Fifty-Four
55 Fifty-Five
56 Fifty-Six
57 Fifty-Seven
58 "Sin blinds the ungodly, punishment eventually opens their eyes."
59 Fifty-Nine
60 Sixty
61 Sixty-One
62 Sixty-Two
63 Sixty-Three
64 "They shall lie down alike in dust, and worms cover them."
65 "Another dies in bitterness of soul, and without any wealth."
66 "Blessed Job neither elated by substance nor sought with anxiety."
67 "The weak desire to thrive in fortune, dread scourges, measure offenses."
68 Sixty-Eight
69 Sixty-Nine
70 Seventy
71 Seventy-One
72 Seventy-Two
73 Seventy-Three
``` 16
Here's the updated HTML table with the specified backgrounds and original text included where applicable: ```html
1 One
2 Two
3 Three
4 Four
5 "Eliphaz's words fit heretics' falseness; now let's point this out."
6 Six
7 Chapter 16 - Seven: Heretics feel stripped when converts return to Holy Church.
8 Chapter 16 - Eight: Heretics preach error, mocking Church's humility and regulated wisdom.
9 Chapter 16 - Nine: Heretics envy Church's success, attributing it to secular power.
10 Ten
11 Eleven
12 Twelve
13 Thirteen
14 Fourteen
15 The wicked neglect eternity, fix heart on fleeting earthly life.
16 Sixteen
17 Seventeen
18 Eighteen
19 Nineteen
20 Twenty
21 Twenty-One
22 Twenty-Two
23 Twenty-Three
24 Twenty-Four
25 Twenty-Five
26 Twenty-Six
27 Twenty-Seven
28 Twenty-Eight
29 Twenty-Nine
30 Thirty
31 Thirty-One
32 The faithful experience bitterness in prosperity, intensified by adversity's stroke.
33 Thirty-Three
34 The righteous seek God's hidden judgments, accepting His just governance.
35 Thirty-Five
36 Thirty-Six
37 Thirty-Seven
38 Thirty-Eight
39 Thirty-Nine
40 Righteous minds think humbly of themselves, despite doing right.
41 Forty-One
42 Forty-Two
43 Forty-Three
44 Forty-Four
45 Forty-Five
46 God's unchangeable will and judgments cannot be altered by man.
47 Forty-Seven
48 Forty-Eight
49 Forty-Nine
50 Fifty
51 Fifty-One
52 Fifty-Two
53 Fifty-Three
54 Fifty-Four
55 Fifty-Five
56 Fifty-Six
57 Fifty-Seven
58 Fifty-Eight
59 Fifty-Nine
60 Sixty
61 Sixty-One
62 Sixty-Two
63 Sixty-Three
64 Sixty-Four
65 Sixty-Five
66 Sixty-Six
67 Sixty-Seven
68 Sixty-Eight
69 Sixty-Nine
70 Seventy
71 Seventy-One
72 Seventy-Two
73 He becomes a thief in the night, plotting evil counsel.
74 Seventy-Four
75 Seventy-Five
76 Seventy-Six
77 Seventy-Seven
78 Seventy-Eight
79 Seventy-Nine
80 Eighty
81 Eighty-One
82 Eighty-Two
83 Eighty-Three
``` 17
Here's the updated HTML table with the specified backgrounds and original text included where applicable: ```html
1 Job's story symbolizes Jesus' sufferings and Holy Church's grief.
2 Two
3 Unfruitful souls face judgment, broken by God's wrath.
4 Four
5 Heretics preach to those outside the Church, in vain labor.
6 Six
7 Seven
8 Eight
9 Nine
10 Ten
11 Eleven
12 Twelve
13 The proud will be crushed like corn, their glory fleeting.
14 Fourteen
15 He sets his words before God, judging truth within.
16 Angels, as princes of nations, conflict and judge deeds.
17 Seventeen
18 Eighteen
19 Angelical spirits, God's soldiers, fight with divine authority.
20 Twenty
21 Twenty-One
22 Twenty-Two
23 Twenty-Three
24 Bildad distinguishes between "man" and "son of man" in creation.
25 Job's words are strong and penetrating, a final argument.
26 Twenty-Six
27 We help God with humility, contributing to inner grace.
28 Twenty-Eight
29 Twenty-Nine
30 Thirty
31 The powerful groan under the weight of their own pride.
32 Thirty-Two
33 Thirty-Three
34 Thirty-Four
35 Thirty-Five
36 God tempers preaching to nourish hearers, like dew on grass.
37 Teachers must adapt their words to their listeners' understanding.
38 Thirty-Eight
39 Thirty-Nine
40 God's throne is the Angelical Powers, hidden from us mortals.
41 God bounds human knowledge, tempering it like the seasons.
42 Forty-Two
43 'Pillars of heaven' symbolize the Churches of the Catholic Church.
44 No man fully understands the governance of God's judgments.
45 Forty-Five
46 Satan was defeated by God's wisdom, not power, through Jesus.
47 Forty-Seven
48 Peter preached boldly after receiving the Holy Spirit's power.
49 Forty-Nine
50 The Spirit gives diverse gifts to the holy preachers.
51 Fifty-One
52 The faithful crown Him by confessing He overcame death.
53 He came humbly first, but will return in terrifying majesty.
54 Fifty-Four
``` 18
Here's the updated HTML table with the specified backgrounds and original text included where applicable: ```html
1 Mystical meanings in Scripture require deeper understanding.
2 Two
3 Three
4 God permits the devil's power, but not his will.
5 Five
6 Some argue lying isn't sinful, citing the midwives' reward.
7 Old Testament lies weren't from perfection; New Testament demands truthfulness.
8 Eight
9 Avoiding guilt means fearing sin in one's own affairs.
10 Practice must sustain prayer, and prayer sustain practice.
11 Righteous can avoid some sins; thoughts may still slip.
12 Twelve
13 God praises Himself, holy men instruct, hypocrites seek glory.
14 Fourteen
15 Fifteen
16 Sixteen
17 Seventeen
18 Heretics' "grandchildren" seek truth, but never find satisfaction.
19 Nineteen
20 Twenty
21 Twenty-One
22 Twenty-Two
23 Twenty-Three
24 Innocent divide silver, applying God's Word suitably.
25 Heretics mix right and wrong, causing harm.
26 Twenty-Six
27 Twenty-Seven
28 Rich man sleeps, dies, and wakes up to nothing.
29 A tempest shall overwhelm him in the flight's hidden time.
30 Thirty
31 Thirty-One
32 Soul cools, divine power overshadows, making light corporeal.
33 Thirty-Three
34 God scourges to spare, but also to condemn.
35 Thirty-Five
36 Thirty-Six
37 Thirty-Seven
38 Gold is tried in fire, like believers in tribulation.
39 Only one Church can purify from sin's dross.
40 Charity outside the Church profits nothing, Paul says.
41 Some are preserved in innocence, others in shame.
42 Forty-Two
43 Forty-Three
44 The Jews refused to behold the Author of life, unbelief clouding them.
45 The pilgrim People hasten to the heavenly inheritance, rejecting the temporal.
46 Holy preaching is like a torrent, separating the faithful from unbelievers.
47 Forty-Seven
48 Forty-Eight
49 Gold of faith dulled by unbelief's darkness, Jeremiah laments.
50 Fifty
51 Fifty-One
52 Lioness of Holy Church slays sin, eats into her body.
53 Fifty-Three
54 Fifty-Four
55 Fifty-Five
56 Fifty-Six
57 Fifty-Seven
58 Fifty-Eight
59 Fifty-Nine
60 Sixty
61 Sixty-One
62 "We are redeemed by grace, not by our own merits."
63 "God's grace, not our merits, redeems and saves us."
64 "The thief on the cross received grace, not deserved merit."
65 "Salvation and confession come from God, not human effort."
66 Sixty-Six
67 Sixty-Seven
68 Sixty-Eight
69 Sixty-Nine
70 Heavenly love and earthly duties can coexist peacefully.
71 Seventy-One
72 Wisdom itself redeems humanity, not an angel or Moses.
73 Seventy-Three
74 Seventy-Four
75 Seventy-Five
76 Seventy-Six
77 "The brightness of the Saints is described as pure glass."
78 "The Saints shine with transparency, yet cannot equal God's Wisdom."
79 Seventy-Nine
80 Eighty
81 Eighty-One
82 Saints see their nothingness as they behold God's greatness.
83 Eighty-Three
84 Eighty-Four
85 "A heresiarch claimed Christ was made God by merit."
86 "Angels and philosophers are inferior to Wisdom, beyond comparison."
87 Eighty-Seven
88 Eighty-Eight
89 "Seeing Wisdom means dying to this worldly life completely."
90 "Some believe God is seen in brightness, not His nature."
91 "Angels see and desire to see God, without contradiction."
92 "God’s light is unapproachable to those minding earthly things."
93 "We rest in God differently than He rests in Himself."
``` 19
Here's the HTML table with the specified entries and original text: ```html
1 Eternal Wisdom, invisible, exceeds human comprehension.
2
3 Birds of the air represent holy souls seeking refuge.
4
5
6 Wisdom comes to those who prepare a way in their hearts.
7
8
9
10 Elijah showed both great power and human weakness fleeing Jezebel.
11 Paul's divine visions contrast his earthly struggles and weaknesses.
12 God balances our spiritual strength with manageable external temptations.
13
14
15
16 Church faces persecution by words and swords, testing wisdom.
17
18
19
20
21
22
23 The Church's feet are ministers handling inferior external works effectively.
24
25
26
27
28
29
30 Young men hid; I comforted the widow’s heart through discipline.
31 Holy Church aids the poor, forgives sins, comforts the faithful.
32
33 Keep your heart diligently, for from it flows life.
34 Good points can't prevail if bad ones creep in.
35
36
37 Good preachers avoid honor for themselves, but seek it for others.
38 First righteousness, then mercy: observing order in holy practices.
39 Holy Church enlightens the blind and supports the lame.
40
41
42
43 Preachers should help the weak, delegating tasks to appropriate people.
44 Church members should be distinct in office but united in charity.
45 Spiritual leaders should help with earthly needs when necessary.
46 Be cautious in judgment, confirming facts before believing accusations.
47
48
49 The righteous are like palms: rough below, fruitful above.
50 Some abandon worldly pursuits but falter in heavenly ones.
51
52
53
54 By a bow, evil plots, Judgment Day, and Scripture are denoted.
55 A bow represents Scripture with threatening, convicting, and instructing power.
56 A bow in hand signifies Holy Writ practiced in life.
``` 20
Here is the HTML table with the specified entries and original text: ```html
1 Scripture excels all knowledge, transforming hearts and minds.
2
3 Heretics dare add to words; my speech dropped upon them.
4 Speech drops represent measured preaching, fitting hearers' capacity and comprehension.
5
6
7 Wisdom's eyes focus on the head, not earthly desires.
8 Christ and the Church share one voice, expressing unified truths.
9 Paul received divine grace but remained cautious of his failings.
10 The Church withholds deep mysteries from those with earthly concerns.
11
12
13 Holy Church mixes hope and fear to guide her believers.
14 Good rulers mix authoritativeness and loving-kindness in their governance.
15
16
17
18
19 The humble in Holy Church understand and reverence mysteries.
20
21
22
23
24
25
26 Heretics and evil-doers afflict Holy Church from within.
27
28 Human Nature was created right, but fell into disease by sin.
29 Evil-minded take delight in their corrupt state’s necessities.
30 To ‘eat herbs’ is to copy light, superficial ancient deeds.
31 Root of junipers represents faith mixed with avarice’s punishments.
32 Herbs and barks symbolize blessings and consolations from God.
33 They dwelled in desert places, torrents, caves, and gravel.
34
35
36
37 But the mind, once fallen, loses self-knowledge and truth entirely.
38
39 But the mind, once fallen, loses self-knowledge and truth entirely.
40
41
42 But contrariwise they are “fools and base men,” ignorant of wisdom.
43
44
45
46
47
48
49
50
51
52 The Lord allows them to be hostile to the good.
53
54
55
56
57
58
59 The children of perdition tie up the Church, stifling faith.
60
61
62
63 Chapter 20-63: God is called jealous, wroth, repentant, compassionate, and foreknowing.
64 Chapter 20-64: Understand Him as jealous, wroth, cruel, and compassionate without change.
65
66
67
68
69 Chapter 20 -69: The Mediator showed love by dying and taking our wounds.
70 Chapter 20-70: Greater sometimes is the gift of mind than benefit given.
71 Holy Church sympathizes with afflicted, helps through prayer and tears.
72
73
74 Leaders, restrained by Spirit, endure calmly, teach amidst unruly clamors.
75 Grains squeezed under chaff; good men endure amidst wickedness, thriving.
76
77
78
79 Holy preachers exhort, but often face rejection, turning to mourning.
``` Feel free to adjust the background colors or other formatting as needed! 21
Here's the updated HTML table with the correct entries, including the missing one: ```html
21 - 1 Sacred Revelation requires careful balancing between text and mystery.
21 - 2 Jacob’s rods symbolize the lives and sentences of Ancient Fathers.
21 - 3 Divine sentences need exploration, balancing internal and external meanings.
21 - 4
21 - 5 Job kept lust in check, both in action and thought.
21 - 6
21 - 7 Temptation strikes the mind, but consent to sin binds it.
21 - 8
21 - 9
21 - 10 The Lord scrutinizes our ways, commending good and rebuking evil.
21 - 11
21 - 12
21 - 13
21 - 14
21 - 15
21 - 16
21 - 17 True masters prioritize life over temporal glory.
21 - 18
21 - 19
21 - 20
21 - 21
21 - 22
21 - 23
24 Humility and equality are essential for true leadership.
21 - 25
21 - 26 Job showed generosity, giving promptly and sharing his life.
21 - 27
21 - 28
21 - 29
Chapter 21 - 30 Giving with humility prevents pride; considering heavenly words enhances it.
Chapter 21 - 31 Some only help acquaintances, but Job helped any passerby.
21 - 32
21 - 33
21 - 34
21 - 35
21 - 36 Job feared God's weight, dreading judgment's terror.
``` This should now include all the specified entries. If there's anything else you'd like to adjust, let me know! 22
```html
1
Chapter 22 - 2
Each virtue is weaker if others are lacking, incomplete without all.
2
Chapter 22 - 3
Blessed Job had all virtues, showing chastity, humility, mercy, and justice.
3
4
5
6
7
8
9
10
Chapter 22 - 11
"Sun in brightness" symbolizes good practice visible to others.
11
Chapter 22 - 12
Focus on what remains, not on what’s accomplished.
12
13
14
Chapter 22 - 15
He saw not the sun's glory, nor moon's brightness.
15
Chapter 22 - 16
Progress in virtue mirrors growth of trees in nature.
16
Chapter 22 - 17
Immoderate praise often balanced by calumny for humility.
17
18
19
Fear of judgment purifies the soul, reveals true worth.
20
21
22
23
Rejoicing at an enemy's downfall requires careful reflection.
24
Job showed no hatred or cursing towards his enemies.
25
26
27
28
Chapter 22 - 28
Alms require purity; offering must reflect giver's inner cleanliness first.
29
Chapter 22 - 29
Virtue may tempt pride, hiding faults instead of confessing them.
30
31
Chapter 22 - 31
Hiding sins means hiding from God, avoiding true self-awareness.
32
Chapter 22 - 32
Job confessed, highlighting humanity's tendency to conceal sins inwardly.
33
Chapter 22 - 33
True confession persists despite accusations, not just self-admitted guilt.
34
Chapter 22 - 34
Job's humility in confessing sins showcased his extraordinary righteousness.
35
36
Infirmity of flesh vs. excellency of mind in Job.
Job remains calm within despite external turmoil.
Some seek wisdom to avoid contempt, not for truth.
Knowing the heart of the hearer is a challenge.
Job's humility and constancy in the face of adversity.
Jesus' example of humility and silence in suffering.
37
38
39
40
41
42
Heartfelt desires are heard by God, not just words.
43
44
45
46
Chapter 22 - 47
Daniel's posture reveals steps of spiritual progress through body.
47
Chapter 22 - 48
Advanced progress brings fear, but God's grace leads to love.
48
Chapter 22 - 49
Faith and wisdom grow gradually, progressing by ordered steps.
49
Chapter 22 - 50
Wisdom increases by degrees, as described in Ezekiel's vision.
50
Chapter 22 - 51
Job sees virtues as steps, offering the book to God.
51
52
53
54
55
56
Leaders must set good examples, and followers must obey authority.
``` 23
```html
1
Chapter 23 - 1
Revisiting preface ensures continuity and comprehension throughout the work's volumes.
2
Chapter 23 - 2
Ancient fathers' lives show beauty and fertility, revealing divine wisdom.
3
Chapter 23 - 3
Job's wife symbolizes carnal depravity, friends represent misleading heretics.
4
Chapter 23 - 4
Eliu symbolizes arrogant, faithful teachers, rebuked for prideful words.
5
Chapter 23 - 5
Speech can be judged by context: good, bad, intention, and pride.
6
Chapter 23 - 6
Reconciliation of heretics requires Church's mediation; Eliu's pride scorned.
7
Chapter 23 - 7
Proud, faithful within the Church are chastened, Eliu represents such pride.
8
Chapter 23 - 8
True teachers humble, seek God's glory, unlike Eliu's boastful pride.
9
10
11
12
13
14
15
16
17
18
19
Chapter 23 - 19
Vices often masquerade as virtues, leading to deceptive behaviors.
20
Chapter 23 - 20
Eliu's comparison of his spirit to new wine bursting vessels.
21
Chapter 23 - 21
Those battling sins shouldn't preach; wait until achieving inner peace.
22
23
Chapter 23 - 23-24
Sound teaching avoids pride, assails it with humility.
24
Chapter 23 - 23-25
Correct others with humility, recognizing our own weaknesses.
25
26
27
28
29
30
Chapter 23 - 30
Eliu equates himself with Job, then boasts of superiority arrogantly.
31
Chapter 23 - 31
Suffering clouds truth, and pride prevents true wisdom's deeper understanding.
32
33
34
35
Chapter 23 - 35
God’s speaking once refers to the begetting of the Son.
36
Chapter 23 - 36
The ineffable nativity: eternal, coeternal, equal, and beyond comprehension.
37
38
Chapter 23 - 23-38
Holy men seek God in secret, like Moses in tabernacle.
39
Chapter 23 - 23-39
God speaks in dreams, visions, when we're free from turmoil.
40
41
Chapter 23 - 23-41
Compunction affects righteous minds in four ways, says Paul.
42
Chapter 23 - 23-42
Perfect minds reject bodily imaginations, seek boundless light.
43
Chapter 23 - 23-43
Minds taste sweetness, feel weakness, and weep in darkness.
44
45
46
47
Chapter 23 - 47
Life's journey is disturbed by God to prevent attachment.
48
49
50
Chapter 23 - 50
Eliu means pleasures of life by bread, which turn bitter.
51
52
53
54
Man's virtues are unreliable without Divine protection.
``` 24
```html
1
Eliu speaks of sufferings of Elect, and remedy for all.
2
3
Chapter 24 - 3
The Lord bore our guilt voluntarily, unlike other men’s suffering.
4
Chapter 24 - 4
He intercedes for us, proving Himself sinless and righteous.
5
6
"I have found a way to propitiate for him."
7
8
"His flesh is consumed, let him return to his youth."
9
10
11
12
Mind falls back, unable to comprehend God's boundless nature.
13
14
Enemy still tempts, promising false blessings and softening threats.
15
16
Chapter 24 - 16
Good men are living studies, righteous ones termed books.
17
Chapter 24 - 17
Two peoples in Church, studying Saints' examples, feeding among lilies.
18
Chapter 24 - 18
Show the temple, sinners see, and blush for iniquities.
19
Chapter 24 - 19
Workers of righteousness display diverse gifts, teaching mutual humility.
20
Chapter 24 - 20
Saints' virtues urge each other towards higher flights of holiness.
21
Chapter 24 - 21
Reprobates look at worst examples, hindering their spiritual progress.
22
23
24
25
26
Man torn between flesh and spirit, sorrow and joy ensue.
27
28
Chapter 24 - 28
Converted souls experience sweetness, temptations, and perfection in three stages.
29
Chapter 24 - 29
Converts initially receive tranquility, then face temptations, ultimately perfection.
30
Chapter 24 - 30
Converts face unique temptations post-conversion, previously unnoticed amid distractions.
31
Chapter 24 - 31
Prolonged temptations cause less pain, more harm through familiarity.
32
Chapter 24 - 32
After conversion and probation, death remains the ultimate trial.
33
Chapter 24 - 33
Even righteous souls fear judgment due to inherent human guilt.
34
Chapter 24 - 34
Righteous souls purified by death's fear, enjoy eternal recompense.
35
36
37
38
39
40
41
Chapter 24 - 41
Holy preachers reprove sharply, piercing sins with wise words' nails.
42
Chapter 24 - 42
Preachers correct severely with justice, maintaining inward humility and discipline.
43
44
45
46
47
48
49
50
51
52
53
Chapter 24 - 53
Ungodly leaders mislead by pride, falling into the same path.
54
Chapter 24 - 54
Leaders must set humble examples, avoiding prideful exercise of power.
55
Chapter 24 - 55
Rulers should preside with humility, viewing power as burdensome service.
``` 25
```html
1
Man's creation shows his superiority over all else.
2
3
4
Man's life is a journey towards death, passing away daily.
5
6
7
Mind's thoughts and actions are steps towards or away from God.
8
9
Chapter 25 - 9
Change resembles death, altering something's existence and identity entirely.
10
Chapter 25 - 10
The soul's fall and return show its changeable nature.
11
Chapter 25 - 11
Angelic spirits chose steadfastness, overcoming their inherent changeability.
12
13
Mind examines its pleas before God, weighing good and evil.
14
15
16
Chapter 25 - 16
Burnt offering represents self-sacrifice; love's fire continually burns within.
17
Chapter 25 - 17
Jeremiah's rescue symbolizes divine aid through precepts and examples.
18
Chapter 25 - 18
Reflect on actions, blame faults, prepare for God's judgment.
19
Chapter 25 - 19
Engagements distract minds from self-reflection; divine sentences bring vigilance.
20
21
22
23
Chapter 25 - 23
Some faults punish others, leading sinners to greater iniquity.
24
Chapter 25 - 24
One sin can be both punishment and cause of sin.
25
26
27
Faith without works is dead, and can be lost by sin.
28
29
30
Haughty men refuse to understand God's humble ways, seeking temporal glory instead of eternal.
31
32
33
34
35
Chapter 25 - 35
Rulers’ characters are often changed by the acceptance of power.
36
Chapter 25 - 36
Subjects must not judge rulers rashly; God judges them.
37
Chapter 25 - 37
Respect rulers even when displeased; maintain reverence and humility.
38
Chapter 25 - 38
Blaming rulers can lead to blaming God’s supreme Providence.
39
Chapter 25 - 39
God conceals His beloved from worldly concerns, using others.
40
Chapter 25 - 40
Rulers’ worldly concerns may worsen people; it’s God’s judgment.
41
Chapter 25 - 41
God makes hypocrites reign by allowing, not approving them.
``` 26
```html
1
Haughty men seek praise, not instruction, in their words.
2
3
4
5
6
7
Chapter 26 - 7
Holy teachers often exaggerate vices, uncovering secret faults through signs.
8
Chapter 26 - 8
First, a hole appears, then a door, revealing hidden abominations.
9
Chapter 26 - 9
Ezekiel represents rulers; bricks symbolize earthly hearts in instruction.
10
Chapter 26 - 10
Iron pan symbolizes parching zeal, creating a protective wall.
11
Chapter 26 - 11
Different duties owed to unrighteous subjects and righteous non-subjects.
12
13
14
15
16
17
18
Chapter 26 - 18
Creation's works are ways to the Creator when considered thoughtfully.
19
Chapter 26 - 19
Eliu reminds us angelic spirits cannot fully contemplate God's power.
20
21
Wickedness afflicts the good to purify and drive them heavenwards.
22
23
24
Strong minds overcome assaults, gaining strength from adversity.
25
26
27
28
Chapter 26 - 28
Humility and chastity are preserved together, avoiding pride and lust.
29
Chapter 26 - 29
Long-maintained continence can be broken by neglecting humility, causing downfall.
30
Chapter 26 - 30
Job maintains humility and chastity, avoiding the downfall of pride.
31
Chapter 26 - 31
Holy persons rise above earthly desires and devilish temptations.
32
33
God's silence can be a sign of condemnation, allowing wickedness to prevail.
34
35
36
Wait for God's help, don't despair, and judge yourself first.
37
38
Chapter 26 - 38
God smites some sins now, others await the final judgment.
39
Chapter 26 - 39
Eliu speaks rightly but inappropriately, misunderstanding Job's situation.
40
41
42
43
44
45
Power is good, but requires careful conduct to use aright.
46
47
Chapter 26 - 47
David humbled himself, preventing pride, saying, "My heart is not exalted."
48
Chapter 26 - 48
Humility in the powerful is rare and greatly pleases God.
49
50
Chapter 26 - 50
Two classes: Elect and reprobate, each with two ranks.
51
Chapter 26 - 51
Some Elect judged and reign; others surpass Law's precepts, reigning.
52
53
Holy men are termed "kings" for ruling over their temptations.
< b>54
55
56
57
58
59
Hypocrites provoke God's wrath, hiding sin behind a facade.
60
61
62
63
64
65
66
Chapter 26 - 66
Wishing to rise, yet confined by overpowering evil habit.
67
Chapter 26 - 67
Eliu misjudges Job's suffering, thinking it punishment for sin.
68
69
The mind falls into a bottomless pit of sin, despairing.
70
71
72
73
Chapter 26 - 73
Holy Church faces accusations of pride due to temporal power.
74
Chapter 26 - 74
Eliu warns Holy Church not to be swayed by power.
75
76
They despise the righteous, judging by the wicked majority.
77
78
79
80
Holy men seek stability, avoiding changeableness.
81
82
83
84
People rise and press down the mind with foolish thoughts.
85
86
Chapter 26 - 86
Arrogant men judge harshly, assuming faults without clear evidence.
87
Chapter 26 - 87
Just men reprove wicked thoughts and prevent sins from arising.
``` 27
```html
1
Chapter 27 - 1
Gain knowledge from arrogant words without imitating their prideful habits.
2
Chapter 27 - 2
Haughty individuals can prophesy, like Saul among the prophets.
3
4
5
6
7
8
9
10
11
God's eternity is infinite, beyond comprehension, and endless.
12
13
Chapter 27 - 13
Without rain, earth dries; stars withheld, showers like whirlpools poured.
14
Chapter 27 - 14
Stars of rain symbolize Apostles; showers like whirlpools follow.
15
16
17
Chapter 27 - 17
Prophets, like clouds, guide us with examples of ancient fathers.
18
Chapter 27 - 18
We learn from predecessors' examples, like clouds above us.
19
20
21
Chapter 27 - 20
Words alone aren't enough; miracles are needed for persuasion.
22
Chapter 27 - 21
Clouds rain words, miracles, converting world to divine love.
23
24
God gives food to many, not all, due to lack of faith.
25
Faithful ones, engaged in worldly cares, fight for others.
26
Light is concealed in hands, blinding sinners to righteousness.
27
Maker of spirits unites highest and lowest natures.
28
29
30
31
32
33
Mind moved from its place by eternal aspirations.
34
35
36
37
Chapter 27 - 37
Paul healed Publius' father by prayer, Timothy by practical advice.
38
Chapter 27 - 38
Divine Grace turns sinful lives into righteous, forgiven conduct.
39
40
41
42
43
44
45
46
47
48
Wickedness knows its own condemnation, reason judges itself.
49
Beast enters and abides in hearts of reprobates, not righteous.
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
Garments warm when hearers cling to upright teachers.
65
66
67
68
69
70
71
72
73
74
75
76
Chapter 27 - 76
Faith, hope, charity are highest goods; others have mixed nature.
77
Chapter 27 - 77
David's humility despite his great accomplishments and divine favor.
78
Chapter 27 - 78
Some show humility outwardly but are prideful within, unlike David.
79
``` 28
```html
1
2
Chapter 28 - 2
God's speech is by Himself or through an angelic creature.
3
Chapter 28 - 3
God's will through an Angel can be in words, things, or both.
4
Chapter 28 - 4
God speaks by an Angel in words without outward appearance.
5
Chapter 28 - 5
God speaks through Angels by things, using elements to symbolize.
6
7
Chapter 28 - 7
God speaks through angels by images seen by the heart.
8
Chapter 28 - 8
God speaks through angels by heavenly and earthly substances combined together.
9
Chapter 28 - 9
God inspires hearts through angels' secret presence, raising prophets' minds.
10
Chapter 28 - 10
God talks with men in different ways, including through whirlwinds.
11
12
13
14
15
16
Elect within, reprobate without, regardless of outward appearances.
17
18
Prophets signified by bases, supporting apostles' preaching.
19
20
21
22
Creator regulates gifts, humbling and exalting through charity.
23
24
25
26
Chapter 28 - 26
Preceding Fathers' examples guide each Elect soul in life's path.
27
Chapter 28 - 27
Peter's example helps others to overcome fear and adversity.
28
Chapter 28 - 28
Virtue can change with circumstances; sometimes deferring is better.
29
Chapter 28 - 29
Paul balanced enforcing faith rules with circumcising Timothy for peace.
30
Chapter 28 - 30
Intentions behind actions must be pure, aiming for eternal good.
31
32
Elect souls build on God's foundation for eternity.
33
34
35
36
37
38
39
Chapter 28 - 39
Hitherto shall thou come, not proceed further; limit secret judgment.
40
Chapter 28 - 40
Lord set up gates twice; precepts of law, testament grace.
41
Chapter 28 - 41
Who shut up the sea with doors when it proceeded?
42
Chapter 28 - 42
I surrounded it with My boundaries, set a bar.
43
44
45
46
``` 29
```html
1
Jesus, eternal and perfect, born of Father and Mother.
2
3
Chapter 29 - 3
We are daybreak, caught between light and darkness.
4
Chapter 29 - 4
Church will be fully day when sin's shade is gone.
5
6
7
Judaea stood like unfinished garment, lacking love's unity.
8
9
10
11
Chapter 29 - 11
God shakes wicked out of earth, like chaff from grain.
12
Chapter 29 - 12
False faithful restored to clay, their true nature revealed.
13
14
15
Chapter 29 - 15
No one should flatter himself, thinking he's exempt from falling.
16
Chapter 29 - 16
Some deny truth for powerful people's favor, compromising their faith.
17
Chapter 29 - 17
Teachers fear losing favor, staying silent about observed wrongs.
18
19
20
21
22
23
24
25
26
27
28
God walks in abyss, converting hearts, suppressing sinful thoughts.
29
30
31
32
33
Chapter 29 - 33
No one can discern secret divine judgments of others' paths.
34
Chapter 29 - 34
Fear in our conversation and hope in our contest.
35
36
God knew His birth, existing substantially before human form.
37
38
Chapter 29 - 38
Snow and hail symbolize wicked hearts; treasures hidden, waiting transformation.
39
Chapter 29 - 39
Don't boast or despair; God's hidden treasures may surpass us.
40
41
42
Chapter 29 - 42
Job questioned about light and heat, revealing his ignorance.
43
Chapter 29 - 43
Light's way unknown, it transforms hearts invisibly, bending rigid minds.
44
45
Enemy adapts temptations to individual personalities and weaknesses.
46
47
48
Most violent shower represents powerful preaching and sacrifice.
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
Grass represents various things in Scripture: temporal glory, devil's food, preacher's support, good works, and eternal knowledge.
65
66
67
68
69
Chapter 29 - 69
Abel, Isaiah, John preached the same Lamb, despite different times.
70
Chapter 29 - 70
David, Isaiah, Paul taught Trinity's Unity despite different periods.
71
Chapter 29 - 71
Ezekiel's living creatures' wings joined, symbolizing Saints' unity.
72
Chapter 29 - 72
Arcturus symbolizes Church enduring tribulations, shining like Pleiades.
73
Chapter 29 - 73
Arcturus represents Law; Pleiades symbolize New Testament's grace.
74
Chapter 29 - 74
Christ joined Pleiades' sevenfold Spirit, breaking Arcturus' letter.
75
76
77
``` 30
```html
1
2
Chapter 30 - 2
God speaks through preachers to unbelievers; oppressed by opposing people.
3
Chapter 30 - 3
Crowd's rage rose against Him, both then and now.
4
Chapter 30 - 4
God lifts His voice in a cloud to hearts.
5
Chapter 30 - 5
Temptations overpower us, but God returns, dispersing mists, instructing us.
6
7
Chapter 30 - 7
Peter heals a lame man, attributing miracle to Jesus Christ.
8
Chapter 30 - 8
Holy men balance contemplation and action, returning to God's presence.
9
10
Chapter 30 - 10
"And he who appeared a fool, after lifted on high."
11
Chapter 30 - 11
"Understanding of teachers ought to be more subtle and penetrating."
12
Chapter 30 - 12
"One exhortation is not suited to all; different habits bind."
13
Chapter 30 - 13
"Men, women, young, old, rich, poor; all need different exhortation."
14
Chapter 30 - 14
"Cock crows louder at night, softer as morning approaches."
15
Chapter 30 - 15
"Cock flaps wings, strikes itself awake before crowing."
16
Chapter 30 - 16
"Great wisdom of teacher taught by Creator, not own merit."
17
18
19
Chapter 30 - 19
"Who will declare the system of the heavens, and who."
20
Chapter 30 - 20
"The system of the heavens is set forth, because to."
21
Chapter 30 - 21
"But this harmony sleeps for the reprobate, because it does."
22
23
Different roles in the Church, like clods, have varying merits.
24
25
26
27
Teachers, like lioness' whelps, seize prey in due season.
28
29
Holy preachers trust in God's strength, not their own.
30
31
Paul's love for others makes him wander, eager to preach.
32
33
34
Chapter 30 - 34
"If in confession, they groan, teacher brings food from above."
35
Chapter 30 - 35
"Young disciples, thinking meanly, promise to advance; teacher nurtures them."
36
37
Chapter 30 - 37
"Teachers are 'hinds,' hearers 'wild goats,' made fruitful by examples."
38
Chapter 30 - 38
"Advancing in prosperity, resisting lust, recalling Joseph's conduct, maintaining chastity."
39
Chapter 30 - 39
"Seeking knowledge, emulating Daniel's life, attaining wisdom through discipline."
40
41
Chapter 30 - 41
"Seeds in mind often fail when praised prematurely, without strength."
42
Chapter 30 - 42
"Consider the labor in preaching, efforts of spiritual fathers, carefully."
43
44
45
Virtues accumulate like months, preparing preachers for service.
46
47
48
Hinds bow down to bring forth, symbolizing humble preaching.
49
50
51
God loosens bonds of carnal desires, freeing souls from fear.
52
53
Chapter 30 - 53
"Church's contemplation is partial, silence described as half hour."
54
Chapter 30 - 54
"Height of contemplation requires freedom from outward care."
55
Chapter 30 - 55
"Saltness kindles thirst; holy men desire heavenly country."
56
57
58
59
Chapter 30 - 59
"Some neglect taming appetite; gluttony overwhelms virtues, ruins the soul."
60
Chapter 30 - 60
"Gluttony tempts five ways: anticipating, seeking dainty, preparing carefully, excessive quantity."
61
Chapter 30 - 61
"Take what's necessary, not suggested by gluttony; balance needs, pleasure."
62
Chapter 30 - 62
"Pleasure hides as necessity; difficult to discern true desires."
63
Chapter 30 - 63
"Balancing flesh's needs, avoiding over-restraint; sustaining good works."
64
65
66
67
68
69
70
71
72
Chapter 30 - 72
"Laban represented the exactor, demanding his idols from Jacob."
73
Chapter 30 - 73
"Gideon fought the Midianites with three hundred men, symbolizing Redeemer."
74
Chapter 30 - 74
"Gideon's three hundred men symbolize the Trinity, cross, righteous conduct."
75
76
Chapter 30 - 76
Enemies fled from miracles, not preaching or bodies.
77
Chapter 30 - 77
Martyrs value preaching over bodily benefits, holding trumpets high.
78
79
"But He looketh round on the mountains of His pasture."
80
Chapter 30 - 81
Reader's judgment is valued, truth spoken through all believers.
81
Chapter 30 - 82
Speech is given for hearers, not just the teacher's pride.
82
83
``` 31
```html
1
God's humility healed man's pride, confounding the mighty ones.
2
3
4
5
Rhinoceros, a symbol of earthly power, bound by faith's bands.
6
7
8
9
10
11
Chapter 31 - 12
The hawk and heron have small bodies, thicker wings.
12
Chapter 31 - 13
Observing the garb of good and evil is difficult.
13
14
15
16
17
Chapter 31 - 18
The hypocrites' minds are hardened by worldly desires and distractions.
18
Chapter 31 - 19
The just mind, disciplined, is focused inwardly, detecting hidden vices.
19
Chapter 31 - 20
Hypocrites neglect their faults, seeking earthly gains with zeal.
20
21
22
23
Chapter 31 - 23
Beware covetousness, which disrupts charity and peace with neighbors.
24
Chapter 31 - 24
Church tolerates some who appear holy but lack perfection.
25
Chapter 31 - 25
Reprove faults charitably, recognizing hidden strengths and weaknesses.
26
27
28
Hypocrites start with small faults, growing into greater sins.
29
30
31
He is bound to plough, preaching Gospel, not attacking men.
32
33
34
35
Rhinoceros, once fierce, now gentle, strikes elephants with horn.
36
37
38
39
40
41
42
43
44
45
46
47
48
Chapter 31 - 46
Gentile people symbolized by locusts, flourishing under heavenly grace's fatness.
49
Chapter 31 - 47
Locusts symbolize flatterers, harming the spiritual fruits of the vain.
50
Chapter 31 - 48
Locusts represent Jesus' resurrection, rising suddenly from persecutors' hands.
51
Chapter 31 - 49
Preachers symbolized by locusts, leaping from persecution into retreat.
52
Chapter 31 - 50
Locusts likened to preachers, rising higher under persecution's heat.
53
54
Righteous boasts, unrighteous alarmed, glory of nostrils terror.
55
Enter the rock, hide in a ditch, escape God's anger within.
56
Horse of God meets armed men, opposes wicked with courage.
57
Chapter 31 - 58
Paul escapes Damascus, showing prudence in avoiding unnecessary danger.
58
Chapter 31 - 59
Balancing fear and prudence is crucial in spiritual battles.
59
Chapter 31 - 60
Spiritual battles require wisdom in both advancing and withdrawing forces.
60
61
62
63
Quiver rattles, hidden threats disclosed, holy preacher not afraid.
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
Soldier of God meets enemies, defends others, not himself.
80
81
82
83
84
85
86
Horse of God detects vice before it strikes, smelleth battle.
87
Chapter 31 - 88
Sins create armies of vices: pride, envy, anger, melancholy, avarice, gluttony.
88
Chapter 31 - 89
Vices are interconnected, each leading to the next, forming chains.
89
Chapter 31 - 90
Vices falsely appear reasonable but lead to confusion and madness.
90
Chapter 31 - 91
God's soldier recognizes and prepares for battle against leading vices.
91
92
Hawk stretches wings towards South, gains plumage of virtues.
93
94
Chapter 31 - 95
The eagle builds a high nest, symbolizing hope in heaven.
95
Chapter 31 - 96
The Elect travel life's journey, knowing they've attained heaven.
96
97
Rocks represent heavenly virtues, firm and unchanging.
98
99
100
101
102
103
104
105
106
107
Eagle seeks carcase, preacher seeks sinners to revive.
``` 32
```html
1
Holy men discover their unworthiness as they advance.
2
3
4
Job's words apply to all Elect, who feel they've offended.
5
6
7
God's voice and arm represent His power, not physical form.
8
9
10
11
12
13
14
Proud faces are plunged into the pit of hell.
15
Lord reveals Satan's tactics to Job to prepare him.
16
17
Behemoth and Job created together, sharing rational nature.
18
19
Behemoth eats hay, symbolizing the carnal life of some men.
20
21
Behemoth's strength lies in corrupting flesh with lustful pleasure.
22
23
Chapter 32 - 23
Divine pity confines his cruelty to a few days.
24
Chapter 32 - 24
Behemoth raises his tail, symbolizing greater end-time cruelty.
25
Chapter 32 - 25
He is supported by miracles, deceiving the just.
26
Chapter 32 - 26
Daniel speaks against the dragon’s tail, crushing righteousness.
27
Chapter 32 - 27
He will rise against God but be destroyed.
28
29
30
Chapter 32 - 30
Bones of Behemoth compared to pipes, lacking sense of right.
31
Chapter 32 - 31
Cartilage compared to iron plates, feeble but violently destructive.
32
Chapter 32 - 32
Examine further the words of the Creator for understanding.
33
34
Behemoth's power increases at the end, causing greater harm.
35
Chapter 32 - 36
One man binds himself by oath to conceal secrets.
36
Chapter 32 - 37
Another forsakes the world but fails to discern authority.
37
Chapter 32 - 38
Another ascends to power by bribes, facing constant guilt.
38
Chapter 32 - 39
In sin dilemmas, choose lesser evils to avoid greater.
39
40
Chapter 32 - 41
Man resolves not to be entangled with worldly occupations.
41
Chapter 32 - 42
Another resolves to resign all possessions for heavenly training.
42
Chapter 32 - 43
Another gives up possessions and prepares to crush wishes.
43
Chapter 32 - 44
Another subdues will, corrects sins, and gains zeal.
44
45
Blessed Job's words reveal Holy Church's struggle against sinful confidence.
46
47
Chapter 32 - 48
"Prophet mentions nine stones, symbolizing nine orders of angels."
48
Chapter 32 - 49
"God's wrath smites the proud, even exalted angels in heaven."
49
50
51
Behemoth's power highlights our need for humility and God's strength.
``` 33
```html < tr>
1
Pride fuels familiarity with the enemy, Behemoth.
2
3
Proud people feed Behemoth with their wicked desires.
4
5
6
Behemoth sleeps in the shadow of wickedness and death.
7
Chapter 33 - 8
"Reed symbolizes worldly minds, empty inside but externally impressive."
8
Chapter 33 - 9
"Moist places are carnal minds, easily corrupted by lust."
9
10
11
12
13
Behemoth trusts he can devour even the righteous, Jordan.
14
15
16
Behemoth's nostrils represent his searching and tempting nature.
17
18
19
Leviathan's tongue, symbolizing false doctrine, is bound by God.
20
21
A ring symbolizes God's omnipotence, restraining Leviathan's power.
22
23
Chapter 33 - 23
"Let no one sin, thinking God's mercy will forgive."
24
Chapter 33 - 24
"Hope and fear should balance in a sinner's heart."
25
Chapter 33 - 25
"Prideful minds fall to sin, corrected by God's mercy."
26
Chapter 33 - 26
"Behemoth's jaw tempts saints, but God's grace protects them."
27
28
29
Leviathan serves God forever, even in eternal punishment.
30
31
Leviathan, a beast, dragon, and bird, symbolizes Satan's deceit.
32
33
34
35
36
37
38
39
Chapter 33 - 39
"God's mercy and justice balance for both Elect and reprobate."
40
Chapter 33 - 40
"Good deeds are God's grace and our free will combined."
41
42
43
Their prayers are empty, lacking sincerity and true devotion.
44
45
46
47
48
The terror of his teeth encircled by worldly powers' support.
49
50
The wicked use excuses as shields to defend their sin.
51
Chapter 33 - 52
"Saul hardened against Lord, blinded, illuminated, scales fell from eyes."
52
Chapter 33 - 53
"Hypocrites' minds covered by scales, foolishly ashamed, resisting sword truth."
53
54
55
56
57
58
59
60
61
62
63
Chapter 33 - 63
"Smoke blinds minds, disturbs peace, hides God, oppresses thoughts deeply."
64
Chapter 33 - 64
"Smoke annoys the Elect, blinds reprobate, obscures light of truth."
65
Chapter 33 - 65
"Clouds of smoke, evil thoughts, sinful desires replace each other."
66
Chapter 33 - 66
"Awake drunkards, weep, lament sins, resist the smoke's devastation."
67
``` 34
```html
1
The world, like our bodies, declines with age and faces temptation.
2
3
Chapter 34 - 3
"Elect find no results from wretched will; corrected by impossibility."
4
Chapter 34 - 4
"Evil will perverts, adversity frequently corrects, fearing prosperity follows unjust."
5
6
Chapter 34 - 6
"The reprobate ignore their poverty, neglecting invisible losses of virtues."
7
Chapter 34 - 7
"Signs of power withdrawn from Church before Leviathan appears."
8
9
Unity among the wicked strengthens their harmful power.
10
11
12
13
14
Chapter 34 - 14
"Holy preachers, called angels, announce heavenly glory, per Scripture."
15
Chapter 34 - 15
"Leviathan's removal causes fear and purification among holy preachers."
16
Chapter 34 - 16
"Judgment disturbs just; wicked agitated; slight sins purified."
17
18
Leviathan, with Antichrist, wields powerful cruelty, threatening preachers and the patient.
19
20
Divine assistance strengthens the weak, making them resilient.
21
22
23
24
25
26
27
Chapter 34 - 27
"Clay symbolizes earthly goods, wicked teachings, or carnal desires."
28
Chapter 34 - 28
"Leviathan subjects many, mixing sanctity's gold with clay's sinfulness."
29
Chapter 34 - 29
"God permits Leviathan's influence; gold and clay signify hidden sinfulness."
30
Chapter 34 - 30
"God uses the virtuous reprobate to guide and humble Elect."
31
32
33
34
35
Chapter 34 - 35
"Judgments must be eternal for both punishment and reward."
36
Chapter 34 - 36
"Finite sins deserve eternal punishment due to infinite rebellious desire."
37
Chapter 34 - 37
"God's justice punishes wicked eternally, highlighting the Elect's salvation."
38
Chapter 34 - 38
"Prayers for eternal punishment cannot change unrepentant hearts."
39
40
41
He feared no one, not even God, and sought wicked power.
42
43
Chapter 34 - 43
"Elect humbly think of themselves; true humility is essential."
44
Chapter 34 - 44
"Reprobate outwardly humble, neglect true humility within themselves."
45
Chapter 34 - 45
"Elect use temptations to advance, reprobate boast and fall."
46
Chapter 34 - 46
"Leviathan symbolizes pride; expressed outwardly through lofty eyes."
47
48
Chapter 34 - 48
"Pride assaults all virtues, corrupts wholly, even apparent good deeds."
49
Chapter 34 - 49
"Pride affects secular and spiritual concerns, changing its appearance."
50
Chapter 34 - 50
"Pride attacks rulers by exalting them, subjects by criticizing leaders."
51
Chapter 34 - 51
"Pride makes subjects judge rulers, neglect self-reflection, leading astray."
52
Chapter 34 - 52
"Prideful thoughts cause noisy speech, bitter silence, and disobedience."
53
Chapter 34 - 53
"Pride tempts differently; rulers and subjects must heed respective warnings."
54
Chapter 34 - 54
"God humbled Himself to teach us humility, countering the devil's pride."
55
Chapter 34 - 55
"Devil's pride contrasts God's humility; humility essential for redemption."
56
Chapter 34 - 56
"Pride marks reprobates; humility identifies the Elect, under respective kings."
``` 35

```html
1
Job replied to God, acknowledging Leviathan's strength and craft.
2
3
4
5
6
7
8
"Having heard Job and his friends, let us seek God's judgment."
9
10
"Approve Job's sayings truthfully, lest we sinfully blame God's providence."
11
Chapter 35 - 12
"Heretics' sacrifices accepted through Job's prayers, representing the Church's intercession."
12
Chapter 35 - 13
"True sacrifice accepted only within the Catholic Church's holy structure."
13
Chapter 35 - 14
"Heretics' pride represented by bulls; humility, conversion by sacrifices."
14
Chapter 35 - 15
"Number seven symbolizes perfection, combining virtues and Trinity knowledge."
15
Chapter 35 - 16
"Seven signifies eternal rest, present time, and Holy Church."
16
Chapter 35 - 17
"Seven days symbolize temporal life; eight signifies eternal life."
17
Chapter 35 - 18
"Seven represents Holy Church, filled with Spirit's sevenfold grace."
18
19
20
21
22
23
24
25
Chapter 35 - 25
"Church rejoices in soul's blessedness and body's incorruption, receiving double."
26
Chapter 35 - 26
"Jewish people's conversion foretold; eating bread in Christ's house."
27
Chapter 35 - 27
"Church suffers now, consoled by Jews' conversion, post-scourging."
28
Chapter 35 - 28
"Obedience implants other virtues and keeps them safely planted."
29
Chapter 35 - 29
"Sin never committed through obedience; good deeds sometimes given up."
30
Chapter 35 - 30
"Obedience should lack personal ambition in prosperity and adversity."
31
Chapter 35 - 31
"Moses declined authority, Paul willingly accepted suffering, exemplifying obedience."
32
Chapter 35 - 32
"Sheep symbolize innocence, earring obedience, both offered together."
33
Chapter 35 - 33
"In Holy Church, innocence and obedience remain undivided, one."
34
Chapter 35 - 34
"Final banquet: Israel's people converted, offering virtuous deeds."
35
36
37
38
39
The camel represents both God's grace and Gentile pride.
40
Chapter 35 - 40
"He asses: lustfulness, she asses: simplicity, Gentiles: foolishness in scriptures."
41
Chapter 35 - 41
"Job represents Holy Church, animals symbolize various groups of people."
42
Chapter 35 - 42
"Numbers in scriptures signify spiritual truths and human qualities."
43
44
The three daughters represent different virtues and states of redemption.
45
46
47
Chapter 35 - 48
"Four generations signify Holy Church's lasting influence and eternal reward."
48
Chapter 35 - 49
"Reflecting on writing, I seek God's approval over human praise."
49

```

Roman History

1

```html
1
Chapter 1 - 1
Romulus, founder of Rome, born of a vestal virgin, Mars' son.
2
Chapter 1 - 2
Romulus founded Rome, invited neighbors, captured women, and deified.
3
Chapter 1 - 3
Numa Pompilius established laws, customs, and temples; no wars.
4
Chapter 1 - 4
Tullus Hostilius conquered Albans, expanded Rome, struck by lightning.
5
Chapter 1 - 5
Ancus Martius fought Latins, expanded Rome, founded Ostia, died.
6
Chapter 1 - 6
Priscus Tarquinius doubled senators, built Circus, walls, and sewers.
7
Chapter 1 - 7
Servius Tullius defeated Sabines, expanded Rome, instituted census.
8
Chapter 1 - 8
Lucius Tarquinius overthrown due to son's violence; Rome republic established.
9
Chapter 1 - 9
Two consuls replaced kings to prevent tyranny, annual terms.
10
Chapter 1 - 10
Brutus and Aruns killed; five consuls in first year.
11
Chapter 1 - 11
Tarquin, aided by Porsena, almost retook Rome; retired to Tusculum.
12
Chapter 1 - 12
Son-in-law of Tarquin initiated dictatorship; Lartius first dictator.
13
Chapter 1 - 13
People created tribunes for protection against senate and consuls.
14
Chapter 1 - 14
Volsci defeated, lost Corioli, resuming hostilities against the Romans.
15
Chapter 1 - 15
Quintius Marcius, exiled general, almost besieged Rome, persuaded to withdraw.
16
Chapter 1 - 16
Fabian family fought Vejentes, all but one died heroically.
17
Chapter 1 - 17
Cincinnatus, farmer-turned-dictator, rescued Roman army, returned to farming.
18
Chapter 1 - 18
Decemviri ruled Rome, dishonored, deposed after Virginius killed daughter.
19
Chapter 1 - 19
Fidenates, Vejentes, Volsci rebelled, defeated by Aemilius and Cincinnatus.
20
Chapter 1 - 20
Camillus defeated Veii, Falisci, exiled, later saved Rome from Gauls.
```

2

```html
1
2
3
4
5
Chapter 2 - 5
Titus Quintius sent as dictator against Gauls encamped near Rome.
6
Chapter 2 - 6
Census taken; Latins refused troops; Romans raised ten legions, fought Gauls.
7
8
9
10
11
12
13
14
15
Chapter 2 - 15
Regulus, captured by Africans, advised against peace with Carthaginians, tortured.
16
Chapter 2 - 16
Claudius defeated by Carthaginians, lost fleet, Junius saved troops.
17
Chapter 2 - 17
Lutatius Catulus defeated Carthaginians in Sicily, peace granted immediately.
18
Chapter 2 - 18
Consuls Lutatius and Manlius defeated Falisci, took half land.
```

3

```html
1
2
3
4
5
6
Chapter 3 - 6
Marcellus slew Gaul king Viridomarus, stormed Milan, vast booty taken.
7
Chapter 3 - 7
Hannibal besieged Saguntum, refused peace, took city, killed inhabitants.
8
Chapter 3 - 8
Scipio in Spain, Hannibal crossed Alps, invaded Italy, gained allies.
9
Chapter 3 - 9
Hannibal defeated Romans, killed Flaminius, Fabius Maximus later victorious.
10
Chapter 3 - 10
Hannibal defeated Romans at Cannae; heavy losses, no peace.
11
Chapter 3 - 11
Hannibal killed Roman prisoners, sent rings to Carthage.
12
Chapter 3 - 12
Marcellus successful at Nola; Hannibal's allies discovered, thwarted by Romans.
13
Chapter 3 - 13
Simultaneous wars in Italy, Spain, Macedonia, Sardinia; Romans victorious.
14
Chapter 3 - 14
Hannibal reached Rome's gates, withdrew; Romans victorious in Sicily.
15
Chapter 3 - 15
Scipio captured Carthage in Spain, sent Mago to Rome.
16
Chapter 3 - 16
Fabius Maximus recaptured Tarentum, sold prisoners, war continued.
17
Chapter 3 - 17
Scipio conquered Spanish king, allied without demanding hostages.
18
Chapter 3 - 18
Hasdrubal ambushed, killed; Scipio recalled to Rome, celebrated.
19
Chapter 3 - 19
Cities in Bruttii surrendered to Romans during Caecilius' consulate.
20
Chapter 3 - 20
Scipio sent to Africa, defeated Carthaginians, captured Syphax.
21
Chapter 3 - 21
Italy delivered from Hannibal; Carthaginians sought peace with Scipio.
22
Chapter 3 - 22
Hannibal landed in Africa, treaty interrupted, peace negotiations resumed.
23
Chapter 3 - 23
Scipio defeated Hannibal, peace concluded, Scipio named Africanus.
```

4

```html
1
2
3
4
5
Chapter 5 - 5
Mithridates invaded Cappadocia, Bithynia, Paphlagonia, killing many Romans.
6
Chapter 5 - 6
Athens captured by Mithridates, Sulla defeated Archelaus near Athens.
7
Chapter 5 - 7
Sulla negotiated peace with Mithridates, focusing on the Civil war.
8
Chapter 5 - 8
Sulla besieged Marius, defeated Marian forces, Pompey killed Carbo.
9
Chapter 5 - 9
Pompey triumphed in Africa, Sulla celebrated victory over Mithridates.
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
```

5

```html
1 text
2 text
3 text
4 text
5 text
6 text
7 text
8 text
9 text
```

6

```html
1
2
Chapter 6 - 2
Appius Claudius fought in Macedonia, died; Curio conquered Dardanians, triumphed.
3
Chapter 6 - 3
Publius Servilius subdued Cilicia, Lycia; first Roman over Mount Taurus.
4
5
Chapter 6 - 5
Marcus Lepidus attempted civil war, suppressed; several triumphs celebrated simultaneously.
6
Chapter 6 - 6
Lucullus defeated Mithridates, who had invaded Bithynia and Asia.
7
Chapter 6 - 7
Gladiators led by Spartacus started serious war, ultimately defeated.
8
Chapter 6 - 8
Lucullus defeated Mithridates again, took Sinope, Amisus, Cabira.
9
Chapter 6 - 9
Lucullus invaded Armenia, defeated Tigranes, renewed war with Mithridates.
10
Chapter 6 - 10
Lucullus defeated Bessi, conquered many cities, returned triumphant.
11
Chapter 6 - 11
Metellus secured Crete, Libya added to Roman empire, received triumph.
12
13
Pompey made Tigranes surrender, confiscated territories, imposed tribute, respected him.
14
15
16
17
18
19
Chapter 6 - 19
Civil war began with Caesar demanding another consulship, facing opposition.
20
Chapter 6 - 20
Caesar made dictator, defeated Pompey's armies in Spain and Greece.
21
Chapter 6 - 21
Pompey's larger forces defeated by Caesar, Pompey killed in Egypt.
22
Chapter 6 - 22
Caesar defeated Ptolemy, made Cleopatra queen, defeated Pharnaces in Pontus.
23
Chapter 6 - 23
Caesar returned to Rome, then defeated Pompeian forces in Africa.
24
Chapter 6 - 24
Caesar's fourth consulship, nearly defeated in Spain by Pompey's sons.
25
Chapter 6 - 25
Caesar's arrogance led to his assassination by Roman senators.
```

7

```html
1
2
3
4
5
6
7
8
9
10
11
12
13
14 Nero, resembling Caligula, disgraced and weakened the Roman Empire.
15
16
17
18
19 Vespasian, a worthy emperor, expanded the Roman Empire wisely.
20
21
22
23 Domitian, a cruel and arrogant emperor, was assassinated.
```

8

```html
1
2
3
Chapter 8 - 3
Trajan conquered Armenia, gave kings to allies, and expanded.
4
Chapter 8 - 4
Trajan ruled with fairness, generosity, and kindness, beloved.
5
Chapter 8 - 5
Trajan died at Seleucia, revered, and buried in Rome.
6
7 Emperor enjoyed peace, built edifices, and died in Compania.
8
9
10
Chapter 8 - 10
Verus Antoninus fought Parthians, died suddenly in Venetia.
11
Chapter 8 - 11
Marcus Antoninus, a philosopher, ruled alone, admired by all.
12
Chapter 8 - 12
Marcus Antoninus, trained in philosophy, ruled with liberality.
13
Chapter 8 - 13
Marcus Antoninus won Marcomannic war, triumphed, sold furniture.
14
Chapter 8 - 14
Marcus Antoninus died, honored, and enrolled among the gods.
15
16
17
18
19
20
21
22
23
```

9

```html
1
2
3
4
5
6
7
8
9 Chapter 9 - 8
Gallienus ruled empire, initially successful, later disastrous.
10 Chapter 9 - 9
Postumus, a strong leader, revived Gaul, but was killed.
11 Chapter 9 - 10
Tetricus, a senator, became emperor, faced soldier uprisings.
12
13
14 Chapter 9 - 14
Aurelian suppressed mint rebellion, executed noblemen, reformed discipline.
15 Chapter 9 - 15
Aurelian built walls, temple, abandoned Dacia, was assassinated.
16
17 Probus, a renowned war hero, recovered Gaul, suppressed revolts.
18
19
20
21
22 Chapter 9 - 22
Diocletian promotes Maximian, creates Caesars, unites them by marriage.
23 Chapter 9 - 23
Constantius wins battle in Gaul, Maximian in Africa, Diocletian in Egypt.
24
25 Galarius defeats Narseus, captures family and treasure, returns triumphant.
26 Chapter 9 - 27
Herculius cruel, joined Diocletian in cruel proceedings, retired.
27 Chapter 9 - 28
Diocletian lived in private retirement, philosophically, and died honored.
28
```

10

```html
1
2
3
4
5
6 Licinius defeated, surrendered, and executed by Constantine's order.
7
8 Constantine enacted laws, built city, died in villa suddenly.
9
10 Chapter 10
Constantius suffered defeats, lost battles to Persians, Sapor.
11 Chapter 11
Vetranio deposed, Nepotianus rebelled, killed, proscriptions followed.
12 Good response
13
14
15
16
17
18 Jovian died from indigestion, lime odour, or charcoal fumes.

``` Answer to the Letters of Petilian

1

```html
1 1. Donatists rejected letters; unwilling to rejoin Catholic Church's unity.
2 2. Addressed claim: polluted baptism invalidates sacrament's efficacy.
3 3. Faithless baptizer’s concealed guilt raises questions about recipient’s faith.
4 4. Trust should be in God, not in man's righteousness.
5 5. Uncertainty in baptizer's nature causes doubts about baptism's validity.
6 6. Christ should always be the head, not the baptizer.
7 7. Christ justifies and provides faith, regardless of baptizer’s character.
8 8. Recipients should trust in Christ, not in human ministers.
9 9. Good works result from God’s increase, not baptizer's character.
10 10. Christ, not the baptizer, confers sanctification through the Holy Ghost.
11 Condemned ministers like Optatus questioned for their true state.
12 1. Donatists rejected letters; unwilling to rejoin Catholic Church's unity.
13 2. Addressed claim: polluted baptism invalidates sacrament's efficacy.
14 3. Faithless baptizer’s concealed guilt raises questions about recipient’s faith.
15 4. Trust should be in God, not in man's righteousness.
16 5. Uncertainty in baptizer's nature causes doubts about baptism's validity.
17 6. Christ should always be the head, not the baptizer.
18 7. Christ justifies and provides faith, regardless of baptizer’s character.
19 8. Recipients should trust in Christ, not in human ministers.
20 9. Good works result from God’s increase, not baptizer's character.
21 10. Christ, not the baptizer, confers sanctification through the Holy Ghost.
22 11. Condemned ministers like Optatus questioned for their true state.
23 12. Donatists received Maximianus’s baptism without rebaptism; inconsistency evident.
24 13. Donatists contradict themselves by accepting Maximianus's followers without rebaptism.
25 14. Unity should be paramount, as shown by Donatist inconsistency.
26 15. Condemned Donatists later accepted for unity; inconsistency noted.
27 16. Author questions Donatists’ logic using Scripture misinterpretation.
28 17. Followers of Maximianus were accepted without rebaptism; contradiction.
29 18. Donatists claim persecution, yet persecuted followers of Maximianus.
```

2

```html
1 Chapter 2 - 1
Augustin answers Petilianus, addressing points for better understanding.
2 Chapter 2 - 2
Petilianus criticizes opponents for rebaptizing, calling their washing obscene.
3 Chapter 2 - 3
Augustin asserts baptism’s sanctity comes from Christ, not ministers.
4 Chapter 2 - 4
Petilianus claims receiving faith from the faithless results in guilt.
5 Chapter 2 - 5
Augustin argues Christ is the true origin, root, and head.
6 Chapter 2 - 6
Petilianus: "A sinful person cannot free another from guilt." Augustine: No human can absolve another's sins, only God can.
7 Chapter 2 - 7
Petilianus: "He who is baptized by the dead gains nothing." Augustine: Christ's baptism is valid despite the baptizer's unrighteousness.
8 Chapter 2 - 8
Petilianus: "Judas lost his apostleship spiritually before physical death." Augustine: Prophecies condemned Judas and foretold global faith.
9 Chapter 2 - 9
Petilianus: "With these offenses, you cannot be a true bishop." Augustine: What offenses? Unproven accusations don’t affect the faithful.
10 Chapter 2 - 10
Petilianus: "Did the apostle persecute anyone? Did Christ betray?" Augustine: Christ and apostles acted justly; persecution context matters.
11 Chapter 2 - 11
Petilianus: "Those who imitate their parents' deeds are their true children." Augustine: If you fail to convict us today, your accusations fail.
12 Chapter 2 - 12
Petilianus: "Jesus said, 'If I do not the works, believe not.'" Augustine: This statement is true and supports our position against you.
13 Chapter 2 - 13
Petilianus: "Jesus reproached liars: 'You are children of the devil.'" Augustine: The devil murdered through sin, withdrawing from the Church is murder.
14 Chapter 2 - 14
Petilianus: "Persecutors are called vipers; they vomit death against innocents." Augustine: Your slanderous accusations without proof make you vipers.
15 Chapter 2 - 15
Petilianus: "David described persecutors: 'Their throat is an open sepulchre.'" Augustine: Lies breathe death; resisting Church unity shows no fear.
16 Chapter 2 - 16
Petilianus: "Beware of false prophets in sheep’s clothing, inwardly ravening wolves." Augustine: You accuse us using others' sins, but I prove schism.
17 Chapter 2 - 17
Petilianus: "Wicked persecutor, you wage war with a guise of peace." Augustine: Consider these words against you, revealing your true character.
18 Chapter 2 - 18
Petilianus: "You falsely call yourself a bishop, deceiving like fallen angels." Augustine: Charges of falseness need proof, not empty words, against us.
19 Chapter 2 - 19
Petilianus: "Christ warns Paul, 'Why persecute me?' Yet you persecute." Augustine: Preachers of the gospel must flee persecution, not heretics.
20 Chapter 2 - 20
Petilianus: "You persecute Christ's priests, like Saul persecuted early Christians." Augustine: Prove your persecution claims, or defend yourself against schism.
21 Chapter 2 - 21
Petilianus: Paul blinded by persecution; sight restored through baptism. Augustine: Paul needed baptism because he never was baptized before.
22 Chapter 2 - 22
Petilianus: Betrayal forfeits baptism, evidenced by Christ’s words to Judas. Augustine: Judas didn’t pollute others; the unclean presence doesn’t defile.
23 Chapter 2 - 23
Petilianus: Killing baptized individuals doubles baptism with their martyrdom. Augustine: Self-inflicted schism is spiritual death, not baptism.
24 Chapter 2 - 24
Petilianus: “Once washed” is valid only when done truthfully and authoritatively. Augustine: Baptism's authority is Christ, not dependent on man's status.
25 Chapter 2 - 25
Petilianus: False baptism by the guilty isn’t true baptism at all. Augustine: Guilt doesn't invalidate baptism, which is God’s work, not man's.
26 Chapter 2 - 26
Petilianus: Falsehood mimics truth, as a picture mimics real man. Augustine: Baptism of Christ remains true, even among false men.
27 Chapter 2 - 27
Petilianus: One Lord, one faith, one baptism, as Paul said. Augustine: Paul’s words mean baptism is one, despite individual differences.
28 Chapter 2 - 28
Petilianus: Insanity sees double; truth versus reflections in faith. Augustine: Even reflections show truth; madness claims otherwise.
29 Chapter 2 - 29
Petilianus: A private person’s law is considered forgery without authority. Augustine: True law remains valid regardless of the messenger’s status.
30 Chapter 2 - 30
Petilianus: Sacrilegious mouths chanting do not make one a priest. Augustine: True sacraments remain valid, regardless of the giver’s character.
31 Chapter 2 - 31
Petilianus: Power comes from God; Christ told Pilate his power's source. Augustine: Baptism’s power persists despite human sin and calumny.
32 Chapter 2 - 32
Petilianus: Baptism involves three stages: John’s water, Christ’s Spirit, Comforter’s fire. Augustine: Spirit's tongues signify global gospel, not division or error.
33 Chapter 2 - 33
Petilianus: Christ commanded baptism in Trinity; your deeds contradict this. Augustine: Baptism's holiness unaffected by administrator's sin or character.
34 Chapter 2 - 34
Petilianus: Apostles baptized after John; thus, I can re-baptize you. Augustine: John's baptism separate; apostles’ re-baptism proves different meanings.
35 Chapter 2 - 35
Petilianus: Holy Spirit needs preceding pure conscience water for baptism. Augustine: Spirit given without water; baptism’s purity independent of conscience.
36 Chapter 2 - 36
Petilianus: Holy Spirit cannot come to those with false baptisms. Augustin: Unproven accusations don't invalidate the unity in Christ's baptism.
37 Chapter 2 - 37
Petilianus: Baptism needed for receiving Holy Spirit, like Paul’s example. Augustin: Paul re-baptized with Christ’s baptism, not John’s separate rite.
38 Chapter 2 - 38
Petilianus: "Catholic" means whole; you’ve left the whole for a part. Augustin: Catholic Church is universal, fulfilling prophecy of global reach.
39 Chapter 2 - 39
Petilianus: No fellowship between light and darkness, or truth and falsehood. Augustin: Ignoring wheat among tares leads to unjust separations.
40 Chapter 2 - 40
Petilianus: Apostle Paul warns against unequal yokes with unbelievers. Augustin: Sacraments shared by righteous and unrighteous don’t negate holiness.
41 Chapter 2 - 41
Petilianus: Paul taught that schisms should not arise among believers. Augustin: Petilianus quoted words supporting us, not his own argument.
42 Chapter 2 - 42
Petilianus: Paul’s words apply to you, who separate from the Church. Augustin: You quoted Paul's words against yourselves, reinforcing our point.
43 Chapter 2 - 43
Petilianus: Judas didn’t die for you, why follow his deeds? Augustin: Christ died for us, securing our faith worldwide.
44 Chapter 2 - 44
Petilianus: We put on Christ, you put on Judas. Augustin: Sacraments aren’t polluted by human sinfulness or error.
45 Chapter 2 - 45
Petilianus: Two ways exist, narrow for righteous, broad for impious. Augustin: Scant numbers don't signify righteousness; unity fills God’s barn.
46 Chapter 2 - 46
Petilianus: The Psalmist separates the blessed from the impious, excluding sinners. Augustin: You unjustly charge the corn with offenses of chaff.
47 Chapter 2 - 47
Petilianus: The Psalmist sings of baptism and protection through righteousness. Augustin: Baptism’s sanctity isn’t diminished by personal unworthiness or sin.
48 Chapter 2 - 48
Petilianus: No one is holy without living a life of innocence. Augustin: Saul had holiness without innocence, showing sacrament’s independent sanctity.
49 Chapter 2 - 49
Petilianus: The devil knows the law but is still unrighteous. Augustin: Knowing the law doesn’t equate to righteousness; avoid devil’s example.
50 Chapter 2 - 50
Petilianus: False priests face the Lord’s vengeance, as prophesied. Augustin: Focus on truth and teaching, not on abusive words.
51 Chapter 2 - 51
Petilianus: You sit in the seat of the scornful, unlike holy. Augustin: You utter the law, but don’t understand it’s significance.
52 Chapter 2 - 52
Petilianus: Your sacrifices are like offering swine’s blood to God. Augustin: Sacrifice's holiness depends on receiver's purity, not offerer's character.
53 Chapter 2 - 53
Petilianus: Your prayers are ineffective because of your blood-stained conscience. Augustin: We don't retaliate with accusations; we aim to instruct.
54 Chapter 2 - 54
Petilianus: Devils yield to Christ’s name, not your merits. Augustin: Christ’s name invoked benefits others despite sinner's invocation.
55 Chapter 2 - 55
Petilianus: Virtuous actions don’t compensate for your inherent wickedness. Augustin: True unity and charity matter more than miraculous works.
56 Chapter 2 - 56
Petilianus: Law says "Thou shalt not kill"; you’ve slain your brethren. Augustin: We refuse to be like you, following Christ’s example.
57 Chapter 2 - 57
Petilianus: "Thou shalt not commit adultery"; your spirit is adulterous. Augustin: Unproven accusations don’t apply to the whole Christian world.
58 Chapter 2 - 58
Petilianus: "Thou shalt not bear false witness"; you falsely accuse us. Augustin: Your accusations are unfounded; we uphold Christ's universal Church.
59 Chapter 2 - 59
Petilianus: "Thou shalt not covet"; you take what’s rightfully ours. Augustin: Unity’s possessions are rightfully ours, used for promoting unity.
60 Chapter 2 - 60
Petilianus: Under what law are you Christians, contradicting its principles? Augustin: You seek conflict, not rational argument, avoiding true discussion.
61 Chapter 2 - 61
Petilianus: Christ said, "Break one commandment, least in heaven." Augustin: Christ condemned Pharisees’ hypocrisy; we follow true unity.
62 Chapter 2 - 62
Petilianus: "Sin against the Holy Spirit is unforgivable." Augustin: Your misinterpretation reveals ignorance, forgiveness misunderstood in baptism.
63 Chapter 2 - 63
Petilianus: "Blessed are the poor in spirit"; you’re malicious persecutors. Augustin: Address your criticism to your own Circumcelliones, not us.
64 Chapter 2 - 64
Petilianus: "Blessed are the meek"; you’ve lost heaven and earth. Augustin: Circumcelliones’ violence contradicts meekness; you misrepresent true unity.
65 Chapter 2 - 65
Petilianus: "Blessed are they that mourn"; you cause mourning. Augustin: Your violent followers cause mourning; schism reflects your culpability.
66 Chapter 2 - 66
Petilianus: "Blessed are those who hunger for righteousness"; you’re bloodthirsty. Augustin: Unity seeks to include you, not cause bloodshed.
67 Chapter 2 - 67
Petilianus: "Blessed are the merciful"; you punish the righteous unjustly. Augustin: Mercy and correction coexist; your schism is unjustified.
68 Chapter 2 - 68
Petilianus: "Blessed are the pure in heart"; you’re spiritually blind. Augustin: True blindness is ignoring God's clear, universal promises.
69 Chapter 2 - 69
Petilianus: "Blessed are the peacemakers"; you pretend peace, seek war. Augustin: True peace comes from gospel unity, not false accusations.
70 Chapter 2 - 70
Petilianus: Paul urges unity in love and peace. Augustin: Embrace peace genuinely, not inventing conflicts for disunity.
71 Chapter 2 - 71
Petilianus: Prophet says, "Peace, peace; and where is peace?" Augustin: Christ is our peace, uniting all, unlike Donatus.
72 Chapter 2 - 72
Petilianus: "Blessed are they persecuted for righteousness’ sake"; martyrs fill heaven. Augustin: Martyrs of falsehood fall, only true faith blooms.
73 Chapter 2 - 73
Petilianus: Christ condemns hypocrites; you shut heaven and make proselytes. Augustin: Hypocritical comparisons don’t justify rebaptizing or rejecting apostolic authority.
74 Chapter 2 - 74
Petilianus: Christians warned of persecution by wolves, like you. Augustin: True sheep hear Christ’s voice; you separate, devouring.
75 Chapter 2 - 75
Petilianus: O wretched traditors, fulfilling scripture through wickedness. Augustin: Heretics fulfill wickedness; you’re shown worthy of scripture’s part.
76 Chapter 2 - 76
Petilianus: Christ commands love; you act in opposition. Augustin: Your words contradict your actions; false love shown.
77 Chapter 2 - 77
Petilianus: Paul endured false brethren; we endure like him. Augustin: False brethren tolerated within; you slander innocent outside.
78 Chapter 2 - 78
Petilianus: Faith without charity is nothing; you lack charity. Augustin: Charity proves false in your calumny and disunity.
79 Chapter 2 - 79
Petilianus: Charity rejoices in truth, not persecution or murder. Augustin: Unproven accusations reveal your lack of true charity.
80 Chapter 2 - 80
Petilianus: What justifies persecution? You wretched men, justify your sin. Augustin: Sinning isn’t justified by law; persecution may correct unrighteousness.
81 Chapter 2 - 81
Petilianus: Jesus Christ never persecuted; He invited, not compelled, faith. Augustin: False quotes mislead; Christ opposed persecution and physical chastisement.
82 Chapter 2 - 82
Petilianus: Paul said, "Let Christ be preached, however it happens." Augustin: Paul rejoiced in Christ preached despite envy and strife.
83 Chapter 2 - 83
Petilianus: Persecution compels defilement; genuine faith cannot be coerced. Augustin: We pursue truth; persecution is correction, not defilement.
84 Chapter 2 - 84
Petilianus: We don’t compel faith; embracing it must be free. Augustin: Free will is essential, but correction prevents greater harm.
85 Chapter 2 - 85
Petilianus: God gives free will; men must choose good willingly. Augustin: Free will and divine drawing coexist; correction guides choice.
86 Chapter 2 - 86
Petilianus: God doesn't command massacres; true Christians wouldn't kill. Augustin: Identify schismatics through Christ’s teachings; correction isn’t massacre.
87 Chapter 2 - 87
Petilianus: God preferred Cain live; He despises human bloodshed. Augustin: God’s mercy on Cain shows correction, not death penalty.
88 Chapter 2 - 88
Petilianus: Christ’s example is dying for faith, not killing others. Augustin: False witness and persecution of ancestors contradict Christ’s teachings.
89 Chapter 2 - 89
Petilianus: Jesus disarmed Peter; Christians should not destroy others. Augustin: Restrain Circumcelliones; Peter’s defense was misguided, not like yours.
90 Chapter 2 - 90
Petilianus: Christianity thrives through martyrdom; faith endures despite death. Augustin: False martyrdom isn’t fruitful; true fruits are worldwide.
91 Chapter 2 - 91
Petilianus: You sow thorns and ta res, deserving God's ultimate judgment. Augustin: Wheat grows with tares until the final harvest.
92 Chapter 2 - 92
Petilianus: Christ taught patience; you, however, act with violence. Augustin: Your actions contradict the patience you claim to preach.
93 Chapter 2 - 93
Petilianus: Kings have historically persecuted Christians and God's prophets. Augustin: Kings persecuted, but also honored, saints like Daniel.
94 Chapter 2 - 94
Petilianus: Where is your Christianity if you commit and order murders? Augustin: We neither commit nor order murders; your accusations are false.
95 Chapter 2 - 95
Petilianus: If friends, why force us? If foes, why kill? Augustin: We correct you out of love, not force or violence.
96 Chapter 2 - 96
Petilianus: Why seek communion with us, whom you call heretics? Augustin: We seek your conversion from heresy, not communion with it.
97 Chapter 2 - 97
Petilianus: If innocent, why persecute us? If guilty, why join? Augustin: Innocent, we seek your correction; guilty, you deserve punishment.
98 Chapter 2 - 98
Petilianus: Why trust in princes, when Scripture advises trusting God? Augustin: We warn men and princes to trust in the Lord.
99 Chapter 2 - 99
Petilianus: You prioritize wealth over souls, endangering your salvation. Augustin: Prioritize eternal salvation over wealth; heed Christ's true teachings.
100 Chapter 2 - 100
Petilianus: We, poor in spirit, seek heavenly riches through suffering. Augustin: Forsake wealth with charity; avoid false accusations and unity.
101 Chapter 2 - 101
Petilianus: We fear not death, only your communion which destroys souls. Augustin: You destroy souls with calumny and accusations, not swords.
102 Chapter 2 - 102
Petilianus: Your false baptism loads souls with the sins of criminals. Augustin: No one comes to baptism free from sin except Christ.
103 Chapter 2 - 103
Petilianus: Jeremiah says impious men’s water is untrustworthy, lacking faith. Augustin: Jeremiah's complaint is about faithless people, not false baptism.
104 Chapter 2 - 104
Petilianus: David says, "The oil of the sinner anoints not." Augustin: David prefers rebuke over flattery; sinners' oil not relevant.
105 Chapter 2 - 105
Petilianus: Unity among brethren is like the precious ointment anointing priests. Augustin: True unity is spiritual, not based on sacrament of chrism.
106 Chapter 2 - 106
Petilianus: If the priest sins, who will pray for him? Augustin: You claim sinlessness, unlike apostles who sought prayer support.
107 Chapter 2 - 107
Petilianus: Laymen should avoid participating in other men's sins. Augustin: Paul's warning to Timothy means avoiding voluntary sin participation.
108 Chapter 2 - 108
Petilianus: The apostle condemns those who consent to evildoers. Augustin: True Christians tolerate sinners but do not consent to sins.
109 Chapter 2 - 109
Petilianus: Come to our Church, avoid communion with traditors, our baptism recognized. Augustin: We acknowledge Christ's baptism, even if administered by heretics.
```

3

```html
1 Chapter 3 - 1
Petilianus, I read your letter, observing your defense lacks substance.
2 Chapter 3 - 2
Hear my response to Petilianus's revilings against me, without anger.
3 Chapter 3 - 3
Recognize gospel comparisons; endure evil for good; seek unity always.
4 Chapter 3 - 4
Ecclesiastical discipline, chastisement, and unity should be maintained with love.
5 Chapter 3 - 5
Follow Christ, not individuals; maintain unity and bear one another’s burdens.
6 Chapter 3 - 6
Preach only the gospel from lawful and evangelical Scripture, nothing else.
7 Chapter 3 - 7
Persecution for Christ’s sake is a blessing and rewards await.
8 Chapter 3 - 8
Your faith remains safe; your trust is in Christ, not us.
9 Chapter 3 - 9
True believers are safe despite the presence of the wicked.
10 Chapter 3 - 10
Remain steadfast in the Catholic faith; ignore enemies’ slander against me.
11 Chapter 3 - 11
Lay aside party feelings and judge fairly between Petilianus and me.
12 Chapter 3 - 12
The winnowing-fan of this threshing-floor is not Petilianus' tongue.
13 Chapter 3 - 13
As a servant of the Lord, I endure Petilianus' reviling.
14 Chapter 3 - 14
Abandon party prejudice and judge impartially between Petilianus and me.
15 Chapter 3 - 15
Petilianus did not answer my question about cleansing the conscience.
16 Chapter 3 - 16
No answer given about cleansing a recipient when giver's conscience stained.
17 Chapter 3 - 17
Petilianus has failed to address my question; only reviles me.
18 Chapter 3 - 18
Petilianus evaded my question on cleansing recipients with guilty givers.
19 Chapter 3 - 19
My question remains unanswered despite Petilianus' accusations against me.
20 Chapter 3 - 20
Petilianus never answers how a recipient's conscience is cleansed.
21 Chapter 3 - 21
Petilianus evades my question, instead attacking my character and arguments.
22 Chapter 3 - 22
Petilianus avoids my question by attacking with empty, irrelevant arguments.
23 Chapter 3 - 23
Added words "in holiness" and "wittingly" do not hinder my question.
24 Chapter 3 - 24
Petilianus' accusations are irrelevant; he avoids answering the main question.
25 Chapter 3 - 25
Petilianus distracts with irrelevant attacks, avoiding the question at hand.
26 Chapter 3 - 26
Petilianus avoids answering how to cleanse recipients unaware of givers.
27 Chapter 3 - 27
Petilianus suggests examination but avoids addressing the main question.
28 Chapter 3 - 28
Trust in man is condemned; cleansing comes from God, not humans.
29 Chapter 3 - 29
Petilianus' example of John doesn't address the question of cleansing.
30 Chapter 3 - 30
Human care is often deceived; question of cleansing remains unanswered.
31 Chapter 3 - 31
Petilianus avoids answering the question, focuses on irrelevant attacks.
32 Chapter 3 - 32
He fails to explain how faith is received from unholy baptizers.
33 Chapter 3 - 33
Petilianus evades the issue with irrelevant arguments and accusations.
34 Chapter 3 - 34
He misinterprets scriptures, avoiding the core question about baptism.
35 Chapter 3 - 35
Uses historical examples, still avoids answering the main question.
36 Chapter 3 - 36
Attacks my character instead of addressing the baptismal issue directly.
37 Chapter 3 - 37
Deflects with irrelevant accusations, failing to answer the core question.
38 Chapter 3 - 38
Accusations and diversions continue, no answer to main question.
39 Chapter 3 - 39
Fails to reconcile the issue of unholy baptizers and valid faith.
40 Chapter 3 - 40
Questions remain unanswered about baptism from unholy baptizers' conscience.
41 Chapter 3 - 41
Petilianus ends with warnings, avoids addressing baptism's true cleansing source.
42 Chapter 3 - 42
Ignored questions about baptism's true cleansing, fearing absurd conclusions.
43 Chapter 3 - 43
Misrepresents my arguments, fails to address core baptism issues.
44 Chapter 3 - 44
Avoids answering, leading to confused conclusions about baptism.
45 Chapter 3 - 45
Misinterprets arguments, focusing on invective rather than truth.
46 Chapter 3 - 46
Misquotes me, avoids addressing the real baptism issue.
47 Chapter 3 - 47
Fails to reconcile views on baptism by good or bad ministers.
48 Chapter 3 - 48
Avoids clarifying concealed sins' impact on baptism validity.
49 Chapter 3 - 49
Arguments suggest better justification from unknown wicked ministers.
50 Chapter 3 - 50
Fails to address concealed sins' impact on recipient's cleansing.
51 Chapter 3 - 51
Misquotes me, avoiding the true discussion on baptism's cleansing.
52 Chapter 3 - 52
Attempts to refute, but ultimately contradicts himself about baptism.
53 Chapter 3 - 53
Fails to interpret Paul's words correctly about true justification.
54 Chapter 3 - 54
Misunderstands, thinking ministers, not Christ, are the source.
55 Chapter 3 - 55
A minister can be bad yet still dispense the gospel.
56 Chapter 3 - 56
Baptism's importance compared to gospel preaching and righteousness emphasized.
57 Chapter 3 - 57
Scriptural misinterpretations do not support his arguments against us.
58 Chapter 3 - 58
Documents on traditors not addressed, despite their importance.
59 Chapter 3 - 59
Documents' truth or falsity supports the Catholic Church's position.

Baptism

1

```html
1 Chapter 1 - 1
We promised to treat baptism thoroughly, refuting Donatists using Cyprian's authority.
2 Chapter 1 - 2
Grace of baptism can be conferred and retained outside Catholic communion.
3 Chapter 1 - 3
Donatists in some matters agree with us, in some differ.
4 Chapter 1 - 4
Baptism exists in Catholic Church, and can be rightly received.
5 Chapter 1 - 5
Baptism can be retained by deserters, but shouldn't be outside Church.
6 Chapter 1 - 6
Receive Christ's baptism where it's agreed, Catholic Church.
7 Chapter 1 - 7
Baptism from Maximianus’ followers proves it can be conferred outside.
8 Chapter 1 - 8
There is no controversy between genuine Donatists and us.
9 Chapter 1 - 9
Church fathers disputed baptism, settled by a plenary Council.
10 Chapter 1 - 10
Gentile Cornelius' prayers and alms accepted, incorporated into Church.
11 Chapter 1 - 11
They ask whether sins are remitted in Donatus' party's baptism.
12 Chapter 1 - 12
If Simon Magus's sins were forgiven in deceit, how?
13 Chapter 1 - 13
Baptism's grace can return, sins returning without brotherly love.
14 Chapter 1 - 14
The Church gives birth to all, either within or beyond.
15 Chapter 1 - 15
Mother Church gave birth to apostles, martyrs, and false Christians.
16 Chapter 1 - 16
Flesh is always flesh; chaff remains chaff inside or out.
17 Chapter 1 - 17
Universal Church maintains baptism apart from schism's sacrilege.
18 Chapter 1 - 18
Cyprian's letters reveal his humility and charity in error.
19 Chapter 1 - 19
Donatists misuse Cyprian's authority, imitating his one fault.
```

2

```html
1 Chapter 2 - 1
Cyprian's humility reassures me against the authority Donatists cite.
2 Chapter 2 - 2
What do they say when truth contradicts their arguments?
3 Chapter 2 - 3
Donatists misuse Cyprian’s letters, ignoring his peace-making example.
4 Chapter 2 - 4
Cyprian's humility and willingness to correct errors emphasized.
5 Chapter 2 - 5
Cyprian maintained unity despite differing views on baptism.
6 Chapter 2 - 6
Why did Donatists separate when Cyprian maintained unity?
7 Chapter 2 - 7
Traditors could not defile Cyprian; schism is worse.
8 Chapter 2 - 8
Cyprian openly expressed his thoughts, seeking truth humbly.
9 Chapter 2 - 9
Cyprian’s humility highlights readiness to bear witness and follow truth.
10 Chapter 2 - 10
Donatists cannot justify their separation; unity should be maintained.
11 Chapter 2 - 11
Preach the word; instant in season, reprove, rebuke, exhort constantly.
12 Chapter 2 - 12
No defense remains; they struggle against truth, avoiding reconciliation.
13 Chapter 2 - 13
Return to unity, bring those you wounded for healing peace.
14 Chapter 2 - 14
Better to be unbaptized or twice baptized is difficult to determine.
15 Chapter 2 - 15
Unity within the Church brings salvation; reconcile and return together.
```

3

```html
1 Chapter 3 - 1
Cyprian's authority supports unity and peace over rebaptizing heretics and schismatics.
2 Chapter 3 - 2
Responding to arguments about heretical baptism; unity remains despite differences.
3 Chapter 3 - 3
Cyprian's adherence to the Church's unity, despite differing views on baptism.
4 Chapter 3 - 4
Examining Cyprian's consultation with Jubaianus on the baptism of heretics.
5 Chapter 3 - 5
Custom versus truth in baptism practices; Cyprian's letters suggest Church custom.
6 Chapter 3 - 6
Cyprian's colleagues argue truth should prevail over established custom.
7 Chapter 3 - 7
Cyprian’s and Peter's potential errors highlight the importance of seeking truth.
8 Chapter 3 - 8
Custom should yield to reason and truth; further investigation needed.
9 Chapter 3 - 9
Council declarations support truth over custom; unity is maintained.
10 Chapter 3 - 10
Cyprian’s views on heretical baptism; sacraments remain holy despite improper use.
11 Chapter 3 - 11
Cyprian rejected Novatian rebaptism; Christ's baptism remains valid always.
12 Chapter 3 - 12
Cyprian's decision followed Agrippinus' practice; Church councils ensured consistency.
13 Chapter 3 - 13
Baptism among heretics can remit sins through Church unity.
14 Chapter 3 - 14
Sacrament's holiness unaffected by recipient's faith; salvation requires correction.
15 Chapter 3 - 15
Baptism's integrity maintained despite heresy; Catholic truth and charity prevail.
16 Chapter 3 - 16
Holy Spirit given through Church; unity and love essential.
17 Chapter 3 - 17
Church's unity and prayers remit sins; schismatics excluded.
18 Chapter 3 - 18
Apostles represent Church; unity and peace remit sins.
19 Chapter 3 - 19
Heretics misuse sacraments; God's gifts remain unchanged.
```

4

```html
1 Chapter 4 - 1
Baptism exists outside the Church; salvation remains within Church boundaries.
2 Chapter 4 - 2
Defend Church unity; heretical baptism lacks efficacy for salvation outside.
3 Chapter 4 - 3
Cyprian chides insincere renouncers; true conversion makes baptism effective.
4 Chapter 4 - 4
Church purity matters; baptism's benefit depends on genuine conversion.
5 Chapter 4 - 5
Heresy’s baptism valid; God's sacrament remains holy despite error.
6 Chapter 4 - 6
True conversion essential; baptism's holiness isn't negated by unworthy recipients.
7 Chapter 4 - 7
Heretics, like covetous, need repentance; baptism valid but ineffective without change.
8 Chapter 4 - 8
Envy’s evil roots; Cyprian warns against malicious jealousy and division.
9 Chapter 4 - 9
Patience needed with errant bishops; true unity requires enduring differences.
10 Chapter 4 - 10
Tares inside Church still receive valid baptism, remain spiritually barren.
11 Chapter 4 - 11
Bad individuals within the Church can't pollute the sacrament's holiness.
12 Chapter 4 - 12
Apostles opposed heretical corruption; Cyprian acknowledged evil within Church.
13 Chapter 4 - 13
No fellowship between righteousness and unrighteousness, inside or outside Church.
14 Chapter 4 - 14
Repentance possible for all, whether within or outside Church.
15 Chapter 4 - 15
Baptism's holiness unaffected by recipient's error; error corrected, baptism retained.
16 Chapter 4 - 16
Heresy and schism both harmful; baptism's truth remains unchanged.
17 Chapter 4 - 17
Martyrdom without charity useless; true baptism given by hypocrites.
18 Chapter 4 - 18
Heretics and the wicked within Church won't inherit God's kingdom.
19 Chapter 4 - 19
Catholics with vices can't inherit kingdom; holy baptism remains unchanged.
20 Chapter 4 - 20
Catholic vice or heretical virtue; baptism remains God's sacrament, universally valid.
21 Chapter 4 - 21
Catechumens martyred without baptism received crown; baptism remains essential.
22 Chapter 4 - 22
Martyrdom, faith, conversion of heart can sometimes replace baptism's necessity.
23 Chapter 4 - 23
Thief's salvation shows spiritual value of baptism beyond physical.
24 Chapter 4 - 24
Baptism of infants parallels circumcision, emphasizes sacrament's importance.
25 Chapter 4 - 25
Salvation needs both baptism and heart conversion; God completes lacking.
26 Chapter 4 - 26
Final thoughts on baptism of John saved for another discussion.
```

5

```html
1 Chapter 5 - 1
Cyprian affirmed no rebaptism for those baptized in heretical sects.
2 Chapter 5 - 2
Charity covers errors; unity preserved, not rebaptism, ensures forgiveness.
3 Chapter 5 - 3
Cyprian advocates following truth, not defending heretics against brethren.
4 Chapter 5 - 4
Cyprian admits past acceptance without rebaptism; unity surpasses errors.
5 Chapter 5 - 5
Teach heretics baptism's perfection, not rebaptism; correct their errors.
6 Chapter 5 - 6
Repugnance to rebaptism evident; heretics sometimes forced to accept.
7 Chapter 5 - 7
Cyprian's view: lawful possession of baptism, not always lawful use.
8 Chapter 5 - 8
Baptism good if used lawfully; unlawful use doesn't nullify.
9 Chapter 5 - 9
Baptism of John distinct; Christ's baptism superior and essential.
10 Chapter 5 - 10
John's baptism signified repentance; Christ's baptism conferred full remission.
11 Chapter 5 - 11
John’s baptism differs from Christ's, requiring subsequent Christian baptism.
12 Chapter 5 - 12
John baptized Christ, yet John's baptism was superseded by Christ's.
13 Chapter 5 - 13
Christ’s baptism could have been given to select servants.
14 Chapter 5 - 14
Apostles used "my gospel," but never "my baptism" for Christ's.
15 Chapter 5 - 15
John was not a heretic; his baptism differed from Christ's.
16 Chapter 5 - 16
Baptism remains with the baptized, even if separated from the Church.
17 Chapter 5 - 17
Cyprian encourages unity despite differences, emphasizing brotherly love.
18 Chapter 5 - 18
Dead within the Church still possess living baptism awaiting conversion.
19 Chapter 5 - 19
Receiving heretics' baptism respects ancient customs and unity principles.
20 Chapter 5 - 20
Murderers baptize within the Church; their sin doesn't invalidate sacraments.
21 Chapter 5 - 21
Murderers within the Church can still perform valid baptisms.
22 Chapter 5 - 22
Cyprian agrees heretics can't forgive sins but can baptize.
23 Chapter 5 - 23
Stephen opposed Cyprian's view on heretics' baptism, preferring tradition.
24 Chapter 5 - 24
Covetous people are not the temple of God despite baptism.
25 Chapter 5 - 25
Evil men within the Church still perform valid baptisms.
26 Chapter 5 - 26
Cyprian emphasized teachability and humility among bishops.
27 Chapter 5 - 27
Church as an enclosed garden includes only just persons.
28 Chapter 5 - 28
Noah's ark analogy: baptism saves both good and bad.
```

6

```html < td style="background-color: #FFFFCC;">33 Chapter 6 - 33
Felix: Heretics joining the Church should be baptized to be cleansed.
Unrighteous baptized within the Church need not be rebaptized.
1 Chapter 6 - 1
Baptism cannot be voided by man's perversity, inside or outside.
2 Chapter 6 - 2
Charity can coexist with some flaws in a spiritual man.
3 Chapter 6 - 3
Good and bad can receive and confer baptism equally.
4 Chapter 6 - 4
Bad man's baptism can still be valid for another's salvation.
5 Chapter 6 - 5
Bad people can confer valid baptism, whether in or outside.
6 Chapter 6 - 6
Cyprian's peaceful spirit valued unity, respecting differing opinions.
7 Chapter 6 - 7
Cyprian promoted unity despite differing baptismal opinions among bishops.
8 Chapter 6 - 8
Baptism remains holy regardless of the goodness or badness.
9 Chapter 6 - 9
Felix believed only one baptism exists within the Church.
10 Chapter 6 - 10
Polycarp worried recognizing heretical baptism invalidates Church's baptism.
11 Chapter 6 - 11
Novatus of Thamugadis: Heretics should be baptized when joining the Church.
Novatus lacks proof supporting his actions in baptizing heretics.
12 Chapter 6 - 12
Nemesianus: Heretics' baptism is invalid; they must be rebaptized in Church.
Nemesianus argues heretics and sinners outside can't give remission.
13 Chapter 6 - 13
Januarius of Lambæse: Heretics must be baptized again upon joining Church.
Council decreed not to disavow baptism found among heretics.
14 Chapter 6 - 14
Lucius of Castra Galbæ: Heretics lack full sacrament, must be rebaptized.
Lucius misunderstands the nature of baptism's validity within Church.
15 Chapter 6 - 15
Crescens of Cirta: Heretics must be baptized upon joining the Church.
Crescens recognizes initial baptism within Church, questions heretic baptism.
16 Chapter 6 - 16
Nicomedes of Segermi: Heretics cannot receive remission, must be rebaptized.
Catholic Church decrees heretics shouldn't be rebaptized if already baptized.
17 Chapter 6 - 17
Monnulus of Girba: Heretics lack true baptism, must be baptized again.
Baptism with gospel's words includes Father, Son, and Holy Ghost.
18 Chapter 6 - 18
Secundinus of Cedias: Heretics as antichrists must be rebaptized by Church.
Even bad Catholics oppose Christ; heretics' baptism remains valid.
19 Chapter 6 - 19
Felix of Bagai: Heretic baptizing heretic leads to death, rebaptism necessary.
Carnally-minded also fall, yet baptism isn't violated by their iniquities.
20 Chapter 6 - 20
Polianus of Mileum: Heretic should be baptized in holy Church.
Baptism of Christ shouldn't be depreciated within Church of Christ.
21 Chapter 6 - 21
Theogenes: Only one baptism exists in the holy Church.
This statement is true and does not contradict the truth.
22 Chapter 6 - 22
Dativus: Heretics must be baptized to receive remission of sins.
Corrected sinners within the Church should not be rebaptized.
23 Chapter 6 - 23
Successus: Heretics can't baptize or give the Holy Spirit.
Murderers also can't give the Spirit, yet they baptize.
24 Chapter 6 - 24
Fortunatus: Heretics cannot baptize outside the Church's authority.
Unrighteous individuals also baptize within the Church.
25 Chapter 6 - 25
Baptism is valid inside or outside the Church's authority.
Church members on sand are outside the Church's rock.
26 Chapter 6 - 26
Sedatus: Baptism given by heretics worsens sins instead of cleansing.
Prayer errors don't invalidate baptism; gospel words uphold it.
27 Chapter 6 - 27
Unity and peace prioritized over baptismal disagreements among bishops.
Privatianus: Heresy cannot confer God's grace or valid baptism.
Malicious individuals can't confer grace either, yet they baptize.
28 Chapter 6 - 28
Privatus: Approving heretic baptism means communicating with heretics.
We don't approve heretic baptism, but recognize Christ's sacrament.
29 Chapter 6 - 29
Hortensianus: One baptism exists and is known only in Church.
Christ baptizes, even when enemies or unrighteous individuals baptize.
30 Chapter 6 - 30
Cassius: Heretics need rebaptism to be received into Church.
Baptism remains valid despite the minister's unrighteousness or heresy.
Januarius: Church claims baptism exclusively for herself.
Recognize Christ's baptism even when administered by heretics.
31 Chapter 6 - 31
Secundinus: Are heretics Christians? If not, they must be baptized.
Unrighteous within the Church may baptize but not attain salvation.
32 Chapter 6 - 32
Victoricus: If heretics baptize, why call them heretics?
Answer: The unrighteous also baptize without granting remission.
34 Chapter 6 - 34
Quietus: Scripture says washing by the dead is useless.
The unrighteous, baptized within, remain baptized without rebaptism.
35 Chapter 6 - 35
Castus: Custom must yield to truth revealed by God.
Custom, confirmed by a council, does not compromise unity.
36 Chapter 6 - 36
Eucratius: Heretics should be baptized to receive grace of Holy Spirit.
Recognize gospel words in baptism, distinguishing them from error.
37 Chapter 6 - 37
Libosus: Truth should replace custom when made manifest.
Custom admitted heretics without re-baptism, preserving Church unity.
38 Chapter 6 - 38
Lucius: Heretics and unrighteous must be baptized, and exorcised.
Hold falsehood accursed, venerate Christ's sacrament in baptism.
39 Chapter 6 - 39
Eugenius: Heretics should be baptized.
Church's judgment revealed by plenary Council differs on heretic baptism.
40 Chapter 6 - 40
Felix: Heretics and schismatics must be baptized for salvation.
Fountain analogy: Baptism can exist without granting salvation.
41 Chapter 6 - 41
The Church and heresy are distinct; only the Church baptizes.
The unrighteous have baptism, but don’t belong to the Church.
42 Chapter 6 - 42
Church baptizes heretics, not rebaptizes; confirming earlier custom.
Baptism is for those not previously baptized, confirmed by Council.
43 Chapter 6 - 43
One baptism belongs solely to the Catholic Church, not heretics.
Works of flesh and heresies don't invalidate one valid baptism.
44 Chapter 6 - 44
Heretics are worse than heathens; need baptism and regeneration.
Worse-than-heathen heretics retain valid baptism despite their character.
```

7

```html
1 7 - 1
1. Let us discuss the baptism question often and from different perspectives.
2 7 - 2
2. Marcus of Mactaris said: Heretics, enemies of truth, should be baptized.
3. Answer: Cyprian loved unity, remaining in communion with differing opinions.
3 7 - 3
4. Satius of Sicilibba said: If heretics receive forgiveness, they need not come.
5. Answer: Heretics may have baptism without remission of their sins.
4 7 - 4
6. Victor of Gor said: Baptism exists even among heretics, not cleansing them.
7. Answer: Baptism of Christ remains valid, even among heretics.
5 7 - 5
8. Aurelius of Utica said: Heretics without Church baptism receive no remission.
9. Answer: Cyprian tolerated differing opinions without removing communion rights.
6 7 - 6
10. Iambus of Germaniciana said: Approving heretic baptism denies Church baptism validity.
11. Answer: We approve Christ's baptism, even if found among heretics.
7 7 - 7
12. Lucianus of Rucuma said: Light and darkness cannot agree; heretics need baptism.
13. Answer: Righteous and unrighteous also cannot agree, yet baptize.
8 7 - 8
14. Pelagianus of Luperciana said: Church or heresy, only one true baptism exists.
15. Answer: Baptism extends to heretics, like water extends from Paradise.
9 7 - 9
16. Jader of Midila said: One baptism exists in the Catholic Church alone.
17. Answer: Unrighteous outside the rock also have valid baptism.
10 7 - 10
18. Another Felix of Marazana said: One baptism belongs only to the Catholic Church.
19. Answer: Unrighteous, not changed in heart, also baptize within the Church.
11 7 - 11
20. Paul of Bobba: Heretics can't have baptism where God is not present.
21. Answer: Baptism exists among the covetous, and also among heretics.
12 7 - 12
22. Pomponius of Dionysiana: Heretics lack the power to baptize or forgive sins.
23. Answer: Murderers lack this power too, yet they baptize, tolerated by Paul.
13 7 - 13
24. Venantius of Tinisa: Heretics defile baptism, betraying the bride of Christ.
25. Answer: Unfaithful baptized people also corrupt the Church, not just heretics.
14 7 - 14
26. Aymnius of Ausuaga: We have one baptism; heretics having it creates two.
27. Answer: Unrighteous also baptize, yet it's the same baptism of Christ.
15 7 - 15
28. Saturninus of Victoriana: Heretics excused for unlawful acts, yet called antichrists.
29. Answer: Heretics and sinners both lack authority, but their baptisms remain valid.
16 7 - 16
30. Another Saturninus of Tucca: Gentiles acknowledge God; Marcion blasphemes, yet isn't baptized.
31. Answer: Correct the error in Marcionists but acknowledge their valid baptism.
17 7 - 17
32. Marcellus of Zama: Sins remitted only through Church baptism; heretic communion is sinful.
33. Answer: Cyprian tolerated differing opinions without removing communion rights, demonstrating patience.
18 7 - 18
34. Irenæus of Ululi: Not baptizing heretics implies heresy is greater.
35. Answer: Same logic falsely suggests not baptizing the covetous elevates covetousness.
19 7 - 19
36. Donatus of Cibaliana: One Church, one baptism; heretics lack the Church.
37. Answer: One baptism exists for both good and bad, despite differing churches.
20 7 - 20
38. Zozimus of Tharassa: Truth must override error, as Paul corrected Peter.
39. Answer: This reflects our stance; Council confirmed true baptism practice.
21 7 - 21
40. Julianus of Telepte: Heresy from heaven can give baptism, otherwise, it cannot.
41. Answer: Covetousness isn't from heaven, yet the covetous can baptize.
22 7 - 22
42. Faustus of Timida Regia: Favoring heretics interferes with Church baptism, making us heretics.
43. Answer: Not rebaptizing a repentant hater doesn't interfere with Church baptism.
23 7 - 23
44. Geminius of Furni: Colleagues prefer heretics, but we should baptize them again.
45. Answer: Colleagues didn't prefer heretics, but acknowledged Christ's baptism in them.
24 7 - 24
46. Rogatianus of Nova: Christ established the Church; the devil established heresy, excluding baptism.
47. Answer: Envious party of the devil can still possess Christ's baptism.
25 7 - 25
48. Therapius of Bulla: Betraying Christ's baptism to heretics makes one a Judas.
49. Answer: Cyprian tolerated traitors like Judas, not defiling himself or the Church.
26 7 - 26
50. Lucius of Membresa: Sinners' prayers aren't heard; how can sinner's baptism be valid?
51. Answer: Covetous, robbers, and murderers are sinners, yet their baptisms are valid.
27 7 - 27
52. Felix of Buslaceni: Don't prioritize custom over reason and truth in admitting heretics.
53. Answer: Custom acknowledged, but plenary Council confirmed its correctness over supposed truth.
28 7 - 28
54. Saturninus of Abitini: Antichrist can't give Christ's grace; heretics (Antichrists) can't baptize.
55. Answer: Murderers (hating brethren) baptize; thus heretics can baptize as well.
29 7 - 29
56. Quintus of Aggya: Heretics can't give what they don't have.
57. Answer: Heretics retain baptism received in the Church, thus can give it.
30 7 - 30
58. Julianus of Marcelliana: Baptism can't serve two masters, just as man can't.
59. Answer: Baptism serves both self-restrained and covetous, sober and drunken.
31 7 - 31
60. Tenax of Horrea Celiæ: One baptism in Church; outside, baptism cannot be.
61. Answer: Baptism may be where the rock is not present.
32 7 - 32
62. Victor of Assuras: One God, Christ, Church, and baptism. Heretics cannot baptize.
63. Answer: Baptism exists even outside Church, similar to sand vs. rock.
33 7 - 33
64. Donatulus of Capse: Heretics, having nothing outside Church, should be baptized.
65. Answer: Heretics gain nothing for salvation but still possess sacraments.
34 7 - 34
66. Verulus of Rusiccade: Heretics can't give what they lost, much less schismatics.
67. Answer: They still have baptism; they don't lose it on separation.
35 7 - 35
68. Pudentianus of Cuiculi: New bishop, believes heretics should be baptized upon conversion.
69. Answer: We answered earlier judgments; same response applies to Pudentianus.
36 7 - 36
70. Peter of Hippo Diarrhytus: One baptism in Church; heretics need rebaptizing on return.
71. Answer: One baptism remains despite heresy; acknowledged upon their return.
37 7 - 37
72. Lucius of Ausafa: One God, Christ, Spirit, Church, and baptism; heretics need rebaptizing.
73. Answer: Baptism remains despite unrighteousness; similar rule for heretics.
38 7 - 38
74. Felix of Gurgites: Heretics' unlawful baptism; grace of baptism needed in Church.
75. Answer: True conversion justifies under same baptism, previously unlawful.
39 7 - 39
76. Pusillus of Lamasba: Baptism unto salvation only within the Catholic Church.
77. Answer: Baptism exists outside Church but doesn't work salvation; pretense exists both inside and outside.
40 7 - 40
78. Salvianus of Gazaufala: Heretics have nothing; they come to receive baptism.
79. Answer: Founders of heresies were heretics; they previously had Church baptism.
41 7 - 41
80. Honoratus of Tucca: Follow the truth, not custom; baptize heretics joining us.
81. Answer: Custom shows heretics receive baptism but need Church for effect.
42 7 - 42
82. Victor of Octavus: Awaiting advice, I believe heretics should be baptized.
83. Answer: Responses to previous similar judgments apply to Victor’s statement.
43 7 - 43
84. Clarus of Mascula: Apostles alone have power to baptize; heretics lack power.
85. Answer: Ill-affectioned murderers can baptize; outside the rock, not Church.
44 7 - 44
86. Secundianus of Thambei: Deceiving heretics is dangerous; baptize them for remission.
87. Answer: Remission of sins received when joining the rock and Dove.
45 7 - 45
88. Aurelius of Chullabi: John’s epistle says reject those without doctrine.
89. Answer: Heretics join Church, doctrine of Christ; receive peace, charity, faith.
46 7 - 46
90. Litteus of Gemelli: Heretics, blind leading blind, give invalid baptism.
91. Answer: Baptism isn’t valid for salvation in darkness, but still exists.
47 7 - 47
92. Natalis of Oëa: Heretics need Church baptism; representation of absent bishops.
93. Answer: Baptism of Church recognized even among heretics with gospel words.
48 7 - 48
94. Junius of Neapolis: Support previous judgment to baptize heretics joining Church.
95. Answer: Lacks scriptural proof; brief dismissal of argument.
49 7 - 49
96. Cyprian of Carthage: Heretics, enemies of Christ, need Church baptism for conversion.
97. Answer: Addressed extensively; unrighteous in Church baptize without questioning power.
50 7 - 50
98. Cyprian’s letter: Unity in Church; none dwell without one heart and mind.
99. Answer: Sacrament in and administered by those not in Christ’s Church.
51 7 - 51
99. Some are in God's house but not truly part of it.
52 7 - 52
100. True believers profit from baptism, unlike those only in appearance.
53 7 - 53
101. Debates on validity of deceitfully or sincerely received baptism exist.
102. Rash judgments avoided; universal Church's consent affirms baptism validity.
54 7 - 54
103. Conclusion emphasizes love for unity, avoiding schism despite differences.

```

Confessions

1

```html
1.1: Man desires to praise God, finding rest only in Him.
1.2: How can I call upon God, who already fills everything?
1.3: God fills heaven and earth, containing all without confinement.
1.4: God is most high, omnipotent, unchangeable, and ever-present.
1.5: Who will bring me to rest in God, my salvation?
1.6: The house of my soul is too narrow; enlarge it.
1.7: God created man, not sin; even infants show sinfulness.
1.8: Infancy passed; as a boy, I learned to speak.
1.9: Miseries of school; obedience deemed necessary for future success.
1.10: I sinned against parents' teachings, loving play and vanity.
1.11: Heard of eternal life promised through the humility of God.
1.12: Was driven to learn despite hating it, good resulted nonetheless.
1.13: Disliked Greek literature, loved Latin; learned for worldly praise.
1.14: Lost.
1.15: Let me love thee wholly, deliver me from temptation, Lord.
1.16: O torrent of human custom, who shall stay your course?
1.17: Bear with me, God, while I confess wasted talents and follies.
1.18: Carried toward vanity, estranged from thee, held models of sin.
1.19: Thanks to thee, my God, for every good gift, always.
```

2

```html
2 - 1: Reviewing past wickedness to love God, recalling my youthful corruption.
2 - 2: Desiring love and passion, I confused affection and desire.
2 - 3: In my sixteenth year, lust consumed me, neglecting marital responsibility.
2 - 4: Idle, poor, awaiting Carthage studies, I pursued vain oratory skills.
2 - 5: Idle at home, parental neglect allowed lustful desires to grow.
2 - 6: Theft of pears for sin’s sake, not hunger or necessity.
2 - 7: Questioning motives behind theft, finding pleasure in sin itself.
2 - 8: Why love the theft? Companionship with accomplices enhanced pleasure.
2 - 9: Reflecting on theft, realizing pleasure came from companionship in crime.
2 - 10: Hating sin, longing for God’s righteousness, realizing I became wasteland.
```

3

```html
3 - 1: I came to Carthage, seeking love, craving friendship, finding lust.
3 - 2: Captivated by stage plays, I grieved fictitious sorrows, loved tears.
3 - 3: Dragged into treacherous depths, I pursued distinction in courts.
3 - 4: Read Cicero’s Hortensius, inflaming philosophical love, new hope, new desires.
3 - 5: Turned to Holy Scriptures, found them unworthy compared to Cicero.
3 - 6: Among Manicheans, searching for truth, found illusions and emptiness.
3 - 7: Ignorant of true Being, confused by philosophical and religious questions.
3 - 8: Misunderstood righteousness, blamed pious fathers, blind to divine law.
3 - 9: Mocked holy servants, believed foolish things, misunderstanding creation’s true nature.
3 - 10: Mocked prophets, believed myths, favored fruits over men, misguided compassion.
3 - 11: Mother’s dream consoled her, foretelling my return to true faith.
3 - 12: Bishop advised patience, mother's prayers answered, my eventual realization awaited.
```

4

```html
4 - 1: During nine years, I went astray, leading others astray too.
4 - 2: I taught rhetoric, seeking gain, and had a mistress.
4 - 3: Consulted astrologers, who claimed the stars determined our actions.
4 - 4: I made a dear friend, turned him away from true faith.
4 - 5: Lost my friend to death, plunging me into deep sorrow.
4 - 6: Time healed my wound, but I remained deeply troubled.
4 - 7: My friend’s loss tormented me, and I left Tagaste.
4 - 8: Consoled by other friends, I still sought solace elsewhere.
4 - 9: Loved the beauty in friends but missed loving God.
4 - 10: We sought beauty and truth, but it eluded our grasp.
4 - 11: Studied Aristotle's Categories, misunderstanding the true nature of God.
4 - 12: Despite my learning, I remained enslaved by wicked lusts.
4 - 13: Realized my understanding of God was perverse and misguided.
```

5

```html
5 - 1: Accept my confession as a sacrifice, O Lord. Let my tongue praise thy name, heal my bones, and let them proclaim, “O Lord, who is like unto thee?” Even the closed heart does not bar thy sight. Let my soul praise thee, love thee, and confess thy mercies to thee. Thy whole creation praises thee without ceasing. With thee, there is refreshment and true strength.
5 - 2: The unrighteous flee from thee, but thou seest them. They live in a world of beauty yet are most foul. How have they harmed thee? Thy eye pierces through their shadows. They forsake thy gentleness and collide with thy justice. Let them turn back and seek thee. Thou art in their hearts, ready to comfort them.
5 - 3: In my twenty-ninth year, I encountered Faustus, a bishop of the Manicheans, in Carthage. Despite his eloquence, I sought truth. I began to compare philosophers' doctrines with Manichean fables. Philosophers seemed more probable in their explanations of the world.
5 - 4: Philosophers predicted eclipses accurately, showing their intelligence. However, they were impiously proud, withdrawing from thy light. They saw the truth about creation but not its Creator. They attributed to themselves what was thine.
5 - 5: Despite philosophers' wisdom, they did not know thee, O Lord. They attributed their knowledge to themselves, not to thee. Mani claimed to teach divine truth but was ignorant. His teachings led me astray.
5 - 6: For nine years, I awaited Faustus, hoping he would clarify my doubts. He was eloquent but lacked knowledge. His ignorance in the liberal arts made me question Manichean doctrine.
5 - 7: Realizing Faustus' ignorance, I despaired of Manichean teachings. My zeal for Manicheism diminished. I began studying literature with Faustus, abandoning further progress in Manicheism.
5 - 8: Thou led me to Rome, seeking a quieter life. The students there were less disruptive. Despite my mother's grief, I sailed to Rome, where I fell ill. Thy mercy restored me.
5 - 9: In Rome, I joined the Manichean “elect” but remained prideful and ignorant. My illness did not lead me to seek baptism. My mother's prayers continued.
5 - 10: I taught rhetoric in Rome, encountering deceitful students. I hated their dishonesty, which hindered my search for truth. I applied for a teaching post in Milan, recommended by Manichean friends.
5 - 11: In Milan, I met Bishop Ambrose, who welcomed me. I admired his eloquence and began to listen to him. His teachings gradually influenced me, revealing the defensibility of Catholic faith.
5 - 12: Ambrose's allegorical interpretation of Scripture challenged my despair. I began to question Manichean doctrine and the nature of evil. I decided to become a catechumen in the Catholic Church.
5 - 13: I was not yet convinced to leave Manicheanism entirely, but I felt the need to investigate further. I began to lean toward the idea that the Academics, who doubted everything and claimed that man could not comprehend certain truths, might be wiser than others. Despite my doubts, I could not bring myself to fully commit to their philosophy.
5 - 14: My interactions with Ambrose continued to impress me. Although I was initially drawn to his eloquence, I began to appreciate the substance of his teachings. He opened my eyes to the possibility of interpreting Scripture allegorically, which helped resolve some of my long-standing objections. This shift in perspective made me more open to the Catholic faith, though I was not yet fully convinced.
```

6

```html
6 - 1: Monica follows Augustine, comforted sailors, and prayed fervently for him.
6 - 2: Monica adjusted her customs per Ambrose’s guidance and example.
6 - 3: Augustine admired Ambrose’s eloquence and character, but remained uncertain.
6 - 4: Augustine’s doubts persisted, even as Ambrose’s teachings intrigued him.
6 - 5: Augustine began leaning toward Catholicism, seeking answers in faith.
6 - 6: Augustine was ambitious but increasingly disillusioned by worldly pursuits.
6 - 7: Alypius resisted and succumbed to gladiatorial games, eventually reformed.
6 - 8: Alypius was falsely accused, but justice prevailed, reinforcing his faith.
6 - 9: Alypius and Augustine bonded in their mutual search for truth.
6 - 10: Alypius, Nebridius, and Augustine pursued wisdom together in Milan.
6 - 11: Augustine struggles with ambitions, faith, and understanding life’s purpose.
6 - 12: Alypius discourages Augustine from marriage for undistracted pursuit of wisdom.
6 - 13: Augustine gets engaged, his mother supports, and anticipates baptism.
6 - 14: Friends consider communal living but abandon plan due to marriage.
6 - 15: Augustine’s mistress leaves; he quickly finds another to avoid loneliness.
6 - 16: Augustine’s sins increase; discusses Epicureanism with friends, struggles spiritually.
```

7

```html
7 - 1: Augustine grapples with concepts of God and substance, seeking understanding.
7 - 2: Struggles with Manichean beliefs, questioning their conception of evil.
7 - 3: Rejects Manichean view of God, seeks cause of evil in free will.
7 - 4: Understands God's incorruptibility, continues questioning the origin of evil.
7 - 5: Questions evil’s existence, contemplates the nature of God and creation.
7 - 6: Rejects astrology, influenced by Firminus, sees its fallacies and inconsistencies.
7 - 7: Faith remains strong despite uncertainties; wrestles with the concept of evil.
7 - 8: God heals Augustine’s misconceptions, drawing him closer to the truth.
7 - 9: Discovers Neoplatonic books, finds similarities and differences with Christianity.
7 - 10: Experiences spiritual enlightenment, recognizing God as eternal and unchangeable.
7 - 11: Realized all things are neither wholly real nor unreal.
7 - 12: All things are good; corruption diminishes goodness but doesn't destroy.
7 - 13: No evil exists in God's creation; everything harmonizes in some way.
7 - 14: Faulting creation shows no health; turned from error to truth.
7 - 15: All things owe their being to God; truth holds them.
7 - 16: Wickedness is perversion of will; evil is not a substance.
7 - 17: Loved God but struggled with carnal habits; sought firm faith.
7 - 18: Christ is the Mediator; through Him, find strength to enjoy.
7 - 19: Christ as the perfect man, more than human wisdom.
7 - 20: Platonist books pointed to truth; Scriptures revealed the way.
7 - 21: Apostle Paul's writings combined truth with grace, leading salvation.
```

8

```html
8 - 1: God's mercy broke my bonds; gratitude fills my heart.
8 - 2: Still bound by worldly desires, I sought guidance from Simplicianus.
8 - 3: Victorinus, an idol worshiper, converted to Christianity with humility.
8 - 4: Victorinus professed his faith openly, despite fear of ridicule.
8 - 5: His conversion inspired me to break my chains.
8 - 6: Finding salvation brings greater joy than never losing hope.
8 - 7: Ponticianus’ story made me confront my own iniquity.
8 - 8: Anguished, I struggled between worldly desires and divine calling.
8 - 9: Internal conflict deepened, my will torn between two paths.
8 - 10: Two conflicting wills do not indicate two different minds.
8 - 11: Fighting my past, I almost made the final decision.
8 - 12: Overhearing a child's song, I found divine guidance in scripture.
```

9

```html
9 - 1: Augustine expresses gratitude for God's deliverance and new desires.
9 - 2: Augustine plans to quietly resign and serve God wholeheartedly.
9 - 3: Verecundus provides his country house for Augustine and friends.
9 - 4: Augustine's conversion journey continues, influenced by his friends.
9 - 5: Augustine resigns, informs Bishop Ambrose, and seeks spiritual guidance.
9 - 6: Augustine, Adeodatus, and Alypius prepare for and receive baptism.
9 - 7: Church hymns deeply move Augustine; he reflects on his journey.
9 - 8: Evodius joins Augustine; Monica dies at Ostia, bringing sorrow.
9 - 9: Monica's upbringing, marriage, and efforts to convert her husband.
9 - 10: Monica and Augustine discuss eternal life before her passing.
9 - 11: Monica falls ill, requests prayers at the altar, and passes.
9 - 12: Augustine grieves for Monica, finding solace in faith and memories.
9 - 13: Augustine prays for Monica's sins, seeking God's mercy and forgiveness.
```

10

```html
10 - 1: Augustine seeks to know God and confesses his shortcomings and faith.
10 - 2: Augustine reflects on God's omniscience and the necessity of confession.
10 - 3: Confession aims to edify others, encouraging them to seek God's truth.
10 - 4: Confession benefits others by inspiring prayer and fostering brotherly love.
10 - 5: God judges Augustine's heart, revealing both known and unknown weaknesses.
10 - 6: Augustine's love for God transcends earthly beauty, seeking spiritual fulfillment.
10 - 7: Augustine questions creation, finding that God is beyond physical senses.
10 - 8: Memory holds vast images and knowledge, accessible through inner contemplation.
10 - 9: Memory contains learned knowledge, not just images, stored beyond physical senses.
10 - 10: Abstract concepts are stored in memory, recognized through introspection and teaching.
10 - 11: Memory contains learned things, intuitively understood, not sensed or imaged.
10 - 12: Memory holds principles and laws of numbers and dimensions precisely.
10 - 13: Memory retains knowledge, including truths and falsehoods, learned and distinguished.
10 - 14: Memory holds emotions, remembered without feeling them, showing mental separation.
10 - 15: Memory contains both images and concepts, recognized by the mind.
10 - 16: Forgetfulness, paradoxically, is remembered, implying its presence in memory.
10 - 17: Memory's vastness surpasses comprehension, demonstrating the mind's infinite complexity.
10 - 18: Remembering lost items proves their retention in memory's depths.
10 - 19: Memory aids in recalling forgotten things through familiar associations.
10 - 20: Seeking God involves recalling the innate knowledge of happiness.
10 - 21: Remembering happiness isn't like remembering physical things or concepts.
10 - 22: True joy is found only in God, not in earthly things.
10 - 23: Everyone desires happiness, but not everyone seeks it in truth.
10 - 24: In memory, I find God whenever I call Him to mind.
10 - 25: God resides in my memory, beyond images and physical senses.
10 - 26: I found God in Himself, not in my memory's confines.
10 - 27: God called me inwardly; I sought Him outwardly, in vain.
10 - 28: Complete unity with God ends all pain and toil.
10 - 29: God commands continence; He grants the strength to obey.
10 - 30: Even in sleep, temptations come; only God's grace prevails.
10 - 31: Eating and drinking restore the body, yet temptations of appetite persist.
10 - 32: I resist the allure of odors, relying on God's mercy.
10 - 33: Melodies attract me, but I strive to prioritize the message.
10 - 34: Visual delights tempt me, but I seek refuge in God.
10 - 35: Curiosity can lead to danger, tempting us with new experiences.
10 - 36: We are daily tried by temptations, seeking God's complete mercy.
10 - 37: Desiring praise can be dangerous, distracting us from God's truth.
10 - 38: Self-pleasure can displease God, even in perceived good deeds.
10 - 39: Vanity in pleasing ourselves leads us away from God.
10 - 40: God's truth teaches us what to desire and avoid wisely.
10 - 41: I see God's light but am hindered by my greed.
10 - 42: Without a true mediator, pride leads us to deception.
10 - 43: Christ, the true Mediator, saves us through humility and sacrifice.
```

11

```html
11 - 1: God knows our needs before we ask, yet we confess.
11 - 2: Meditating on God's law brings comfort, understanding, and spiritual growth.
11 - 3: Moses wrote of creation, but God grants the true understanding.
11 - 4: Heaven and earth, created by God, reveal His eternal beauty.
11 - 5: God created everything from nothing, using His eternal Word.
11 - 6: God's spoken Word made heaven and earth, unlike human speech.
11 - 7: God's eternal Word speaks all things simultaneously and eternally.
11 - 8: God's eternal Reason dictates the beginning and end of creation.
11 - 9: Wisdom from God enlightens and heals, restoring us to Him.
11 - 10: Eternal God's will is timeless; creation begins when He wills.
11 - 11: Seek understanding of God’s eternity, which is beyond temporal time.
11 - 12: God created everything; before that, nothing else was made.
11 - 13: God created time; there was no “before” creation.
11 - 14: Time is difficult to define and understand precisely.
11 - 15: Time, as we know it, involves past, present, and future.
11 - 16: We measure time’s passage but cannot measure nonexistent times.
11 - 17: We perceive time in past, present, and future intervals.
11 - 18: Past and future events exist only in our present.
11 - 19: God teaches prophets about future through present signs.
11 - 20: Three times exist: present of past, present, and future.
11 - 21: Periods of time are measured as they pass by us.
11 - 22: My soul burns to understand the mystery of time, Lord.
11 - 23: The motions of all bodies could potentially constitute time's passage.
11 - 24: Time isn't just motion of bodies; it measures their rest.
11 - 25: I confess my ignorance about time, Lord; enlighten my darkness.
11 - 26: I measure intervals of time, but not time itself precisely.
11 - 27: When a voice sounds, time is measured during its passage.
11 - 28: Future, present, and past time are functions of the mind.
11 - 29: God's loving-kindness transcends time; my years are in turmoil.
11 - 30: God, the eternal Creator, existed before all times and creations.
11 - 31: Heal my eyes, Lord, to understand your eternal knowledge fully.
```

12

```html
12 - 1: My heart stirs, Lord, at Scripture's words in my life.
12 - 2: I confess, Lord, you made heaven, earth, and everything.
12 - 3: Earth was invisible, unformed, with darkness over the deep.
12 - 4: Formlessness described as earth and abyss, indicating lowest levels.
12 - 5: Formless matter is neither intelligible form nor sensory perception.
12 - 6: Initially, I misunderstood formless matter, conceiving it with forms.
12 - 7: Unformed matter came from God, but is unlike God.
12 - 8: Heaven of heavens belongs to God; earth was initially formless.
12 - 9: Spirit mentions creation without days, emphasizing heaven's eternity.
12 - 10: I seek you, God, despite darkness, thirsting for your truth.
12 - 11: God's voice tells me He is eternal, unchanging, and immortal.
12 - 12: You, Lord, created all things; nothing exists apart from you.
12 - 13: Creation clings to God, unchanging, supported by His presence.
12 - 14: Formlessness doesn't change; without motion, there's no time either.
12 - 15: God, you revealed two creations: one formed, one formless.
12 - 16: Unformed earth mentioned, created things emerge over time.
12 - 17: Thy oracles' depth is marvelous, inviting little ones carefully.
12 - 18: God's eternal will never changes; creation arises without time.
12 - 19: Contemplating various interpretations, different truths emerge simultaneously.
12 - 20: Multiple interpretations of Genesis are valid in different ways.
12 - 21: Various interpretations of the phrase: "earth was invisible and unformed."
12 - 22: Debates arise over interpreting Genesis' description of unformed matter.
12 - 23: Two types of disagreement: truth of things, meaning of reports.
12 - 24: Multiple truths can be inferred from Moses' words in Genesis.
12 - 25: Respect others' interpretations without arrogance; love truth over opinion.
12 - 26: Honor Moses' words; seek interpretations fostering truth and unity.
12 - 27: Genesis' narrative allows multiple true interpretations for diverse understandings.
12 - 28: Some see deeper truths in Genesis beyond initial readings.
12 - 29: Truth transcends time; eternal wisdom formed mutable things beautifully.
12 - 30: Multiple interpretations of Genesis' creation story coexist in truth.
12 - 31: Moses intended multiple truths, catering to diverse interpretations and understandings.
12 - 32: Seek understanding through God's inspiration, respecting multiple valid interpretations.
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13 - 1: Call on God who made and sustains me, providing my well-being.
13 - 2: Creation exists from God's goodness, without benefiting Him directly.
13 - 3: Unformed matter exists by God's will, deserving nothing from Him.
13 - 4: Spiritual creation enlightened by God, owing its blessedness to Him.
13 - 5: God's perfection and joy are not dependent on His creation.
13 - 6: Recognize the Trinity in creation: Father, Son, Holy Spirit.
13 - 7: God's Spirit moved over creation, bringing order and enlightenment.
13 - 8: Human love lifts us to God, overcoming worldly desires' weight.
13 - 9: Trinity transcends creation; Spirit moves over, bringing peace.
13 - 10: Happy is the creature always enlightened by God's unfailing light.
13 - 11: The Trinity: omnipotent, inscrutable, yet integral to life and being.
13 - 12: Baptism in the Trinity transforms the unformed into enlightened believers.
13 - 13: We live by faith, groaning for redemption, transformed by God's Spirit.
13 - 14: Hope in God through struggles, anticipating the joy of eternal presence.
13 - 15: God's divine Scripture, given through mortal men, guides and enlightens.
13 - 16: Heavens declare God's glory, angels praise eternally, Scriptures guide humanity.
13 - 17: God gathers the embittered, quenches the thirsty, and cultivates fruitful souls.
13 - 18: Acts of mercy bring forth light and distinguish between good and evil.
13 - 19: Scripture's firmament offers wisdom, guiding believers through signs and seasons.
13 - 20: God's word spreads, teaching nations, multiplying blessings through holy ministry.
13 - 21: The earth brings forth the living soul, separated from waters.
13 - 22: Ministers work on the faithful earth, not in infidelity's waters.
13 - 23: Man, created in God's image, judges spiritual and physical matters.
13 - 24: God blesses men to be fruitful, unlike the inanimate creation.
13 - 25: Scripture's figurative sayings reveal truth through diverse interpretations.
13 - 26: Paul's joy in Philippians' gifts shows the importance of intent.
13 - 27: Gifts and fruits differ; the latter gladdens the spiritual man.
13 - 28: God saw creation as very good in its entirety.
13 - 29: Scripture speaks in terms of time; God's Word transcends time.
13 - 30: Some misunderstand creation, attributing it to necessity, not God's will.
13 - 31: God's Spirit sees in us, knowing what pleases is from Him.
13 - 32: Thanks be to God for creation's beauty and orderliness.
13 - 33: Let thy works praise thee; we love and praise thee.
13 - 34: Creation's order signifies thy predestination and our spiritual journey.
13 - 35: Grant us peace, O Lord, eternal Sabbath without evening.
13 - 36: Missing.
13 - 37: God's rest in us parallels His ongoing work through us.
13 - 38: We see thy creations are good; they exist by thee.

``` Creed

 

```html
Chapter 1: Write the Creed in your heart and recite daily.
Chapter 2: Believe in God the Father Almighty, who cannot sin.
Chapter 3: Believe in Jesus Christ, God’s Only Son, our Lord.
Chapter 4: God the Father and God the Son are One.
Chapter 5: The Father and Son are both Almighty, equal in will.
Chapter 6: Christ, born of the Holy Spirit and Virgin Mary.
Chapter 7: Christ suffered, was crucified, died, and buried for sinners.
Chapter 8: Christ is begotten of the Father, coeternal and perfect.
Chapter 9: The Cross teaches obedience and resurrection brings hope.
Chapter 10: Job’s patience exemplifies enduring trials with faith in God.
Chapter 11: Christ ascended to heaven, dwells at God’s right hand.
Chapter 12: Christ will return to judge the living and dead.
Chapter 13: The Holy Spirit makes believers temples of God.
Chapter 14: The Holy Church fights heresies and prevails with faith.
Chapter 15: Baptism forgives sins; live righteously to maintain it.
Chapter 16: Sins are remitted through Baptism, prayer, and penance.
Chapter 17: Believe in the resurrection of the flesh into life everlasting.

``` Exposition on Book of Psalms

Here is the complete table with all 50 entries, including the background colors and bolded numbers. The entire text is included as requested: ```html
1 Commentary: Psalm 1 Commentary “Blessed is the man that hath not gone away in the counsel of the ungodly” (ver. 1). This refers to Jesus Christ, who unlike the man of earth, did not consent to sin. “Nor stood in the way of sinners” – though born among sinners, He did not indulge in worldly enticements. “Nor sat in the seat of pestilence” – He rejected earthly rule and pride, often linked to the widespread disease of harmful doctrines. The sequence “went away, stood, sat” denotes increasing engagement in sin. “But his delight is in the law of the Lord” (ver. 2). For a righteous person, being in the law means acting according to it, not being under its servitude. Meditating on the law "day and night" can mean constantly or through both joy (day) and tribulation (night). “And he shall be like a tree planted hard by the running streams of waters” (ver. 3). This tree symbolizes Jesus, nurtured by wisdom or the Holy Spirit, drawing from the people’s sins to establish churches. “His leaf also shall not fall” – His words are eternal. “And whatsoever He doeth shall prosper” – His deeds and teachings will succeed. “The ungodly are not so” (ver. 4). The ungodly are compared to dust blown away, unable to stand firm in God. “Therefore the ungodly rise not in the judgment” (ver. 5) – they will not endure judgment but will be cast away from righteousness. “For the Lord knoweth the way of the righteous” (ver. 6). God’s knowledge symbolizes eternal being, unlike the perishing path of the ungodly.
2 Commentary: Psalm 2 Commentary “Why do the heathen rage, and the people meditate vain things?” (ver. 1). This is about Christ’s persecutors, who despite their plans, cannot destroy Him. “The kings of the earth...against the Lord, and against His Christ” (ver. 2) – rulers conspired against Jesus. “Let us break their bonds asunder” (ver. 3). This represents the desire to reject the Christian faith. “He that dwelleth in the heavens shall laugh them to scorn” (ver. 4) – God will mock their futile plans, knowing Christ’s ultimate victory. “Yet am I set by Him as King upon Sion” (ver. 6). Jesus is appointed king over the Church, which seeks God’s glory. “The Lord hath said unto me, Thou art My Son; this day have I begotten Thee” (ver. 7). This signifies Christ’s eternal generation. “Ask of Me, and I shall give Thee the nations” (ver. 8). God grants Jesus dominion over the earth. “Thou shalt rule them with a rod of iron” (ver. 9) – Christ will govern with just authority, destroying sin. “And now understand, ye kings” (ver. 10). A call to rulers to recognize Christ’s authority. “Serve the Lord with fear, and rejoice with trembling” (ver. 11) – serve God with reverence and joy. “Lay hold of discipline, lest at any time the Lord be angry” (ver. 12). Embrace righteousness to avoid God’s wrath. “Blessed are all they who put their trust in Him” (ver. 12). Trust in God leads to ultimate blessing.
3 Commentary: Psalm 3 Commentary “O Lord, how are they multiplied that trouble me!” (ver. 1). Reflects the many who opposed Christ. “Many say unto my soul, There is no salvation for him in his God” (ver. 2) – doubters of Christ’s resurrection. “But Thou, O Lord, art my taker” (ver. 3). Jesus attributes His safety to God. “With my voice have I cried unto the Lord” (ver. 4) – heartfelt prayer to God. “I slept, and took rest; and rose, for the Lord will take me up” (ver. 5). Symbolizes Christ’s death and resurrection. “I will not fear the thousands of people that surround me” (ver. 6) – faith in God despite numerous adversaries. “Arise, O Lord; save me, O my God” (ver. 7). A plea for deliverance. “For Thou hast smitten all who oppose me without a cause” – victory over unjust enemies. “Thou hast broken the teeth of the sinners” – God nullifies their harmful words and actions. “Salvation is of the Lord; and upon Thy people be Thy blessing” (ver. 8). Acknowledgment that salvation comes from God and a prayer for His blessing on His people.
4 Commentary: Psalm 4 Commentary “When I called, the God of my righteousness heard me” (ver. 1). God hears the cries of the righteous. “In tribulation Thou hast enlarged me” – God brings joy out of sorrow. “O ye sons of men, how long heavy in heart” (ver. 2). A call to abandon sin and seek truth. “And know ye that the Lord hath magnified His Holy One” (ver. 3) – recognition of God’s glorification of Jesus. “The Lord will hear me, when I cry unto Him” (ver. 3). Assurance of God’s response to prayer. “Be ye angry, and sin not” (ver. 4) – control anger and avoid sin. “Offer the sacrifice of righteousness, and hope in the Lord” (ver. 5) – live rightly and trust God. “Many say, Who showeth us good things?” (ver. 6). The foolish seek temporal blessings. “The light of Thy countenance is stamped on us, O Lord” – true good comes from God’s presence. “Thou hast put gladness into my heart” (ver. 7). Joy comes from within, from God. “In peace, together, I will sleep, and take rest” (ver. 8) – ultimate peace and rest in God’s presence. “Since Thou, O Lord, in singleness hast made me dwell in hope” (ver. 8). Confidence in God’s unity and provision.
5 Commentary: Psalm 5 Commentary “Hear my words, O Lord” (ver. 1). The Church calls out to God for help. “Understand my cry” – prayer from the heart. “Attend Thou to the voice of my supplication” (ver. 2). A plea for God’s attention. “My King, and my God” – recognition of God’s sovereignty. “O Lord, in the morning Thou wilt hear my voice” (ver. 3). Expectation of God’s response. “In the morning I will stand by Thee, and will see” – a promise of seeking God early. “For Thou art not a God who hast pleasure in iniquity” (ver. 4). God’s holiness contrasted with human sinfulness. “The malignant man shall not dwell near Thee” – separation of evil from God. “Thou hast hated all that work iniquity” (ver. 5). God’s detestation of sin. “Thou wilt destroy all that speak a lie” – punishment for deceit. “The man of blood, and the crafty man, the Lord will abominate” (ver. 6). God rejects the violent and deceitful. “But I, in the multitude of Thy mercy, will enter into Thine house” (ver. 7). The faithful will enter God’s presence. “I will worship at Thy holy temple, in Thy fear” – reverent worship. “O Lord, lead me forth in Thy justice because of mine enemies” (ver. 8). A prayer for guidance amidst opposition. “Direct in Thy sight my way” – seeking God’s direction. “Their throat is an open sepulchre” (ver. 9). The deceitful devour others with their words. “With their own tongues they dealt craftily” – condemnation of deceptive speech. “Judge them, O God: let them fall from their own thoughts” (ver. 10). A prophecy of the downfall of the wicked. “Drive them out” – separation from God’s presence. “Let all rejoice that hope in Thee” (ver. 11). Joy for the faithful. “They will exult for evermore, and Thou wilt dwell in them” – eternal joy and God’s indwelling. “For Thou wilt bless the just man” (ver. 12). Blessings for the righteous. “As with the shield of Thy good will Thou hast crowned us” – God’s favor as protection.
6 Commentary: The phrase “Of the eighth” has been interpreted by some to indicate the day of judgment, believed to come after seven thousand years from Adam. This interpretation is based on the belief that seven thousand years represent seven days, and the eighth day signifies the end of the world. However, since the Lord said, “It is not yours to know the times,” and that “the day of the Lord cometh as a thief,” no one should claim to know this time. Therefore, claiming knowledge of the day of the Lord based on years is presumptuous. Instead, the “eighth” day could signify eternal life following the end of the world. There is another reason to call the judgment the eighth day: it follows two eras—one of the body and one of the soul. From Adam to Moses, humanity lived according to the flesh, symbolized by the Old Testament. From the Lord's coming, humanity transitioned to living according to the soul, symbolized by the New Testament. The number four relates to the body, derived from the four elements, while the number three relates to the mind, as indicated by loving God with heart, soul, and mind. Once these temporal phases are past, the eighth day, the day of judgment, will come. This day will reward the righteous with eternal life and condemn the ungodly to eternal punishment. Thus, the Church prays, “Reprove me not, O Lord, in Thine anger,” seeking mercy and healing. The soul, acknowledging its weakness, implores, “Pity me, O Lord, for I am weak,” and desires to be healed not by its merits but by God's pity.
7 Commentary: This prophecy’s origin can be found in the second book of Kings, where Chusi, King David’s friend, pretended to side with Abessalon, David’s son, during Abessalon’s rebellion. Chusi aimed to uncover and report Abessalon’s plans, influenced by Achitophel, who had turned against David and was advising Abessalon. However, since this Psalm contains deeper meanings, interpreting names spiritually can reveal hidden truths. For instance, Chusi signifies silence, Gemini means right-handed, and Achitophel translates to brother’s ruin. In the Gospels, Jesus’ disciples are called both sons and brothers. Achitophel’s name fittingly represents Judas, the betrayer, whose actions led to the ruin of a brother. Chusi, interpreted as silence, symbolizes Jesus’ silent endurance of persecution, allowing the salvation of Gentiles. The Apostle marvels at God’s wisdom in this plan, noting its unsearchable judgments. The perfect soul, understanding God’s secret plan, sings a Psalm for the words of Chusi, appreciating the meaning behind the silence. Among believers, the Lord’s works are openly shared, unlike the hidden meanings among non-believers. This Psalm, attributed to Chusi, celebrates understanding divine secrets. “O Lord my God, in Thee have I hoped: save me from all them that persecute me” signifies the soul’s prayer against the devil, seeking protection from persecution. The Psalmist acknowledges sin, saying, “If there be iniquity in my hands,” and vows not to repay evil. The perfect soul follows Christ’s example of patience, even toward enemies. The Psalmist trusts in God’s righteous help, avoiding vengeance, and embracing divine justice.
8 Commentary: The Psalm’s title mentions wine-presses, but the text itself does not. In Scripture, one concept is often represented by various metaphors. Wine-presses can symbolize Churches, just as a threshing floor can. Both processes involve separating valuable produce from its coverings, representing how Churches separate the faithful from worldly people through spiritual love and the work of God’s ministers. Initially, good and bad people are separated in affection, though they coexist physically in Churches. Eventually, the faithful (like corn or wine) will be stored in God’s granaries, while the wicked (like chaff or husks) will face judgment. Wine-presses may also symbolize the Divine Word, with grapes representing the Word conveyed through sound, separating knowledge (wine) from mere sound (husks). Furthermore, wine-presses can represent martyrdoms. When believers suffer persecution, their bodies remain on earth, but their souls ascend to heaven. This aligns with the Church’s growth through the disciples’ preaching after receiving the Holy Spirit. “O Lord, our Lord, how admirable is Thy Name in all the earth!” signifies how all inhabitants of the earth admire God, for His glory was revealed above the heavens after His resurrection. “Out of the mouth of babes and sucklings Thou hast made perfect praise” refers to new believers in Christ. These individuals, even with limited spiritual knowledge, praise God, highlighting faith’s importance over knowledge. Ultimately, the Psalm celebrates the Church’s establishment, the separation of the faithful from the wicked, and the universal admiration of God’s glory.
9 Commentary: The inscription of this Psalm is, “To the end for the hidden things of the Son, a Psalm of David himself.” This refers to the only-begotten Son of God, as the Psalm mentions much about the Gentiles, which does not pertain to Absalom. The Psalm is about the hidden things of the Son, likely referring to Christ's first advent, which the Jews did not understand, benefiting the Gentiles. This Psalm also addresses the hidden and manifest judgments of the Lord. The hidden judgment happens now, as God disciplines or calls people to conversion. The manifest judgment will occur when Christ returns to judge the living and the dead. Believers have already passed from death to life and will not face the manifest judgment. Unbelievers are judged now, preparing them for the final judgment. The Psalm expresses praise and trust in God's hidden judgments, acknowledging His governance and the invisible workings of His wisdom. “I will confess unto Thee, O Lord, with my whole heart” signifies wholehearted faith in God's Providence, recognizing His hidden judgments. “I will tell all Thy marvels” indicates understanding both visible and invisible divine works. True joy is found in God's hidden things, not in worldly pleasures. The Psalm shifts to Christ's perspective, rejoicing in the defeat of His enemy, the devil, and the salvation He brings. The enemy's swords, representing erroneous opinions, fail against God's truth. God's judgment will ultimately destroy the cities of the wicked, demonstrating His righteousness and eternal reign. The Psalm celebrates God's faithfulness to the poor, His hidden judgments, and the ultimate defeat of evil. It calls for trust in God's timing and the eventual triumph of His justice.
10 Commentary: The title of this Psalm is “To the end for the hidden things of the Son, a Psalm of David.” This refers to the mysteries of the only-begotten Son of God, indicating the hidden aspects of His divine nature and works. The Psalmist asks, “Why, O Lord, hast Thou withdrawn afar off?” suggesting that God seems distant during times of trouble. However, this withdrawal inflames the poor with longing for God’s coming, as they compare their sufferings with the apparent prosperity of the wicked. This yearning leads to a deeper faith and understanding among the righteous. The Psalmist reveals that the wicked are ensnared by their own evil thoughts and actions, becoming bound by their desires and deceit. Their apparent success and lack of immediate punishment make them believe God does not see or care about their sins. This false security is their downfall, as they will face ultimate judgment. The Psalmist prays for God's intervention, asking Him to remember the poor and humble. He acknowledges that God's apparent delay in judgment serves to highlight the righteousness of His eventual intervention. The poor and humble are those who have rejected worldly desires and seek God’s kingdom. In conclusion, the Psalmist emphasizes that God hears the prayers of the righteous and will judge the wicked. The hidden things of the Son pertain to His divine nature and the mysteries of His salvation, which will be fully revealed in due time.
11 Commentary: The meaning of "to the end" has been handled before. This Psalm appears to be sung against heretics, who exaggerate the sins within the Church to lure believers away. They claim Christ is with them, warning us to join them. They suggest moving to different "mountains" (other Christs or groups), but the psalmist trusts in the Lord. The psalmist argues that the Church, symbolized by the moon, sometimes seems obscure due to sinners within or external persecutions. Heretics may interpret scriptures carnally, aiming to mislead the faithful. Yet, the psalmist remains steadfast, trusting in the Lord, regardless of these attacks. Sinners bend their bows, preparing arrows (deceptive words) to shoot at the upright during the Church’s obscure times. Yet, the psalmist urges confidence in God, not fearing these threats. He criticizes heretics for destroying what God perfected, the praise from the mouths of babes and sucklings, by disturbing the faithful with needless questions. "The Lord is in His holy temple," signifying His presence among the faithful, overseeing and testing both righteous and ungodly. God’s eyes see the poor, indicating His care for the humble and faithful. The psalmist contrasts this with the fate of sinners who love iniquity, noting God’s righteous judgment and the eventual punishment awaiting the wicked. The psalmist concludes by reaffirming trust in God's equitable judgment and the eventual downfall of sinners who reject Him.
12 Commentary: This Psalm, titled "To the end for the hidden things of the Son," suggests a future time for the Saints after the current age. It begins with a plea for salvation, lamenting the rarity of holiness and truth among men. "He hath talked vanity each man to his neighbour," refers to deceitful speech among people, highlighting the duplicity of their hearts. The Psalmist prays for the destruction of deceitful lips and the proud who boast in their words, believing no one is their lord. God promises to arise for the needy and poor, responding to their suffering. He intends to place salvation, presumably in Christ, to address their needs. The Prophet affirms the purity of the Lord's words, likened to silver refined in fire, symbolizing their tested and proven truth through tribulations. The Psalmist expresses confidence in the Lord's preservation, contrasting the temporary, repetitive cycle of the ungodly's pursuits with the eternal future promised to the faithful. The ungodly are described as walking in a circle, trapped in temporal desires, unable to reach the eternal eighth day. Solomon's wisdom is referenced, noting how he deals with the ungodly, bringing upon them the consequences of their wickedness. The Psalm concludes by contrasting the fleeting multiplication of the unrighteous with the eternal growth of the righteous, who progress from strength to strength in the presence of God. This highlights the transient nature of earthly concerns versus the everlasting journey of the faithful.
13 Commentary: The psalm expresses a yearning for God’s presence and guidance. The psalmist feels forgotten by God and seeks divine counsel to navigate life's adversities. He asks, “How long, O Lord, wilt Thou forget me unto the end?” indicating a desire for spiritual enlightenment and understanding of Christ as the ultimate aim of the soul. The psalmist's lament continues with, “How long dost Thou turn away Thy face from me?” symbolizing a lack of divine revelation. He reflects on the need for personal counsel during times of adversity, saying, “How long shall I place counsel in my soul?” This self-counsel is necessary until God provides direct guidance. The sorrow and inner turmoil of the psalmist are evident in “Sorrow in my heart through the day.” This continuous sorrow signifies a longing for eternal deliverance from temporal struggles. The plea, “How long shall mine enemy be exalted over me?” underscores the constant battle with sin and adversarial forces, whether demonic or carnal. The psalmist seeks divine attention and intervention: “Look on me, and hear me, O Lord my God.” He asks for enlightenment, “Lighten mine eyes, that I sleep not in death,” wishing for spiritual awakening and protection against the seduction of sin. The fear of the enemy's triumph, “Lest at any time mine enemy say, I have prevailed against him,” highlights the devil's mockery and the psalmist’s desire to remain steadfast in faith. Trust in God’s mercy is a central theme: “But I have hoped in Thy mercy.” This hope prevents the psalmist from attributing his stability to self, avoiding pride. His heart rejoices in divine salvation, “My heart shall exult in Thy salvation,” acknowledging Christ's role as the wisdom of God. The psalm concludes with gratitude for divine blessings, both spiritual and practical: “I will sing to the Lord who hath given me good things; and I will chant to the name of the Lord most high.” This reflects a holistic worship involving both internal devotion and external actions.
14 Commentary: What 'to the end' means, must not be too often repeated. 'For Christ is the end of the law for righteousness to every one that believeth,' as the Apostle saith. We believe in Him when we begin to enter the good road: we shall see Him when we get to the end. Therefore He is the end. 'The fool hath said in his heart, There is no God' (ver. 1). For not even have certain sacrilegious and abominable philosophers, who entertain perverse and false notions of God, dared to say, 'There is no God.' Therefore it is, hath said 'in his heart;' for no one dares to say it, even if he has dared to think it. 'They are corrupt and become abominable in their affections;' that is, while they love this world and not God. These affections corrupt the soul and blind it, that the fool can even say, 'in his heart, There is no God.' For as they did not like to retain God in their knowledge, God gave them over to a reprobate mind. 'There is none that doeth goodness, no not up to one.' 'Up to one,' can be understood either with that one, so that no man is understood, or besides one, that the Lord Christ may be excepted. As we say, This field is up to the sea, we do not of course reckon the sea together with the field. And this is the better interpretation, so that none be understood to have done goodness up to Christ; for that no man can do goodness, except He shall have shown it. And that is true; for until a man knows the one God, he cannot do goodness. 'The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God' (ver. 2). It may be interpreted upon the Jews; as he may have given them the more honourable name of the sons of men, by reason of their worship of the One God, in comparison with the Gentiles; of whom I suppose it was said above, 'The fool hath said in his heart, There is no God,' etc. Now the Lord looks out, that He may see, by His holy souls: which is the meaning of 'from heaven.' For by Himself nothing is hid from Him.
15 Commentary: Touching this title there is no question. “O Lord who shall sojourn in Thy tabernacle?” (ver. 1). Although tabernacle be sometimes used even for an everlasting habitation, it is generally associated with war, suggesting a temporary refuge during battle. This sense is assisted by the words, “Who shall sojourn?” indicating a temporary state of conflict before reaching eternal rest. “And who shall rest in Thy holy mountain?” Here he likely refers to the eternal habitation itself, symbolizing the supreme love of Christ in life eternal. “He who walketh without stain, and worketh righteousness” (ver. 2). This is a general proposition, detailed in what follows. “Who speaketh the truth in his heart.” It is not enough to speak the truth unless it is also in one’s heart. “Who hath practised no deceit in his tongue” (ver. 3). Deceit is practiced when one thing is professed with the mouth, another concealed in the heart. “Nor done evil to his neighbour.” By “neighbour,” every man is understood. “And hath not entertained slander against his neighbour,” meaning he has not readily believed an accuser. “The malicious one hath been brought to nought in his sight” (ver. 4). This signifies perfection, that the malicious one has no power against a man who knows that evil is nullified by divine truth. “But those that fear the Lord, He glorifieth:” the Lord Himself glorifies those who fear Him, which is the beginning of wisdom. “Who sweareth unto his neighbour, and deceiveth him not.” “Who hath not given his money upon usury, and hath not taken rewards against the innocent” (ver. 5). These lesser virtues are foundational, leading to greater stability and perfection. “Whoso doeth these things shall not be moved for ever.”
16 Commentary: Preserve me, O Lord, for in Thee have I hoped. I have said to the Lord, Thou art my God, for Thou needest not my goods. To the saints who are on His earth: He hath wonderfully fulfilled all My wishes in them. Their infirmities have been multiplied: after that they made haste. I will not gather together their assemblies by blood: nor will I be mindful of their names within My lips. The Lord is the portion of Mine inheritance, and of My cup: Thou art He who will restore to Me My inheritance. The lines have fallen to me in glorious places: for Mine inheritance is glorious to Me. I will bless the Lord, who hath given Me understanding: moreover too even unto night My reins have instructed Me. I foresaw the Lord always in My sight: for He is on My right hand, that I should not be moved. Wherefore My heart was glad, and My tongue exulted: moreover too My flesh shall rest in hope. For Thou wilt not leave My soul in hell: neither wilt Thou suffer Thine Holy One to see corruption. Thou hast made known to Me the paths of life: Thou wilt fill Me with joy with Thy countenance: pleasure is at Thy right hand even to the end.
17 Commentary: In Christ is said, “Preserve me, O Lord, for in Thee have I hoped” (ver. 1). And to human ears it may seem unsuitable that the Son should say to the Father, “Preserve me,” since the Son saves all. We must realize, however, that Christ, being human, lived humbly, considering Himself less than the Father. When Jesus says, “Thou art my God,” it is not a declaration of superiority but rather a recognition of the Father's divinity. This is why Christ refrains from calling others good except God. “For Thou needest not my goods” – The Father gains nothing from the Son; rather, the Son gives glory to the Father through His humility and sacrifice. Christ, who is sinless, refers to the saints on earth: “To the saints who are on His earth: He hath wonderfully fulfilled all My wishes in them” (ver. 3). The saints are granted divine blessings, fulfilling Christ’s desires for His followers. However, their lives involve struggles, as “Their infirmities have been multiplied: after that they made haste” (ver. 4). The saints face hardships but remain steadfast, hastening to fulfill God’s will. Christ, as the ultimate sacrifice, declares, “I will not gather together their assemblies by blood” – a commitment to spiritual rather than violent means. Christ’s inheritance is spiritual, not earthly: “The Lord is the portion of Mine inheritance, and of My cup” (ver. 5). Jesus seeks divine favor and guidance rather than worldly gains. The Psalm ends with Christ’s confidence in resurrection and eternal life: “For Thou wilt not leave My soul in hell: neither wilt Thou suffer Thine Holy One to see corruption” (ver. 10). This assurance reflects Christ’s faith in the Father’s promise of salvation and eternal joy for the righteous.
18 Commentary: The title of this Psalm is, "A prayer of David himself." It refers to Christ, who speaks through David's words, emphasizing His humble humanity. "I will love Thee, O Lord, my strength" (ver. 1). Christ expresses His devotion to the Father, recognizing His role as a source of strength. The Lord is depicted as a rock, fortress, and deliverer, symbolizing stability and protection. "My God, my strength, in whom I will trust; my shield, and the horn of my salvation, my high tower" (ver. 2). These metaphors highlight God's reliability and salvation. Christ calls upon the Lord in times of distress, confident in divine intervention. "I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies" (ver. 3). The psalm describes the overwhelming challenges faced, likening them to death, floods, and snares. Despite these trials, Christ’s faith remains unshaken. "The sorrows of death compassed me, and the floods of ungodly men made me afraid" (ver. 4). In His suffering, Christ seeks God's help, and divine power is vividly depicted. God's response is dramatic, with trembling earth and smoke, representing His anger against the wicked. "Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because He was wroth" (ver. 7). God’s intervention brings deliverance and support to Christ, affirming His righteousness and divine favor. "He sent from above, He took me, He drew me out of many waters" (ver. 16). The psalm concludes with Christ's praise for God's unwavering support and justice, promising to follow His ways and keep His commandments. "Therefore hath the Lord recompensed me according to my righteousness; according to the cleanness of my hands in His eyesight" (ver. 24). This highlights the theme of divine justice and faithfulness.
19 Commentary: The title of this Psalm is, "For the end, a Psalm of David himself." It addresses Christ, who speaks through David’s words. "The heavens declare the glory of God, and the firmament showeth His handiwork" (ver. 1). This praises God’s creation, revealing His glory through the natural world. "Day unto day uttereth speech, and night unto night showeth knowledge" (ver. 2). The continuous revelation of God’s wisdom is highlighted. "There is no speech nor language, where their voice is not heard" (ver. 3). God’s creation speaks universally, transcending language barriers. "Their line is gone out through all the earth, and their words to the end of the world" (ver. 4). The message of God’s glory reaches everywhere. The psalm shifts to Christ, the Sun of Righteousness, whose coming illuminates the world. "In them hath He set a tabernacle for the sun" (ver. 4). This represents Christ’s incarnation. "Which is as a bridegroom coming out of His chamber, and rejoiceth as a strong man to run a race" (ver. 5). Christ’s joy and strength are emphasized. "His going forth is from the end of the heaven, and His circuit unto the ends of it: and there is nothing hid from the heat thereof" (ver. 6). This signifies Christ’s all-encompassing presence and influence. The psalm continues with praise for God’s law, described as perfect, sure, right, pure, clean, and true. "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple" (ver. 7). God’s commandments bring wisdom and joy. The psalmist seeks purity and deliverance from sin, praying for acceptance before God. "Who can understand his errors? cleanse Thou me from secret faults" (ver. 12). The psalm concludes with a plea for God’s words and thoughts to be pleasing to Him. "Let the words of my mouth, and the meditation of my heart, be acceptable in Thy sight, O Lord, my strength, and my redeemer" (ver. 14). This highlights the desire for a pure heart and righteous living.
20 Commentary: The title of this Psalm is, “To the end, a Psalm of David himself.” The psalm begins with a prayer for the king, symbolizing Christ. “The Lord hear thee in the day of trouble; the name of the God of Jacob defend thee” (ver. 1). This reflects a plea for divine protection and support during times of distress. The psalmist prays for God to send help from the sanctuary and strengthen from Zion. “Send thee help from the sanctuary, and strengthen thee out of Zion” (ver. 2). This signifies seeking strength and guidance from God’s holy place. The psalmist expresses confidence in God’s favor, asking Him to remember offerings and accept sacrifices. “Remember all thy offerings, and accept thy burnt sacrifice” (ver. 3). This highlights the importance of faithful worship and devotion. The psalmist’s joy and trust in God’s salvation are evident. “We will rejoice in thy salvation, and in the name of our God we will set up our banners” (ver. 5). This symbolizes celebrating divine victory and proclaiming God’s greatness. The psalmist acknowledges God’s sovereignty and power, recognizing that human strength alone cannot achieve victory. “Some trust in chariots, and some in horses: but we will remember the name of the Lord our God” (ver. 7). This emphasizes reliance on God rather than worldly means. The psalm concludes with a plea for God to save the king and answer in times of need. “Save, Lord: let the king hear us when we call” (ver. 9). This reflects a deep trust in God’s providence and care. Overall, the psalm emphasizes the importance of divine protection, guidance, and salvation, highlighting the futility of relying on human strength and the necessity of faithful trust in God.
21 Commentary: The title of this Psalm is, “To the end, a Psalm of David himself.” It focuses on Christ as the King, celebrating His victories and divine blessings. “The king shall joy in Thy strength, O Lord; and in Thy salvation how greatly shall he rejoice” (ver. 1). This highlights Christ’s joy in God’s strength and salvation. The psalmist acknowledges God’s blessings and the granting of desires. “Thou hast given him his heart’s desire, and hast not withholden the request of his lips” (ver. 2). This signifies divine favor and fulfillment of prayers. The psalmist praises God’s goodness and the joy it brings. “For Thou preventest him with the blessings of goodness: Thou settest a crown of pure gold on his head” (ver. 3). This symbolizes the honor and glory bestowed upon Christ. The psalmist speaks of eternal life and divine favor. “He asked life of Thee, and Thou gavest it him, even length of days for ever and ever” (ver. 4). This represents the eternal life granted to Christ. The psalmist continues with praises for God’s majesty and splendor. “His glory is great in Thy salvation: honour and majesty hast Thou laid upon him” (ver. 5). This emphasizes the exaltation of Christ. The psalmist acknowledges the eternal blessings and joy in God’s presence. “For Thou hast made him most blessed for ever: Thou hast made him exceeding glad with Thy countenance” (ver. 6). This signifies the perpetual joy and favor of God. The psalmist contrasts the righteous and the wicked, highlighting God’s justice. “Thine hand shall find out all Thine enemies: Thy right hand shall find out those that hate Thee” (ver. 8). This reflects divine retribution against the wicked. The psalm concludes with a call to trust in God’s power and righteousness. “Be Thou exalted, Lord, in Thine own strength: so will we sing and praise Thy power” (ver. 13). This emphasizes the importance of praising God’s strength and justice.
22 Commentary: The title of this Psalm is, “To the end, for the morning aid, a Psalm of David.” It reflects Christ’s suffering and ultimate triumph. “My God, my God, why hast Thou forsaken me?” (ver. 1). This opening verse foreshadows Christ’s cry on the cross, expressing His anguish. The psalmist continues with a plea for God’s help amidst suffering. “O my God, I cry in the day-time, but Thou hearest not; and in the night-season, and am not silent” (ver. 2). This signifies persistent prayer despite feeling abandoned. The psalmist recalls God’s faithfulness to the ancestors. “Our fathers trusted in Thee: they trusted, and Thou didst deliver them” (ver. 4). This highlights God’s history of salvation. The psalmist expresses feelings of scorn and mockery. “But I am a worm, and no man; a reproach of men, and despised of the people” (ver. 6). This reflects Christ’s humiliation and rejection. The psalmist describes the cruelty of the enemies. “All they that see me laugh me to scorn: they shoot out the lip, they shake the head” (ver. 7). This portrays the mockery Christ faced. The psalmist trusts in God’s deliverance. “But be not Thou far from me, O Lord: O my strength, haste Thee to help me” (ver. 19). This signifies faith in divine rescue. The psalmist foresees the proclamation of God’s name to future generations. “I will declare Thy name unto my brethren: in the midst of the congregation will I praise Thee” (ver. 22). This anticipates the spread of the Gospel. The psalm concludes with praise and a vision of God’s eternal reign. “They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done this” (ver. 31). This highlights the enduring legacy of Christ’s sacrifice and victory.
23 Commentary: The title of this Psalm is, “A Psalm of David himself.” It is a well-known and beloved psalm, expressing trust and confidence in God’s care. “The Lord is my shepherd; I shall not want” (ver. 1). This opening verse conveys complete trust in God’s provision. The psalmist describes the peace and guidance provided by God. “He maketh me to lie down in green pastures: He leadeth me beside the still waters” (ver. 2). This signifies spiritual nourishment and tranquility. The psalmist acknowledges God’s restoration and guidance. “He restoreth my soul: He leadeth me in the paths of righteousness for His name’s sake” (ver. 3). This highlights divine guidance in living a righteous life. The psalmist expresses fearlessness even in the face of death. “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me” (ver. 4). This signifies trust in God’s protection. The psalmist finds comfort in God’s presence and support. “Thy rod and Thy staff they comfort me” (ver. 4). This symbolizes God’s guidance and discipline. The psalmist experiences God’s abundant blessings. “Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over” (ver. 5). This represents divine favor and abundance. The psalmist is confident in God’s goodness and mercy. “Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever” (ver. 6). This signifies eternal fellowship with God. Overall, the psalm conveys profound trust in God’s care, guidance, and eternal blessings.
24 Commentary: The title of this Psalm is, “On the first day of the week, a Psalm of David.” It is often associated with Christ’s resurrection. “The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein” (ver. 1). This opening verse acknowledges God’s sovereignty over all creation. The psalmist reflects on God’s creation and sustenance of the world. “For He hath founded it upon the seas, and established it upon the floods” (ver. 2). This signifies God’s power and authority. The psalmist asks who is worthy to approach God. “Who shall ascend into the hill of the Lord? or who shall stand in His holy place?” (ver. 3). This highlights the need for purity and righteousness. The psalmist answers with the qualities required to stand before God. “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (ver. 4). This emphasizes integrity and sincerity. The psalmist speaks of blessings and righteousness from God. “He shall receive the blessing from the Lord, and righteousness from the God of his salvation” (ver. 5). This signifies divine reward for the righteous. The psalmist identifies the generation that seeks God. “This is the generation of them that seek Him, that seek Thy face, O Jacob” (ver. 6). This highlights the importance of seeking God’s presence. The psalmist calls for the gates to open for the King of glory. “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in” (ver. 7). This symbolizes Christ’s triumphant entry. The psalmist identifies the King of glory. “Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle” (ver. 8). This emphasizes Christ’s strength and victory. The psalm concludes with a repeated call for the gates to open for the King of glory. “Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in” (ver. 9). This signifies the eternal reign of Christ.
25 Commentary: The title of this Psalm is, “A Psalm of David himself.” It is a prayer for guidance, forgiveness, and deliverance. “Unto Thee, O Lord, do I lift up my soul” (ver. 1). This opening verse expresses the psalmist’s reliance on God. The psalmist seeks God’s protection and guidance. “O my God, I trust in Thee: let me not be ashamed, let not mine enemies triumph over me” (ver. 2). This signifies trust in divine deliverance. The psalmist expresses confidence in God’s faithfulness. “Yea, let none that wait on Thee be ashamed: let them be ashamed which transgress without cause” (ver. 3). This highlights the contrast between the faithful and the wicked. The psalmist seeks God’s guidance and teaching. “Shew me Thy ways, O Lord; teach me Thy paths” (ver. 4). This emphasizes the desire for divine direction. The psalmist asks for God’s mercy and forgiveness. “Remember, O Lord, Thy tender mercies and Thy lovingkindnesses; for they have been ever of old” (ver. 6). This signifies trust in God’s enduring compassion. The psalmist acknowledges past sins and seeks forgiveness. “Remember not the sins of my youth, nor my transgressions: according to Thy mercy remember Thou me for Thy goodness’ sake, O Lord” (ver. 7). This highlights repentance and reliance on God’s grace. The psalmist praises God’s goodness and righteousness. “Good and upright is the Lord: therefore will He teach sinners in the way” (ver. 8). This signifies divine guidance for the repentant. The psalmist seeks continued guidance and protection. “The meek will He guide in judgment: and the meek will He teach His way” (ver. 9). This emphasizes the importance of humility. The psalm concludes with a plea for deliverance and protection. “O keep my soul, and deliver me: let me not be ashamed; for I put my trust in Thee” (ver. 20). This reflects deep trust in God’s providence .
26 Commentary: The title of this Psalm is, “A Psalm of David himself, before he was anointed.” It is a plea for justice and vindication. “Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide” (ver. 1). This opening verse expresses confidence in God’s judgment. The psalmist seeks divine scrutiny and guidance. “Examine me, O Lord, and prove me; try my reins and my heart” (ver. 2). This signifies a desire for purity and righteousness. The psalmist acknowledges God’s lovingkindness and truth. “For Thy lovingkindness is before mine eyes: and I have walked in Thy truth” (ver. 3). This highlights a commitment to divine principles. The psalmist contrasts his behavior with that of evildoers. “I have not sat with vain persons, neither will I go in with dissemblers” (ver. 4). This emphasizes a separation from deceit and falsehood. The psalmist expresses a desire for purity and worship. “I will wash mine hands in innocency: so will I compass Thine altar, O Lord” (ver. 6). This signifies preparation for worship. The psalmist loves God’s house and presence. “Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth” (ver. 8). This highlights a devotion to worship. The psalmist seeks deliverance from evildoers. “Gather not my soul with sinners, nor my life with bloody men” (ver. 9). This signifies a desire for separation from the wicked. The psalm concludes with confidence in divine justice and integrity. “But as for me, I will walk in mine integrity: redeem me, and be merciful unto me” (ver. 11). This reflects trust in God’s righteousness and mercy.
27 Commentary: The title of this Psalm is, “A Psalm of David himself, before he was anointed.” It is a declaration of trust in God’s protection and guidance. “The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?” (ver. 1). This opening verse expresses confidence in God’s protection. The psalmist describes trust in God despite threats. “When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell” (ver. 2). This signifies divine protection against adversaries. The psalmist seeks to dwell in God’s presence. “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life” (ver. 4). This highlights a desire for constant fellowship with God. The psalmist finds refuge in God’s presence. “For in the time of trouble He shall hide me in His pavilion: in the secret of His tabernacle shall He hide me; He shall set me up upon a rock” (ver. 5). This signifies safety and stability in God. The psalmist expresses confidence in God’s help. “Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me” (ver. 7). This highlights a plea for divine intervention. The psalmist seeks God’s guidance and teaching. “Teach me Thy way, O Lord, and lead me in a plain path, because of mine enemies” (ver. 11). This signifies a desire for righteous living. The psalmist expresses trust in God’s goodness. “I had fainted, unless I had believed to see the goodness of the Lord in the land of the living” (ver. 13). This highlights faith in divine providence. The psalm concludes with an exhortation to wait on the Lord. “Wait on the Lord: be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord” (ver. 14). This emphasizes patience and trust in God’s timing.
28 Commentary: The title of this Psalm is, “A Psalm of David himself.” It is a plea for help and a declaration of trust in God’s protection. “Unto Thee will I cry, O Lord my rock; be not silent to me: lest, if Thou be silent to me, I become like them that go down into the pit” (ver. 1). This opening verse expresses a desperate plea for divine response. The psalmist seeks divine mercy and protection. “Hear the voice of my supplications, when I cry unto Thee, when I lift up my hands toward Thy holy oracle” (ver. 2). This signifies earnest prayer. The psalmist asks for separation from the wicked. “Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts” (ver. 3). This highlights a desire for purity. The psalmist describes the fate of the wicked. “Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert” (ver. 4). This signifies divine justice. The psalmist acknowledges God’s response to prayer. “Blessed be the Lord, because He hath heard the voice of my supplications” (ver. 6). This expresses gratitude. The psalmist finds strength and protection in God. “The Lord is my strength and my shield; my heart trusted in Him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise Him” (ver. 7). This highlights confidence in divine protection. The psalm concludes with a plea for continued protection and guidance. “Save Thy people, and bless Thine inheritance: feed them also, and lift them up for ever” (ver. 9). This signifies a desire for ongoing divine care.
29 Commentary: The title of this Psalm is, “A Psalm of David himself, on the going out of the tabernacle.” It is a call to worship and a celebration of God’s majesty. “Give unto the Lord, O ye mighty, give unto the Lord glory and strength” (ver. 1). This opening verse calls for the acknowledgment of God’s greatness. The psalmist invites worship and praise. “Give unto the Lord the glory due unto His name; worship the Lord in the beauty of holiness” (ver. 2). This emphasizes reverent worship. The psalmist describes the power of God’s voice. “The voice of the Lord is upon the waters: the God of glory thundereth: the Lord is upon many waters” (ver. 3). This signifies divine authority. The psalmist continues to describe the majesty of God’s voice. “The voice of the Lord is powerful; the voice of the Lord is full of majesty” (ver. 4). This highlights God’s strength. The psalmist speaks of the impact of God’s voice on creation. “The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon” (ver. 5). This signifies God’s dominion over nature. The psalmist describes the awe-inspiring power of God. “The voice of the Lord divideth the flames of fire” (ver. 7). This highlights divine power. The psalmist acknowledges the majesty of God’s voice. “The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh” (ver. 8). This signifies divine presence. The psalmist concludes with a call to worship and a declaration of God’s reign. “The Lord sitteth upon the flood; yea, the Lord sitteth King for ever” (ver. 10). This emphasizes God’s eternal kingship. The psalm concludes with a prayer for peace and blessings. “The Lord will give strength unto His people; the Lord will bless His people with peace” (ver. 11). This signifies a desire for divine favor.
30 Commentary: The title of this Psalm is, “A Psalm and Song at the dedication of the house of David.” It is a thanksgiving for deliverance and a celebration of God’s mercy. “I will extol Thee, O Lord; for Thou hast lifted me up, and hast not made my foes to rejoice over me” (ver. 1). This opening verse expresses gratitude for divine deliverance. The psalmist acknowledges God’s healing and protection. “O Lord my God, I cried unto Thee, and Thou hast healed me” (ver. 2). This signifies divine intervention. The psalmist praises God for deliverance from death. “O Lord, Thou hast brought up my soul from the grave: Thou hast kept me alive, that I should not go down to the pit” (ver. 3). This highlights divine rescue. The psalmist calls for praise and thanksgiving. “Sing unto the Lord, O ye saints of His, and give thanks at the remembrance of His holiness” (ver. 4). This emphasizes communal worship. The psalmist contrasts divine anger and favor. “For His anger endureth but a moment; in His favour is life: weeping may endure for a night, but joy cometh in the morning” (ver. 5). This signifies hope and restoration. The psalmist describes the temporary nature of adversity. “In my prosperity I said, I shall never be moved” (ver. 6). This highlights the fleeting nature of trials. The psalmist acknowledges divine help during adversity. “Lord, by Thy favour Thou hast made my mountain to stand strong: Thou didst hide Thy face, and I was troubled” (ver. 7). This signifies reliance on God’s favor. The psalm concludes with a commitment to praise and thanksgiving. “Thou hast turned for me my mourning into dancing: Thou hast put off my sackcloth, and girded me with gladness” (ver. 11). This reflects gratitude for divine deliverance and joy.
31 Commentary: The title of this Psalm is, “To the end, a Psalm of David himself.” It is a plea for deliverance and a declaration of trust in God’s protection. “In Thee, O Lord, do I put my trust; let me never be ashamed: deliver me in Thy righteousness” (ver. 1). This opening verse expresses confidence in divine deliverance. The psalmist seeks God’s protection and guidance. “Bow down Thine ear to me; deliver me speedily: be Thou my strong rock, for an house of defence to save me” (ver. 2). This signifies a plea for divine intervention. The psalmist acknowledges God’s role as a refuge. “For Thou art my rock and my fortress; therefore for Thy name’s sake lead me, and guide me” (ver. 3). This highlights reliance on divine guidance. The psalmist seeks deliverance from adversaries. “Pull me out of the net that they have laid privily for me: for Thou art my strength” (ver. 4). This signifies trust in God’s protection. The psalmist expresses trust in God’s care. “Into Thine hand I commit my spirit: Thou hast redeemed me, O Lord God of truth” (ver. 5). This reflects complete reliance on God. The psalmist describes the adversity faced. “I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me” (ver. 11). This highlights the isolation and scorn endured. The psalmist finds strength in divine favor. “But I trusted in Thee, O Lord: I said, Thou art my God” (ver. 14). This signifies unwavering faith. The psalm concludes with a call to love God and trust in His goodness. “O love the Lord, all ye His saints: for the Lord preserveth the faithful, and plentifully rewardeth the proud doer” (ver. 23). This emphasizes the importance of faithfulness and trust in God’s justice.
32 Commentary: The title of this Psalm is, “A Psalm of David, Maschil.” It is a contemplation on the joy of forgiveness and the importance of confession. “Blessed is he whose transgression is forgiven, whose sin is covered” (ver. 1). This opening verse expresses the joy of divine forgiveness. The psalmist acknowledges the relief of confession. “When I kept silence, my bones waxed old through my roaring all the day long” (ver. 3). This signifies the burden of unconfessed sin. The psalmist finds joy in divine forgiveness. “I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin” (ver. 5). This highlights the importance of confession. The psalmist describes the blessings of divine protection. “For this shall every one that is godly pray unto Thee in a time when Thou mayest be found: surely in the floods of great waters they shall not come nigh unto him” (ver. 6). This signifies divine protection in times of trouble. The psalmist finds guidance and wisdom in God. “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye” (ver. 8). This highlights divine direction. The psalm concludes with a call to rejoice and trust in God’s mercy. “Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart” (ver. 11). This emphasizes the joy of divine forgiveness and protection.
33 Commentary: The title of this Psalm is, “A Psalm of David.” It is a call to praise God and celebrate His creation and providence. “Rejoice in the Lord, O ye righteous: for praise is comely for the upright” (ver. 1). This opening verse calls the righteous to praise God. The psalmist invites praise with music and song. “Praise the Lord with harp: sing unto Him with the psaltery and an instrument of ten strings” (ver. 2). This emphasizes joyful worship. The psalmist celebrates God’s creation. “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth” (ver. 6). This signifies divine power. The psalmist acknowledges God’s providence. “The Lord bringeth the counsel of the heathen to nought: He maketh the devices of the people of none effect” (ver. 10). This highlights divine control over human affairs. The psalmist describes God’s watchfulness over His creation. “The Lord looketh from heaven; He beholdeth all the sons of men” (ver. 13). This signifies divine omniscience. The psalmist trusts in God’s protection and care. “Behold, the eye of the Lord is upon them that fear Him, upon them that hope in His mercy” (ver. 18). This highlights divine favor. The psalm concludes with a call to trust in God’s mercy and protection. “Our soul waiteth for the Lord: He is our help and our shield” (ver. 20). This emphasizes the importance of faith and trust in divine providence.
34 Commentary: The title of this Psalm is, “A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.” It is a thanksgiving for deliverance and a celebration of God’s protection. “I will bless the Lord at all times: His praise shall continually be in my mouth” (ver. 1). This opening verse expresses constant gratitude and praise for divine deliverance. The psalmist invites others to join in praising God. “O magnify the Lord with me, and let us exalt His name together” (ver. 3). This emphasizes communal worship. The psalmist acknowledges God’s deliverance from fear. “I sought the Lord, and He heard me, and delivered me from all my fears” (ver. 4). This signifies divine intervention. The psalmist describes the joy and radiance of those who seek God. “They looked unto Him, and were lightened: and their faces were not ashamed” (ver. 5). This highlights the transformative power of divine presence. The psalmist praises God’s protection. “The angel of the Lord encampeth round about them that fear Him, and delivereth them” (ver. 7). This signifies divine guardianship. The psalmist invites others to experience God’s goodness. “O taste and see that the Lord is good: blessed is the man that trusteth in Him” (ver. 8). This emphasizes the personal experience of divine goodness. The psalmist encourages the faithful to trust in God’s provision. “O fear the Lord, ye His saints: for there is no want to them that fear Him” (ver. 9). This signifies divine sufficiency. The psalmist calls for righteous living and seeking peace. “Depart from evil, and do good; seek peace, and pursue it” (ver. 14). This highlights the importance of moral conduct. The psalm concludes with a declaration of God’s care for the righteous and judgment for the wicked. “The Lord redeemeth the soul of His servants: and none of them that trust in Him shall be desolate” (ver. 22). This emphasizes divine justice and protection.
35 Commentary: The title of this Psalm is, “A Psalm of David.” It is a plea for deliverance and a declaration of trust in God’s justice. “Plead my cause, O Lord, with them that strive with me: fight against them that fight against me” (ver. 1). This opening verse expresses a plea for divine intervention. The psalmist seeks protection and deliverance from adversaries. “Take hold of shield and buckler, and stand up for mine help” (ver. 2). This signifies a call for divine defense. The psalmist prays for the defeat of enemies. “Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt” (ver. 4). This highlights a desire for divine justice. The psalmist describes the traps set by enemies. “Let them be as chaff before the wind: and let the angel of the Lord chase them” (ver. 5). This signifies the futility of their schemes. The psalmist contrasts the behavior of the wicked with the faithfulness of the righteous. “False witnesses did rise up; they laid to my charge things that I knew not” (ver. 11). This highlights the injustice faced. The psalmist expresses sorrow and grief. “But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting” (ver. 13). This signifies compassion and empathy. The psalmist calls for divine retribution against the wicked. “Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up” (ver. 25). This emphasizes the need for justice. The psalmist concludes with a commitment to praise and thanksgiving. “And my tongue shall speak of Thy righteousness and of Thy praise all the day long” (ver. 28). This reflects gratitude for divine deliverance and justice.
36 Commentary: The title of this Psalm is, “To the chief Musician, A Psalm of David the servant of the Lord.” It contrasts the wickedness of the ungodly with the steadfast love of God. “The transgression of the wicked saith within my heart, that there is no fear of God before his eyes” (ver. 1). This opening verse reflects on the disregard for God among the wicked. The psalmist describes the deceitfulness and vanity of the wicked. “He flattereth himself in his own eyes, until his iniquity be found to be hateful” (ver. 2). This signifies the self-deception of the ungodly. The psalmist contrasts this with the steadfast love and faithfulness of God. “Thy mercy, O Lord, is in the heavens; and Thy faithfulness reacheth unto the clouds” (ver. 5). This highlights divine constancy. The psalmist celebrates the righteousness and justice of God. “Thy righteousness is like the great mountains; Thy judgments are a great deep: O Lord, Thou preservest man and beast” (ver. 6). This signifies divine protection. The psalmist finds refuge in God’s love. “How excellent is Thy lovingkindness, O God! therefore the children of men put their trust under the shadow of Thy wings” (ver. 7). This highlights divine care. The psalmist acknowledges the abundance of blessings from God. “They shall be abundantly satisfied with the fatness of Thy house; and Thou shalt make them drink of the river of Thy pleasures” (ver. 8). This signifies divine provision. The psalmist concludes with a prayer for continued love and protection for the righteous. “O continue Thy lovingkindness unto them that know Thee; and Thy righteousness to the upright in heart” (ver. 10). This emphasizes the importance of divine favor.
37 Commentary: The title of this Psalm is, “A Psalm of David.” It is a reflection on the contrast between the righteous and the wicked, emphasizing trust in God. “Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity” (ver. 1). This opening verse advises against worry or envy towards the wicked. The psalmist encourages trust in God and doing good. “Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed” (ver. 3). This signifies divine provision. The psalmist emphasizes delighting in God and receiving the desires of the heart. “Delight thyself also in the Lord; and He shall give thee the desires of thine heart” (ver. 4). This highlights the blessings of a close relationship with God. The psalmist advises committing one’s way to God. “Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass” (ver. 5). This signifies reliance on divine guidance. The psalmist contrasts the fate of the wicked with the righteous. “For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth” (ver. 9). This highlights divine justice. The psalmist describes the peace and prosperity of the righteous. “But the meek shall inherit the earth; and shall delight themselves in the abundance of peace” (ver. 11). This signifies divine favor. The psalmist encourages patience and trust in God’s timing. “Rest in the Lord, and wait patiently for Him: fret not thyself because of him who prospereth in his way” (ver. 7). This emphasizes the importance of faith. The psalmist concludes with a promise of divine protection and deliverance for the righteous. “The salvation of the righteous is of the Lord: He is their strength in the time of trouble” (ver. 39). This reflects confidence in divine care and justice.
38 Commentary: The title of this Psalm is, “A Psalm of David, to bring to remembrance.” It is a plea for mercy and healing, expressing deep sorrow and repentance. “O Lord, rebuke me not in Thy wrath: neither chasten me in Thy hot displeasure” (ver. 1). This opening verse seeks divine mercy and relief from punishment. The psalmist describes physical and emotional suffering. “For Thine arrows stick fast in me, and Thy hand presseth me sore” (ver. 2). This signifies the weight of divine discipline. The psalmist acknowledges sin and its consequences. “There is no soundness in my flesh because of Thine anger; neither is there any rest in my bones because of my sin” (ver. 3). This highlights the effects of sin. The psalmist expresses overwhelming sorrow and despair. “I am troubled; I am bowed down greatly; I go mourning all the day long” (ver. 6). This signifies deep repentance. The psalmist seeks divine intervention and healing. “Lord, all my desire is before Thee; and my groaning is not hid from Thee” (ver. 9). This highlights earnest prayer. The psalmist describes the alienation from others. “My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off” (ver. 11). This signifies isolation. The psalmist finds hope in God’s mercy and salvation. “For in Thee, O Lord, do I hope: Thou wilt hear, O Lord my God” (ver. 15). This reflects trust in divine help. The psalm concludes with a plea for divine presence and deliverance. “Forsake me not, O Lord: O my God, be not far from me. Make haste to help me, O Lord my salvation” (ver. 21-22). This signifies a desire for immediate divine assistance.
39 Commentary: The title of this Psalm is, “To the chief Musician, even to Jeduthun, a Psalm of David.” It is a reflection on the brevity of life and the importance of seeking divine wisdom. “I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me” (ver. 1). This opening verse expresses a commitment to self-control and avoiding sin. The psalmist describes the struggle to remain silent. “I was dumb with silence, I held my peace, even from good; and my sorrow was stirred” (ver. 2). This signifies internal turmoil. The psalmist acknowledges the brevity and vanity of life. “Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am” (ver. 4). This highlights the need for divine perspective. The psalmist reflects on the transience of human existence. “Behold, Thou hast made my days as an handbreadth; and mine age is as nothing before Thee: verily every man at his best state is altogether vanity” (ver. 5). This signifies the fleeting nature of life. The psalmist finds hope in God despite life’s brevity. “And now, Lord, what wait I for? my hope is in Thee” (ver. 7). This reflects trust in divine guidance. The psalmist seeks deliverance from transgressions. “Deliver me from all my transgressions: make me not the reproach of the foolish” (ver. 8). This signifies repentance. The psalmist acknowledges divine discipline. “When Thou with rebukes dost correct man for iniquity, Thou makest his beauty to consume away like a moth” (ver. 11). This highlights the consequences of sin. The psalm concludes with a plea for divine mercy and hearing. “Hear my prayer, O Lord, and give ear unto my cry; hold not Thy peace at my tears: for I am a stranger with Thee, and a sojourner, as all my fathers were” (ver. 12). This signifies a desire for divine attention and compassion.
40 Commentary: The title of this Psalm is, “To the chief Musician, A Psalm of David.” It is a thanksgiving for deliverance and a celebration of God’s faithfulness. “I waited patiently for the Lord; and He inclined unto me, and heard my cry” (ver. 1). This opening verse expresses gratitude for divine intervention. The psalmist describes deliverance from a dire situation. “He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings” (ver. 2). This signifies divine rescue and stability. The psalmist celebrates a new song of praise. “And He hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord” (ver. 3). This highlights the impact of personal testimony. The psalmist acknowledges the blessings of trusting in God. “Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies” (ver. 4). This signifies divine favor. The psalmist praises God’s wondrous works. “Many, O Lord my God, are Thy wonderful works which Thou hast done, and Thy thoughts which are to us-ward: they cannot be reckoned up in order unto Thee” (ver. 5). This highlights divine goodness. The psalmist commits to doing God’s will. “I delight to do Thy will, O my God: yea, Thy law is within my heart” (ver. 8). This signifies dedication to divine guidance. The psalmist shares God’s faithfulness with others. “I have preached righteousness in the great congregation: lo, I have not refrained my lips, O Lord, Thou knowest” (ver. 9). This highlights the importance of public testimony. The psalm concludes with a plea for continued deliverance and protection. “Let all those that seek Thee rejoice and be glad in Thee: let such as love Thy salvation say continually, The Lord be magnified” (ver. 16). This emphasizes the joy of divine salvation.
41 Commentary: The title of this Psalm is, “To the chief Musician, A Psalm of David.” It is a reflection on God’s care for the poor and a plea for mercy and healing. “Blessed is he that considereth the poor: the Lord will deliver him in time of trouble” (ver. 1). This opening verse highlights the blessings of compassion. The psalmist acknowledges God’s care and protection. “The Lord will preserve him, and keep him alive; and he shall be blessed upon the earth” (ver. 2). This signifies divine favor. The psalmist seeks divine mercy and healing. “The Lord will strengthen him upon the bed of languishing: Thou wilt make all his bed in his sickness” (ver. 3). This highlights God’s care during illness. The psalmist acknowledges personal sin and seeks forgiveness. “I said, Lord, be merciful unto me: heal my soul; for I have sinned against Thee” (ver. 4). This signifies repentance. The psalmist describes the betrayal of close friends. “Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me” (ver. 9). This reflects deep hurt. The psalmist finds hope in divine mercy. “But Thou, O Lord, be merciful unto me, and raise me up, that I may requite them” (ver. 10). This signifies trust in divine justice. The psalm concludes with a declaration of God’s eternal sovereignty. “Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen” (ver. 13). This emphasizes the enduring nature of divine rule.
42 Commentary: The title of this Psalm is, “To the chief Musician, Maschil, for the sons of Korah.” It is a reflection on spiritual longing and hope in God. “As the hart panteth after the water brooks, so panteth my soul after Thee, O God” (ver. 1). This opening verse expresses deep spiritual longing. The psalmist describes a thirst for God. “My soul thirsteth for God, for the living God: when shall I come and appear before God?” (ver. 2). This signifies a desire for divine presence. The psalmist reflects on past experiences of worship. “When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God” (ver. 4). This highlights the joy of communal worship. The psalmist finds hope in God despite adversity. “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise Him for the help of His countenance” (ver. 5). This signifies trust in divine help. The psalmist describes the overwhelming sense of divine absence. “Deep calleth unto deep at the noise of Thy waterspouts: all Thy waves and Thy billows are gone over me” (ver. 7). This reflects deep spiritual struggle. The psalmist finds comfort in divine love and prayer. “Yet the Lord will command His lovingkindness in the daytime, and in the night His song shall be with me” (ver. 8). This highlights divine companionship. The psalmist questions the absence of divine intervention. “I will say unto God my rock, Why hast Thou forgotten me? why go I mourning because of the oppression of the enemy?” (ver. 9). This signifies the struggle with doubt. The psalm concludes with a reaffirmation of hope in God. “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise Him, who is the health of my countenance, and my God” (ver. 11). This emphasizes trust in divine salvation.
43 Commentary: The title of this Psalm is, “To the chief Musician, for the sons of Korah, Maschil.” It is a plea for divine vindication and guidance. “Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man” (ver. 1). This opening verse expresses a plea for divine justice. The psalmist seeks God’s light and truth. “O send out Thy light and Thy truth: let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles” (ver. 3). This signifies a desire for divine guidance. The psalmist finds joy in worshiping God. “Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise Thee, O God my God” (ver. 4). This highlights the joy of divine presence. The psalmist questions the despair of the soul. “Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise Him, who is the health of my countenance, and my God” (ver. 5). This signifies trust in divine salvation. The psalm concludes with a reaffirmation of hope in God. “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise Him, who is the health of my countenance, and my God” (ver. 5). This emphasizes trust in divine salvation.
44 Commentary: The title of this Psalm is, “To the chief Musician, for the sons of Korah, Maschil.” It is a reflection on God’s past deliverances and a plea for divine help in the present. “We have heard with our ears, O God, our fathers have told us, what work Thou didst in their days, in the times of old” (ver. 1). This opening verse acknowledges the history of divine deliverance. The psalmist describes God’s past victories for His people. “How Thou didst drive out the heathen with Thy hand, and plantedst them; how Thou didst afflict the people, and cast them out” (ver. 2). This signifies divine intervention. The psalmist acknowledges that victory comes from God. “For they got not the land in possession by their own sword, neither did their own arm save them: but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou hadst a favour unto them” (ver. 3). This highlights divine favor. The psalmist expresses trust in God despite current adversities. “Thou art my King, O God: command deliverances for Jacob” (ver. 4). This signifies faith in divine power. The psalmist describes the present suffering and defeat. “Thou hast cast us off, and put us to shame; and goest not forth with our armies” (ver. 9). This highlights the sense of abandonment. The psalmist questions the seeming absence of divine help. “Awake, why sleepest Thou, O Lord? arise, cast us not off for ever” (ver. 23). This signifies a plea for divine intervention. The psalm concludes with a call for divine help and redemption. “Arise for our help, and redeem us for Thy mercies’ sake” (ver. 26). This emphasizes the need for divine rescue.
45 Commentary: The title of this Psalm is, “To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.” It is a celebration of the king’s marriage, symbolizing the relationship between Christ and His Church. “My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer” (ver. 1). This opening verse expresses joyful inspiration. The psalmist praises the king’s beauty and grace. “Thou art fairer than the children of men: grace is poured into Thy lips: therefore God hath blessed Thee for ever” (ver. 2). This signifies divine favor. The psalmist describes the king’s majesty and victory. “Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty” (ver. 3). This highlights the king’s power. The psalmist acknowledges the righteousness of the king’s reign. “Thy throne, O God, is for ever and ever: the sceptre of Thy kingdom is a right sceptre” (ver. 6). This signifies divine authority. The psalmist speaks of the queen’s beauty and honor. “So shall the king greatly desire thy beauty: for He is thy Lord; and worship thou Him” (ver. 11). This symbolizes the Church’s devotion to Christ. The psalmist describes the joy and celebration of the marriage. “With gladness and rejoicing shall they be brought: they shall enter into the king’s palace” (ver. 15). This signifies the joy of divine union. The psalm concludes with a blessing for the king’s descendants and eternal praise. “I will make Thy name to be remembered in all generations: therefore shall the people praise Thee for ever and ever” (ver. 17). This emphasizes the enduring nature of divine praise.
46 Commentary: The title of this Psalm is, “To the chief Musician for the sons of Korah, A Song upon Alamoth.” It is a celebration of God’s protection and presence in times of trouble. “God is our refuge and strength, a very present help in trouble” (ver. 1). This opening verse expresses confidence in divine protection. The psalmist describes the stability found in God despite chaos. “Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea” (ver. 2). This signifies trust in divine stability. The psalmist celebrates the presence of God in the holy city. “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High” (ver. 4). This highlights divine presence. The psalmist acknowledges God’s help and protection. “God is in the midst of her; she shall not be moved: God shall help her, and that right early” (ver. 5). This signifies divine favor. The psalmist describes the power of God’s voice. “The heathen raged, the kingdoms were moved: He uttered His voice, the earth melted” (ver. 6). This highlights divine authority. The psalmist invites reflection on God’s works. “Come, behold the works of the Lord, what desolations He hath made in the earth” (ver. 8). This signifies the impact of divine intervention. The psalm concludes with a call for stillness and recognition of God’s sovereignty. “Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth” (ver. 10). This emphasizes divine supremacy.
47 Commentary: The title of this Psalm is, “To the chief Musician, A Psalm for the sons of Korah.” It is a call to praise God as the King of all the earth. “O clap your hands, all ye people; shout unto God with the voice of triumph” (ver. 1). This opening verse invites universal praise. The psalmist acknowledges God’s sovereignty. “For the Lord most high is terrible; He is a great King over all the earth” (ver. 2). This signifies divine authority. The psalmist celebrates God’s victories. “He shall subdue the people under us, and the nations under our feet” (ver. 3). This highlights divine power. The psalmist describes God’s chosen inheritance. “He shall choose our inheritance for us, the excellency of Jacob whom He loved” (ver. 4). This signifies divine favor. The psalmist invites joyful worship. “God is gone up with a shout, the Lord with the sound of a trumpet” (ver. 5). This emphasizes celebratory praise. The psalmist calls for universal recognition of God’s reign. “For God is the King of all the earth: sing ye praises with understanding” (ver. 7). This highlights divine rule. The psalm concludes with a vision of God’s universal reign. “The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: He is greatly exalted” (ver. 9). This emphasizes the universality of divine sovereignty.
48 Commentary: The title of this Psalm is, “A Song and Psalm for the sons of Korah.” It is a celebration of God’s greatness and the beauty of Zion. “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness” (ver. 1). This opening verse emphasizes divine greatness. The psalmist describes the beauty and security of Zion. “Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King” (ver. 2). This signifies divine presence. The psalmist acknowledges God’s protection. “God is known in her palaces for a refuge” (ver. 3). This highlights divine security. The psalmist describes the awe of the kings. “For, lo, the kings were assembled, they passed by together” (ver. 4). This signifies recognition of divine power. The psalmist finds joy in God’s lovingkindness. “We have thought of Thy lovingkindness, O God, in the midst of Thy temple” (ver. 9). This highlights divine favor. The psalmist invites worship and praise. “According to Thy name, O God, so is Thy praise unto the ends of the earth: Thy right hand is full of righteousness” (ver. 10). This emphasizes divine justice. The psalm concludes with a call to reflect on God’s eternal guidance. “For this God is our God for ever and ever: He will be our guide even unto death” (ver. 14). This signifies divine faithfulness.
49 Commentary: The title of this Psalm is, “To the chief Musician, A Psalm for the sons of Korah.” It is a reflection on the folly of trusting in wealth and the importance of seeking wisdom. “Hear this, all ye people; give ear, all ye inhabitants of the world” (ver. 1). This opening verse invites universal attention. The psalmist addresses both high and low. “Both low and high, rich and poor, together” (ver. 2). This signifies the universal relevance of the message. The psalmist seeks wisdom and understanding. “My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding” (ver. 3). This highlights the importance of divine insight. The psalmist reflects on the transient nature of wealth. “They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him” (ver. 6-7). This signifies the limitations of wealth. The psalmist acknowledges the inevitability of death. “For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others” (ver. 10). This highlights the futility of materialism. The psalmist contrasts the fate of the wicked and the righteous. “But God will redeem my soul from the power of the grave: for He shall receive me” (ver. 15). This signifies divine salvation. The psalm concludes with a warning against pride in wealth. “Be not thou afraid when one is made rich, when the glory of his house is increased” (ver. 16). This emphasizes the importance of seeking divine wisdom and trust in God.
50 Commentary: The title of this Psalm is, “A Psalm of Asaph.” It is a call to true worship and a reflection on God’s justice. “The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down thereof” (ver. 1). This opening verse emphasizes divine authority. The psalmist describes God’s glorious presence. “Out of Zion, the perfection of beauty, God hath shined” (ver. 2). This signifies divine radiance. The psalmist calls for a gathering of the faithful. “Gather My saints together unto Me; those that have made a covenant with Me by sacrifice” (ver. 5). This highlights the importance of true worship. The psalmist reflects on God’s justice. “And the heavens shall declare His righteousness: for God is judge Himself” (ver. 6). This signifies divine judgment. The psalmist emphasizes the importance of sincere worship. “Offer unto God thanksgiving; and pay thy vows unto the most High” (ver. 14). This highlights the need for genuine devotion. The psalmist warns against hypocrisy. “But unto the wicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth?” (ver. 16). This signifies divine condemnation of insincerity. The psalm concludes with a call to true worship and a reflection on divine justice. “Whoso offereth praise glorifieth Me: and to him that ordereth his conversation aright will I shew the salvation of God” (ver. 23). This emphasizes the importance of righteous living and sincere worship.
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51 Neither must this multitude be defrauded nor their infirmity burdened. Silence we ask, and quiet, for our voice, after yesterday’s labor, to last. It must be believed that your love has met today to pray for those whom alien and perverse inclinations keep away. We speak neither of heathens nor Jews but of Christians: not Catechumens, but many baptized, from the Laver, whom you differ not, yet unlike in heart. Today, how many brethren neglect their calling for vanities and lies. God’s mercy must be implored to give understanding, inclination to flee them, and mercy to forgive. Opportunely, today, a Psalm of Penitence has been chanted. Speak even with the absent: your memory will be our voice to them. Neglect not the wounded and feeble, but abide whole to heal more easily. Correct by reproving, comfort by addressing, and set an example by living well. He will be with them as He has been with you. For now that you have overpassed these dangers, the fountain of God’s mercy is not closed. Where you have come, they will come; where you have passed, they will pass. A grievous thing, indeed, and exceedingly perilous, nay ruinous, and certainly deadly, that wittingly they sin. Not even of such men should we despair, as this Psalm shows. A Psalm of David himself, when Nathan the prophet came to him after he had gone in unto Bersabee. David, captivated by Bersabee’s beauty, committed adultery and had her husband killed. The sin was committed and written down. Nathan the prophet was sent by the Lord to reprove David for this outrage. Let them hear who have not fallen, lest they fall; let them hear who have fallen, that they may rise.
52 The title of the Psalm reads: “At the end, understanding of David, when Doeg the Edomite told Saul, David hath come into the house of Abimelech.” The manuscripts show Abimelech instead of Achimelech, indicating a possible name similarity. Observe two kinds of men: those of earth and those of heaven, the former trusting earthly things, the latter heavenly promises. These kinds mingle; some good Christians hold earthly positions but keep their hearts above. For instance, Esther, though a queen, prayed humbly. Conversely, even those appearing godly can be hypocrites. Doeg's might and malice reflect the evil body of the earthly kingdom. He trusts in riches, unlike the godly who trust in God's mercy. “Thou hast loved malice above benignity” (ver. 5). Despite present prosperity, malice will be destroyed, and the just will laugh at their downfall. A just man, like an olive, trusts in God’s mercy forever. “God shall destroy thee at the end” (ver. 6). The just will see and fear now, but laugh later when the wicked fall. “But I am like an olive, fruit-bearing in the house of God” (ver. 9). I trust in God’s mercy forever. “I will confess to Thee for ever, because Thou hast done” (ver. 10). The godly confess God’s actions, not their own merits. “I will look for Thy name, for it is pleasant, in the sight of Thy Saints” (ver. 10). The name of God is sweet to those who love Him, tasted only by the Saints.
53 This Psalm discusses human nature and divine observation. David, in his suffering, identifies with Christ's suffering on Earth. He describes the foolishness of denying God's existence, stating that this leads to corruption and iniquity. David portrays a divine perspective where God looks down to find understanding and righteousness but sees none. The Psalm explores human depravity and the tendency to ignore God's ways, highlighting the folly of thinking evil actions please God. It emphasizes that genuine calling upon God requires a pure heart, not seeking earthly gains. David further notes that wickedness results in unfounded fears and ultimate downfall. Those who act wickedly will face God's judgment. Yet, the Psalm offers hope through God's mercy and salvation from Zion. It concludes with a promise that God will turn away His people's captivity, leading to joy and exultation among the faithful. The Psalm encourages believers to remain steadfast, recognizing that while evil may temporarily flourish, divine justice and mercy will prevail, restoring and uplifting the righteous. The ultimate message is one of hope and assurance in God's enduring faithfulness and the eventual triumph of righteousness.
54 The title of this Psalm is significant. “At the end, in hymns, understanding to David himself, when the Ziphites said to Saul, ‘David is hiding with us.’” Saul persecuted David, who symbolizes Christ and His Body, the Church. The Ziphites, representing enemies who temporarily flourish, betrayed David but failed to harm him. The Psalm speaks to believers hidden amid worldly enemies who flourish like grass but will wither. David’s hiding prefigures Christians whose lives are hidden with Christ in God. When Christ appears, believers will flourish, while enemies will wither. David's plea, “O God, in Thy name make me safe, and in Thy virtue judge me,” reflects the Christian's hope in God’s ultimate justice. David prays for deliverance from deceitful enemies who have not set God before their eyes. In verse 5, he prays, “Turn away evil things unto mine enemies.” Despite their temporary prosperity, they face God’s judgment. In verse 6, David offers voluntary praise to God, not for earthly gain but because God's name is inherently good. He acknowledges, “For out of all tribulation Thou hast delivered me, and upon mine enemies mine eye hath looked back.” This reflects a spiritual elevation beyond earthly concerns, seeing the ephemeral nature of worldly success. The Psalm concludes with a call to lift hearts and minds to God, learning to love Him truly, despising worldly vanities, and voluntarily offering praise. This spiritual elevation allows believers to look back on their enemies from a higher, eternal perspective.
55 The title of this Psalm holds significance if understood correctly. Though the Psalm is short, the title provides key insights for interpretation: "At the end, in hymns, understanding to David himself.” The “end” here refers to Christ, as the culmination of the Law. We must direct our thoughts towards Christ, the end that perfects us, not consumes us. In praising God, whether in times of trouble or joy, our goal remains steadfast in Christ. David, a figure of Christ, embodies both the Head and Body of the Church. Thus, when we see David, we should also see ourselves as part of Christ. In trials and tribulations, like David, we should cry out to God for deliverance. David's adversaries, symbolized by the Ziphites who betrayed him, represent those who seem to flourish in worldly terms but ultimately face downfall. Our refuge is in God, not in worldly success or approval. David's lament is a call to recognize our dependence on God, who provides strength and protection. As believers, we are reminded to trust in God's provision and justice, despite the apparent prosperity of the wicked. The Psalm encourages steadfast faith and reliance on God's promises, transcending earthly trials and opposition. By keeping our focus on Christ, the end of our journey, we find hope and perseverance.
56 Just as when entering a house, we look at the title to see whose it is, so we look at the title of this Psalm: “At the end, for the people that from holy men were put afar off, to David himself, at the inscription of the Title, when the Allophyli held him in Gath.” This refers to Christ, the end of the Law for righteousness to believers. The people put afar off from holy men are those who refuse Christ as King, becoming strangers. The Allophyli held David in Gath, signifying those who reject Christ holding Him in contempt. Holy men suffering pressing from those afar off should find themselves in this Psalm. "For us, the wrestling is not against flesh and blood but against spiritual wickedness." Man causes trouble, but fear not, for you are a grape pressed into wine. "In God I will praise my discourses," recognizing that all good teachings come from God, not oneself. “Turned be mine enemies backward” for their benefit, to follow rather than lead. True worship involves vows of praise to God, who rescues from death. Let us love God purely, as Job did amidst trials, showing faith and gratitude despite losses. The light of the living, God's wisdom, guides us to live pleasingly before Him. Endure evil men, be good, pray for all, and never depart from God, our comforter and giver of life, here in faith and in the light of the living.
57 We have heard in the Gospel just now, brethren, how our Lord and Savior Jesus Christ, God with the Father, and Man with us, loves us. You have heard how much He loves us. Because this Psalm sings of the Passion of the Lord, see the title it has: “at the end.” The end is Christ. Why is He called the end? Not as one that consumes, but as one that consummates. “At the end, corrupt not, for David himself, for the inscription of the title; when he fled from the face of Saul into a cavern.” In holy Scripture, we find that David, the king of Israel, suffered persecution from Saul. King David endured Saul with much mildness, even when he had Saul in his hands, he did not harm him. What reference does this have to Christ? If all things were figures of things future, we find Christ in them. For this, “corrupt not for the inscription of the title,” I see not how it belongs to that David. But we see in the Passion of the Lord that a title was written, “King of the Jews,” in order to put to shame these very men, seeing that from their King they withheld not their hands. For in them Saul was, in Christ David was. For Christ, as we know, is of the seed of David after the flesh; above David after the Godhead. Pilate said, “What I have written, I have written.” He corrupts not the truth. When he fled from Saul into a cavern, it means Jesus hid in the flesh’s weakness, concealing His Godhead, and thereby was not recognized as the Lord of glory.
58 The words we have sung must be hearkened to by us, rather than proclaimed. The Truth cries out, "If truly indeed justice ye speak, judge right things, ye sons of men” (ver. 1). To what unjust man is it not easy to speak justice? God has written this truth in our hearts: "That which to thyself thou wouldest not have done, do not thou to another." This law is known to all, even before the written Law was given. But because men often ignore this inner law, a written law was given, saying, "Return ye transgressors to the heart.” Men know injustice through their conscience, but often they refuse to acknowledge it. The Psalm tells us that sinners have gone astray from the womb and speak false things. “In heart iniquities ye work on earth,” (ver. 2) and “iniquities your hands knit together.” (ver. 3) This describes how sins are interconnected. Just men may suffer from the hands of sinners, but God breaks the teeth of the wicked, both those who hide their intentions and those who openly rage. “Like wax melted they shall be taken away,” (ver. 8) signifies the temporary nature of their power. Even before the final judgment, there is a hidden punishment where lusts consume them. Fire falls upon them, and they do not see the sun. Just men, when seeing the vengeance on sinners, wash their hands in the blood of the wicked by living righteously. "There is fruit to a just man," (ver. 10) in hope and endurance, even now before the final judgment, showing that God judges on earth.
59 The title of this Psalm holds significant meaning, referring to the inscription on the cross of Christ. It was written, "King of the Jews," in three languages. The Jews wanted it changed, but Pilate refused, fulfilling the prophetic "corrupt not." This Psalm reflects the passion of Christ, with its emphasis on His suffering and the opposition He faced. It speaks of the enemies who sought to harm Him without cause and His plea for deliverance. The text reveals Christ's humanity and divinity, depicting Him as a hen gathering her chicks, symbolizing His care and sacrifice. Despite His enemies' plots, God’s mercy prevails, showing the futility of their plans. Christ's strength and righteousness shine through, as He keeps His faith in God, showing His trust and reliance on divine protection. Christ's enemies, strong in their pride, believed themselves righteous but were ultimately humbled. The Psalm emphasizes that true strength comes from God, not from self-reliance. It calls for humility and recognition of God's mercy and power. The narrative transitions to the broader context of God's dominion, extending to all nations. It highlights the Jews’ resistance and eventual realization of their need for salvation. The Psalm concludes with a declaration of faith and trust in God's mercy, celebrating His deliverance and eternal protection. The overarching message is one of trust in God’s mercy, the futility of pride, and the ultimate victory of divine justice and love.
60 David the king was one man, but he also figured the Church, extending to the earth’s ends, and the Man Christ Jesus. The Psalm’s title references David’s victories: “To the end, in behalf of those men that shall be changed unto the title’s inscription, unto teaching for David himself, when he burned up Mesopotamia in Syria, and Syria Sobal, and turned Joab, and smote Edom, in the valley of salt-pits twelve thousand.” The historical events described include defeating Mesopotamia, Syria, Joab, and Edom. The term "to the end" refers to Christ. "Those that are changed" pass from old to new life, into the kingdom of Christ. The fire Christ brings burns up worldly concerns (Mesopotamia means "exalted calling"; Syria means "lofty"; Sobal means "empty antiquity"). Joab, interpreted as an enemy, signifies either the devil or a converted Christian. Edom, meaning "earthly," signifies abandoning earthly life for a heavenly one. Twelve thousand, a perfect number symbolizing the Apostles, represents the Word sent to the world’s four parts, leading to the Church's establishment. The valley of salt-pits signifies humility and the seasoning of faith. “God, Thou hast driven us back, and hast destroyed us,” refers to the Church’s purification through trials. Though initially destroyed, this led to renewal and spiritual rebuilding. The tribulations serve as a sign for believers to flee from God's ultimate judgment, emphasizing spiritual endurance. The Psalm reflects the process of destruction and rebuilding for a deeper faith and closer relationship with God, concluding with a call for divine aid and recognizing God as the source of true strength.
61 The title, "Unto the end, in hymns, to David himself," indicates praises to Christ. This Psalm's voice represents the Church, encompassing members worldwide, unified in Christ. Christ, the Rock, exalts the Church, giving strength and refuge against tribulations. "Hearken, O God, to my supplication, give heed to my prayer," the Church cries from the ends of the earth amid trials. Temptations are inevitable, revealing human weakness and testing faith. Christ's temptation prefigures ours, promising victory over the devil through Him. "Thou hast led me down because Thou hast been my hope," signifies God's protection and guidance. "A sojourner I will be in Thy tabernacle even unto ages" reflects the Church's enduring presence on earth until the end. The Church faces persecution but remains steadfast, finding refuge under God's wings. "Thou hast given inheritance to men fearing Thy name," promising eternal life to the faithful. "Days upon days of the King Thou shalt add to the years of Him," indicates Christ's eternal reign and the Church's everlasting union with Him. "Who shall seek His mercy and truth?" emphasizes God's forgiveness and faithfulness. True seekers live for God, not personal gain. "So I will play music to Thy name, that I may render my vows from day unto day," encourages continual devotion to God, rendering vows daily until eternity. The Church's unity and perseverance amid tribulations highlight its eternal hope and strength in God.
62 The title of it is, “Unto the end, in behalf of Idithun, a Psalm to David himself.” David, set in a secure spiritual position, acknowledges God's salvation and protection, saying, "Shall not my soul be subject to God? For from Himself is my salvation.” Despite persecution and insults from others, David remains steadfast in faith. David speaks of enduring trials and the unity of believers in Christ, emphasizing that the Church must persevere through temptations and tribulations. He highlights the importance of trusting in God’s power and mercy, as God is a refuge and protector. "God is our helper," David declares, urging believers to pour out their hearts before Him. David also reflects on the futility of trusting in earthly power or riches, urging reliance on God alone. He acknowledges that while evil men may plot and persecute, God’s justice and mercy prevail. The Psalm underscores the significance of humility and patience, and the ultimate triumph of God's righteousness. The Psalm concludes with a call to the faithful to trust in God and seek His mercy, reminding them that God will render to each according to their works. David's message is one of hope and encouragement, asserting that through faith and reliance on God's strength, believers can overcome adversity and find refuge in His eternal protection.
63 This psalm is titled “For David himself, when he was in the desert of Idumæa.” Idumæa signifies this world, filled with idols and wandering souls. In this desert, we experience thirst, both physically and spiritually. David expresses this thirst, symbolizing our longing for God. "Blessed are they that hunger and thirst after righteousness, for they shall be satisfied ." In this world, we thirst for God, who quenches our spiritual thirst through His word. David’s soul and flesh thirst for God, even in a barren land without water or a clear path. This desert represents our earthly struggles. Despite the hardships, God provides a way through Jesus Christ, offering consolation and spiritual nourishment. “In a holy thing I have appeared to Thee, that I might see Thy power and Thy glory.” David emphasizes the importance of seeking God’s mercy, which surpasses all earthly lives. Our praises and prayers should be directed to God, acknowledging His mercy and power. David finds strength and solace in God, lifting his hands in prayer and exultation. "My soul hath been glued on behind Thee." This signifies a deep, unwavering attachment to God, sustained by love. Those who follow God’s commandments and meditate on His words are protected under His wings. David contrasts this devotion with the fate of those who reject God, likening them to foxes that sought worldly power and ultimately fell. The true King, Jesus, rejoices in God, and the mouths of those speaking unjustly are silenced.
64 This Psalm reflects on the Lord’s Passion and the strength of the Martyrs. It acknowledges the tribulations and challenges faced by believers, reminding them that their sufferings are not in vain. The Psalm emphasizes the importance of faith and reliance on God’s protection and deliverance from enemies, not necessarily from physical harm, but from the fear of them. It highlights the example set by Jesus Christ, who endured suffering and death, and rose again, demonstrating His power and glory. The text underscores the futility of human schemes against divine plans, as illustrated by the crucifixion and resurrection of Christ. Despite the machinations and deceit of those who opposed Him, their efforts ultimately failed, proving that God's purpose cannot be thwarted. The Psalmist calls for rejoicing in the Lord, trusting in His mercy and justice, and urges believers to remain steadfast in their faith. The passage encourages the faithful to correct their hearts and align their will with God's. It warns against the consequences of a crooked heart, stressing that those who persist in iniquity will face judgment. The Psalm concludes with a call to repentance and transformation, urging individuals to seize the present opportunity to turn towards God and live righteously, thus preparing themselves for eternal life and avoiding the dire consequences of sin.
65 The Psalm is a holy prophecy, titled “Unto the end, a Psalm of David, a song of Jeremiah and Ezekiel, on account of the people of transmigration.” It reflects the captivity of the Israelites in Babylon, where they waited 70 years for their return, as prophesied by Jeremiah, and rebuilt Jerusalem. The Apostle Paul interprets this event as symbolic for Christians, teaching that we are in spiritual Babylon, longing for our heavenly Jerusalem. Babylon symbolizes confusion, while Jerusalem signifies peace. These cities represent two loves: love for the world versus love for God. The Psalm urges us to identify where our love lies, to root out worldly desires, and to implant love for God, preparing for our return to our true home. The Psalm emphasizes God’s faithfulness in hearing prayers and bringing every person to Him. It highlights the importance of vows to God, fulfilled in the resurrection, and the transformative power of God’s mercy. Through Christ, our sins are forgiven, and we are renewed. The Psalm speaks of God’s blessings on His people, filling them with righteousness and delight. It illustrates the unity of believers, the triumph over earthly trials, and the ultimate joy and abundance in God’s presence. It calls for an enduring faith, encouraging believers to remain steadfast amidst worldly trials, assured of God’s ultimate victory and the eternal peace of Jerusalem.
66 This Psalm is titled, "For the end, a song of a Psalm of Resurrection." "For the end" refers to Christ, as the Apostle says, "For the end of the law is Christ, for righteousness to every one believing." The Resurrection has occurred in our Head, Christ, and will follow in His Body, the Church. This Psalm comforts Gentiles, called to the hope of resurrection, countering Jewish presumption. “Be joyful in God every land.” It calls for universal praise, not just from Judea. Gentiles are called to worship, highlighting God’s power and the conversion from worshipping idols to praising the true God. This Psalm reassures believers that their trials refine them like silver, leading to holiness and life in God. “Bless our God, ye nations,” it urges, emphasizing the unity and inclusivity of God’s grace. Finally, it exhorts perseverance in prayer, trusting in God’s mercy and promise, reminding believers that God's delays are not denials. “Blessed be my God, that hath not thrust away my supplication and His mercy from me.”
67 In the previous two Psalms, we encouraged our souls to bless the Lord, saying, "Bless thou, O my soul, the Lord." In this Psalm, we pray, "May God have pity on us, and bless us" (ver. 1). When God blesses us, we grow. While our blessings do not increase God, they benefit us. Initially, God’s blessing is like rain, and our blessing to Him is the resulting fruit. God is often referred to as a Husbandman in the Scriptures, cultivating us for fruitfulness. The Psalm continues, "Lighten His countenance upon us" (ver. 2), which means revealing His presence and favor to us. This enlightenment dispels our darkness, making us aware of His image within us. We pray, "That we may know on earth Thy way" (ver. 3). This refers to knowing Christ, as Jesus said, "I am the Way." Understanding Christ leads to all nations confessing Him, "Let the peoples confess to Thee, O God" (ver. 4). The call is for universal acknowledgment of God, leading to joy and exultation among the nations. The earth has given her fruit (ver. 6), symbolizing the conversion and righteousness of the people. God's continued blessing is essential for this growth. We see the multiplication of believers as God's ongoing work. As Christians, we should live well and stay focused on eternal life, not being distracted by past or present concerns. Our renewal and ultimate hope lie in the resurrection and eternal life with God.
68 Of this Psalm, the title seemeth not to need operose discussion: for simple and easy it appeareth. For thus it standeth: “For the end, for David himself a Psalm of a Song.” But in many Psalms already we have reminded you what is “at the end: for the end of the Law is Christ for righteousness to every man believing:” He is the end which maketh perfect, not that which consumeth or destroyeth. Nevertheless, if any one endeavoureth to inquire, what meaneth, “a Psalm of a Song:” why not either “Psalm” or “Song,” but both; or what is the difference between Psalm of Song, and Song of Psalm, because even thus of some Psalms the titles are inscribed: he will find perchance something which we leave for men more acute and more at leisure than ourselves.… “Let God rise up, and let His enemies be scattered” (ver. . Already this hath come to pass, Christ hath risen up, “who is over all things, God blessed for ever,” and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which followeth, “And let them that hate Him flee from His face.” The flight indeed of the mind is fear. For in carnal flight, whither flee they from the face of Him who everywhere showeth the efficacy of His presence? “Whither shall I depart,” saith he, “from Thy Spirit, and from Thy face whither shall I flee?” With mind, therefore, not with body, they flee; to wit, by being afraid, not by being hidden; and not from that face which they see not, but from that which they are compelled to see. For the face of Him hath His presence in His Church been called.… “As smoke faileth, let them fail” (ver. . For they lifted up themselves from the fires of their hatred unto the vapouring of pride, and against Heaven setting their mouth, and shouting, “Crucify, Crucify,” Him taken captive they derided, Him hanging they mocked: and being soon conquered by that very Person against whom they swelled victorious, they vanished away. “As wax melteth from the face of fire, so let sinners perish from the face of God.” Though perchance in this passage he hath referred to those men, whose hard-heartedness in tears of penitence is dissolved: yet this also may be understood, that he threateneth future judgment; because though in this world like smoke, in lifting up themselves, that is, in priding themselves, they have melted away, there will come to them at the last final damnation, so that from His face they will perish for everlasting, when in His own glory He shall have appeared, like fire, for the punishment of the ungodly , and the light of the righteous.
69 We have been born into this world and added to the people of God at a time when the mustard seed has spread its branches and the leaven has leavened the whole world. The Church's glory is now evident, as prophesied. Despite tribulations, we walk a narrow path leading to everlasting rest. Temporal misery often yields good fruit, while worldly felicity can corrupt the soul. Our earthly life is a trial, and no one is secure until reaching the heavenly country. We must prudently acknowledge our tribulations and support one another in Christ, recognizing our voices in the Psalms and finding strength in shared groaning and transformation. The Psalm's title, "Unto the end, in behalf of those that shall be changed," points to a transformation brought about by Christ's Passion. The term "Pascha" signifies passage, and Christ's passage from this world to the Father enables our passage from mortality to eternal life. Through His Passion, we are redeemed, and our tribulations echo His suffering. “Save me, O God, for the waters have entered in even unto my soul” expresses Christ's humility and foreshadows His followers' tribulations. Though He willingly suffered, His cry signifies the prefiguring of His members' struggles. As members of Christ, we share in His trials, supporting each other in love and acknowledging our shared suffering and ultimate deliverance through His sacrifice. This Psalm speaks to the transformation and redemption offered through Christ’s Passion and our communal journey through tribulation to eternal glory.
70 Thanks to the “Corn of wheat,” who died to multiply: thanks to Jesus Christ, our Saviour, who underwent death to grant us life. As the Psalm says, “Single I am until I go hence;” for He was a single corn of wheat with great fruitfulness. In how many corns, imitating His Passion, we exult in the nativities of Martyrs! Many members under one Head, our Saviour, are bound together in love and peace. This Psalm voices troubled men, particularly Martyrs in peril, but relying on their Head. Let us hear and empathize, though not suffering similarly. They are crowned; we are in peril. Our times abound in the woe Christ mentioned, “Woe to the world because of scandals.” Despite Christ’s glory and kings’ submission to Him, we still groan amid persecutions. “O God, to my aid make speed” is the cry of all seeking everlasting aid. Christ’s voice, whether from Head or Body, says, “Let them be confounded and fear that seek my soul.” The voice of this Man represents the whole man—Head and Body. Martyrs desire their enemies to be confounded and fear, hoping they convert as Saul did. “Let them be turned away backward and blush that think evil things to me.” Some persecutions are now thoughts rather than actions. Christ’s followers must exult and seek God, saying, “Be the Lord always magnified.” Even amidst adversities, we confess, “I am needy and poor,” relying on God for aid. He is our helper and deliverer. We pray, “O Lord, delay not,” for His coming should not seem delayed to us. We must endure, not looking back like Lot’s wife, but pressing forward, forgetting what’s behind, reaching for the heavenly reward.
71 In all the holy Scriptures, the grace of God that delivereth us commendeth itself to us. This grace the Apostle commendeth, by which he made enemies among Jews who boasted of the law. He acknowledges his unworthiness as the least of the Apostles for persecuting the Church. He received mercy because of ignorance and unbelief. Paul’s experience serves as an example that no sinner should despair but turn to God, trusting in His grace. The Psalm’s title refers to Jonadab’s obedient sons, contrasting Israel’s disobedience and captivity. Jonadab means “the Lord’s spontaneous one,” symbolizing voluntary service to God. Captivity came from the first man, Adam, and salvation through faith in Christ, the second man. The Psalmist hopes in God’s righteousness, not his own, and seeks deliverance from the wicked. God’s protection and refuge are sought, acknowledging the soul’s need for divine aid. The Psalmist praises God’s righteousness and deliverance, highlighting that it is God’s grace, not human effort, that saves. Even amid trials, God’s constant aid is acknowledged. The Psalmist seeks strength and refuge in God, recognizing human frailty. He contrasts worldly pursuits with spiritual dedication, emphasizing trust in God’s righteousness and not in human merits. The message is clear: reliance on God’s grace is paramount, as human strength and righteousness are insufficient. The Psalmist’s journey from youth to old age reflects a lifelong dependence on God, culminating in eternal praise and recognition of God’s enduring righteousness and salvation.
72 The title “For Salomon” in this Psalm refers not to King Solomon of Israel, but to Christ, as “Salomon” means “peace-maker.” Christ, as the Mediator, reconciles us to God through the remission of sins, signifying peace. The Psalm speaks of divine judgment and justice given by God to the King’s Son, who is Christ. The repetition of justice and judgment emphasizes the divine purpose and the humility required for God’s people. The mountains and hills symbolize the Church’s eminent and obedient leaders, respectively, bringing peace and justice. Christ’s reign endures “with the sun” and “before the moon,” symbolizing eternity and triumph over mortality. The Psalm predicts Christ’s dominion from sea to sea and from the river to the ends of the earth, indicating the global spread of His Church. The Ethiopians, representing the remotest nations, will worship Him, and His enemies will submit. Kings will offer gifts, acknowledging His supremacy. Christ delivers the needy from the mighty, symbolizing salvation from the devil. He spares and saves the poor, representing the grace and righteousness imparted to believers. The Psalm concludes with praise for God’s marvelous deeds and the fulfillment of His glory across every land, signifying the universal acknowledgment of His name and the eternal reign of Christ.
73 This Psalm, titled "There have failed the hymns of David, the son of Jesse. A Psalm of Asaph himself," is unique in specifying David as "the son of Jesse," emphasizing the transition from earthly to spiritual praise. Hymns, defined as songs of praise to God, have failed because they were tied to temporal, earthly blessings. David, though a man, prophet, and ancestor of Christ, represents the Old Testament promises, which were earthly and temporary, serving as a figure for future spiritual promises. Paul explains that the Gentiles, now part of God's people, should not boast over the Jews who did not believe, as they are grafted into the same root. The root symbolizes the Patriarchs, and God's promises to them, which were spiritual and eternal, though initially perceived as temporal. The Synagogue, representing those who worshipped God for earthly benefits, is now contrasted with the true understanding of God's eternal promises. The Psalmist struggles with the prosperity of the wicked, almost leading him to doubt God's justice. However, upon entering the "Sanctuary of God," he understands their end – that their current prosperity is temporary and deceitful. The Psalm concludes with a realization that true wealth is in God alone, who is our eternal portion. This understanding transforms the Psalmist's perspective, moving from envy of the wicked to a deep appreciation of God's eternal promises and justice. The Psalm encourages us to seek spiritual over temporal blessings, recognizing that true fulfillment comes from God alone.
74 This Psalm’s Title is, “Of the Understanding of Asaph.” Asaph translates to congregation or Synagogue. Let's explore what this Synagogue has understood. The word Synagogue generally refers to the congregation of the people of Israel, specifically Jews who understood God's commands. Asaph represents a remnant of true Israelites, those truly faithful, like the apostles Peter, John, and Paul. The Psalm expresses a longing for the promises of God and reflects on Israel's journey. It contrasts the Old Testament's earthly promises with the New Testament's spiritual promises fulfilled in Christ. Asaph laments the loss of earthly signs and prophets, recognizing the new understanding brought by Jesus. This Psalm highlights the transformation from seeking earthly blessings to embracing spiritual salvation. Through Christ, both Jews and Gentiles find fulfillment in God’s promises, transcending the old and embracing the new. The Psalm encourages faith and understanding in God's eternal plan, beyond the temporary earthly struggles. It acknowledges past sins, the loss of earthly things, and the ultimate salvation offered through Christ. The congregation, once focused on earthly rewards, now seeks the heavenly inheritance promised in the New Testament. It calls for humility, repentance, and reliance on God's grace rather than self-righteousness. The Psalm ends with a plea for God to remember His covenant and the faithful, despite ongoing challenges and mockery from unbelievers. It emphasizes the certainty of God’s promises and the ultimate fulfillment of His word.
75 The Title of this Psalm is, “At the end, corrupt not.” It speaks of God's promises being fulfilled at the end, urging believers to focus on eternal rewards rather than present felicity. This message emphasizes the contrast between the temporary successes of the proud and the ultimate joy of the humble who place their trust in God. The Psalm invites readers to maintain a long-term perspective, looking beyond the fleeting nature of earthly prosperity to the enduring value of spiritual blessings. The Psalm begins with a call for confession before invoking God's aid: “We will confess to Thee, O Lord, we will confess to Thee, and will invoke Thy name.” This highlights the importance of humility and repentance, acknowledging one's sins before seeking God's intervention. God values a contrite heart and is near to those who humble themselves, recognizing their need for His mercy and forgiveness. The Psalm also describes God's judgment, emphasizing His role as the ultimate Judge who humbles the proud and exalts the humble. It draws a vivid picture of the earth's moral decline due to human sinfulness: “The earth hath flowed down, and all that dwell therein.” This flowing down represents humanity's fall into sin and the resulting instability in the world. However, God strengthens the pillars, symbolizing the righteous who uphold His truth amid widespread corruption. God's justice is further illustrated by His actions: “I have said to unjust men, Do not unjustly; and to the delinquent, Do not exalt your horn.” This call to justice serves as both a warning and an invitation for repentance. Those who refuse to heed God's warnings and continue in their pride will ultimately face His judgment. Conversely, those who humble themselves and seek righteousness will be exalted. The Psalm also introduces the metaphor of a cup in the Lord's hand: “For the cup in the hand of the Lord of pure wine is full of mixed.” This cup represents God's judgment, filled with both pure wine and mixed elements, symbolizing the blessings and punishments dispensed by God. The mixed elements refer to the carnal sacraments and rituals of the Old Testament, which, though significant, pointed towards a greater spiritual reality fulfilled in Christ. The passage continues with the notion that God's judgment is inescapable and universal: “For neither from East, nor from West, nor from the deserts of the mountains, for God is Judge.” This underscores God's omnipresence and His ability to judge all humanity impartially. No one can escape His scrutiny, and everyone will ultimately face His righteous judgment. In the concluding verses, the Psalmist expresses confidence in God's justice and the eventual triumph of the righteous: “And all the horns of sinners I will break, and there shall be exalted the horns of the Just.” The horns symbolize power and pride, and their breaking represents the downfall of the wicked. In contrast, the exaltation of the horns of the just signifies the ultimate victory and honor bestowed upon the righteous. Overall, this Psalm is a profound reflection on the themes of humility, repentance, divine justice, and the eternal rewards for those who remain faithful to God. It calls believers to maintain their trust in God's promises, to confess their sins, and to live righteously, anticipating the ultimate fulfillment of God's plan at the end of time.
76 The Jews often glory in this Psalm, proclaiming, “Known in Judæa is God, in Israel great is the name of Him,” and denounce the Gentiles to whom God is unknown. They boast that only they know God, citing the Prophet who says, “Known in Judæa is God.” However, God is known in Judæa if one understands what Judæa truly is. The Apostle Paul teaches that a true Jew is one in the circumcision of the heart, not just the flesh. Many holy fathers had both physical and spiritual circumcision. However, today's Jews, who boast in name only, have lost their deeds and are merely Jews in flesh, not in heart. Judah was one of Jacob’s twelve sons, from whose tribe came the kings and ultimately, Jesus Christ. Jesus is the fulfillment of Jacob’s prophecy, which said, “There shall not fail a prince out of Judah.” After Herod, who was king when Jesus was born, the Jews had no foreign king, confirming that Jesus is the promised king. The true Judæa is the Christian Church, believing in Jesus, who is from the seed of David, out of the tribe of Judah, yet also God above all things, by whom all things were made. “Known in Judæa is God, in Israel great is His Name” refers to the true Israel—those who see God with a pure heart, like Nathaniel, “an Israelite indeed, in whom guile is not.” Psalm 76:3, “There He hath broken the strength of bows, and the shield, and the sword, and the battle,” signifies that God brings peace and breaks down the instruments of war and conflict. In conclusion, Christians, understanding these truths, humble themselves and rely on God’s promises, offering gifts of humility and reverence, recognizing God as the ultimate authority who is terrible even among earthly kings. This humility and acknowledgment lead to true spiritual kingship over one’s earthly desires, as Apostle Paul exemplifies by disciplining his body and desires, thereby ruling his own “earth.”
77 This Psalm’s title reads: “Unto the end, for Idithun, a Psalm to Asaph himself.” “Unto the end” signifies Christ Jesus. Idithun means “leaping over those men,” and Asaph means “a congregation.” Therefore, this Psalm speaks of a congregation that leaps over, aiming to reach Christ. The Psalmist cries out to the Lord with his voice (ver. 1), seeking God Himself, not just material blessings. Many cry out for temporal gains, but few seek the Lord for His own sake. True seekers are those who cry out to God for His presence alone. The Psalmist says, “In the day of tribulation I sought out God” (ver. 2), emphasizing the importance of seeking God during hardships. He seeks God with his hands in the night (ver. 3), representing works done in this life. The night symbolizes this present age, where believers need the light of God’s Word to navigate. His soul refuses to be comforted by worldly means and finds solace in remembering God’s works (ver. 4). Even amidst troubles, remembering God brings delight and comfort. He meditates on God’s eternal works and praises His wondrous deeds (ver. 5-6). God’s way is in the holy, and His path is among the nations (ver. 19). The Psalmist acknowledges that God has redeemed His people, Israel and Joseph, symbolizing both Jews and Gentiles (ver. 15-16). Despite the people’s initial rejection, God’s mercy remains, and His path is evident in the world. The Psalm concludes with the recognition of God’s guidance, likening it to how He led His people through Moses and Aaron (ver. 20). Despite human unfaithfulness, God’s steadfastness and mercy endure.
78 This Psalm contains a warning for the new people, admonishing them not to be ungrateful for God's blessings and provoke His anger, as their ancestors did. The title, "Understanding of Asaph," suggests that the words require deep perception beyond the surface. The Psalm opens with a call for understanding, highlighting the importance of listening to God’s law with humility. The Psalmist mentions that he will speak in parables and propositions, which require careful thought and interpretation. These elements, parables, and propositions, indicate that the message goes beyond literal words and carries deeper spiritual meanings. God addresses His people directly, urging them to hearken to His law and incline their ears to His words. This emphasizes the importance of not just hearing but truly understanding and following His commands. The Psalm reflects on the past, recounting the miraculous deeds performed by God for the Israelites, especially the deliverance from Egypt. Despite witnessing these miracles, the people often turned away from God, testing and provoking Him. The Psalm reminds us of the old mysteries veiled in the Old Testament, now unveiled in the New Testament through Christ. The faithful in the Old Testament foresaw Christ and the grace that would be fully revealed in Him. The Psalm highlights the continuity of God's plan, showing that the faith in Christ was present even in the old covenant, though it was veiled. The people are urged to put their hope in God and remember His works, seeking His commandments sincerely. The Psalm draws a contrast between the rebellious generation that failed to guide their hearts towards God and the faithful who seek Him genuinely. The narrative then shifts to recount specific miracles and divine interventions, such as turning rivers into blood, sending plagues upon Egypt, and leading the Israelites through the wilderness. Despite these acts of deliverance, the people continued to sin and test God. Yet, God’s mercy prevailed, and He did not completely destroy them. He led them to the promised land, symbolizing the ultimate guidance and care of God for His chosen people. The Psalm also reflects on God’s patience and long-suffering, noting how He often delayed His anger to give the people another chance to turn back to Him. This patience is contrasted with the people’s continual rebellion, emphasizing the depth of God’s mercy and the persistent hardness of the people's hearts. In recounting these historical events, the Psalm serves as a reminder and a warning. It calls the new generation to learn from the past, to remain faithful, and to keep their hearts aligned with God's will. The Psalm ends on a hopeful note, urging believers to remain steadfast in their faith, trusting in God’s ultimate plan and mercy.
79 This Psalm’s title is brief and simple. The prophecy is now fulfilled, though sung in King David’s time when Jerusalem and the Temple were untouched. “O God, the Gentiles have come into Thine inheritance” (ver. 1) speaks of future events as past, revealing the soul’s dialogue with God. The Prophet speaks as those experiencing these future calamities, turning their lamentation into prophecy. “They have defiled Thy holy Temple” (ver. 1) indicates devastation and sacrilege. The Psalm recounts Jerusalem’s desecration, the slaughter of God’s servants, and unburied bodies (ver. 2-3). Interpreted as the Roman destruction or earlier calamities, it could also refer to the Christian Church’s persecution. “They have made Jerusalem for a keeping of apples” (ver. 1) symbolizes desolation, while “They have made the dead bodies of Thy servants morsels for the fowls of heaven” (ver. 2) and “They have poured forth their blood like water in the circuit of Jerusalem” (ver. 3) signify martyrdom and abandonment. “We have become a reproach to our neighbours” (ver. 4) reflects scorn from surrounding nations. The prayer, “How long, O Lord, wilt Thou be angry, unto the end? Shall Thy jealousy burn like fire?” (ver. 5) seeks God’s mercy, acknowledging their sins. The Psalmist implores, “Pour forth Thine anger upon the nations which have not known Thee” (ver. 6), predicting divine retribution. “For they have eaten up Jacob, and his place they have made desolate” (ver. 7) denotes the devastation of God’s people. The prayer continues, seeking God’s aid, “Help us, O God, our salvation” (ver. 9), expressing their suffering and need for deliverance. The Psalm concludes with a vow of eternal praise, “We will proclaim Thy praise for generation and generation” (ver. 13).
80 The song of this Psalm pertains to the Advent of the Lord Jesus Christ and His vineyard, represented by Asaph, signifying the synagogue. The Psalm is titled, “For the end in behalf of them that shall be changed,” indicating Christ's purpose to better humanity. It acknowledges Christ and the vineyard, symbolizing Christ and the Church. The Psalm concludes with “for the Assyrians,” implying a guiding generation. It invokes God to appear and save His people. Asaph signifies the Jewish nation, longing for the Messiah, represented by Joseph, Ephraim, Benjamin, and Manasses. The Psalm reflects on the Jews’ experiences and the expectation of Christ’s arrival. It speaks of God's punishment and correction, emphasizing the necessity of divine intervention for salvation. The Psalm highlights the Jewish nation’s initial prominence, its downfall, and the eventual inclusion of Gentiles into God's vineyard. It laments the destruction and desecration of Jerusalem but anticipates divine restoration. The vineyard symbolizes the growth and spread of God's people, who must endure trials and tribulations. The text portrays God’s reproof and the need for repentance. It emphasizes that God’s love and correction aim to bring His people closer to Him. It ends with a plea for God to turn His face towards His people, signifying their ultimate healing and salvation. The Psalm assures that despite trials, divine mercy and guidance will lead to spiritual renewal and eternal praise for God’s name.
81 The Psalm's title, “Unto the end for the presses, on the fifth of the Sabbath, a Psalm to Asaph himself,” suggests profound spiritual themes, signifying the Church and its trials. The imagery of a press represents the Church's tribulations, where pressing yields oil (faithful believers) and discards lees (unbelievers). Amidst these pressures, the Psalmist urges believers to rejoice in God, contrasting the fleeting pleasures of the world with the enduring joy of divine worship. The mention of the fifth Sabbath refers to God's creation on the fifth day, aligning with the baptized who have emerged from the waters of life. This connection underscores the transformation and purification process inherent in the Christian faith. The Psalm addresses the congregation, encouraging spiritual devotion and the giving of both spiritual and material support to the Church. The call to "Sound the trumpet" symbolizes boldly proclaiming faith, especially in the face of adversity. The reference to the "new moon" and "new life" emphasizes the renewal and transformation experienced through baptism. The Psalm also highlights God's historical acts of deliverance, such as leading Israel out of Egypt, drawing parallels to personal salvation and liberation from sin. The lament over Israel's disobedience serves as a warning and a call to faithfulness. The pressing trials are depicted as necessary for spiritual growth, with a promise of divine help and ultimate salvation for those who remain steadfast in their devotion to God. Thus, the Psalm encapsulates themes of struggle, purification, and the joy of divine favor.
82 This Psalm, like others similarly named, was so titled either from the man who wrote it, or from the explanation of the name Asaph, which signifies the Synagogue. For it begins, “God stood in the synagogue of gods” (ver. . It refers to men, specifically the children of the Most High, not idols or Gentile gods. The Psalm highlights the injustice and failure of these 'gods,' as they do not understand nor seek righteousness. “How long will ye judge unrighteously, and accept the persons of the ungodly?” (ver. 2). God calls for the defense of the poor and needy and urges the protection of the humble. “Deliver the poor and needy; rid them out of the hand of the wicked” (ver. 4). However, the gods fail, walking in darkness, causing the foundations of the earth to be shaken. Despite being called children of the Most High, they will “die like men and fall like one of the princes” (ver. 7), indicating their failure and mortality. The Psalm concludes with a plea: “Arise, O God, judge the earth: for thou shalt inherit among all nations” (ver. 8). This signifies the call for God’s intervention and judgment, acknowledging His ultimate sovereignty over all nations. The Psalm serves as a reminder of the fallibility of human judges and the need for divine justice and guidance.
83 The title of this Psalm is "A song of a Psalm of Asaph." Asaph, meaning congregation, symbolically represents God's people in many Psalms. In Greek, congregation is synagogue, akin to the Jewish people, just as Christians are known as The Church. The Psalm begins with a question, "O God, who shall be like unto Thee?" (verse 1). This is often seen as a reference to Christ, who, though considered like other men during His earthly life, will be unmatched in glory at His judgment. His throne is eternal, and His righteousness rules His kingdom (verse 6). The Psalmist describes the enemies of God who rise up against Him, plotting to destroy His people and erase their memory (verses 2-4). These adversaries are likened to nations and peoples historically opposed to God's purposes, such as Edomites, Ishmaelites, Moab, and Philistines (verses 5-8). Assur, representing the devil, assists these enemies. The Psalmist prays for these adversaries to be confounded and defeated like Madian, Sisera, Jabin, and other historical foes of Israel (verses 9-12). He prophesies their ultimate shame and downfall, praying that they may seek God's name and acknowledge His sovereignty over all the earth (verses 13-18). Ultimately, this Psalm reflects on God's judgment over His enemies and His protection over His people, invoking His justice and sovereignty.
84 This Psalm, titled "For the winepresses," prompts reflection on spiritual truths rather than literal winemaking. It begins with Augustine's observation that the text doesn't describe physical winepresses, challenging readers to seek deeper meaning. Augustine likens the process of pressing grapes and olives to spiritual trials endured by those predestined by God. He explores how believers, initially enjoying worldly freedom akin to hanging fruit, undergo spiritual "pressing" when drawn to serve God. This metaphorical pressing involves trials and tribulations that strip away worldly desires, akin to grape skins, preparing individuals for spiritual service and transformation. Augustine identifies the Church as these winepresses where believers are spiritually crushed and refined, echoing Paul's journey and spiritual struggles. He interprets "sons of Korah" as those spiritually crushed and transformed, aligning with their historical role in the Bible. The text continues with Augustine emphasizing that suffering in these spiritual winepresses refines believers' desires, preparing them for eternal rest in God's presence. He contrasts earthly wealth and pleasures with the enduring fulfillment found only in God. Augustine concludes by exhorting believers to seek eternal blessings and prepare for heaven through faith and good works, contrasting earthly needs and occupations with the eternal joy and praise awaiting them in God's presence. He encourages readers to endure their current trials with hope, anticipating the everlasting peace and joy of dwelling in God's house. In summary, Augustine's interpretation of Psalm 84 emphasizes spiritual growth through suffering and endurance, leading believers toward eternal blessings and joy in God's presence.
85 The Psalm begins with a title, "A Psalm for the end, to the sons of Korah," signaling its eschatological theme and its association with Christ, the fulfillment of the Law. The psalmist, possibly a son of Korah, prophetically speaks of future events in past tense, indicating God's eternal perspective where future events are as good as done. The psalmist praises God for favoring His land and restoring Jacob from captivity. The land and people of Israel, once captive due to sin, are redeemed by God's grace, which forgives sins and covers transgressions. This redemption is not just from physical captivity but also from spiritual bondage, freeing them from the consequences of sin. The psalmist prays for God's continued mercy, asking Him not to remain angry forever but to turn His people back to Him and grant them salvation. This salvation is not merely physical deliverance but spiritual renewal, bringing peace and joy to those who fear God and turn their hearts to Him. God's salvation is near to those who revere Him, whether they are near or far in physical or spiritual terms. The psalm concludes with the psalmist listening attentively for God's voice of peace. The peace God promises is not just the absence of conflict but the presence of divine harmony and restoration, where God speaks peace to His people and saints. This peace is realized fully in Christ, the ultimate expression of God's mercy and salvation for all who turn to Him in faith. In summary, Psalm 84 is a prophetic song praising God's redemptive work, anticipating Christ's ultimate fulfillment, and calling all people to turn to Him for forgiveness, peace, and eternal joy.
86 No greater gift could God have given to men than in making His Word, by which He created all things, their Head, and joining them to Him as His members: that the Son of God might become also the Son of man, one God with the Father, one Man with men; so that when we speak to God in prayer for mercy, we do not separate the Son from Him; and when the Body of the Son prays, it separates not its Head from itself: and it is one Saviour of His Body, our Lord Jesus Christ, the Son of God, who both prays for us, and prays in us, and is prayed to by us. He prays for us, as our Priest; He prays in us, as our Head; He is prayed to by us, as our God. Let us therefore recognize in Him our words, and His words in us. Nor when anything is said of our Lord Jesus Christ, especially in prophecy, implying a degree of humility below the dignity of God, let us hesitate to ascribe it to Him who did not hesitate to join Himself unto us.…He is prayed to in the form of God, in the form of a servant He prayeth; there the Creator, here created; assuming unchanged the creature, that it might be changed, and making us with Himself one Man, Head and Body. Therefore we pray to Him, through Him, in Him; and we speak with Him, and He speaks with us; we speak in Him, He speaks in us the prayer of this Psalm, which is entitled, “A Prayer of David.” For our Lord was, according to the flesh, the son of David; but according to His divine nature, the Lord of David, and his Maker.
87 The Psalm just sung is short but deeply meaningful. It speaks of a city, whose citizens we are as Christians. We are absent from it while mortal but are on a journey toward it. Christ made a path for us to reach this city. As pilgrims, we long for the ineffable repose that dwells within it, a repose promised as unseen by man’s eye or ear, and unconceived by the heart. The Psalmist speaks of Sion, whose foundations are upon the holy hills, loved by the Lord above all the dwellings of Jacob. Apostle Paul clarifies this, stating that we are built upon the foundations of the Apostles and Prophets, with Jesus Christ as the cornerstone. This heavenly Jerusalem, our true mother, includes all nations. The Psalm mentions Rahab and Babylon, symbolizing Gentile inclusion. “Sion, my mother, a man shall say,” refers to Christ, born in Sion and its founder. The Lord declares this when He writes up the people and their princes, those born in her. Princes are those who became such within her, demonstrating that God chose the weak and humble to confound the strong. The Psalm concludes with the promise of joy in the city of God. Here on earth, we suffer and toil, but our eternal home will be one of praise and joy. We will no longer experience sorrow or need, only the eternal presence and praise of God. Let us prepare ourselves to rejoice in God, knowing that all earthly toils will cease, and we will dwell in everlasting praise.
88 The title of the eighty-seventh Psalm presents a unique subject for enquiry: the words “for Melech to respond” appear nowhere else. We have discussed the meaning of other terms in the titles of the Psalms: Psalmus Cantici, Canticum Psalmi, and “sons of Core.” “To the end” is a familiar phrase, but “for Melech” is peculiar. “Melech” may be translated into Latin as “for the chorus,” reflecting the Hebrew word. The Passion of our Lord is prophesied here, aligning with Apostle Peter's declaration that Christ suffered for us, leaving an example for us to follow. This is the essence of “to respond.” Apostle John also asserts that we should lay down our lives for our brethren, as Christ did for us. The choir signifies concord and charity. Hence, anyone imitating Christ’s Passion without charity does not truly respond in the choir, gaining nothing from it. Just as in music, a precentor and succentor perform the first and second parts respectively, Christ leads the song of the Passion, followed by the choir of martyrs aiming for heavenly crowns. This Psalm is sung by the “sons of Core,” imitators of Christ’s Passion. Christ was crucified at Calvary, meaning “Core” in Hebrew. This understanding also comes from Æman the Israelite, meaning “his brother,” indicating that Christ calls those who comprehend His Cross as His brethren. These individuals, like Israel, are without guile, grateful for His grace and not boasting of their own merits. “O Lord God of my salvation, I have cried day and night before Thee.” Let us now hear Christ's voice in prophecy, to which His choir should respond in imitation or thanksgiving.
89 Understand, beloved, this Psalm by the grace of God, about our hope in the Lord Jesus Christ. He will fulfil all He has promised. This Psalm is attributed to "the understanding of Æthan the Israelite," meaning strength in the hope of God's promises. The Psalmist begins with praise for God's mercies, emphasizing that our confidence is in His mercy, not our merit. He acknowledges that God has established a covenant with His chosen, promising enduring mercy and truth. God's faithfulness is demonstrated in the heavens, and His covenant with David is eternal. Despite temporary adversities and apparent rejections, God's promises remain steadfast. The Psalmist reflects on the trials faced by God's people but finds hope in God's unchanging nature. "Lord, how long wilt Thou hide Thyself unto the end?" asks the Psalmist, expressing the longing for God's intervention. He recalls the rebukes borne by God's servants and the blasphemies of enemies, yet remains confident in God's ultimate justice and mercy. God's power and righteousness are evident, and His promises to David's seed endure. Even in times of suffering and reproach, the faithful find solace in God's eternal covenant. The Psalm concludes with a blessing for God's people, affirming their hope and security in His promises. "Blessed is the people that knoweth glad shouting: they shall walk in the light of Thy countenance." The enduring faithfulness of God is the foundation of their strength and joy.
90 This Psalm, entitled "The prayer of Moses the man of God," reflects the connection between the Old and New Testaments. Moses, as both minister and prophet, represents God's law and promises. The Psalm begins, "Lord, Thou hast been our refuge from one generation to another," highlighting God's eternal presence and protection across time. It underscores the brevity and challenges of human life, contrasting God's eternal nature. "Before the mountains were brought forth, or ever the earth and the world were made: and from age even unto age Thou art," emphasizes God's timeless existence. The Psalmist acknowledges human mortality and the fleeting nature of life, "The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years, yet is more of them but labor and sorrow." The Psalm also highlights God's mercy and justice. "We are satisfied with Thy mercy in the morning," signifies a longing for God's eternal presence and the fulfillment of His promises. The plea, "Return, O Lord, how long?" reflects the desire for God's continued guidance and compassion amid life's difficulties. The Psalm concludes by seeking God's blessing and direction, "Look upon Thy servants, and upon Thy works... And let the brightness of the Lord our God be upon us." It underscores the enduring hope in God's mercy, faithfulness, and the ultimate fulfillment of His promises, linking the temporary sufferings of the present with the eternal joy of God's future kingdom.
91 This Psalm, from which the Devil dared to tempt Jesus, teaches us to resist temptation by relying on Christ, who was tempted before us. Temptation was not necessary for Him but serves as our learning. By following His responses to the Devil, we enter through the gate, imitating His ways. To imitate Christ is to endure the world's troubles with courage and long-suffering, dwelling under God's defense. He protects us from visible and hidden attacks, like Job, who acknowledged God's power even in suffering. When the Devil tempts us with harsh words or challenges, our trust in God shields us, as He did for Job. He who dwells under God's defense does not fear the terror of night or the arrow by day. When persecuted, we learn from Christ's responses. The Devil's attempts to tempt Christ with miracles or glory are met with scriptural truths, teaching us not to test God. Christ's suffering and humility serve as our example. God's protection is a shield, encompassing us with His truth. He saves us from snares and harsh words, urging us to trust Him alone. This Psalm comforts us, promising that God will deliver those who set their love on Him, providing eternal refuge and showing us His salvation. Our ultimate reward is seeing Christ face to face, an eternal joy beyond earthly trials.
92 We are Christians for future life, not for present blessings. Use present happiness with gratitude, whether in comfort or tribulation. Praise and thank God in all circumstances, as instructed in the Psalm, "It is a good thing to give thanks unto the Lord." This Psalm speaks of the Sabbath as a spiritual rest, found in the tranquility of a heart at peace with God. True Sabbath is rest from evil works, unlike the Jews' physical rest. It encourages praise in prosperity as God's mercy and in adversity as His truth and justice. Acknowledging God in both good and bad times leads to a deeper understanding of His works and thoughts, which are profound. The Psalm contrasts the temporary flourishing of the wicked, like grass, with the enduring righteousness of the faithful, like a palm tree. The righteous, rooted in God's house, flourish and grow stronger with time, showing God's strength and righteousness. "An unwise man doth not well consider this," it says, as he envies the temporary success of the wicked. The Psalm reminds us that God's justice and timing are perfect, urging us to trust in His eternal plan. The righteous shall flourish like a palm tree, spreading like a cedar. Those planted in God's house will prosper and remain fruitful in old age, showing that the Lord is righteous and there is no unrighteousness in Him. By staying faithful and patient, we witness God's true justice and ultimate vindication for the righteous.
93 It is titled “The Song of praise of David himself, on the day before the Sabbath, when the earth was founded.” Reflecting on God's creation, we remember the days when He made all things, resting on the seventh day. God created all animals and man on the sixth day, forming man in His likeness. The Psalm signifies that just as God rested after His works, we too shall rest after doing good works. The seventh day symbolizes our eternal rest in God. “The Lord reigneth, He is clothed with beauty and strength, and is girded.” God’s strength and beauty make the world firm and unmovable. The girding symbolizes readiness for work, and humility, as when Jesus washed His disciples' feet. His humility and strength ensure stability. God’s throne, established from everlasting, is where He dwells, not in a physical temple, but in the righteous soul. The floods lifting their voices symbolize the powerful preaching of the apostles, filled with the Holy Spirit. Despite the world's turmoil, the Lord, dwelling on high, is mightier. "Thy testimonies, O Lord, are very surely believed.” God’s promises are trustworthy, ensuring that His house, the Church, remains strong and unmovable. Holiness adorns His house, which stands firm throughout the ages, reflecting the eternal stability and sanctity of God’s kingdom. Thus, the Psalm emphasizes God's eternal reign, the stability of His creation, and the enduring holiness and strength of His Church.
94 Reflecting on God's creation, we remember the days when He made all things, resting on the seventh day. God created all animals and man on the sixth day, forming man in His likeness. The Psalm signifies that just as God rested after His works, we too shall rest after doing good works. The seventh day symbolizes our eternal rest in God. "The Lord reigneth, He is clothed with beauty and strength, and is girded." God’s strength and beauty make the world firm and unmovable. The girding symbolizes readiness for work, and humility, as when Jesus washed His disciples' feet. His humility and strength ensure stability. God’s throne, established from everlasting, is where He dwells, not in a physical temple, but in the righteous soul. The floods lifting their voices symbolize the powerful preaching of the apostles, filled with the Holy Spirit. Despite the world's turmoil, the Lord, dwelling on high, is mightier. "Thy testimonies, O Lord, are very surely believed." God’s promises are trustworthy, ensuring that His house, the Church, remains strong and unmovable. Holiness adorns His house, which stands firm throughout the ages, reflecting the eternal stability and sanctity of God’s kingdom. Thus, the Psalm emphasizes God's eternal reign, the stability of His creation, and the enduring holiness and strength of His Church.
95 I could wish, brethren, that we were rather listening to our father, but even this is good, to obey our father. Since he who prays for us has ordered us, I will speak to you, beloved, what from the present Psalm Jesus Christ, our Lord, shall give us. The title of the Psalm is “David’s Song of Praise.” The “Song of Praise” signifies both cheerfulness, as a song, and devotion, as praise. In praising God, we praise securely, for there is no shame in praising Him. “O come, let us sing unto the Lord” (ver. 1). He calls us to a joyful banquet, not of this world, but in the Lord. If there were no wicked joy in this life, it would be enough to say, “Come, let us rejoice,” but he distinguishes it: “To rejoice in the Lord.” We piously rejoice in the Lord to safely trample upon the world. “Come” means to draw nearer, approach, and rejoice. “Let us make a joyful noise unto God, our salvation.” Consider how people joyfully sing in worldly songs. If they make a joyful noise from earthly joy, should we not do so for heavenly joy, which we cannot express in words? “Let us prevent His face by confession” (ver. 2). Confession in Scripture has a double meaning: praising God and repenting sins. The more we confess our sins, the greater the praise of Him who forgives. “O come, let us worship and fall down to Him; and mourn before the Lord our Maker” (ver. 6). Confess thy sins and praise God. If thou art burning with guilt, blot out the flame with tears before the Lord, who made thee. He will not despise His creation.
96 The title of the Psalm is “When the house was being built after the Captivity.” This refers not to a physical house, but to the spiritual building of God's house. The whole earth is the house of God, built by singing a new song, not the old song of the flesh, but the new song of loving one another. As we build this house by declaring His salvation, we must recognize the importance of unity and humility in this process. “O sing unto the Lord a new song; sing unto the Lord, all the earth.” The act of singing is part of building the house, where all the earth participates. The new song is rooted in the new commandment to love one another, transforming the world and rooting out the old wood of idolatry. “Declare His honour unto the heathen,” and “His wonders unto all people,” is the call to spread God's message worldwide. “Confession and beauty are before Him; holiness and greatness are in His sanctification.” Beauty follows confession, and greatness follows holiness. By confessing our sins, we attain righteousness and subsequently, greatness. We should bring presents to God, such as a contrite heart, and enter His courts with humility. The Lord reigns from the wood (the cross), setting the world aright. “Let the heavens rejoice, and let the earth be glad.” The heavens symbolize the preachers, and the earth symbolizes the listeners. The whole world should rejoice in God's coming judgment, ensuring righteousness and truth prevail. The Psalm concludes with a call to acknowledge God's ultimate authority and righteousness in judging the world.
97 This Psalm is entitled, “A Psalm of David’s , when his land was restored.” Let us refer it to Christ, to maintain proper understanding. In Christ, find assurance; without Him, understanding wavers. "Christ is the end of the law for righteousness to everyone that believes." The earth restored symbolizes resurrection, which follows Christ’s resurrection. “The Lord is King, let the earth be glad; let the isles be joyous” (ver. 1). God's word reaches all lands, even islands. The Church, like isles, withstands persecution and remains unbroken. "Clouds and darkness are around Him; righteousness and judgment are the foundation of His throne” (ver. 2). God’s judgments are mysterious, seen clearly by the righteous. His preachers, likened to clouds, deliver lightning-like truths to the world. “His lightnings give shine to the world” (ver. 4). The Apostles, though seemingly weak, performed miracles. Their words and deeds, like lightning, brought enlightenment. The earth saw and was afraid. The proud, represented as hills, melted like wax before the Lord (ver. 5). Christ, not limited to Judæa, is Lord of all earth. “The heavens declare His righteousness; all people see His glory” (ver. 6). Preachers of the Gospel, likened to heavens, reveal Christ's righteousness, causing the world to fear. Confession and beauty are before Him; righteousness and greatness follow His sanctification. Be glad in the Lord, hate evil, and love righteousness (ver. 10). “The Lord preserves the souls of His servants, delivering them from the ungodly” (ver. 10). Light springs for the righteous, who are true-hearted and joyful in the Lord. Confess unto Him, for in the world, there is tribulation, but in Him, there is peace and ultimate joy.
98 “O sing unto the Lord a new song” (ver. . The new man knoweth this, the old man knoweth it not. The old man is the old life, and the new man the new life: the old life is derived from Adam, the new life is formed in Christ. But in this Psalm, the whole world is enjoined to sing a new song. More openly elsewhere the words are these: “O sing unto the Lord a new song; sing unto the Lord, all the whole earth;” that they who cut themselves off from the communion of the whole earth, may understand that they cannot sing the new song, because it is sung in the whole, and not in a part of it. Attend here also, and see that this is said. And when the whole earth is enjoined to sing a new song, it is meant, that peace singeth a new song. “For He hath done marvelous things.” What marvelous things? Behold, the Gospel was just now being read, and we heard the marvellous things of the Lord. The only son of his mother, who was a widow, was being carried out dead: the Lord, in compassion, made them stand still; they laid him down, and the Lord said, “Young man, I say unto thee, Arise.”…“The Lord hath done marvellous things.” What marvellous things? Hear: “His own right hand, and His holy arm, hath healed for Him.” What is the Lord’s holy Arm? Our Lord Jesus Christ. Hear Isaiah: “Who hath believed our report, and to whom is the arm of the Lord revealed?” His holy arm then, and His own right hand, is Himself. Our Lord Jesus Christ is therefore the arm of God, and the right hand of God; for this reason is it said, “hath He healed for Him.” It is not said only, “His right hand hath healed the world,” but “hath healed for Him.” For many are healed for themselves, not for Him. Behold how many long for that bodily health, and receive it from Him: they are healed by Him, but not for Him. How are they healed by Him, and not for Him? When they have received health, they become wanton: they who when sick were chaste, when cured become adulterers: they who when in illness injured no man, on the recovery of their strength attack and crush the innocent: they are healed, but not unto Him. Who is he who is healed unto Him? He who is healed inwardly. Who is he that is healed inwardly? He who trusteth in Him, that when he shall have been healed inwardly, reformed into a new man, afterwards this mortal flesh too, which doth languish for a time, may in the end itself even recover its most perfect health. Let us therefore be healed for Him. But that we may be healed for Him, let us believe in His right hand.
99 Beloved brethren, it should already be known to you, as sons of the Church and well instructed in the school of Christ through the books of our ancient fathers, that their wish was to consult for our good, believers in Christ. He came to us the first time in humility; at the second, destined to come in exaltation. For thus it is said in the Psalms: “Truth shall flourish out of the earth: and righteousness hath looked down from heaven.” Our whole design is, when we hear a Psalm, a Prophet, or the Law, all of which was written before our Lord Jesus Christ came in the flesh, to see Christ there, to understand Christ there. Attend therefore, beloved, to this Psalm with me, and let us herein seek Christ. Certainly, He will appear to those who seek Him, who at first appeared to those who sought Him not; and He will not desert those who long for Him, who redeemed those who neglected Him. Behold, the Psalm beginneth concerning Him: of Him it is said:— “The Lord is King, be the people angry.” For our Lord Jesus Christ began to reign, began to be preached, after He arose from the dead and ascended into heaven. Our Lord Christ began then to be preached, that they who wished for salvation might believe in Him; and the peoples who worshipped idols were angry. They worshipped what they had made and were angry because He by whom they were made was declared. The words, “be they angry,” are a prediction, not a command; for in a prophecy it is said, “The Lord is King, be the people angry.”
100 Ye heard the Psalm, brethren, while it was being chanted: it is short, and not obscure: as if I had given you an assurance, that ye should not fear fatigue. The title of this Psalm is, “A Psalm of confession.” The verses are few, but big with great subjects; may the seed bring forth within your hearts, the barn be prepared for the Lord’s harvest. “Jubilate,” therefore, “unto the Lord, all ye lands” (ver. 1). This Psalm giveth this exhortation to us, that we jubilate unto the Lord. Nor doth it, as it were, exhort one particular corner of the earth, or one habitation or congregation of men; but since it is aware that it hath sown blessings on every side, on every side it doth exact jubilance. All the earth is already jubilant in the Lord; and what is not as yet jubilant, will be so. For blessing, extending on every side, when the Church was commencing to spread from Jerusalem throughout all nations, everywhere overturneth ungodliness, and everywhere buildeth up piety. Every land is full of the discontented murmurs of the wicked, and of the jubilance of the good. “Serve the Lord with gladness” (ver. 2). All servitude is full of bitterness: all who are bound to a lot of servitude both are slaves, and discontented. Fear not the servitude of that Lord: there will be no groaning there, no discontent, no indignation; no one seeketh to be sold to another master, since it is a sweet service, because we are all redeemed. Great happiness, brethren, it is, to be a slave in that great house, although in bonds. “I will live separate with a few good men: why should I live in common with crowds?” Let the good ones pray for the bad ones.

 

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101 In this Psalm, the primary themes are mercy and judgment, as expressed in the opening verse: “Mercy and judgment will I sing unto Thee, O Lord” (ver. 1). The Psalmist emphasizes the balance between God’s mercy and judgment, indicating that while God’s mercy is present, judgment will also come. The present time is depicted as the season of mercy, where God’s long-suffering and patience give sinners the opportunity to repent. This is reflected in the natural world, where God’s blessings like sunlight and rain fall on both the just and the unjust. The Apostle Paul also speaks of this in Romans, highlighting that God’s kindness is meant to lead people to repentance. However, the Psalm also warns of the impending judgment. The Apostle Paul contrasts the present mercy with future judgment, where those who have hardened their hearts will face God’s righteous judgment. This judgment will render to every person according to their deeds, rewarding the righteous and punishing the wicked. The Psalmist also speaks of living a life of innocence and integrity, setting no wicked thing before his eyes and not associating with the proud or the deceitful. He emphasizes the importance of internal purity, stating that he has not allowed the wicked to dwell in his heart. Finally, the Psalm concludes with a promise of future judgment, where God will destroy the wicked at dawn, symbolizing the end of the period of mercy and the beginning of judgment. This serves as a warning to take advantage of God’s mercy now, before the time of judgment arrives.
102 In this Psalm, a poor man prays aloud, echoing the words of the Apostle: “Though He was rich, yet for your sakes He became poor.” Christ, rich by nature, embraced poverty for humanity’s sake. Reflect on His richness: He, through whom all riches—both material and spiritual—exist. Despite this wealth, He laments, “I have eaten ashes as bread, and mingled my drink with weeping.” He bore such suffering and poverty, ultimately to unite Himself with us, making us His body and lifting us through His humility. Jesus, the poor man, represents both the head and body, Christ and the Church. They are one voice in prayer, enduring affliction, and seeking God’s presence. “Hear my prayer, O Lord,” is their cry, showing the unity between the divine and human, the head and its members. The afflicted Christ, representing the Church, pleads in its trials, emphasizing unity with believers. “I am like a pelican in the wilderness, an owl among ruins,” says Christ, symbolizing solitude, desolation, and the Church’s journey. His suffering, death, and resurrection are reflected in these symbols. He, as a sparrow, ascends alone to heaven, interceding for us. Despite enemies’ reviling, Christ remains steadfast. “I have eaten ashes as bread,” reflecting the Church’s persecution. Yet, God’s mercy is enduring. He shall rebuild Zion, gathering nations to serve Him. The Church’s tribulations will transform into eternal glory, reflecting God’s everlasting years. Ultimately, the faithful’s children will dwell in God’s presence forever, indicating the enduring legacy and eternal reward for those who serve and trust in Him.
103 "Bless the Lord, O my soul! and all that is within me, bless His holy Name” (ver. 1). The psalmist calls for deep, heartfelt praise, not just with the voice but with the whole being. “Bless the Lord, O my soul, and forget not all His benefits” (ver. 2). Gratitude is essential; recalling God's benefits stirs our soul to bless Him. “Who forgives all your iniquities, who heals all your diseases” (ver. 3). God’s mercy and healing cover spiritual and physical ailments. “Who redeems your life from destruction, who crowns you with lovingkindness and tender mercies” (ver. 4). God rescues from peril and surrounds with steadfast love. “Who satisfies your mouth with good things; your youth is renewed like the eagle’s” (ver. 5). God provides abundantly, restoring vitality. “The Lord executes righteousness and justice for all who are oppressed” (ver. 6). God is a champion of justice for the downtrodden. “He made known His ways to Moses, His acts to the children of Israel” (ver. 7). God’s revelations to Israel are foundations of faith. “The Lord is merciful and gracious, slow to anger, and plenteous in mercy” (ver. 8). God’s nature is compassionate and patient. “He will not always chide, neither will He keep His anger forever” (ver. 9). God’s discipline is temporary, His mercy enduring. “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (ver. 10). God’s mercy exceeds our deserving. “For as the heaven is high above the earth, so great is His mercy toward them that fear Him” (ver. 11). God’s mercy is vast and immeasurable. “As far as the east is from the west, so far has He removed our transgressions from us” (ver. 12). God’s forgiveness is total. “Like as a father pities his children, so the Lord pities them that fear Him” (ver. 13). God’s compassion is tender and paternal. “For He knows our frame; He remembers that we are dust” (ver. 14). God’s understanding of our frailty guides His compassion. “As for man, his days are as grass; as a flower of the field, so he flourishes” (ver. 15). Human life is transient and fragile. “The wind passes over it, and it is gone, and its place remembers it no more” (ver. 16). Life’s brevity underscores our dependence on God’s eternal mercy. “But the mercy of the Lord is from everlasting to everlasting upon them that fear Him, and His righteousness unto children’s children” (ver. 17). God’s mercy and righteousness extend through generations. “To such as keep His covenant, and to those that remember His commandments to do them” (ver. 18). Fidelity to God’s covenant ensures His blessings. “The Lord has prepared His throne in the heavens, and His kingdom rules over all” (ver. 19). God’s sovereign reign is universal. “Bless the Lord, you His angels, that excel in strength, that do His commandments, hearkening to the voice of His word” (ver. 20). Angels, mighty and obedient, are called to bless God. “Bless the Lord, all you His hosts; you ministers of His, that do His pleasure” (ver. 21). All heavenly beings are exhorted to praise God. “Bless the Lord, all His works in all places of His dominion: bless the Lord, O my soul” (ver. 22). The psalm concludes with a universal call to worship, urging all creation to bless the Lord.
104 “Bless the Lord, O my soul.” Let the soul of us all, made one in Christ, say this. “O Lord my God, Thou art magnified exceedingly!” Where art Thou magnified? “Confession and beauty Thou hast put on.” Confess ye, that ye may be beautified, that He may put you on. “Clothed with light as a garment.” Clothed with His Church, because she is made “light” in Him, who before was darkness in herself, as the apostle saith: “Ye were sometime darkness, but now light in the Lord.” “Stretching out the heaven like a skin;” either as easily as thou dost a skin, if it be “as easily,” so that thou mayest take it after the letter; or let us understand the authority of the Scriptures, spread out over the whole world, under the name of a skin; because mortality is signified in a skin, but all the authority of the Divine Scriptures was dispensed unto us through mortal men, whose fame is still spreading abroad now they are dead. “Who covereth with waters the upper parts thereof.” The upper parts of what? Of Heaven. What is Heaven? Figuratively only we said, the Divine Scripture. What are the upper parts of the Divine Scripture? The commandment of love, than which there is none more exalted. But wherefore is love compared to waters? Because “the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us.” Whence is the Spirit Himself water? because “Jesus stood and cried, He that believeth on Me, out of his bosom shall flow rivers of living water.” Whence do we prove that it was said of the Spirit? Let the Evangelist himself declare, who followeth it up, and saith, “But this spake He of the Spirit, which they were to receive, who should believe on Him.” “Who walketh above the wings of the winds;” that is, above the virtues of souls. What is the virtue of a soul? Love itself. But how doth He walk above it? Because the love of God toward us is greater than ours toward God. “Who maketh spirits His angels, and flaming fire His ministers.” That is, those who are already spirits, who are spiritual, not carnal, He maketh His Angels, by sending them to preach His gospel. “And flaming fire His ministers.” For unless the minister that preacheth be on fire, he enflameth not him to whom he preacheth.
105 This Psalm begins with praise: "O confess unto the Lord, and call upon His Name” (ver. 1). This confession is to be understood as praise, similar to the Lord’s words, “I confess to Thee, O Father, Lord of heaven and earth.” Praising and calling upon God are followed by longings in prayer, as seen in the Lord’s Prayer: “Our Father which art in Heaven.” The Psalm instructs to preach the Gospel of His works among the Gentiles. “O sing unto Him, and play on instruments unto Him” (ver. 2) signifies praising God by word and deed. Singing with the voice and playing with instruments (hands) represent praising through speech and action. It further states, “Seek the Lord, and be strengthened” (ver. 4). Seeking the Lord involves continual pursuit, symbolizing the journey of faith and hope. “Remember His marvellous works that He hath done” (ver. 5) emphasizes recalling God’s deeds and judgments. This message is directed to the descendants of Abraham and Jacob, indicating the covenant and promises made to them. The Psalm recounts the history of God’s people, their trials, and the plagues sent upon Egypt, illustrating God’s power and justice. It highlights God’s protection and provision for His people during their wanderings in the desert, fulfilling His promises to Abraham. The Psalm concludes by emphasizing the importance of keeping God’s statutes and seeking His law, praising those who remain faithful and obedient.
106 This Psalm has the title "Allelujah" prefixed, meaning "Praise the Lord." Some believe one "Allelujah" belongs to the previous Psalm, and the other to this one, but there is no consensus. We follow the general custom of attributing "Allelujah" to the Psalm where it appears. This Psalm (CVth) begins similarly to the previous, with "Confess ye unto the Lord," but adds, "For He is gracious, and His mercy endures forever." This implies confessing sins, praising God's mercy, and avoiding despair. “Who can express the mighty acts of the Lord?” (ver. ). Full of consideration of the Divine works, while entreating His mercy, “Who,” he saith, “can express the mighty acts of the Lord, or make all His praises heard?” We must supply what was said above to make the sense complete here, thus: “Who shall make all His praises heard?” that is, who is sufficient to make all His praises heard? “Shall make” them “heard,” he saith; that is, cause that they be heard; showing that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make “all” heard? Is it that as the next words are, “Blessed are they that alway keep judgment, and do righteousness in every time” (ver. ); he perhaps meant those praises of His, which are understood as His works in His commandments? “For it is God,” saith the Apostle, “who worketh in you,” since He worketh in these things in a manner that cannot be spoken. “Who will do all His praises heard?” that is, who, when he hath heard them, doth all His praises? which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, who “worketh in us both to will and to do of His good pleasure.” For this reason, while he might have said, all His commandments, or, all the works of His commandments; he preferred saying, “His praises.” The Psalm highlights the contrast between God’s chosen and those who provoked Him. It recalls God’s covenant and mercy despite Israel’s sins, mentioning how God saved them from Egypt, led them through the wilderness, and delivered them from their enemies. The Psalm ends with a prayer for deliverance and a call to praise the Lord.
107 This Psalm commends God's mercies, proven in ourselves, and is sweeter to the experienced. Written for God's people, it reflects our collective experiences. The title "Halleluia" appears twice, signifying the praise of God, and is traditionally sung on particular days. The Psalm addresses the universal Church, spread worldwide. It begins with a call to confess the Lord's sweetness and eternal mercy, emphasizing the importance of experiencing God's goodness. It recounts Israel's deliverance from Egypt as a figure of the Church's salvation. The Psalm highlights the trials faced in the wilderness, their cries to God, and His deliverance. It speaks of their hunger, thirst, and struggles, symbolizing human struggles and reliance on God. God's deliverance leads to praise, demonstrating His power over difficulties. The Psalm also addresses those who faced satiety and corruption, showing that God's word heals and saves. It extends to seafarers, symbolizing the Church amidst many peoples, witnessing God's wonders and seeking His help in times of distress. The Psalm contrasts the fate of the proud with the humble, highlighting God's grace towards the latter. It calls for exalting God among the people and elders, recognizing His blessings and deliverance. The Psalm concludes by urging the wise to consider God's mercies, acknowledging that our salvation is due to His grace, not our own merits. The righteous rejoice in these truths, and wickedness is silenced.
108 The CVIIIth Psalm does not require a full exposition because it comprises parts of the LVIIth and LXth Psalms, already explained. The first part of the CVIIIth Psalm aligns with the last section of the LVIIth, while the latter part corresponds to the final section of the LXth. Such repetitions occur elsewhere in the Psalms, like in the CXXXVth and CXVth. Differences between the CVIIIth Psalm and its source Psalms are minor. For instance, "I will sing and give praise; awake, O my glory," in the LVIIth becomes "I will sing and give praise, with my glory" here. Similarly, "Thy mercy is great unto the heavens" is changed to "Thy mercy is great above the heavens," reflecting the Psalmist’s intent to express God's mercy reaching into the heavens and beyond. In the LXth, "I will rejoice, I will divide Shechem" transforms into "I will be exalted, and will divide Shechem," indicating a prophecy about the joy following the Lord’s exaltation. Changes like "Ephraim, the strength of my head" to "Ephraim the taking up of my head" illustrate the strength derived from lifting up Christ, producing fruit in believers. The Psalm teaches that historical references in titles should be understood prophetically. Though composed of parts of Psalms with different titles, this Psalm’s unified title, “A Song or Psalm of David,” suggests a deeper, prophetic significance beyond the historical context, focusing on the fulfillment of God's promises in Christ.
109 This Psalm prophesies about Christ, especially the betrayal by Judas, as shown in Acts. Judas represents the Jewish enemies of Christ. The Psalm begins with a plea for God to not remain silent amid the deceit and false accusations from the ungodly. It highlights the false praise Judas gave Jesus before betraying Him and the hatred that followed. Despite their hatred, Jesus prayed for His persecutors, demonstrating returning good for evil. Judas, representing those who hated Christ without cause, faced punishment. "Let his days be few; let another take his office" is a prophecy of Judas's replacement after his death. His legacy would be erased, and his family left destitute, representing the fate of those who betray Christ. The Psalm transitions to a prophecy about the Jewish people who rejected Christ. They failed to act mercifully, persecuting Christ, who was poor and needy. In conclusion, the Psalm anticipates God's deliverance and mercy, contrasting the fate of the wicked with the salvation of the righteous. It calls for God's intervention, reflecting Christ's prayer for salvation from His persecutors, highlighting the ultimate triumph of God's mercy and justice.
110 This Psalm prophesies about our Lord Jesus Christ. When asked by the Jews whose Son Christ was, they answered, "the Son of David." Jesus replied, "How then doth David in spirit call Him Lord, saying, The Lord said unto My Lord?" This Psalm starts with “The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool” (ver. 1). Christ, David’s Son, became David’s Lord through His resurrection and ascension. Though we don’t see Christ at God's right hand, we witness His enemies being made His footstool. The Psalm continues, “The Lord shall send the rod of Thy power out of Sion; rule in the midst of Thine enemies” (ver. 2). This ruling began with Christians and will continue eternally. The rod symbolizes His authority spreading from Sion. The verse, “With Thee the beginning on the day of Thy power” (ver. 3), refers to the saints’ splendor on Judgment Day. “From the womb I have begotten Thee, before the morning star” signifies Christ's eternal birth from the Father. “The Lord hath sworn, and will not repent: Thou art a Priest for ever after the order of Melchizedec” (ver. 4) emphasizes Christ’s eternal priesthood. “The Lord on Thy right hand shall wound even kings in the day of His wrath” (ver. 5) highlights His judgment over earthly rulers. Lastly, “He shall drink of the brook in the way, therefore shall he lift up his head” (ver. 7) symbolizes Christ’s humility in life and His subsequent exaltation.
111 The days have come for us to sing Allelujah.…Now these days come only to pass away, and pass away to come again, and typify the day which does not come and pass away because it is neither preceded by yesterday nor pressed upon by the morrow.…For as these days succeed in regular season, with joyful cheerfulness, the past days of Lent, signifying the misery of this life before the Resurrection of the Lord’s body; so that day which after the Resurrection shall be given to the full body of the Lord, that is, to the holy Church, when all the troubles and sorrows of this life have been shut out, shall succeed with perpetual bliss. But this life demands self-restraint, that although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven, we may refrain from secular pleasures: this is signified by the number forty, which was the period of the fasts of Moses, Elias, and our Lord Himself.…But by the number fifty after our Lord’s resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity; because the denary added to forty signifies the reward paid to the faithful who toil in this life, which our Father hath prepared an equal share of for the first and for the last. Let us therefore hear the heart of the people of God full of divine praises. He representeth in this Psalm someone exulting in happy joyfulness, he prefigureth the people whose hearts are overflowing with the love of God, that is, the body of Christ, freed from all evil.
112 I believe, brethren, that ye remarked the title of this Psalm. “The conversion,” he saith, “of Haggai and Zechariah.” These prophets were not in existence when these verses were sung. They began to prophesy the restoration of the temple, as foretold. “For the temple of God is holy, which temple ye are.” Whoever converts to this building, understands the title of the Psalm. Let him chant with his life. “Blessed is the man that feareth the Lord: he will have great delight in His commandments” (ver. 1). “His seed shall be mighty upon earth” (ver. 2). The works of mercy are the seed of the future harvest. “Glory and riches shall be in his house” (ver. 3). His house is his heart, where he lives with hope. “His righteousness endureth forever.” “Unto the right-hearted there ariseth light in the darkness” (ver. 4). God is merciful, pitying, and just. “Sweet is the man who is merciful and lendeth” (ver. 5). The Lord will forgive and provide. He shall guide his words with discretion. “For he shall never be moved” (ver. 6). “The righteous shall be had in everlasting remembrance.” “He will not be afraid of any evil hearing; for his heart standeth fast and believeth in the Lord” (ver. 7). “His heart is established, and will not shrink, until he see beyond his enemies” (ver. 8). He disperses and gives to the poor (ver. 9). “The ungodly shall see it and be angered” (ver. 10). The desire of the ungodly shall perish. “The word of the Lord that endureth forever” will laugh at their perdition.
113 When you hear sung in the Psalms, “Praise the Lord, ye children,” do not think this exhortation does not pertain to you because you have passed the youth of the body. All of you, whether in the prime of manhood or old age, should heed the Apostle’s words: “Be not children in understanding; howbeit, in malice be ye children, but in understanding be men.” Pride, the presumption of false greatness, prevents man from entering by the narrow gate. Only as a child, in humility, can one enter the kingdom of heaven. “Praise the Name of the Lord.” “Blessed be the Name of the Lord, from this time forth for evermore. From the rising up of the sun unto the going down of the same, praise ye the Name of the Lord.” The Name of the Lord is to be praised everywhere, at all times. The Lord is above all heathen and His glory above the heavens. He dwells in the humble who praise Him. He exalts the humble, making them His dwelling place, looking upon their humility. The Lord lifts the destitute from the dust, setting them with the princes of His people. He exalts the humble and places them among the holy. Those who follow the Lord and sit upon the thrones will judge angels. The Church speaks of herself as barren but is made fruitful through God’s mercy. He who dwells on high makes the barren woman to keep house and be a joyful mother of children, transforming the humble into the holy.
114 When Israel came out of Egypt, Judah became God's sanctuary, and Israel His dominion. The sea saw it and fled, Jordan was driven back, the mountains skipped like rams, and the little hills like lambs. What ails you, O sea, that you flee? O Jordan, that you turn back? O mountains, that you skip like rams? O little hills, like lambs? Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob, who turned the rock into a pool of water, the flint into a fountain of waters. The river Jordan, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still from above with bridled stream, while it flowed down from below, where it ran on into the sea, until the whole people passed over, the priests standing on the dry ground. We know these things, but yet we should not imagine in this Psalm, to which we have now answered by chanting Allelujah, that it is the purpose of the Holy Spirit, that while we call to mind those deeds of the past, we should not consider things like unto them yet to take place. For “these things,” as the Apostle saith, “happened unto them for ensamples.” For it is not your tongue, but a foreign one, which knoweth not how to praise God, to whom ye sing Allelujah. For “Judah” hath become “His sanctuary” in you; for “he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, and by circumcision of the heart.”
115 “Not unto us, O Lord, not unto us, but unto Thy Name give the praise” (ver. 1). For that grace of the water that gushed from the rock (“now that rock was Christ”), was not given on the score of works that had gone before, but of His mercy “that justifieth the ungodly.” For “Christ died for sinners,” that men might not seek any glory of their own, but in the Lord’s Name. “For Thy loving mercy, and for Thy truth’s sake” (ver. 2). Observe how often these two qualities, loving mercy and truth, are joined together in the holy Scriptures. For in His loving mercy He called sinners, and in His truth He judgeth those who when called refused to come. “That the heathen may not say, Where is now their God?” For at the last, His loving mercy and truth will shine forth, when “the sign of the Son of man shall appear in heaven, and then shall all tribes of the earth cry woe;” nor shall they then say, “Where is their God?” when He is no longer preached unto them to be believed in, but displayed before them to be trembled at. “As for our God, He is in heaven above” (ver. 3). Not in heaven, where they see the sun and moon , works of God which they adore, but “in heaven above,” which overpasseth all heavenly and earthly bodies. Nor is our God in heaven in such a sense, as to dread a fall that should deprive Him of His throne, if heaven were withdrawn from under Him. “In heaven and earth He hath made whatsoever pleased Him.” Nor doth He stand in need of His own works, as if He had place in them where He might abide; but endureth in His own eternity, wherein He abideth and hath done whatsoever pleased Him, both in heaven and earth.
116 “I have loved, since the Lord will hear the voice of my prayer” (ver. 1). Let the soul sojourning away from the Lord sing this, like the lost son found. “Since the Lord will hear the voice of my prayer.” I loved because He will hear; He will hear, “because He hath inclined His ear unto me.” Faith leads to hope, which leads to love. “In my days I have called upon Him” (ver. 2). These are days of misery, of mortality, like those of Adam. “The snares of death compassed me,” and I found trouble and heaviness. I called upon the Lord’s Name: “O Lord, I beseech Thee, deliver my soul” (ver. 3). “Gracious is the Lord, and righteous; yea, our God is merciful” (ver. 5). He is gracious, righteous, and merciful. He keeps little ones: “I was in misery, and He helped me.” His help is like a physician’s knife, painful but healing. “Turn again unto thy rest, O my soul; for the Lord hath done good to thee” (ver. 7). “He hath delivered my soul from death, mine eyes from tears, and my feet from falling” (ver. 8). Our rest is in Him, even as we await the redemption of our body. “I shall please in the sight of the Lord, in the land of the living” (ver. 9). Though now we labour, we will one day please Him in the land of the living. “I believed, and therefore did I speak. But I was sorely brought down” (ver. 10). He speaks of the struggle of proclaiming faith amidst persecution. “What reward shall I give unto the Lord?” (ver. 12). “I will receive the cup of salvation, and call upon the Name of the Lord” (ver. 13). “Right dear in the sight of the Lord is the death of His Saints” (ver. 15). “Behold, O Lord, how that I am Thy servant: I am Thy servant, and the son of Thine handmaid” (ver. 16). “Thou hast broken my bonds asunder.” “I will offer to Thee the sacrifice of praise” (ver. 17). I owe Thee praise for breaking my bonds and saving me. “I will pay my vows unto the Lord” (ver. 18). The true sacrifice is giving oneself to God, rendered in His courts, “In the sight of all His people.” “In the midst of thee, O Jerusalem” (ver. 19). Those not sons of His handmaid prefer war to peace.
117 “O praise the Lord, all ye heathen: praise Him, all ye nations” (ver. 1). These are the courts of the Lord’s house, this all His people, this the true Jerusalem. Let those listen who have refused to be the children of this city, since they have cut themselves off from the communion of all nations. “For His merciful kindness is ever more and more towards us: and the truth of the Lord endureth for ever” (ver. 2). These are those two things, loving-kindness and truth, which in the CXVth Psalm I admonished you should be committed to memory. But “the merciful kindness of the Lord is ever more and more towards us,” since the furious tongues of hostile nations have yielded to His Name, through which we have been freed: “and the truth of the Lord endureth for ever,” whether in those things which He promised to the righteous, or in those which He hath threatened to the ungodly.
118 “We are taught in this Psalm, when we chant Allelujah, which means ‘Praise the Lord,’ that we should, when we hear the words, ‘Confess unto the Lord,’ praise the Lord. The praise of God could not be expressed in fewer words than these, ‘For He is good.’ I see not what can be more solemn than this brevity since goodness is so peculiarly the quality of God, that the Son of God Himself when addressed as ‘Good Master,’ by one who only saw Him as a man, replied, ‘Why callest thou Me good? There is none good but one, that is, God.’ This means, if thou wishest to call Me good, recognize Me as God. The people freed from all toil and wandering in pilgrimage, and from all admixture with the wicked, had freedom given through the grace of God, who not only does not return evil for evil but even returns good for evil. Therefore, it is most appropriate to add, ‘Because His mercy endures forever.’ ‘Let Israel now confess that He is good, and that His mercy endures forever. Let the house of Aaron now confess that His mercy endures forever. Yea, let all now that fear the Lord confess that His mercy endures forever.’ Remember, beloved, what is the house of Israel, what is the house of Aaron, and that both are those that fear the Lord. They are ‘the little and the great,’ who have been happily introduced into your hearts; of whom all of us should rejoice that we are joined together, in His grace who is good, and whose mercy endures forever.”
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119
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From its commencement, this great Psalm exhorts us to bliss, which everyone desires. The Psalm teaches, “Blessed are those who are undefiled in the way, who walk in the law of the Lord.” This implies that to be blessed, one must be undefiled, a state feared by many but necessary for true happiness. Being undefiled comes through walking in the law of the Lord.

The Psalm continues, “Blessed are they that keep His testimonies and seek Him with their whole heart.” This means to be undefiled and blessed, one must follow God's testimonies wholeheartedly. It is added, “For they who do wickedness shall not walk in His ways.” While some may search the testimonies of the Lord for knowledge, only those who live righteously and walk in His law are truly blessed.

It is written that “They who do wickedness walk not in His ways.” This must be understood correctly to avoid confusion, as all humans sin. Saints acknowledge their sins and seek forgiveness. The phrase “Thou hast charged that we shall keep Thy commandments too much” means we should keep God's commandments diligently, not excessively but very much.

“O that my ways were made so direct, that I might keep Thy statutes.” This wish expresses a desire for divine help to follow God's commands. By looking into God's commandments as a mirror, one strives to be a doer, not just a hearer, of the law. Confessing unto the Lord in the directing of one's heart is an acknowledgment of God's guidance and grace.

The Psalmist promises to keep God’s ordinances and pleads, “O forsake me not even exceedingly!” This plea acknowledges human reliance on God’s grace through Jesus Christ, recognizing that without divine support, the world would be forsaken.
120
The Psalm we have just heard is brief yet profoundly beneficial. Titled "A song of degrees," it symbolizes ascent or spiritual progress. Those who ascend strive towards understanding spiritual matters, while those who descend make these spiritual truths accessible to others. When a person begins their spiritual journey, they often face opposition and criticism. Progress in spirituality invites adversaries. To ascend spiritually, one must pray for deliverance from deceitful tongues and false counsel.

The Psalmist seeks God's help against detractors and urges reliance on God's word and examples of conversion for strength. For instance, he prays, "Deliver my soul, O Lord, from unrighteous lips, and from a deceitful tongue." He recognizes that the words of God are like "sharp arrows of the Mighty One, with coals that desolate," providing the necessary strength to counter deceit and maintain faith. Living among the wicked, the faithful long for their heavenly home. The Psalmist expresses this longing, saying, "Alas, that my sojourning is become far off!" and laments dwelling "among the tents of Kedar," symbolizing a life surrounded by darkness and opposition.

Despite the challenges, the Psalmist remains steadfast, rejoicing in God's words and laws. He acknowledges the temporary nature of his earthly struggles and looks forward to the eternal peace promised by God. This Psalm encapsulates the journey of the faithful, facing opposition yet remaining committed to spiritual growth and ultimately seeking refuge and deliverance in God's righteousness and mercy.
121
Let us “lift up our eyes to the hills whence cometh our help.” The Sun of righteousness has risen, the Gospel has been preached, and the mysteries revealed. We must lift our eyes through the Scriptures to be enlightened. Pray, “Suffer not my foot to be moved!” Pride causes falls, but charity moves us to ascend. God replies, “Let him that keepeth thee not sleep.” Choose God as your keeper. “The Lord is thy keeper,” He will shield you from offenses. Offenses come from misunderstandings of God (the sun) or the Church (the moon). Trust in God, who will preserve your soul.

Seek the Lord’s guidance and protection as you ascend spiritually. Understand that pride leads to falls, while love and humility help you grow. When you pray, ask for stability and protection from errors. God, who never sleeps, will be your constant guardian. He will defend you from misinterpretations and false teachings about His nature and His Church.

By lifting your eyes to God and relying on His word, you will find the strength to overcome temptations and challenges. Remember that God’s protection is always available, ensuring that neither day’s nor night’s trials can harm you. Embrace His teachings, trust in His guidance, and let your faith be your defense against all forms of spiritual danger.

Trust in the Lord’s promise of eternal life and His everlasting protection. He will keep you safe from all evil, preserving your soul in every aspect of your spiritual journey. His unwavering vigilance will guard your every step, now and forever.
122
As impure love consumes the mind, drawing the soul toward perishable lusts and earthly desires, it leads to descent into abyssal depths. Conversely, holy love elevates us to heavenly pursuits, igniting eternal aspirations and lifting the soul to immortal heights. Love's power compels action in the lover's soul, guiding its path.

This Psalm, a 'Song of degrees,' expresses a longing for ascent, symbolizing the journey towards heaven. The psalmist desires to ascend not to join celestial bodies like the sun or stars but to reach the eternal Jerusalem, where angels dwell. Earthly life is a pilgrimage, a journey filled with companions who have glimpsed the heavenly city and call others to join.

'I rejoiced in those who said to me, "Let us go to the house of the Lord"' (Psalm ...). 'Our feet are standing within your gates, O Jerusalem' (Psalm ...). The psalmist invites contemplation on what awaits in the heavenly city, even while still on earth, envisioning joyous eternal praise among angels.

'The Jerusalem that is being built as a city' (Psalm ...) refers not to the earthly city, now a ruin, but to the spiritual edifice of living stones built by faith, as described by Paul. Christ is its foundation, and believers are its living stones, built upwards toward heaven. The psalmist urges us to fix our eyes on this spiritual construction, where the foundation is laid in heaven, guiding us towards spiritual elevation.

The psalmist reflects on the tribes ascending to Jerusalem, not just any tribes but those of the Lord, whose lives testify to integrity and truth. They ascend to 'confess the name of the Lord,' embodying righteousness and sincerity.

'For there are set thrones for judgment' (Psalm ...). Here, thrones symbolize positions of honor and authority, even those occupied by the apostles in judgment. They sit as thrones, themselves becoming the seat of divine wisdom, judging according to heavenly standards.

The psalmist calls for inquiry into what promotes Jerusalem's peace, urging acts of charity and love among its inhabitants. Love, as strong as death, transforms lives and builds eternal peace.

'Peace be within your walls, and security within your towers' (Psalm ...). The psalmist prays for Jerusalem's well-being, not for personal gain but for the sake of fellow believers and companions, seeking good things for the house of the Lord.

In summary, this Psalm encapsulates a spiritual journey towards heavenly Jerusalem, where love, righteousness, and peace reign eternal, inviting believers to participate in its construction through faith and acts of love.
123
In this passage, Augustine reflects deeply on the spiritual longing and aspirations of the Christian soul, drawing on Psalm 123. He eloquently describes the yearning of believers who, as pilgrims in this world, long for their heavenly home. Augustine suggests that despite any worldly prosperity or success, the heart of a Christian remains heavy because it yearns for eternal fulfillment in God's presence.

He emphasizes the universal longing of Christians, each lifting their eyes to God, expressing a collective unity in seeking divine mercy and grace. Augustine poetically compares this longing to the attentive gaze of servants toward their masters, illustrating the humility and dependence of believers on God.

Addressing the challenges faced by Christians—mockery from those who find their happiness solely in earthly riches—Augustine highlights the transient nature of worldly success compared to the enduring fulfillment promised by God. He warns against the pride that often accompanies material wealth or perceived righteousness, urging Christians to embrace humility and recognize their spiritual poverty before God.

Augustine concludes by contrasting earthly wealth, which he describes as illusory and fleeting, with the true riches found in heavenly Jerusalem. He invites Christians to prioritize their longing for spiritual fulfillment, which alone can satisfy the deepest yearnings of the soul. Augustine's profound insights resonate with the Christian understanding of salvation and the eternal hope that sustains believers amid the trials and tribulations of earthly life.
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In this psalm, Augustine expounds on the spiritual journey symbolized by the "Song of Degrees," emphasizing that ascent is not physical but of the heart. He reflects on the unity of believers singing together as they ascend towards Christ, their Head in heaven. Augustine draws parallels between the unity of believers and the body of Christ, stressing that even though physically on earth, they are spiritually connected to their Head in heaven.

He highlights the martyrs who have gone before, singing in truth after enduring suffering, now rejoicing with Christ. Augustine encourages believers, whether in reality or hope, to join their affections with the martyrs' crowns, longing for eternal life. He interprets the psalm's verses, such as "If the Lord had not been in us," as a reflection on divine protection amidst trials, where the presence of the Lord preserves them from harm.

Augustine delves into the metaphor of "water without substance," symbolizing the dangers of sin that lack true value. He contrasts this with the deliverance of the soul, comparing it to a bird escaping the fowler's snare, saved by the Lord who breaks the trap. Augustine concludes with a reminder that their help comes from the Lord, the Creator of heaven and earth, emphasizing reliance on divine grace for deliverance rather than human strength.

Throughout his commentary, Augustine deepens the understanding of spiritual ascent, unity in Christ, and the steadfast hope in divine deliverance from earthly traps and sins. His exegesis combines theological depth with pastoral encouragement, urging believers to find solace and strength in their faith amidst life's trials.
125
This Psalm, part of the Songs of Degrees, teaches us to elevate our minds to God with love and piety, not fixating on worldly prosperity which is fleeting and deceitful. Those who trust in the Lord are compared to Mount Zion, steadfast forever. This isn't about earthly Jerusalem, which has seen turmoil, but the heavenly Jerusalem, our spiritual mother. Residents of this city never waver, unlike those of the earthly city who were dispersed due to wars and destruction.

The mountains around Jerusalem symbolize protection and strength. These are not just physical barriers but spiritual fortifications provided by angels, apostles, and prophets who proclaim truth. They are channels of peace and righteousness, illuminated by God, not sources of peace themselves but recipients of His peace.

Evil mountains, however, symbolize powerful but corrupt souls, leading to spiritual shipwreck. Even great figures like Paul warned against placing trust in human greatness rather than in God. Christ Himself served and exemplified humility, teaching us to obey temporal authorities while prioritizing God's will.

The psalmist reassures that the ungodly's dominance over the righteous is temporary. God will not allow it indefinitely, preventing the righteous from succumbing to wickedness. He rewards the good-hearted and punishes those who turn from righteousness, guiding them towards their fate.

Ultimately, the inheritance of the righteous is peace, embodied by Christ, who unites believers and separates them from the wicked. Those who disturb unity and reject peace will face their consequences, while those who embrace true peace in spirit and action inherit eternal harmony.
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In this passage, Augustine reflects deeply on human captivity to sin, drawing from the Apostle Paul's writings to illustrate how humanity has sold itself under sin's influence. Augustine emphasizes that while humans sold themselves into captivity through sin, they cannot redeem themselves; redemption comes through faith in righteousness, symbolized by the innocent blood shed for humanity's salvation. He elaborates on the captivity of Zion, both in its physical and spiritual dimensions, contrasting it with the eternal Zion and its freedom in Christ. Augustine interprets the turning of Zion's captivity as a metaphor for spiritual liberation, paralleling it with the return of the Jews from Babylonian captivity. He urges believers to sow good works even amid tears and tribulations, confident that they will reap joy in the future. Augustine emphasizes the transformative power of charity and almsgiving, describing them as seeds sown in tears that yield joyous harvests. He encourages Christians to persevere in doing good, even in adversity, drawing parallels with the farmer who sows seeds in unfavorable conditions. Throughout, Augustine intertwines biblical exegesis with practical exhortations for Christian living, emphasizing the importance of inner purity and external acts of mercy. He concludes by exhorting his audience to ascend spiritually, not to descend into sin, using the parable of the Good Samaritan as an example of selfless love and compassion. Overall, Augustine's commentary blends theological reflection with pastoral encouragement, urging Christians to live out their faith with hope and perseverance, confident in the ultimate triumph over sin and death through Christ.
127
The Psalm titled "A Song of degrees of Solomon" prompts curiosity due to its attribution to Solomon, known for his wisdom but also his moral failings. Despite his flaws, God's mercy allowed Solomon to convey divine teachings. His name, meaning "peacemaker," symbolizes Christ, the ultimate Peacemaker. The Psalm emphasizes divine construction, likening the Lord's building of His house to spiritual guidance. It urges humility and reliance on God, contrasting worldly desires with eternal truths. The Church, metaphorically Jerusalem, is safeguarded by Christ and overseen by bishops as spiritual guardians. The psalmist instructs believers to await their rising after Christ's example, avoiding self-exaltation. It underscores the Church's role in spiritual childbirth and the spread of God's word, likening apostles to arrows sent forth by God's strength. Those who heed Christ's teachings find fulfillment and courage to face adversaries openly. Preaching in the gate signifies proclaiming Christ's truth boldly, contrasting with those who seek personal gain. The gate symbolizes entry into the city, paralleling entry into the kingdom through Christ. Those who preach in Christ's name seek His glory, not their own, ensuring openness to the kingdom. Thus, the Psalm encourages humility, reliance on Christ, and faithful proclamation of His teachings as keys to spiritual fulfillment and entrance into His kingdom.
128
The Psalm reflects on the life and blessings of Felix the Martyr, whose name means "happy," embodying divine favor despite earthly suffering. He scorned worldly pleasures for eternal rewards, exemplifying steadfast faith amidst persecution. Unlike other martyrs, Felix did not face immediate execution; instead, his absence from prison confounded his captors, ensuring he avoided torture and found eternal peace. The Psalmist extends this blessedness to all who fear the Lord, promising prosperity and joy to those who walk in His ways. The metaphor of a fruitful vine symbolizes Christ's Church, where believers—His children—are nourished and grow spiritually around His table. The blessings promised are not just temporal but eternal, awaiting those who remain faithful. The Psalmist's invocation for blessings from Zion underscores divine favor and the vision of peace inherent in Jerusalem. This peace extends beyond earthly life, promising generations of spiritual descendants—those who continue the good works of faith and charity. Ultimately, the Psalm encourages a life dedicated to God's will, where earthly struggles and fleeting joys give way to the everlasting peace and prosperity of God's kingdom. It reminds believers to persevere through life's trials, knowing that their labor in the Lord will yield abundant spiritual fruit and eternal rewards.
129
The Psalm we've sung is brief yet profound. Like Zacchaeus, small in stature but mighty in deeds, and the widow with two mites, small in money but great in charity, this Psalm, though short in words, is rich in meaning. Let the Spirit speak through it, guiding our hearts. Just as dancers move in rhythm to music, those who follow God’s commandments move in harmony with His Word. For those who resist, Christ's lament echoes: "We piped unto you, and ye have not danced." Trust in God’s mercy, for He consoles through His chosen ones. The Church, enduring since ancient times, recalls struggles from Abel’s murder by Cain to Noah’s ark amidst the flood, and Abraham’s trials. From Moses against Pharaoh to Christ’s teachings in the Psalms, the Church persists. Amidst current trials, it says, "Many a time have they fought against me from my youth up." Israel, representing the Church, speaks against those who sow discord and evil afar off, yet cannot prevail against her. She stands against the proud, those who build sin upon her back. The righteous Lord will judge them, hewing their proud necks. Let sinners be confounded and turned back, like grass on rooftops, withering before it’s plucked. The reapers—the angels—will not harvest them. Those who bless in the Lord's name find favor, unlike the proud who meet their fate. As passersby in life, let us bless and not curse, following the path of righteousness. The Church, our Mother, consoles: "Many a time have they fought against me." May we heed her wisdom and walk in God's grace.
130
In Psalm 130, the psalmist earnestly calls upon the Lord from the depths of distress, echoing Jonah's plea from the belly of the whale. Despite being engulfed by the waves and enclosed in the whale, Jonah's prayer reached God, transcending physical barriers to pierce the heavens. This imagery underscores the power of prayer to break through all obstacles and touch the heart of God, for whom no depth or darkness can hide the cries of the faithful. The deep, as described by the psalmist, is not just a physical condition but a metaphor for the human experience of profound suffering and sinfulness. In our mortal lives, we often find ourselves submerged in the deep of our own making, burdened by sins and weighed down by guilt. It is from this existential abyss that the psalmist cries out, groans, and sighs for deliverance, longing to ascend from the depths and return to the presence of God who sits above all. The psalmist reflects on the universal predicament of humanity, where even those who dwell in the deep of sin may, with hope, cry out to the Lord for mercy. The hope lies in the propitiation offered by God, the sacrifice that redeems all who repent. This sacrifice, embodied in Christ, provides forgiveness for sins and offers a path to reconciliation with God. Through this act of mercy, God's law of love triumphs over the law of fear, offering a way for sinners to find solace and forgiveness. Ultimately, the psalmist encourages Israel to place their hope not in worldly gains but in the Lord, whose mercy and redemption are boundless. From the morning watch to the night, Israel is called to trust in God's enduring mercy, which redeems all from their sins. This assurance extends beyond the present suffering of sin to the promise of resurrection and eternal hope in God's unfailing love.
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Psalm 130 emphasizes humility and faith within the body of Christ. It extols the prayer offered in the peace and unity of the Church, where believers are heard. The psalmist declares, "Lord, my heart is not lifted up," emphasizing sacrifice as humility, essential for priesthood. Refraining from pride and seeking only what is understood, the psalmist prays for a humble heart, not aspiring to greatness beyond comprehension. He presents his soul like a weaned child, avoiding premature spiritual ambitions, seeking growth in faith. Acknowledging one's limitations prevents pride and arrogance, ensuring divine favor. The psalmist contrasts spiritual maturity with the danger of premature spiritual ambition, urging humility in pursuit of divine wisdom. Trusting in God and maintaining peace within the Church safeguard against spiritual pitfalls. The psalm concludes with a call to trust in the Lord, directing faith toward eternal life, where hope transforms into eternal fulfillment.
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"It was indeed fitting, my beloved, that we should rather listen to our Brother who is present among us. He deferred not long ago, but insisted that I speak now, with the condition that I may also listen to him, for in charity we all listen to Him, our One Master in heaven. Pay attention then to the Psalm called A Song of Ascents, longer than others with the same title. Let us not linger where unnecessary; with the Lord's permission, we may explain it fully. You, too, should not hear as unlearned men; draw from what you have heard before, so not everything needs to be repeated as if new. 'O Lord, remember David and all his meekness' (v. 1). David, the true king of Israel, was humble, refusing to retaliate against Saul despite his power. He showed such humility that he called himself a dog before the king. Saul was delivered into his hands, yet David, not instructed to kill him, showed mercy instead. David’s humility and meekness are praised, and to God, it is said, 'Lord, remember David and all his meekness,' to fulfill his vow. David vowed ardently but prays for God to fulfill it, displaying both devotion and humility. One cannot presume to fulfill vows by one’s own strength; God aids in fulfillment. David, interpreted as 'Strong of hand,' was a mighty warrior, trusting in God to conquer his enemies, prefiguring Christ who would defeat the devil and his angels. David vowed to build a house for God, pledging ceaseless effort until he found a place for the Lord, seeking it in himself by being poor in spirit, contrite, and reverent towards God's word. Thus, making room for the Lord, let us abstain from selfish pursuits and love of power, rejoicing in the common good, not our own." This condenses the passage while preserving its core teachings and themes.
133
This Psalm, though short, resonates profoundly with its call for unity among brethren. "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Psalm 133:1). This verse's sweetness transcends those unfamiliar with the Psalms, echoing through hymns and hearts alike. These words sparked the monastic movement, beckoning those yearning for communal living. They were a trumpet call heard across the world, gathering divided souls. Even where the prophets' voices were ignored, this verse reverberated, awakening unity beyond Judah. Reflecting deeper, this blessing emerged from the Jewish heritage. Did all Jews perish? No, for Apostles and prophets emerged, along with hundreds who witnessed Christ's resurrection. They first embodied unity, selling possessions to share with those in need, as in Acts. "Together in unity" meant having one mind and heart toward God. They exemplified the Psalm's ideal, dwelling as one despite many bodies. They were "Monos," united yet singular in purpose, much like Christ and his Church. The Psalm likens this unity to precious ointment anointing Aaron, symbolizing Christ's unity with his Church. It flows from Christ's head to his Church, descending courageously like Aaron's beard and refreshing like Hermon's dew on Zion. Hermon, though distant, symbolizes Christ's exaltation—high on the cross and in heaven. Its dew, Christ's grace, fosters unity and peace among brethren, unlike the murmuring of the foolish. Those dwelling together in unity receive God's commanded blessing. Blessing flows where hearts unite, blessing God with undivided hearts. If earthly constraints trouble, seek heavenly habitation in spirit. Lift your heart, for therein lies unbounded freedom in heaven.
134
Psalm 134 calls upon all servants of the Lord standing in His house to bless Him in unity. The reference to standing in the courts emphasizes a spaciousness and freedom that comes from dwelling in God's presence. This spaciousness allows for charity and the ability to love even enemies, contrasting sharply with the confinement of hatred. The psalmist urges the lifting of hands in the sanctuary, particularly at night, a time associated with sadness and adversity. Blessing the Lord in adversity, as Job did, demonstrates true faith and devotion. Despite Job's profound loss, he still blessed the Lord, affirming His sovereignty and goodness. The psalm concludes with a blessing from the Lord out of Zion, invoking His divine favor upon all who unite in His name. This unity is emphasized as both plural and singular, highlighting the collective blessing upon those who dwell together in harmony. Psalm 134 thus celebrates the blessing that comes from unity and devotion in God's presence, urging all servants to praise Him both in times of joy and in the darkness of night.
135
The Psalmist extols the joy and duty of praising the Lord, emphasizing that it is fitting for His servants to offer continual praise. He reflects on God's goodness, which surpasses human comprehension, and the necessity for gratitude even amid challenges. The Psalm recounts God's mighty acts, from delivering Israel from Egypt with signs and wonders to giving them the land of Canaan. It underscores God's sovereignty over all nations and His judgment upon those who oppose His people. The psalmist contrasts the futility of idols made by human hands—silver, gold, wood, and stone—with the living God who created all things. Idols are incapable of sight, speech, or movement, contrasting sharply with the God who sees, hears, and acts on behalf of His people. The psalm concludes with a call to bless the Lord, both from Israel and all nations, recognizing His enduring presence and the salvation He brings. This Psalm encourages a deep reflection on God's sovereignty, goodness, and the imperative for all creation to praise Him. It highlights the stark contrast between the true God, who acts in history and redeems His people, and the lifeless idols that humanity often substitutes for genuine worship.
136
The Psalmist calls us to perpetual gratitude for God's enduring mercy, emphasizing His unchanging goodness throughout history. Each verse punctuates God's actions with the refrain "for His mercy endureth for ever," underscoring His steadfast love as the cornerstone of praise. The Psalm starts by exalting God's mercy above all His other attributes, recognizing it as foundational to His relationship with humanity. Even in judgment, His mercy remains central, extending eternally to those who trust in Him. This eternal mercy is not just for this life but transcends into eternity, where His faithful find eternal blessedness. The Psalm then extends this praise to acknowledge God's supremacy over all other beings—whether called gods or lords—asserting His unmatched authority and mercy. It questions the title "gods," often attributed even to humans and angels, affirming that true worship is due only to the one God and Lord. God's wonders, from creating the heavens to governing the earth, highlight His wisdom and power alone. His acts, such as delivering Israel and smiting their enemies, demonstrate His sovereignty and protective care over His people. Even in the provision of daily sustenance to all creatures, His mercy is evident. Throughout, the Psalmist invites all creation—humans, angels, and all flesh—to join in thanking the God of gods and the Lord of lords for His enduring mercy. This comprehensive call to worship encapsulates God's role as creator, sustainer, and redeemer, underscoring His consistent attribute of mercy as the reason for perpetual praise.
137
In Psalm 137, the sorrowful cry of exiled Israel resonates through its poetic verses, lamenting the loss of their homeland, Jerusalem, and their captivity in Babylon. The vivid imagery of sitting by the waters of Babylon, weeping as they remember Zion, speaks volumes about the spiritual struggle of the Israelites in a foreign land. "Babylon's waters" symbolize temporal pleasures and pursuits that distract from eternal truths. One might find joy in wealth or pride in military prowess, but these are fleeting and do not build the foundation of Jerusalem, the eternal city of God. Instead of being swept away by these worldly distractions, the psalmist urges humility and reflection, sitting by these waters in tears, acknowledging their captivity and the consequences of straying from God's path. The mention of hanging up their musical instruments on willow trees by Babylon's waters signifies a temporary cessation of spiritual practices and joyous worship, a poignant reminder of the spiritual barrenness in a land hostile to God's truth. The psalmist also reflects on the enemies of Jerusalem who mockingly ask for songs of Zion, highlighting the constant spiritual battle faced by the faithful amidst worldly temptations and persecutions. The psalm concludes with a prayer for God's remembrance and deliverance, contrasting the fate of Babylon's children with the hope of restoration and redemption for Jerusalem. In essence, Psalm 137 serves as a profound meditation on the struggle between earthly desires and eternal truths, urging steadfast faith and longing for the spiritual homeland amidst the trials of earthly life.
138
The title of Psalm 138 is simple, "To David himself," indicating it pertains to David personally, yet resonates universally for all members of God's Body. While typical titles specify the content, this title directs us to the one for whom the psalm is sung. The opening verse, "I will confess to Thee," sets the tone for the entire psalm, which explores both confession of sin and praise, often overlooked. Confession in Scripture encompasses both admitting wrongdoing and offering praise. Jesus Himself confessed to the Father, not of sin but of praise, acknowledging divine revelation to the humble. Such praise is the focus here: "With my whole heart," David offers an unreserved sacrifice of praise, acknowledging God's attentive ear to his words. The psalm progresses with David committing to sing praises before angels, distinguishing celestial from earthly joy. He vows to worship towards God's holy Temple, not of human construction but the spiritual dwelling within believers. David extols God's mercy and truth, essential attributes he acknowledges with thanksgiving. He invites all kings to join in confessing the greatness of the Lord, who hears and responds swiftly to those who call upon Him in sincerity. Despite tribulations, David trusts in God's deliverance, affirming divine protection against enemies' wrath. He confidently asserts that God will reward and vindicate him, demonstrating faith in God's justice. David concludes by celebrating God's enduring mercy and pleads that God not reject the work of His hands. He acknowledges his dependence on God's grace, not boasting in his own deeds but in God's sovereignty over his life. Ultimately, Psalm 138 offers a profound reflection on genuine worship, trust in divine providence, and the humility to recognize God's supremacy over all earthly powers.
139
In this passage, Augustine reflects deeply on the nature of Christ's presence and his role in human salvation. He begins by discussing how Christ speaks through prophets, identifying with humanity while maintaining his divinity. Augustine cites scriptures to illustrate Christ's dual nature, emphasizing his humanity in taking on mortal flesh yet remaining divine as the eternal Creator. He explores the Psalms' prophetic significance, sung before Christ's birth but recognizing his eternal Lordship. Augustine urges belief in Christ's divinity, equal to the Father, yet choosing to share in human mortality for humanity's redemption. He delves into specific verses from Psalm 139, interpreting them as Christ's own words. Augustine explains the metaphorical meanings of "down-sitting" and "up-rising," signifying humility and exaltation, seen in Christ's Passion and Resurrection. He relates these to personal repentance and forgiveness. Augustine also examines God's omniscience, knowing thoughts and paths before they are taken, referencing biblical stories like the Prodigal Son. He reflects on the paradox of God's visibility everywhere, even in the depths of sin and repentance. Augustine concludes by praising God's omnipotence and wisdom, acknowledging his own limitations in understanding divine mysteries. He marvels at God's works and acknowledges the profound impact of divine grace in illuminating human darkness. Augustine's commentary blends theological reflection with practical insights into repentance, forgiveness, and the transformative power of divine grace in human lives.
140
In this Psalm, Augustine guides his audience through a profound exploration of prayer and spiritual warfare. He begins by acknowledging the universal struggle of the Church amidst the wicked, crying out to God for deliverance and righteousness. Augustine emphasizes the symbolic depth of the text, interpreting David's plea as the Church's perpetual cry for fulfillment and divine intervention. He delves into the significance of Christ as the ultimate fulfillment ("the end") referenced in the Psalm, drawing connections between David's lineage and Christ's redemptive role. Augustine encourages his listeners to see themselves within the Body of Christ, echoing the Psalmist's call for deliverance from both individual sinners and the overarching influence of evil personified by the devil. The imagery of snares and traps laid by the wicked underscores Augustine's warning against spiritual complacency. He interprets these traps as not only physical dangers but also moral and spiritual pitfalls that threaten to ensnare believers. Augustine urges vigilance and discernment, reminding the faithful that true enemies may appear benign or even virtuous outwardly but harbor destructive intentions. Throughout his commentary, Augustine highlights the necessity of prayer rooted in faith and humility. He emphasizes the transformative power of God's grace ("Thou art my God"), which strengthens believers to withstand temptation and endure in their faith journey. Augustine concludes by urging restraint in speech and attentiveness in listening, advocating for a life guided by God's wisdom rather than human impulsiveness. In essence, Augustine's interpretation of Psalm 139 offers timeless insights into the complexities of human nature, the spiritual battles faced by believers, and the enduring relevance of prayer as a cornerstone of faith and resilience.
141
cut to 250 words: "The Psalm we have sung is somewhat obscure in parts. As we expound it, you'll see familiar truths expressed in various ways to prevent weariness. 'Lord, I have cried unto Thee, hear Thou me' (v.1): All can say this, echoing Christ Himself who prayed earnestly, even sweating drops of blood. 'Listen unto the voice of my prayer' goes deeper than a single cry, persisting through tribulation. 'Let my prayer be set forth as incense' (v.2): This refers to Christ's evening sacrifice on the Cross, a pleasing offering to God. 'Set, O Lord, a watch before my mouth' (v.3): Not just a barrier, but a door, open for confession, closed against sin's excuses. 'Turn not aside My heart to wicked words' (v.4): Christ's prayer for His Body, urging purity in thought and word. 'The righteous One shall amend me in mercy' (v.5): Confessing sin, seeking amendment through mercy, not false praise. 'Their judges have been swallowed up beside the Rock' (v.6): Earthly wisdom pales beside Christ's truth, which prevails. 'As the fatness of the earth is spread' (v.7): Martyrs' deaths enrich the Church, despised by the world but precious to God. 'For unto Thee, Lord, are mine eyes' (v.8): Trusting in God's promises amid persecution. 'Keep me from the trap they have laid for me' (v.9): Protect from worldly snares, offering life's temporary comforts. Thus, the Psalm reveals enduring truths through poetic imagery, echoing Christ's endurance and victory over worldly wisdom." This condenses the essential themes and messages of the Psalm while maintaining its spiritual depth and poetic expression. cut to 10 words ChatGPT The complex Psalm is sung, obscure but familiar, explaining truth variably.
142
In Psalm 141, David's plea to the Lord resonates with a deep sense of spiritual urgency and trust. He begins by emphasizing the personal nature of his cry: "With my voice I cry out to the Lord" (v. 1). This cry isn't mere vocalization; David distinguishes it from the superficial cries of others by emphasizing that his is a heartfelt prayer directed to God alone. He contrasts true prayer with blasphemy, noting that prayer is about communion with God, not about mere noise. David expresses his intention clearly: "I pour out my complaint before Him" (v. 2). The phrase "before Him" underscores the intimacy and transparency of his prayer before God's presence. This act of pouring out his soul signifies his complete trust and reliance on God's understanding and judgment. Amidst tribulation, David finds solace in God as his hope and portion: "You are my refuge, my portion in the land of the living" (v. 5). Here, he acknowledges that true security and fulfillment come from God alone, contrasting earthly troubles with the eternal promise of God's presence. David's prayer reflects his humility and dependence on God's mercy: "Give ear to my voice when I cry out to You" (v. 1). He humbly seeks God's attention, knowing that only through God's grace can he find deliverance and strength. He laments his plight: "Bring my soul out of prison, that I may praise Your name" (v. 7). This metaphorical prison may represent physical confinement, spiritual oppression, or both, yet David's ultimate desire is to be liberated so he can offer praise and thanksgiving to God.
143
The title of the Psalm is "To David himself, when his son was pursuing him." This event is documented in the Books of Kings. Here, David not only refers to himself but also symbolically to Christ, "strong in hand." Christ fulfills prophecies and foretells future events through the Psalms, anticipating His own suffering and salvation. The Psalmist seeks mercy and righteousness, acknowledging all righteousness comes from God, not self. "My spirit failed within me" reflects Christ's anguish and human frailty. The Psalmist calls on God to hear, not judging him by his righteousness but by God's mercy. He pleads for deliverance from enemies, turning to God as his refuge. He seeks to do God's will, acknowledging God as his Teacher and Guide. The Psalmist emphasizes reliance on God's Spirit to lead him rightly, recognizing his own inadequacy. He trusts in God's righteousness, not his own, to revive him from trouble. Through God's mercy, enemies will be defeated, affirming his identity as God's servant. This Psalm underscores the themes of reliance on God's righteousness, mercy, and guidance, pointing towards the fulfillment in Christ's redemptive work. It invites reflection on human inadequacy and dependence on divine grace for salvation and deliverance from adversity.
144
The title "To David himself against Goliath" resonates with deep symbolism and historical significance. It recalls the epic battle where David, armed with five stones but using only one, defeated the giant Goliath. This victory, symbolic of unity triumphing over diversity, echoes through the ages. Just as David took Goliath's sword to cut off his head, so Christ defeated the devil with his own weapons, turning even the powerful against their master. "Blessed be the Lord my God, who teacheth my hands for battle, my fingers for war" (v. 1). These words resonate with believers, where "hands for battle" and "fingers for war" symbolize the unity and diversity of actions empowered by God's Spirit. Each believer's unique role in the Body of Christ contributes to the collective fight against evil. Works of mercy conquer the enemy, fueled by the charity received through the Holy Ghost. "My Mercy and my Refuge, my Upholder and my Deliverer" (v. 2). In the spiritual combat, each believer struggles against the flesh but finds strength in God's mercy and protection. The combatant strives for righteousness, knowing that victory lies in God's hands. "Lord, what is man, that Thou hast become known unto him?" (v. 4). Humanity's frailty contrasts with God's divine favor. Even amidst life's vanities and fleeting days, God values humanity deeply, demonstrated through Christ's sacrifice. "Man is made like unto vanity: his days pass away like a shadow" (v. 5). Life's brevity underscores the eternal truth. The Apostle James reminds us that life is like a vapor, fleeting and transient. "Lord, bow Thy heavens, and come down: touch the mountains, and they shall smoke" (v. 5). The plea for divine intervention against adversaries, likening it to God's powerful displays in nature. "Who giveth salvation to kings, who redeemeth David His servant" (v. 10). God's role in granting salvation and redeeming His servants, paralleling the spiritual struggle against the sword of ill intent and the hands of iniquity. In summary, Psalm 144 encapsulates the human struggle against spiritual adversaries, finding strength in God's mercy and deliverance. It juxtaposes life's vanities with eternal truths, urging believers to seek God's righteousness and divine intervention in spiritual battles.
145
The passage from St. Augustine's "Exposition on the Book of Psalms" delves deeply into the theological implications of praising God, drawing out profound reflections on the nature of divine praise and its eternal significance. Augustine begins by interpreting the title of Psalm 144, relating it to Christ Himself as both descendant and Lord of David. He emphasizes the perpetual nature of praise, urging readers to begin praising God now if they intend to do so forever, highlighting the urgency and continuity of worship. Augustine explores the vastness of God's greatness, noting that no human praise can fully encompass it, as God's greatness has no end. He encourages continuous praise as a response to God's infinite attributes, such as His mercy, righteousness, and compassion. Augustine reasons that even in times of sorrow or difficulty, praising God remains essential, as it affirms faith and trust in His providence. The exposition progresses into a contemplation of God's works as manifestations of His glory, inviting all creation—humans, angels, and even inanimate elements—to praise and glorify God. Augustine asserts that through contemplating God's creation, humans can discern His beauty and greatness, leading to a deeper understanding of His kingdom. The passage concludes with a reflection on God's faithfulness in His promises, particularly regarding judgment and eternal life. Augustine underscores the importance of trusting in God's word, grounded in His past faithfulness, as a source of hope and assurance for believers. Throughout the exposition, Augustine weaves together exegesis, theology, and practical exhortation, inviting readers to engage deeply with the Psalms as a means of deepening their relationship with God and understanding His divine attributes.
146
In this passage from Augustine's Exposition on Psalm 146, he delves into the internal dialogue of the soul encouraging itself to praise God amidst tribulations. Augustine interprets the psalmist's exhortation, "Praise the Lord, O my soul," as an inner dialogue where the soul instructs itself to find joy and hope in God, despite present troubles. He contrasts the soul and the body, asserting the soul's superiority in nature despite its spiritual struggles. Augustine challenges whether it's the flesh or the soul that gives such counsel, emphasizing the soul's spiritual nature and ability to rise above earthly distractions. He reflects on the soul's capacity for praise and its inherent dignity, drawing parallels to God's creation of both soul and body. He discusses the nature of God's care, from the creation of the universe to His providential care over all creatures, highlighting God's role as the ultimate Helper. Augustine encourages placing hope in God alone, contrasting human princes who are fallible and mortal. He concludes by exhorting readers to trust in God's everlasting truth and justice, which includes feeding the hungry, freeing the oppressed, and granting wisdom to the blind—spiritually and intellectually. Augustine urges a deep reliance on God's care and righteousness, asserting that true happiness and fulfillment come from aligning oneself with God's will.
147
The call to "Praise the Lord" is directed to all nations, not just a specific group. Although the message is proclaimed separately in different churches, it is the same divine voice urging everyone to praise. The psalmist reminds us that praising the Lord is inherently good. Singing Psalms is more than vocal; it involves our lives and actions. Praise should not cease when we leave the church; our lives must continually reflect our devotion. A Psalm is a song accompanied by a psaltery, symbolizing that our hands and hearts should be in harmony with our voices. Our entire lives, including our eating, drinking, and interactions, should glorify God. Genuine praise comes from a pure heart and righteous living, not just eloquent words or musical talent. God, who counts the stars and knows them by name, values each person and calls them by name. His understanding is beyond measure, and His wisdom surpasses human comprehension. He builds up Jerusalem and gathers the dispersed of Israel, healing the brokenhearted. The humble and contrite are drawn close to Him, while the proud are humbled. Our praise should be both individual and communal, reflecting our unity in Christ. As we await the heavenly Jerusalem, our earthly conduct must align with God's will. True praise involves recognizing our need for repentance and transformation, allowing God's Word to guide and heal us. Our lives, therefore, become continuous acts of worship, embodying the righteousness and peace that God desires for His people.
148
In this life, we should meditate on praising God, for our future eternal life will be filled with His praise. Practicing praise now prepares us for the life to come. Currently, we praise God joyfully but also pray with groans due to life's trials. Our liturgical calendar reflects this: the period before Easter symbolizes our current tribulations, and the time after Easter represents the future bliss we hope for. During Lent, we fast and pray, but now, post-Easter, we focus on praise and celebration. This reflects the transition from Christ’s suffering and death to His Resurrection and glory. In our current lives, we experience both praise and prayer, joy and groaning. Praising God should involve our whole selves—voice, conscience, and actions. Even when we leave church and engage in daily activities, our good deeds continue to praise God. Our thoughts and actions should align with Christ's teachings, as our inner ruler (Christ or the devil) dictates our behavior. "From heaven" and "from earth" encompass all of creation praising God. Elements like fire, hail, and wind obey His command, demonstrating His providence. Creation's beauty and order reflect God's glory and wisdom, inviting us to praise Him. We should trust God's providence in all things, knowing that every aspect of creation, even those we don't understand, serves His purpose. In summary, whether through the beauty of creation or our righteous actions, our lives should be a continuous hymn of praise to God.
149
Let us praise the Lord with our voice, understanding, and good works, and sing a new song unto Him. "Sing ye to the Lord a new song. His praise is in the Church of the Saints" (ver. 1). The old man sings an old song; the new man sings a new song. The Old Testament promises earthly rewards, while the New Testament promises eternal rewards. Love is eternal and new. The new song is about peace and charity. Those who are part of the union of saints sing the new song. It’s not limited to one place but throughout the whole world. "Praise ye the Lord, all the earth." Singing Halleluia should be accompanied by righteous deeds. The entire world is God's field, producing fruit in various measures. The Church of the saints is the Catholic Church, visible now in nations, fulfilling what was once only written. "Let Israel rejoice in Him who made Him" (ver. 2). Israel means "Seeing God." Now we see by faith; later, we will see in reality. Those who love God see Him in their conscience. "Let the sons of Sion exult in their King," representing the eternal Jerusalem. We groan and long for our heavenly country, moving towards it with the wings of love: love of God and love of our neighbor. Christ, our King and Priest, offered Himself as a pure sacrifice for us. "Praise His Name in chorus" (ver. 3). A chorus must be in harmony. The whole world sings in harmony, praising the Lord with deeds as well as words.
150
The arrangement of the Psalms, totaling one hundred and fifty, signifies the unity of the two Testaments: the Sabbath (seventh day) and the Lord’s Day (eighth day) combine to symbolize rest and resurrection. The number fifty, representing a week of weeks plus one, marks significant events like the coming of the Holy Spirit on Pentecost, fifty days after the Resurrection. This number is tripled in the Psalms, indicating the Trinity's involvement. Some consider the Psalms divided into five books due to the recurring phrase, “so be it, so be it,” though this division lacks a clear principle. The Psalms’ themes move from penitence (fiftieth), to mercy and judgment (hundredth), to praising God in His saints (hundred fiftieth), reflecting our spiritual journey from repentance to eternal praise. "Praise the Lord in His saints," highlights glorifying God through His deeds. Saints, as God’s strength, reflect His power, like musical instruments harmonizing in praise. Various instruments symbolize different forms of praise: the trumpet’s clear note, the psaltery from above, the harp from below, and the timbrel’s purified sound. The choir represents communal harmony, while strings and organs signify unified, diverse praises. "Praise Him on well-sounding cymbals," suggests mutual honor among saints. This unified praise is life-affirming, embodying the spirit of jubilant worship. In conclusion, "Let every spirit praise the Lord" calls for heartfelt, harmonious, and life-filled praise to God.
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1
Christ avoided sin, unlike Adam who consented to deception.
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Nations conspired against Christ but could not destroy Him.
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Jesus attributes His safety and victory to God.
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God hears the cries of the righteous always.
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The Church calls out to God for help.
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"Judgment Day follows seven thousand years, representing the eighth day."
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Psalm reveals spiritual insights through David's story and name interpretations.
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Wine-presses symbolize Churches, separating the faithful from the worldly.
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Praise God’s hidden judgments, Christ’s victory, and trust in His justice.
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God's delay tests faith; wicked are ensnared by their deeds.
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Trust in the Lord; reject heretics' misleading interpretations and threats.
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Lord, save the holy; truth is rare among men.
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"How long, O Lord, will You forget me forever?"
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The fool says in his heart, "There is no God."
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“Walketh without stain, works righteousness, speaks truth in heart.”
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Preserve me, O Lord, for in Thee I hope.
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"Hear My prayer, God. Keep Me from the ungodly."
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“Preserve me, O Lord, for in Thee have I hoped.”
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"The heavens tell the glory of God, the Evangelists preach."
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The Lord hear Thee in the day of trouble.
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“O Lord, the King shall rejoice in Thy strength.”
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"Why have You forsaken me? Far from my salvation."
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The Lord is my Shepherd; I shall lack nothing.
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The earth is the Lord’s, and the fullness thereof.
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The Lord is my shepherd; I shall not want.
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Judge me, Lord; I walk in integrity. Redeem and deliver.
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"The Lord is my light, salvation, and protector; whom fear?"
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"Lord, hear me. My heart trusts; protect and save us."
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Bring glory and honor to the Lord, worship in holiness.
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"The Lord healed me, turned mourning into joy forever."
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The Lord is my refuge, save me from my enemies.
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Trust in the Lord, my refuge, protector, and strength always.
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"Blessed are those forgiven, trusting in the Lord's mercy."
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“Blessed are they whose unrighteousness is forgiven, sins covered.”
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Judge my enemies, Lord; rescue me. Let my soul rejoice.
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The ungodly sin, ignoring God; the righteous find refuge, satisfied.
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Be not envious of evil-doers; trust in the Lord.
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Remember the Sabbath, seek God's mercy, and avoid His wrath.
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Seek God's guidance, control speech, recognize life's brevity, and seek forgiveness.
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Psalm 40: Trust God, proclaim righteousness, avoid vanity, seek divine deliverance.
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"Mine enemies speak evil: 'His Name shall perish'."
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Psalm expresses longing for God, compares faithful to swift, thirsting hart.
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Psalm seeking God's judgment, strength, and deliverance amid adversity.
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Psalm sung by sons of Korah, referencing Christ's crucifixion.
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Transformation of believers, worship, and the universal Church's eternal praise.
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Christ's sacrifice reveals God's refuge, strength, and salvation to believers.
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Christ’s crucifixion redeems nations; believers rejoice and worship with understanding.
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Praise God in Zion, His eternal city of the faithful.
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Trust in God, not wealth; recognize life's impermanence and mortality.
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Repentance leads to God’s forgiveness, guidance, and ultimate salvation.
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Correct by reproving, comfort by addressing, set an example.
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The title reads: “Understanding of David when Doeg told Saul.”
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Humans deny God, leading to corruption; divine justice will prevail.
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The Psalm contrasts hidden believers with flourishing but doomed enemies.
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Trust in God, not worldly success; Christ is our refuge.
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We suffer evil men but find comfort and salvation in God.
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"Christ is the end, consummating and hiding His Godhead."
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Judge justly, sons of men; God judges in the earth.
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Psalm's title foretells Christ's passion, emphasizing trust in God's mercy.
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David prefigures Christ; Church purified through trials; God grants strength.
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The Church finds strength and refuge in God amid tribulations.
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David trusts God for salvation, protection, and ultimate justice.
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Thirst for God in a barren, spiritually dry world.
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Trust in God's protection; rejoice in His mercy and justice.
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Psalm: Babylon confusion, Jerusalem peace; God's faithfulness and righteousness.
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"For the end, a Psalm of Resurrection. Be joyful."
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"May God have pity on us, and bless us."
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"Let God rise up, and let His enemies be scattered."
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Christ's Passion transforms us, leading from tribulation to eternal glory.
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Thanks to Jesus Christ, who died to grant us life.
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God’s grace delivers, saves, and is praised above human efforts.
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Christ as peace-maker, brings global justice, salvation, and eternal reign.
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Psalm reflects transition from earthly to spiritual, emphasizing God's eternal promises.
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This Psalm contrasts Old Testament promises with New Testament fulfillment.
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Confess to God, trust His justice, humble exalted, proud humbled.
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Jews boast of God, true Israel sees God with purity.
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Seek God alone in tribulation, remembering His eternal works.
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God's patience contrasted with persistent rebellion; a warning to believers.
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The prophecy foretells Jerusalem’s desecration, martyrdom, and plea for mercy.
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The Psalm foretells Christ’s coming, punishment, repentance, and ultimate salvation.
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The Psalm highlights transformation, trials, faithfulness, deliverance, and divine favor.
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God stands among gods, urging justice and condemning their failures.
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Psalm of Asaph praises God's sovereignty and justice over enemies.
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The Psalm refers to spiritual winepresses and God's transformative grace.
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The Psalm prophesies peace and salvation through turning hearts to God.
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"Christ prays for us, in us, and is prayed to."
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"The Psalm praises Sion, our heavenly city, founded by Christ."
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"Christ's Passion prophesied; we respond in charity and imitation."
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Our hope endures through God's eternal mercy and faithfulness.
90
God's eternal refuge, human mortality, seek mercy, hope in God.
91
Resist temptation, trust Christ, endure suffering, dwell under God's protection.
92
Be grateful to God in all circumstances, praising His righteousness.
93
God’s eternal reign, creation's stability, and the Church's holiness.
94< br>God’s eternal reign, stability, holiness, strength, creation, humility, and trustworthiness.
95
Sing unto the Lord; rejoice, confess, worship, and praise Him.
96
Sing a new song; declare His honor to the nations.
97
The earth restored symbolizes resurrection after Christ’s resurrection. Be glad.
98
“O sing unto the Lord a new song.”
99
Believers must understand Psalms, Prophets, and Law to seek Christ.
100
"Jubilate unto the Lord, all ye lands; serve with gladness."
101
"Mercy and judgment will I sing unto Thee, O Lord."
102
Christ, poor for us, unites Church, endures suffering, promises eternal reward.
103
Bless the Lord, O my soul, forget not His benefits.
104
"Bless the Lord, O my soul; Thou art magnified exceedingly."
105
“Confess to the Lord, call His Name, seek His law.”
106
Psalm title "Allelujah": praise, God's mercy, deliverance, commandments, covenant, mercy.
107
Praise God's mercies and deliverance; the righteous rejoice, wicked silenced.
108
The Psalm praises God's mercy and prophetic fulfillment in Christ.
109
The Psalm prophesies Judas's betrayal and God's ultimate deliverance.
110
This Psalm prophesies Jesus Christ’s eternal priesthood and kingship.
111
Allelujah signifies eternal joy after life's struggles and toils.
112
"Blessed is the man that feareth the Lord."
113
"Praise the Lord, ye children. Humility enters the kingdom."
114
When Israel left Egypt, the sea fled, and mountains skipped.
115
"Praise the Lord, not us, for His mercy and truth."
116
"I have loved since the Lord hears my voice."
117
Praise the Lord, all nations, for His enduring kindness.
118
Praise the Lord for He is good, mercy endures forever.
119
"Blessed are those who walk in the law of the Lord." Beth "Young man corrects his way by keeping God's words." Gimel "Young man cleanses his way by keeping God's words." Daleth "My soul cleaves to dust; revive me by Your word." He "Quicken me in Your way; incline my heart to You." Vav "Grant Your mercy, and I will keep Your commandments forever." Zain "Remember Your promise; comfort me in my trials, O Lord." Cheth "Promised to keep Your law; teach me Your righteousness." Teth "Teach me Your statutes; Your law is better than gold." Jod "Your hands made me; grant understanding to learn Your commandments." Caph "My soul longs for Your salvation; I hope continually." Mem "Love God's law; study it continually for understanding and righteousness." Nun "God's word guides; keep His judgments, learn His commandments." Samech "Hate unrighteousness, love God's law, seek His help always." ? "I have hated the unrighteous; Thy law have I loved." ? "Thy testimonies are wonderful; my soul has searched them deeply." ? "Give me not over to oppressors; I love Thy righteousness." Koch "I have called with my whole heart; hear me, O Lord!" Resch "Order my steps, deliver me from calumnies, teach me." schin "Princes persecuted me; my heart stood in awe of You." ? "Let my prayer come near in Thy sight, O Lord!"
120
The Psalm encourages prayer, faith, perseverance, and seeking God's deliverance.
121
Seek God's guidance, trust His protection through spiritual growth always.
122
"As love inflames the mind, holy love raises us heavenward."
123
Augustine urges Christians to seek spiritual fulfillment beyond fleeting worldly riches.
124
Augustine interprets Psalm ascent, unity in Christ, divine deliverance hope.
125
Psalm teaches trust in God's protection, warning against worldly distractions.
126
Augustine urges faith in Christ for spiritual liberation and joyful redemption.
127
Psalm "Song of degrees of Solomon" emphasizes divine guidance and humility.
128
Felix the Martyr exemplified faith, enduring earthly trials for eternity's rewards.
129
Psalm speaks of enduring trials, blessings, and righteous judgment ahead.
130
Psalm 130: A plea from deep suffering, finding hope in God.
131
Psalm 130 urges humility and trust in God for eternal fulfillment.
132
The Lord made an oath to David and won't repent.
133
Psalm 133 praises unity among brethren, a blessing from God .
134
In Psalm 134, servants in God's house are blessed in unity.
135
Praise the Lord for His goodness and mighty works always.
136
Praise God's eternal mercy, sovereign power, and unmatched authority always.
137
Psalm 137 laments Zion's loss in Babylon, urging spiritual resilience.
138
David praises God's mercy, seeks divine protection faithfully.
139
God's omnipresence and knowledge; darkness and light are both His.
140
Psalm 140: "Deliver me from wicked men, protect me from harm."
141
"I have cried to the Lord with my voice."
142
In conclusion, Psalm 141 reveals David's profound faith in God amidst trials, his sincere prayer for deliverance, and his unwavering trust that God alone is his refuge and hope.
143
Psalm seeks God's mercy and righteousness, relying on divine guidance.
144
Spiritual warfare, divine strength, and eternal truths in life's battles.
145
The title is, "Praise, to David himself." Praise to Christ Himself.
146
“Praise the Lord, O my soul,” encourages in tribulations.
147
Praise the Lord continually with both voice and righteous living.
148
Meditate on praising God, now and for eternal life.
149
Praise the Lord with voice, understanding, and good works.
150
Praise the Lord with joyful hearts, understanding, and good deeds.

```Homilies on Gospel of John & 1st Epistle of John & Soliloquies

1
1 When I consider that many among you are natural men, who cannot grasp spiritual truths...
2 It is appropriate, brethren, to delve into Holy Scripture, particularly the Gospel, without omission...
3 In the name of the Lord, we promise to explore the grace and truth of God, revealed fully in His Son, Jesus Christ...
4 Holy brethren, you know well that John the Baptist, greater than any born of women...
5 The day of promise has arrived, as willed by the Lord, and He will fulfill it...
6 I was afraid the cold would keep you from assembling, but your presence shows your fervent spirit...
7 We rejoice at your numbers, demonstrating your fervor and hope...
8 The miracle of turning water into wine by our Lord Jesus Christ is not astonishing to those who recognize God’s power...
9 May the Lord grant us the ability to fulfill our promises. Yesterday, we deferred our discussion to today...
10 In the psalm, the groaning of the poor, suffering worldwide tribulations, is highlighted...
11 Opportunely, the Lord has provided that we consider the Gospel today...
12 The passage begins by addressing the assembly, encouraging attentiveness to the gospel discourse...
13 The Gospel of John progresses in our reading, and today's passage provides profound insights into spiritual rebirth...
14 This lesson from the holy Gospel highlights the divinity of our Lord Jesus Christ and the humility of John the Baptist...
15 This lesson from the Gospel of John reveals profound spiritual truths...
16 The Gospel Lesson of today follows that of yesterday, emphasizing the departure of Jesus from Samaria to Galilee...
17 It should not surprise us that God performs miracles; the wonder would be if man had done it...
18 John the evangelist, distinct among his fellows, received a special gift from the Lord, signifying his deeper understanding...
19 In the previous discourse, we explored the meaning behind Jesus’ words, “The Son cannot do anything of Himself, but what He seeth the Father doing...”
20 The words of our Lord Jesus Christ, especially those recorded by the Evangelist John, are profound and require deep understanding...
21 Yesterday, we discussed how the works of the Father and the Son are inseparable...
22 Upon the discourses delivered previously, the Gospel lesson of today follows...
23 In the Gospel, the Lord compares a prudent hearer of His word to a man who builds his house on a rock, ensuring stability against floods...
24 The miracles performed by Jesus Christ are divine works that prompt the human mind to recognize God through visible acts...
25 Following yesterday’s Gospel lesson, today we continue exploring the significance of Christ’s miracles...
26 When our Lord Jesus Christ declared He was the bread from heaven, the Jews murmured, questioning how He, known as Joseph’s son, claimed such divine origin...
27 We have just heard the words of the Lord, which follow the former discourse...
28 In this chapter of the Gospel, our Lord Jesus Christ emphasized His humanity to bolster our faith...
29 The Gospel passage read today shows how some people thought Jesus was a good man, while others believed He deceived the people...
30 The passage of the holy Gospel, discussed previously, is followed by today's reading...
31 In the previous discourse, we discussed how Jesus attended the feast in secret...
32 During the feast of tabernacles, Jesus invited those who were thirsty to come to Him and drink...
33 Jesus addressed the crowd’s dissension and disbelief, stating that He was the Christ despite arising from Galilee...
34 What we have just heard and attentively received, as the holy Gospel was being read...
35 You who were present yesterday remember our lengthy discussion of the words of our Lord Jesus Christ...
36 In the four Gospels, Saint John, compared to an eagle, elevates his preaching higher than the others...
37 What is spoken briefly in the Gospel should be expounded thoroughly for understanding...
38 The preceding lesson from the holy Gospel ended with: “the Lord spake, teaching in the treasury...”
39 The words of our Lord Jesus Christ, addressed to the Jews, aimed to open the eyes of believers...
40 The words of our Lord Jesus Christ, addressed to the Jews, aim to open believers' eyes while leaving the blind in darkness...
41 In today’s Gospel reading, Jesus addressed the Jews, urging them to continue in His word to truly become His disciples...
42 Our Lord Jesus Christ, in servant form but still Lord, promised freedom to those who believed in Him...
43 Our Lord Jesus Christ, in servant form, yet not a servant, responded to the Jews' accusations with patience...
44 We have just read the lesson about the man born blind whom Jesus restored to sight...
45 In today's lesson, the Lord Jesus restored sight to a man born blind, signifying spiritual enlightenment...
46 Jesus addresses His sheep, both current and future, proclaiming, “I am the good Shepherd...”
47 Today, we continue discussing Christ as the good Shepherd and the door...
48 Beloved, as previously charged, remember that Saint John the evangelist desires us to progress from milk to solid food in our spiritual nourishment...
49 Among all the miracles wrought by our Lord Jesus Christ, the resurrection of Lazarus holds a foremost place in preaching...
50 Yesterday’s Gospel lesson prepares us for today’s, continuing with the same intent...
Here is the updated table with the new entries and corresponding colors: ```html
1 Through a series of reflections and theological insights...
2 The mind's eye must be cleansed and strengthened...
3 We should not despair of forgiveness for our sins...
4 Through His mercy and compassion, our Lord...
5 The Lord God Almighty, who is merciful and just...
6 We have been born to new life through...
7 The Spirit of the Lord fills the world...
8 Beloved, let us love one another, for love is of God...
9 We are instructed to live a life worthy of the calling...
10 The light of the righteous shines brightly...
11 In our lives, we must strive to reflect the grace...
12 The words of the Holy Scripture guide us...
13 As believers, we are called to share the good news...
14 Our faith is a journey that requires dedication...
15 In the community of the faithful, we find strength...
16 Through the power of the Holy Spirit, we are transformed...
17 The love of God is a beacon that guides us...
18 Faith, hope, and love are the cornerstones...
19 Let us approach the throne of grace with confidence...
20 The glory of the Lord is revealed through...
21 In times of trial, we must remember the promises...
22 The faith of the patriarchs is a testament to...
23 Our journey of faith is marked by moments of grace...
24 As we gather in worship, we are reminded of...
25 The sacraments are visible signs of God's grace...
26 Through prayer and meditation, we draw closer...
27 The peace of Christ, which surpasses all understanding...
28 In our service to others, we find fulfillment...
29 The journey of faith is one of continual growth...
30 Our hope is anchored in the resurrection...
31 The communion of saints is a source of inspiration...
32 In the sacrament of baptism, we are reborn...
33 The mission of the Church is to spread the gospel...
34 As disciples of Christ, we are called to bear witness...
35 The teachings of Jesus are a guide to a life of holiness...
36 Through the intercession of the saints, we find strength...
37 The Holy Spirit works within us to transform...
38 In our faith journey, we are never alone...
39 The love of Christ compels us to serve...
40 The promise of eternal life is a cornerstone...
41 The grace of God is a gift that transforms...
42 Our Lord Jesus Christ, in servant form but still Lord...
43 Our Lord Jesus Christ, in servant form, yet not a servant...
44 We have just read the lesson about the man born blind...
45 In today's lesson, the Lord Jesus restored sight...
46 Jesus addresses His sheep, both current and future...
47 Today, we continue discussing Christ as the good Shepherd...
48 Beloved, as previously charged, remember that Saint John...
49 Among all the miracles wrought by our Lord Jesus Christ...
50 Yesterday’s Gospel lesson prepares us for today’s...
51 After our Lord raised one who had been dead for four days...
52 After Jesus exhorted His followers to serve Him by following Him...
53 When Christ foretold His death, saying He would draw all things after Him...
54 When Jesus was speaking among the Jews, some believed in Him...
55 The Lord’s Supper, as described in John, requires explanation...
56 When the Lord was washing the disciples’ feet, He came to Simon Peter...
57 In what way the Church should fear to defile her feet...
58 We have already discussed Jesus washing His disciples’ feet...
59 We have just heard the Lord say, “Verily, verily, I say unto you...
60 The Lord said, “Verily, I say unto you, one of you shall betray me...”
61 We have just heard the Gospel account where Jesus, troubled in spirit...
62 It is no light question, brethren, that meets us in the Gospel of the blessed John...
63 Let us give our mind’s best attention, and, with the Lord’s help, seek after God...
64 It is essential, dearly beloved, to understand the orderly connection of our Lord’s words...
65 Jesus declared a new commandment to His disciples: "Love one another."
66 The Lord Jesus, emphasizing the commandment of love, is interrupted by Peter...
67 The Lord Jesus comforts His disciples, saying, "Let not your heart be troubled...
68 Jesus comforts His disciples, saying, “Let not your heart be troubled...
69 Jesus said, "I am the way, the truth, and the life..."
70 The words of the holy Gospel, brethren, are rightly understood...
71 Give close attention, beloved, and understand: the Lord said...
72 Understanding the words of the Lord, “He that believeth on me...
73 The Lord's promise to His followers is profound: "For I go to the Father...
74 We have heard, brethren, while the Gospel was read, the Lord saying...
75 After promising the Holy Spirit, Jesus assures His disciples...
76 While the disciples question, and Jesus replies, we also learn along with them...
77 In the preceding lesson of the holy Gospel, the Lord Jesus promised...
78 We have just heard the Lord Jesus say to His disciples...
79 Our Lord and Saviour, Jesus Christ, said to His disciples...
80 This passage of the Gospel, brethren, where the Lord calls Himself the vine...
81 Jesus called Himself the vine, and His disciples the branches...
82 The Saviour, in speaking to the disciples, highlights the grace...
83 The Lord said to His disciples, “These things I have spoken to you...
84 The Lord, beloved brethren, defined the fullness of love...
85 The Lord, beloved brethren, has defined the fullness of love...
86 When the Lord Jesus had commended the love He manifested toward us...
87 In the Gospel lesson, Jesus said, "Ye have not chosen me, but I have chosen you...
88 The Lord urges His followers to endure worldly persecution...
89 Jesus forewarned his disciples about persecution, paralleling his own suffering...
90 Jesus's statement, "He that hateth me, hateth my Father also..."
91 Jesus's assertion, "He that hateth me, hateth my Father also..."
92 The Lord Jesus, nearing His passion, addressed His disciples after supper...
93 In the preceding Gospel chapters, Jesus fortified His disciples against hatred...
94 In John's Gospel, Jesus forewarns disciples of future persecutions...
95 The Lord promised to send the Holy Spirit, who would convict the world...
96 In this passage from the Gospel, Jesus tells His disciples...
97 The Holy Spirit, promised by Jesus to His disciples, teaches truths gradually...
98 In contemplating the words of our Lord, specifically His statement...
99 In this passage, Augustine delves into the nature of the Holy Spirit...
100 When our Lord promised the coming of His Holy Spirit...
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101 In this passage from John's Gospel, Jesus speaks cryptically to His disciples...
102 We must consider Jesus’ words, “Verily, verily, I say unto you...
103 In this passage, Augustine reflects on the disciples' understanding before Christ's passion...
104 In this passage, Augustine delves into the profound teachings of Jesus before His crucifixion...
105 In this passage from Augustine's writings, he explores the concept of how Jesus...
106 In this discourse, Augustine explores how Jesus glorifies the Father by revealing His name...
107 When Jesus spoke to His disciples, He prayed specifically for those given to Him by the Father...
108 "While the Lord is still speaking to the Father, and praying for His disciples, He says...
109 In His prayer nearing His passion, Jesus prayed not only for His present disciples...
110 In this passage, Jesus prays to the Father for unity among his disciples and believers...
111 The passage emphasizes Jesus' prayer for believers to share in the divine glory...
112 After Jesus concluded His discourse and prayer with His disciples before His passion...
113 Jesus was betrayed by Judas and arrested. He was first taken to Annas...
114 In John's narrative, Jesus is brought before Pontius Pilate, the governor...
115 In the dialogue between Pilate and Jesus, the exchange unfolds with Pilate questioning Jesus...
116 In response to the Jews' rejection of Jesus and their preference for Barabbas...
117 On Pilate’s judgment, they led Jesus away around the sixth hour, bearing His cross to Golgotha...
118 In discussing the events at the crucifixion, we turn to the soldiers who, after crucifying Jesus...
119 In this passage, after Jesus is crucified and soldiers divide His garments...
120 It seems you've shared a passage detailing the events following Jesus' death on the cross...
121 Mary Magdalene informed Peter and John that Jesus' body was missing from the tomb...
122 In John's Gospel, after recounting Thomas' doubting and subsequent belief...
123 With this third appearance of Jesus to His disciples after His resurrection...
124 In the Gospel of John, a profound question arises from Jesus' words to Peter and John...

2

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1 Brethren, we recall how we typically discuss the Gospel of John, but due to the current holy days requiring specific Church readings each year, our usual order is temporarily paused, not abandoned. Considering a fitting topic for these festive days, I propose we delve into the Epistle of John this week. Though we pause from his Gospel, let us not stray far, for his Epistle, rich with the sweetness of God's Word, especially emphasizes charity. Almost every word speaks of love, resonating deeply with those whose hearts savor spiritual nourishment in God's Church. John's words on charity are like oil on flame to those who already possess it, nurturing and strengthening their faith. For others, his words ignite a spark, kindling a fervent passion where it may have been dormant. Let us all rejoice in this common love, for where there is charity, there is peace; and where humility prevails, charity thrives. Let us now listen to John's message and allow the Lord's guidance to enlighten our understanding.
2 "I write to you, little children, because your sins are forgiven through His name. I write to you, fathers, because you have known Him who is from the beginning. I write to you, young men, because you are strong, the word of God abides in you, and you have overcome the wicked one. Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever, even as God abides forever. When we read from the Holy Scriptures for instruction and salvation, we must pay earnest heed, especially to those passages that combat heresy, which constantly threatens the weaker and negligent. Remember that our Lord and Savior Jesus Christ died for us and rose again, offering Himself for our sins and justification. As we heard about the disciples on the road to Emmaus, their eyes were blinded to Him until He revealed Himself in the breaking of bread. He opened the Scriptures to them, showing that His suffering and resurrection were foretold. The disciples, doubting at first, came to believe through His revelation in Scripture. Christ suffered, rose again, and ascended into heaven, fulfilling the prophecies in the Law, Prophets, and Psalms. He opened their understanding to comprehend the Scriptures, a gift we also seek through prayer. He showed that all things written in Scripture were about Him, fulfilling the ancient texts. The Church, Christ’s bride, began in Jerusalem and has spread to all nations, as prophesied. Let us hold fast to this truth and love one another, avoiding division and clinging to charity. In Christ, our sins are forgiven, and through Him, we have eternal life. As sons and daughters of God, let us live in His love, knowing Him who is from the beginning, and overcoming the temptations of the world through His strength within us."
3 "Children, it is the last hour. As you have heard that antichrist is coming, even now many antichrists have appeared; this is how we know it is the last hour. They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. But their going showed that none of them belonged to us. But you have an anointing from the Holy One, and all of you know the truth. I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth. Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son. No one who denies the Son has the Father; whoever acknowledges the Son has the Father also. As for you, see that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father. And this is what he promised us—eternal life. I am writing these things to you about those who are trying to lead you astray. As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things—it is true and not a lie, just as it has taught you, remain in him."
4 "And it is true, and lieth not. Even as it hath taught you, abide in it. And now, little children, abide in Him; that, when He shall appear, we may have confidence, and not be put to shame by Him at His coming. If ye know that He is righteous, know ye that every one that doeth righteousness is born of Him. Behold, what manner of love the Father hath bestowed upon us, that we should be called and should be the sons of God: therefore the world knoweth us not, because it knew not Him, us also the world knoweth not. Beloved, now are we the sons of God, and it is not yet manifested what we shall be. We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in Him purifieth himself, even as He is pure. Whosoever committeth sin committeth also iniquity. Sin is iniquity. And ye know that He was manifested to take away sin; and in Him is no sin. Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him. Little children, let no man seduce you. He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested; that He might destroy the works of the devil."
5 "Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever is not righteous is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. Marvel not, my brethren, if the world hate us. We know that we have passed from death unto life, because we love the brethren. He that loveth not abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. In this we know love, that He laid down His life for us: and we ought to lay down our lives for the brethren. But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how can the love of God dwell in him? My little children, let us not love only in word and in tongue; but in deed and in truth." "And that ye may know that it is this perfect charity which that man violates not, and against which that man sins not, who is born of God; this is what the Lord saith to Peter; 'Peter lovest thou me?' And he answers, 'I love.' He saith not, If thou love me, shew kindness to me. For when the Lord was in mortal flesh, He hungered, He thirsted: at that time when He hungered and thirsted, He was taken in as a guest; those who had the means, ministered unto Him of their substance, as we read in the Gospel. Zacchæus entertained Him as his guest: he was saved from his disease by entertaining the Physician. From what disease? The disease of avarice. For he was very rich, and the chief of the publicans. Mark the man made whole from the disease of avarice: 'The half of my goods I give to the poor; and if I have taken any thing from any man, I will restore him fourfold.' That he kept the other half, was not to enjoy it, but to pay his debts."
6 And herein we know that we are of the truth, and assure our hearts before Him. For if our heart think ill of us, God is greater than our heart and knows all things. Beloved, if our heart think not ill of us, then we have confidence toward God. And whatsoever we ask, we shall receive from Him because we keep His commandments and do what pleases Him. This is His commandment: that we should believe in the name of His Son Jesus Christ and love one another, as He commanded. He that keeps His commandments dwells in Him, and He in him. We know that He abides in us by the Spirit He has given us. Dearly beloved, believe not every spirit but test the spirits to see whether they are of God, for many false prophets have gone out into the world. The Spirit of God is known because every spirit that confesses Jesus Christ has come in the flesh is of God, and every spirit that does not is not of God. This is the antichrist, of whom you have heard is coming, and is already in the world. If our heart thinks not ill of us, we have confidence toward God and receive whatever we ask from Him because we keep His commandments. This is His commandment: to believe in Jesus Christ and love one another. Whoever keeps His commandments dwells in Him, and He in them. We know He abides in us by the Spirit He has given us. Believe not every spirit but test them to see if they are from God, as many false prophets have gone into the world. The Spirit of God is known because every spirit that confesses Jesus Christ has come in the flesh is of God. Those who deny this are not of God but are of the antichrist. Here is the test: every spirit that confesses Jesus Christ has come in the flesh is of God. Many heretics confess this, but they deny it in deeds. Christ came in the flesh to teach us charity and to die for us. Those without charity deny Christ’s coming in the flesh by their actions. Therefore, discern by deeds, not just words. Whoever divides the Church denies Christ’s mission. To truly follow Christ means to embody His love and unity in action, proving the Spirit of God within.
7 Now are you of God, little children, and have overcome him: because greater is He that is in you than he that is in this world. They are of the world; therefore they speak of the world, and the world hears them. We are of God: he who knows God hears us; he who is not of God does not hear us. From this, we know the spirit of truth and the spirit of error. Beloved, let us love one another, for love is of God; and everyone that loves is born of God and knows God. He that loves not knows not God, for God is love. In this was manifested the love of God in us: God sent His only-begotten Son into the world that we might live through Him. Herein is love: not that we loved God, but that He loved us and sent His Son to be the Atoner for our sins. Beloved, if God so loved us, we ought also to love one another. No man has seen God at any time. He that abides in love abides in God, and God in him. There is no fear in love, but perfect love casts out fear. We love Him because He first loved us. If a man says, “I love God,” and hates his brother, he is a liar. He who loves God must also love his brother. Faith overcomes the world, and this is the victory that has overcome the world: our faith. He who believes that Jesus is the Son of God overcomes the world.
8 If we love one another, God abides in us, and His love is perfected in us. This is how we know we abide in Him, and He in us, because He has given us His Spirit. We have seen and testify that the Father sent the Son to be the Savior of the world. Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. We have known and believed the love God has for us. God is love, and he who abides in love abides in God, and God in him. Love is sweet in word but sweeter in deed. We cannot always speak of it, as many responsibilities draw us different ways, but we can always keep it in our hearts. Alleluia means “Praise the Lord.” While we cannot always sing it, we can always live in a way that praises God. Good deeds, modesty, and charity should be constant, whether in public or private. These virtues, inspired by the Holy Spirit, move our visible actions. God orders them within us, though unseen. The Gospel teaches, “Do not do your righteousness before men to be seen by them.” Yet, good works should be visible to inspire others to glorify God. True charity does not seek personal praise but God’s. We should despise self-praise and exalt God’s grace in our good deeds. Pride distorts our actions, seeking self-glory even in good works. True charity seeks to do good for the love of God. Even persecution or illness can be used by God for our growth. In loving enemies, we love them as potential brothers, desiring their salvation. “No man has seen God at any time.” If we love one another, God dwells in us, and His love is perfected in us. Abide in love, for by this we know we dwell in Him, and He in us. Confessing Jesus as the Son of God means abiding in God and His love. Love is the essence of God. We do not make God greater by coming to Him; rather, He makes us whole. God needs nothing from us, but we need Him. Be grateful for His grace, who, though He had one Son, chose to adopt us as His children to share eternal life with Him.
9 “Herein is love made perfect in us, that we may have boldness in the day of judgment: because as He is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. Let us love Him, because He first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he seeth, how can he love God whom he seeth not? And this commandment have we from Him, That he who loveth God love his brother also.” Charity is faithfully paying our debts and lovingly receiving your rights. As charity in animals drives them to nourish their young, so should spiritual charity drive us to cherish one another. This charity is magnificently commended in the epistle as "God is love." Dwelling in love means dwelling in God, who holds and keeps us from falling. Charity, like God, is perfect and unchanging, casting out fear. Fear is the beginning of wisdom, leading to charity. Love your enemies as God does, sending sun and rain on the just and unjust. Perfect charity seeks no punishment but transformation and love for God. God loves us first, making us beautiful by loving Him. Unlike earthly love, divine love makes us lovely. Love increases our beauty, making us godly. As Paul says, "God showed His love in us while we were yet sinners." Jesus, beautiful and lovely, took our mortality to stir us to inner beauty. His sacrifice and humility made us lovely by His love. Thus, "Let us love, because He first loved us." Loving our brother is essential to loving God. If we claim to love God but hate our brother, we are liars. True love for God manifests in loving our brother, as both commandments are intertwined. Loving our brother proves our love for God, maintaining unity and faith in Him. This perfect love endures, casting out fear, making us secure in God's embrace, now and forever.
10 "Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth Him that begat Him, loveth Him also that is begotten of Him. By this we know that we love the children of God, because we love God, and do His commandments. For this is the love of God, that we keep His commandments.” He that loveth not his brother whom he seeth, how can he love God whom he seeth not? And this commandment have we from Him, that he who loveth God love his brother also. Whosoever believeth that Jesus is the Christ is born of God. Who is he that believeth not that Jesus is the Christ? He that does not so live as Christ commanded. Many say, “I believe:” but faith without works saveth not. Now the work of faith is Love, as Paul the apostle saith, “And faith which worketh by love.” It is for us, then, both to run, and to run in the way. He that runs aside from the way, runs to no purpose. Christ hath told us, “I am the Way.” What the home to which we run? “I am the Truth.” By Him thou runnest, to Him thou runnest, in Him thou restest. But, that we might run by Him, He reached even unto us. Let us be saved by Him, let us walk in Him. This it is to “believe that Jesus is the Christ,” as Christians believe, who are not Christians only in name, but in deeds and in life, not as the devils believe. For “the devils also believe and tremble,” as the Scripture tells us. He proceeds: “Whosoever believeth that Jesus is the Christ, is born of God.” And every one that loveth Him that begat Him, loveth Him also that is begotten of Him.” To faith he hath straightway joined love because faith without love is nothing worth. With love, the faith of a Christian; without love, the faith of a devil. Add to this faith love, that it may become a faith such as the Apostle Paul speaks of, a “faith which worketh by love.” Thou hast found a Christian, found a citizen of Jerusalem, found a fellow-citizen of the angels. “Every one that loveth Him that begat Him, loveth Him also that is begotten of Him.” Who “begat”? The Father. Who “is begotten”? The Son.
11 I would not have thee mistake that place in the epistle of John the apostle where he saith, “There are three witnesses: the Spirit, and the water, and the blood: and the three are one.” These are mystical expressions, where the point is not the actual things but what they denote as signs. Thus, if we understand the things signified, we find these to be of one substance. Three things issued from the Body of the Lord when He hung upon the tree: first, the spirit, then blood and water. These, in themselves, are distinct, but signify the Trinity: Father, Son, and Holy Ghost. “There are Three Witnesses, and the Three are One.” The Father is Spirit, as Jesus said, “God is a Spirit;” the Son is signified by blood, “the Word was made flesh;” and water signifies the Holy Ghost. These “Three Witnesses” are of one substance. The signs by which they were signified came forth from the Body of the Lord, figuring the Church preaching the Trinity. Thus, the three things signify one substance, and the Church that preaches them is the Body of Christ. The command to “baptize the nations in the Name of the Father and of the Son and of the Holy Ghost” signifies that “these Three are One.” This depth of mystery in John’s epistle can be expounded in many ways, but should always align with the Catholic faith, which neither confounds nor divides the Trinity, believing neither diverse substances nor denying that the persons are three. Whenever Scripture presents something darkly, it should be joyfully welcomed if it can be wisely expounded in many ways.
12 The Apostle John's statement, "If any man know that his brother sinneth a sin not unto death, he shall ask, and the Lord will give life to that man who sinneth not unto death: but there is a sin unto death: not for that do I say that he should ask," raises a question about praying for enemies and persecutors. The Lord commands us to pray for our persecutors, but John indicates that there are sins by brethren worse than those of enemies, for which we are not commanded to pray. "Brethren" refers to Christians, as evidenced in Paul's writings. A "sin unto death" is understood as fighting against the brotherhood after receiving God's grace, fueled by hatred. In contrast, a "sin not unto death" involves failing in brotherhood duties due to mental infirmity without severing love. The Lord, on the cross, prayed for those unaware of their actions, not yet in holy brotherhood, and Stephen prayed for his stoners, who had not believed. However, Paul did not pray for Alexander the coppersmith, a brother who sinned "unto death" by opposing the brotherhood, but he did pray for those who abandoned him out of fear. This distinction explains why Judas's treason differs from Peter's denial. Repentance varies; some acknowledge sin but cannot humble themselves to seek forgiveness. This reluctance may represent sin against the Holy Ghost, fighting brotherly charity after receiving the Holy Spirit's grace, a sin deemed unforgivable by the Lord. Jesus' warning to the Pharisees about blaspheming the Son of Man suggests hope for conversion before receiving the Holy Spirit. However, opposing the received grace signifies no forgiveness in this life or the next.
13 By this grace, they receive such liberty that, although they must fight against the lusts of sins and are overtaken by some sins for which they daily pray, "Forgive us our debts," they no longer serve the sin unto death. The apostle John says, "There is a sin unto death, I do not say that he shall ask for that." Concerning this sin (since it is not expressed), many different opinions may be formed. I affirm that sin to be the forsaking until death the "faith which worketh by love."
14 When ye read, “That we may be in His true Son Jesus Christ,” think of the “true Son” of God. This Son is not the Son of Man made Son of God by grace, nor a creature converted into the Son of God. He must be begotten of some substance. Since you deny He is of nothing, He must be of some substance. If not the Father’s substance, then what? There is no other substance. Thus, the Father and Son share the same substance, the Homöusion. Scripture states, “He is the true God and Eternal Life.” If the true Son is not of no substance, He must be of the Father’s substance. Flesh begets flesh, the Son of flesh is begotten of flesh’s substance. The Creator, who grants flesh the power to beget flesh, surely has the power to beget a true Son of His own substance. This spiritual incorruption and carnal corruption are separate. Hence, the Son is truly of one substance with the Father.
15 If He is begotten, He is Son; if Son, He is the “true Son,” because Only-Begotten. We are called sons by grace; He is Son by nature. To claim He is begotten of another nature denies Him as the “true Son.” Scripture says, “That we may be in His true Son Jesus Christ; He is the true God and Eternal Life.” Why “true God”? Because He is the “true Son” of God. If animals produce their kind—man begets man, dog begets dog—should God not beget God? If He is of the same substance, why call Him less? Do you compare it to human begetting, where the father is greater than the son? If so, must we wait for Christ to grow as humans do? But Christ, begotten from eternity, is what He is without growing. In human terms, a son grows to the father’s strength; but Christ, if ever less, remains so eternally. How then is He the “true Son”?
16 If the Son is not of the same substance as the Father, then He is a created substance. If created, then not “all things were made by Him.” However, “all things were made by Him,” indicating He is of one substance with the Father and therefore, True God. John affirms this in his epistle: “We know that the Son of God has come and has given us understanding to know the True God, and we are in His true Son, Jesus Christ. This is the True God and Eternal Life.” This also clarifies what Paul means by saying, “Who only has immortality.” He refers to the One True God, which is the Trinity. The “Eternal Life” itself is not subject to mortality or change. Since the Son of God is “Eternal Life,” He, along with the Father, is included in “Who only has immortality.”
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3

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1 After considering many things for days, I was suddenly addressed, perhaps by Reason. It asked who would guard my discoveries if I moved on to other matters. I replied, "Memory," but acknowledged its limits. Reason suggested writing, though my health hindered me. It advised me to pray to God for strength and commit my findings to writing briefly, for a select audience. O God, Creator, grant me to invoke You rightly, to be worthy of Your hearing, and to set me free. You who created the world and uphold all things, show evil to be nothing to those who seek You. I invoke You, the Truth, Wisdom, and Eternal Life, and pray for guidance. I expressed my prayers to God. Reason asked what I sought. I answered, "God and the soul." Reason proposed inquiry and explained understanding God's sufficiency was necessary. It used a line and sphere in geometry to illustrate that different knowledge doesn't imply equality. Reason continued, explaining that true perception and understanding of God come from faith, hope, and charity. These are necessary for a mind to be healed and see God, which in turn leads to blessedness. Without these virtues, the soul can't fully comprehend God. Reason concluded that the desire to see God requires pure love and understanding beyond sensory experiences. The journey to wisdom involves training and gradual enlightenment, emphasizing the necessity of a purified mind to apprehend divine truth.
2 A. Long enough has our work been intermitted, and impatient is Love, nor have tears a measure unless to Love is given what is loved: wherefore, let us enter upon the Second Book. R. Let us enter upon it. A. Let us believe that God will be present. R. Let us believe indeed, if even this is in our power. A. Our power He Himself is. R. Therefore pray most briefly and perfectly, as much as thou canst. A. God, always the same, let me know myself, let me know Thee. I have prayed. R. Thou who wilt know thyself, knowest thou that thou art? A. I know. R. Whence knowest thou? A. I know not. R. Feelest thou thyself to be simple, or manifold? A. I know not. R. Knowest thou thyself to be moved? A. I know not. R. Knowest thou thyself to think? A. I know. R. Therefore it is true that thou thinkest. A. True. R. Knowest thou thyself to be immortal? A. I know not. R. Of all these things which thou hast said that thou knowest not: which dost thou most desire to know? A. Whether I am immortal. R. Therefore thou lovest to live? A. I confess it. R. How will the matter stand when thou shalt have learned thyself to be immortal? Will it be enough? A. That will indeed be a great thing, but that to me will be but slight. R. Yet in this which is but slight how much wilt thou rejoice? A. Very greatly. R. For nothing then wilt thou weep? A. For nothing at all. R. What if this very life should be found such, that in it it is permitted thee to know nothing more than thou knowest? Wilt thou refrain from tears? A. Nay verily, I will weep so much that life should cease to be. R. Thou dost not then love to live for the mere sake of living, but for the sake of knowing. A. I grant the inference. R. What if this very knowledge of things should itself make thee wretched? A. I do not believe that that is in any way possible. But if it is so, no one can be blessed; for I am not now wretched from any other source than from ignorance of things. And therefore if the knowledge of things is wretchedness, wretchedness is everlasting. R. Now I see all which you desire. For since you believe no one to be wretched by knowledge, from which it is probable that intelligence renders blessed; but no one is blessed unless living, and no one lives who is not: thou wishest to be, to live and to have intelligence; but to be that thou mayest live, to live that thou mayest have intelligence. Therefore thou knowest that thou art, thou knowest that thou livest, thou knowest that thou dost exercise intelligence. But whether these things are to be always, or none of these things is to be, or something abides always, and something falls away, or whether these things can be diminished and increased, all things abiding, thou desirest to know. A. So it is. R. If therefore we shall have proved that we are always to live, it will follow also that we are always to be. A. It will follow. R. It will then remain to inquire concerning intellection. A. I see a very plain and compendious order. R. Let this then be the order, that you answer my questions cautiously and firmly. A. I attend. R. If this world shall always abide, it is true that this world is always to abide? A. Who doubts that? R. What if it shall not abide? is it not then true that the world is not to abide? A. I dispute it not. R. How, when it shall have perished, if it is to perish, will it not then be true, that the world has perished? For as long as it is not true that the world has come to an end, it has not come to an end: it is therefore self-contradictory, that the world is ended and that it is not true that the world is ended. A. This too I grant. R. Furthermore, does it seem to you that anything can be true, and not be Truth? A. In no wise. R. There will therefore be Truth, even though the frame of things should pass away. A. I cannot deny it. R. What if Truth herself should perish? will it not be true that Truth has perished? A. And even that who can deny? R. But that which is true cannot be, if Truth is not. A. I have just conceded this. R. In no wise therefore can Truth fail. A. Proceed as thou hast begun, for than this deduction nothing is truer. R. Now I will have you answer me, does the soul seem to you to feel and perceive, or the body? A. The soul. R. And does the intellect appear to you to appertain to the soul? A. Assuredly. R. To the soul alone, or to something else? A. I see nothing else besides the soul, except God, in which I believe intellect to exist. R. Let us now consider that. If any one should tell you that wall was not a wall, but a tree, what would you think? A. Either that his senses or mine were astray, or that he called a wall by the name of a tree. R. What if he received in sense the image of a tree, and thou of a wall? may not both be true? A. By no means; because one and the same thing cannot be both a tree and a wall. For however individual things might appear different to us as individuals, it could not be but that one of us suffered a false imagination. R. What if it is neither tree nor wall, and you are both in error? A. That, indeed, is possible. R. This one thing therefore you had past by above. A. I confess it. R. What if you should acknowledge that anything seemed to you other than it is, are you then in error? A. No. R. Therefore that may be false which seems, and he not be in error to whom it seems. A. It may be so. R. It is to be allowed then that he is not in error who sees falsities, but he who assents to falsities. A. It is assuredly to be allowed. R. And this falsity, wherefore is it false? A. Because it is otherwise than it seems. R. If therefore there are none to whom it may seem, nothing is false. A. The inference is sound. R. Therefore the falsity is not in the things, but in the sense; but he is not beguiled who assents not to false things. It results that we are one thing, the sense another; since, when it is misled, we are able not to be misled. A. I have nothing to oppose to this. R. But when the soul is misled, do you venture to say that you are not false? A. How should I venture? R. But there is no sense without soul, no falsity without sense. Either therefore the soul operates, or cooperates with the falsity. A. Our preceding reasonings imply assent to this. R. Give answer now to this, whether it appears to you possible that at some time hereafter falsity should not be. A. How can that seem possible to me, when the difficulty of discovering truth is so great that it is absurder to say that falsity than that Truth cannot be. R. Do you then think that he who does not live, can perceive and feel? A. It cannot be. R. It results then, that the soul lives ever. A. Thou urgest me too fast into joys: more slowly, I pray. R. But, if former inferences are just, I see no ground of doubt concerning this thing. A. Too fast, I say. Therefore I am easier to persuade that I have made some rash concession, than to become already secure concerning the immortality of the soul. Nevertheless evolve this conclusion, and show how it has resulted. R. You have said that falsity cannot be without sense, and that falsity cannot but be: therefore there is always sense. But no sense without soul: therefore the soul is everlasting. Nor has it power to exercise sense, unless it lives. Therefore the soul always lives. A. O leaden dagger! For thou mightest conclude that man is immortal if I had granted thee that this universe can never be
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1 Understanding the Word of God transcends human comprehension and explanation.
2 In the beginning was the Word, and the Word was God.
3 We promise, in God's name, to treat grace and truth.
4 John humbly points to Jesus, the Lamb who redeems all.
5 Christ is the Truth; His baptism holds divine, unmatched authority.
6 Dove symbolizes Holy Spirit's peace, unity, simplicity, and divine love.
7 Rejoice in God’s word, grieve for the lost, seek unity.
8 Jesus’ water-to-wine miracle reveals His divine power and humanity.
9 God’s miracles reveal Christ’s fulfillment of prophecies and divine nature.
10 Christ's humility, renewal, prayer, kinship, sanctity, tribulation, comfort, resurrection, eternity.
11 Rebirth through water and Spirit is necessary for God's kingdom.
12 Spiritual rebirth through water and Spirit grants entry to God's kingdom.
13 John the Baptist testifies: Jesus is the superior, divine baptizer.
14 Jesus is divine; John testifies, “He must increase, I decrease.”
15 Jesus offers "living water," symbolizing spiritual sustenance and eternal life.
16 Prophet not honored in own country; belief requires faith, not signs.
17 Jesus healed on the Sabbath, signifying love and divine grace.
18 Jesus emphasized His divine unity with the Father, transcending human understanding.
19 Father and Son are united in power, will, and actions.
20 Father, Son, Holy Spirit inseparable; their works are one.
21 The Father and Son's works are inseparable and united.
22 Hearing and believing in Christ leads to eternal life.
23 Christ's works bear witness; He raises souls and bodies to life.
24 Christ's miracles prompt faith, revealing God's power and deeper spiritual truths.
25 Jesus emphasizes faith, spiritual sustenance, humility, and eternal life.
26 "Jesus is the bread of life, granting eternal life."
27 Eat His flesh, drink His blood, abide in Him forever.
28 Christ revealed both divine and human natures, emphasizing humility.
29 Jesus taught God's doctrine, seeking God's glory, not His own.
30 Both disciples and Jews heard Jesus. His truth was everywhere.
31 Jesus declared His divine mission, crowd divided, rulers sought arrest.
32 Believers receive the Holy Spirit, signifying new, eternal life.
33 Jesus forgave the adulterous woman, urging her to "sin no more."
34 "I am the light of the world," says Jesus Christ.
35 Follow Christ, the light, to avoid darkness and find life.
36 John emphasizes Christ's divinity, humanity, judgment, and the Father's presence.
37 Jesus: "I and the Father are one. Know me, know Him."
38 "Believe I am He, or die in your sins."
39 Jesus emphasizes unity of Father, Son, and Holy Spirit: one God.
40 Jesus: "The truth shall make you free," promising spiritual liberation.
41 Belief in Jesus' word leads to true freedom from sin.
42 "Ye are of your father the devil," Jesus said.
43 Jesus declared, "Before Abraham was, I am," asserting His divinity.
44 Blind man represents humanity; Jesus heals, reveals truth, confronts unbelief.
45 Jesus is the door; true followers hear His voice.
46 Jesus is the good Shepherd, protecting and guiding His sheep.
47 Christ is the good Shepherd and the door to salvation.
48 Believe in Jesus, the Shepherd; He and the Father are one.
49 Lazarus' resurrection shows Christ's power to create and raise the dead.
50 The Jews plotted against Jesus; Mary anointed Him with ointment.
51 "Blessed is He that cometh in the name of the Lord."
52 "Now is my soul troubled; Father, glorify Thy name."
53 “Lord, who hath believed our report?” God’s judgments are unsearchable.
54 "Believe in Me, see the Father, light into the world."
55 Jesus washed disciples’ feet, demonstrating profound humility and love.
56 Jesus washed Peter’s feet, teaching humility and continuous spiritual cleansing.
57 The Church must continually cleanse herself while journeying towards Christ.
58 Jesus washed disciples’ feet, teaching humility, service, and ongoing forgiveness.
59 The servant isn't greater than the Lord who sends.
60 Jesus was troubled, knowing Judas would betray Him, demonstrating humanity.
61 Jesus identifies Judas as betrayer, despite Judas being close disciple.
62 Judas betrays Jesus, receives bread; Satan enters; Jesus predicts betrayal.
63 Seek God always, for He reveals Himself to persistent seekers.
64 Love one another: the path to following Christ's example.
65 Jesus commanded, "Love one another as I have loved you."
66 Peter’s denial highlights human frailty, humility, and divine forgiveness through Christ.
67 "Believe in God, believe also in me," Jesus reassured them.
68 "Believe in God and in me; I prepare your place."
69 Jesus: "I am the way, truth, and life. Follow me."
70 He who sees me, sees the Father also, Philip.
71 "Believe in God; believe also in me," Jesus declared.
72 Believers will do greater works through Christ's power and presence.
73 "Ask in my name; I will do it."
74 "If ye love me, keep my commandments, receive another Comforter."
75 "I will not leave you orphans; I will come."
76 Jesus promises His presence to those who love and obey Him.
77 Peace I leave, my peace I give unto you.
78 "Let not your heart be troubled; rejoice, I go to Father."
79 "Rejoice, I go to the Father; He is greater."
80 Jesus is the vine; believers are branches; God prunes faithfully.
81 "Abide in me; without me, you can do nothing."
82 "Bear fruit, abide in my love, keep my commandments."
83 "Love one another as I have loved you," Jesus said.
84 “Greater love hath no man than to lay down life.”
85 "Greater love has no man than to lay down life."
86 "Ye are my friends, if ye do my commandments."
87 Christ commands love; chosen by grace, endure the world's hatred.
88 Endure persecution for Christ's sake, as He suffered for us.
89 Jesus warned of persecution for disciples; ignorance leads to condemnation.
90 Jesus teaches that those ignorant of truth hate both Him and God.
91 Judge actions justly, despite uncertainty about others' true intentions and character.
92 Jesus prepared disciples for persecution, promised Spirit, transformed enemies into followers.
93 Jesus fortifies disciples for persecution, promising Spirit's enduring witness.
94 Jesus foretells Spirit's coming, comforts disciples before His departure.
95 Holy Spirit convicts world of sin, righteousness, and judgment universally.
96 Jesus withheld truths disciples couldn't yet understand; Holy Spirit reveals.
97 The Holy Spirit reveals truths gradually to spiritually mature believers.
98 The question is whether spiritual men should withhold doctrines from carnal.
99 "The Holy Spirit proceeds from the Father and the Son."
100 Christ promised the Holy Spirit to teach, guide, and reveal truth.
101 Disciples' confusion over Jesus' departure and promised return clarified.
102 Jesus promises answers to prayers in His name for believers.
103 Augustine explores disciples' understanding, Jesus' teachings, and spiritual growth.
104 Augustine explains Jesus' teachings on peace, divine timing, and eternal glory.
105 Augustine explains how Jesus glorified the Father and was glorified.
106 Jesus reveals God's name to disciples, emphasizing divine origin and authority.
107 Jesus prayed for His disciples given by the Father, not the world.
108 Jesus prays for disciples, emphasizes sanctification and mission in world.
109 In His prayer, Jesus, nearing His passion, prayed for disciples present and future believers through apostles' preaching.
110 I'm sorry, but it seems like your request got cut off in the middle of a text. Could you please clarify or provide more context so I can assist you effectively?
111 The Lord Jesus raises His people to an incomparable hope.
112 Jesus submits to arrest with divine power and sovereign authority shown.
113 Jesus betrayed, arrested, questioned, denied by Peter as prophesied.
114 Jesus brought before Pilate, Jewish leaders seek Roman endorsement for execution.
115 Pilate questions Jesus' kingship; Jesus clarifies His spiritual kingdom's nature.
116 Pilate orders Jesus' scourging and soldiers mock Him with thorns.
117 Jesus was crucified around the sixth hour on Golgotha. Pilate's inscription proclaimed Him King of the Jews in Hebrew, Greek, and Latin, fulfilling prophecy and affirming His universal kingship.
118 Soldiers divide Jesus' garments, casting lots for His seamless coat.
119 Jesus entrusts Mary to John; fulfills prophecies in final moments.
120 John's Gospel details Jesus' crucifixion fulfillment of Old Testament prophecies.
121 Mary Magdalene finds tomb empty, sees Jesus resurrected, disciples convinced.
122 The text emphasizes the miraculous catch of fish by Jesus Christ.
123 The Apostle John's Gospel closes with Jesus revealing Himself post-resurrection.
124 Jesus tells Peter to follow Him, differentiating destinies from John's.
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1 Pause from Gospel of John; focus on Epistle's charity emphasis.
2 "I write unto you, because your sins are forgiven through His name."
3 "Children, it is the last hour; many antichrists deny Christ."
4 "We are begotten of Him; already perfect in hope."
5 "Whosoever is born of God does not sin; love others."
6 Believe in Jesus Christ and love one another as commanded.
7 Beloved, let us love one another, for love is God.
8 Love one another, for love is from God and eternal.
9 "Perfect love casts out fear; love God and your brother."
10 "Faith without works is nothing; love makes faith complete."
11 Three witnesses: Spirit, water, blood; signify the unified Holy Trinity.
12 Sin against Holy Spirit: unforgivable opposition to brotherly charity.
13 Sin unto death: forsaking faith working by love until death.
14 "Son is of Father's substance, thus Homöusion: one substance shared."
15 If begotten, He is the true Son, equal to God.
16 The Son is of the same substance as the Father.
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3

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1 Seek God and the soul through faith, hope, and charity.
2 A: I confess it. R: The soul always lives.
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Profit of Believing

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1 Honoratus trusts heretics; I write to him about finding truth.
2 Manichees criticize Catholics, claiming they offer reason before faith.
3 Manichees persuade with eloquence, not solid proof of beliefs.
4 Manichees attack the Old Testament, misunderstanding its profound teachings.
5 Old Testament is profound, understood through history, causes, analogy, allegory.
6 Christ and apostles used Old Testament history, causes, and analogies.
7 Jesus used Old Testament allegory; Paul used it similarly.
8 Manichees misinterpret the Old Testament; its true meaning is deeper.
9 Manichees misinterpretation leads them to reject the Law’s true purpose.
10 Three reading errors: misunderstanding author, agreeing on falsehood, finding unintended truths.
11 Understanding depends on both reader and writer; harmony is rare.
12 Catholic faith error: misinterpretation or genuine misunderstanding by heretics.
13 Catholic Scriptures are profound, misunderstood due to lack of guidance.
14 Catholic faith should be explored first due to its prominence.
15 Start with Catholic faith, the most prominent among religions.
16 Truth seekers must investigate religions, Catholicism's prominence suggests investigation.
17 Approach Catholic Scriptures with guidance, not dismissive prejudgment.
18 Catholic faith: supported by laws, free from enemies, widespread.
19 Catholic Church: largest Christian denomination, merits investigation first.
20 Leaving Manichees, I sought truth in Catholicism, now encourage you.
21 All heretics promise reason, criticize faith; they mislead without strength.
22 Belief is not always fault; belief prepares mind for truth.
23 Belief is necessary for religion; reason comes after faith.
24 Faith is essential for understanding; belief precedes reason, prevents rashness.
25 True religion requires faith; reason supports but doesn't replace belief.
26 Society relies on belief; parental relationships depend on trust.
27 Wisdom guides fools; faith leads to wisdom; trust authority.
28 Finding a wise man is hard; God aids the search.
29 Seeking God requires belief; true religion starts with faith.
30 Heretics contradict themselves, demand belief in Christ without reason.
31 Heretics teach Christ; yet, faith in authority guides to Christ.
32 Christ's miracles built faith; authority grows from faith and miracles.
33 Pray for guidance, seek Catholic teachings, trust in divine authority.
34 Authority moves fools; miracles and multitude validate religious teachings.
35 Religion transforms lives; miracles and martyrs support Catholic teachings.
36 Follow Catholicism; it provides truth, authority, and spiritual cleansing.

```Sermon on the Mount

 

1

```html
1 Jesus' sermon provides a perfect standard for Christian life.
2 The sermon begins with “Blessed are the poor in spirit.”
3 Eight beatitudes: Blessed are the poor, meek, mournful, righteous, merciful.
4 The Holy Spirit's sevenfold operation corresponds to these stages.
5 Blessed are you when persecuted for Christ; rejoice greatly.
6 “Ye are the salt of the earth,” preserving against corruption and persecution.
7 "Ye are the light of the world," illuminating truth and righteousness.
8 Let your light shine before men to glorify God in heaven.
9 "I am not come to destroy the law, but to fulfill."
10 Your righteousness must exceed that of the scribes and Pharisees.
11 Agree with thine adversary quickly to avoid judgment and punishment.
12 Do not commit adultery even in your heart's desires.
13 If your right eye offends, pluck it out; prioritize righteousness.
14 Divorce only for fornication; otherwise, it causes adultery.
15 Hate earthly relationships to follow Christ and achieve eternal life.
16 Fornication includes all unlawful acts; put away for fornication.
17 Swear not at all; let your yes be yes.
18 Subdue vicious habits; endure lawful marriage annoyances for righteousness.
19 Turn the other cheek; give coat and cloak; go extra mile.
20 Give to everyone who asks; lend willingly, without expecting return.
21 Love your enemies, do good, pray for persecutors, be perfect.
22 Some sins unforgivable; prayer not always commanded for all sins.
23 Adoption makes us sons of God; imitate God's universal goodness.
```

2

```html
1 Cleansing the heart ensures God's vision; avoid praise-seeking intentions.
2 Do not seek praise when giving alms; act sincerely.
3 Pray sincerely, not for show; God knows your needs.
4 Pray for God's will, daily needs, forgiveness, and protection.
5 God's name is already holy; pray for its reverence.
6 Pray for God's kingdom to be manifested and recognized universally.
7 Ask for daily bread: physical sustenance, Christ's body, and spiritual nourishment.
8 Forgive others' sins to be forgiven by God ourselves.
9 Pray not to be led into temptation; avoid dangerous trials.
10 Distinguish petitions: eternal needs like God's kingdom, and temporal needs.
11 Seven petitions correspond to beatitudes: blessings like meekness, mercy, purity.
12 Fast without showing off; cleanse your heart for God’s approval.
13 Store treasures in heaven, not earth; purify your intentions.
14 Serve God, not wealth; you cannot have two masters.
15 Don’t worry about necessities; trust God to provide for you.
16 Seek God’s kingdom first; other needs will be provided.
17 Serve God, not wealth; trust God for necessary provisions.
18 Judge not others; only God can see true intentions.
19 Remove your own faults before correcting others’ faults.
20 Do not reveal truths to those unable to accept them.
21 Ask, seek, knock for wisdom; God will answer you abundantly.
22 Treat others as you wish to be treated; fulfill the law.
23 Enter the narrow gate; the path to life is difficult.
24 Beware of false prophets; judge them by their fruits.
25 Do God's will to enter heaven; actions reveal true faith.

``` Donatists

```html
1 I express my satisfaction, congratulations, and admiration, my son Boniface, that amid the cares of wars, you eagerly seek knowledge of God. It shows that your military valor includes serving the faith in Christ. Briefly, the Arians say the Father, Son, and Holy Ghost differ in substance, while the Donatists acknowledge unity in the Trinity. The dispute with Donatists is not doctrinal but about communion and their rebellious hostility against Christ's unity. Some Donatists, to appease the Goths, claim to share their beliefs but are refuted by their own leaders, including Donatus.
2 Do not let these matters disturb you, my beloved son. Heresies and stumbling blocks are foretold to instruct us among enemies, strengthening our faith and love. We must correct the erring ones, praying for their understanding of Scriptures. The sacred books reveal Christ and His Church, but they rely on human falsehoods. They recognize Christ's sufferings in Scripture but ignore the Church's global reach. Testimonies in sacred books, whether of Christ's divinity or humanity, declare His Church's presence worldwide, not confined to Africa as they claim, supported by countless sacred writings.
3 They recognize Christ in Scriptures like "They pierced my hands and feet" but ignore the Church's worldwide reach. They see Christ's divinity in "Thou art my Son" but ignore "Ask of me, and I shall give thee the heathen." They accept "Christ must suffer" but ignore "repentance and remission should be preached among all nations." These testimonies, whether of Christ's divinity or humanity, also declare His Church's global presence. Despite their errors, they stubbornly assert the Church's confinement to Africa, denying its universal nature, supported by countless sacred writings.
4 They prefer their contentions to Holy Writ. Against Cæcilianus, they separated from the Catholic Church, though even if his charges were true, we should not leave the Church founded on divine witness. It’s impudent to condemn global communion based on unproven charges against one man. Whether Cæcilianus was ordained by traditors, I don’t know; it's not in God’s law or Scriptures. All Scriptures proclaim the Church’s global spread, unlike the faction of Donatus. The Church, with divine testimony, is global, and we shouldn’t trust accusations from those outside this communion, lacking God's testimony.
5 Donatists accused Cæcilianus before Emperor Constantine, seeking his persecution. They now deceive, claiming Christians shouldn’t seek help from emperors. At our Carthage conference, they boasted about indicting Cæcilianus, lying about his condemnation. Their fathers' persecution makes them persecutors, seeking false glory. They lost at the conference, and reading the records would be tedious amidst your duties. Perhaps a summary from Bishop Optatus might be easier. Their fate mirrored Daniel's accusers: laws turned against them, reforming many through Christ’s mercy. They hated initially but now love, recognizing the laws' benefit in saving them from madness.
6 It is better to lead men to worship God through teaching than by fear of punishment, but those who resist should not be neglected. Many find benefit in being compelled by fear or pain, and then influenced by teaching. While love guides some, fear corrects many. Holy Scripture supports both methods: "perfect love casteth out fear" and "A servant will not be corrected by words." Discipline, including stripes, can deliver souls from hell. Those who love God and strive to be with Him need no punishment. However, many must first be corrected through temporal discipline to achieve righteousness.
7 Christ called Peter and the apostles by words alone but compelled Paul with physical blindness. This compulsion led Paul, initially a persecutor, to become a powerful advocate for the gospel. Christ first compelled, then taught, and later consoled Paul. Those who resist should be compelled to return to the Church. Even those misled by tender words should be corrected through fear or pain. The shepherd corrects the wandering sheep without destroying the mark of the Redeemer. Paul’s compulsion by Christ serves as an example for the Church to compel Donatists, following Christ’s method of first compelling, then teaching.
8 The Church uses force to bring back lost sons who have been led astray. Christ compelled Paul and later taught him. The Church’s compulsion follows this example, hoping to save those who are lost. While some argue against using force, fearing insincerity, the Church sees the greater good in reclaiming souls. The Church believes it is justified in using force to correct and bring back those who have strayed, as long as the ultimate goal is their salvation and unity within the Church. This approach has historical precedence and is considered necessary for the greater good of the Church.
9 Before laws compelled people to join the Catholic Church, many converted voluntarily from the Donatist heresy due to personal conviction. However, severe violence and persecution from Donatists towards Catholics necessitated stricter laws. These laws were intended not to punish but to protect and encourage true belief. When these laws were enacted, many Donatists converted, realizing the futility of their violence and the truth of Catholicism. Despite ongoing violence in some areas, the laws led to significant conversions and a stronger, more unified Catholic Church, demonstrating the effectiveness of combining compassion with firm corrective measures.
10 The Catholic Church accepts Donatist clergy, including bishops, after sincere repentance. This practice, though seemingly compromising discipline, is driven by charity and the desire to heal divisions. Peter's repentance after denying Christ, yet continuing as an apostle, sets a precedent. The Church prioritizes the salvation of nations over strict discipline. When Donatists sincerely repent and join the Church, they bring their clerical status, healing the rupture caused by schism. This act of mercy follows historical precedents and aims to preserve unity, demonstrating the Church’s commitment to charity and the ultimate goal of salvation for all.
11 Sinning against the Holy Ghost is not any sin but a specific one—persistently rejecting forgiveness and unity with Christ's body, the Church. Such deliberate, lifelong impenitence remains unforgivable because it includes rejecting the very grace that brings forgiveness. The Catholic Church, however, does not despair for the Donatists, as they are still in their mortal life and can seek the Holy Spirit within the Church. The Holy Spirit gives life within the Church's unity. The Church continues to reach out, hoping to guide them back to the body of Christ, where true forgiveness and salvation are found.
``````html
1 You eagerly seek God despite war; Arians differ, Donatists agree.
2 Heresies teach us; we correct errors through prayer and Scripture.
3 They see Christ’s suffering but ignore the Church’s global reach.
4 They accuse falsely; Scriptures proclaim the Church’s global presence.
5 Donatists persecute Cæcilianus; laws reform them through Christ’s mercy.
6 Men compelled by fear often learn and later follow teaching.
7 Christ compelled Paul through punishment before teaching him faith.
8 The Church uses force to bring back lost sons.
9 Donatists’ persecution and resistance eventually led to unity.
10 Catholic Church welcomes Donatist clergy after sincere repentance.
11 Sin against the Holy Ghost is deliberate, lifelong impenitence.
``` Anthology```html
2 - 1 Persecuted prisoners suffering, yet given forty days for repentance.
2 - 2 Those in prison without torments get additional year of penance.
2 - 3 The fallen, who lacked faith, face parable's lesson of penitence.
2 - 4 Unrepentant, reprobate sinners face everlasting curse and divine condemnation.
2 - 5 Dissimulating believers face six months' penance for evasive actions.
2 - 6 Slaves forced to sacrifice face a year's penance and reflection.
2 - 7 Freemen compelling others to sacrifice get three years' penance.
2 - 8 Those recommitting to faith receive full support, encouragement, and communion.
2 - 9 Rash self-contesters face temptation, deserving sympathy and support in faith.
2 - 10 Clergy falling from ministry through persecution lose sacred office.
2 - 11 Those boldly embracing martyrdom, despite failings, deserve prayers and support.
2 - 12 Paying money to avoid persecution preserves soul over wealth.
2 - 13 Escaping persecution not blameworthy; preservation of life prioritized.
2 - 14 Forced sacrifices do not negate ministry; bravery and faithfulness honored.
2 - 15 Fasting on Wednesdays and Fridays observed; Sundays celebrated joyfully.

```Divine Names

1```html
1 - 1 Interpret Divine Names to understand God as revealed in Scriptures.
1 - 2 Speak only what is divinely revealed; God is beyond comprehension.
1 - 3 Celebrate God's nature through divine hymns and enlightened contemplation.
1 - 4 Learn from Divine Oracles, celebrating God's attributes and manifestations.
1 - 5 God is beyond all knowledge; contemplate divine names with reverence.
1 - 6 God is both nameless and many-named, beyond all earthly descriptions.
1 - 7 God is cause of all, encompassing every name and attribute.
1 - 8 Theologians use divine visions to celebrate God's manifold attributes.
``` ```html
2 - 1 Sing the self-existent Goodness, defining God's supreme Divine subsistence nature.
2 - 2 Theology transmits both common and distinctive Divine attributes, without confusion.
2 - 3 Common Names include Super-Good, Super-God, Superessential; distinct names: Father, Son, Spirit.
2 - 4 Divine union involves hidden, unrevealed Godhead; distinctions show manifestations.
2 - 5 Divine unity holds unique properties for Father, Son, Spirit, unconfused.
2 - 6 The divine seal's effect varies with the recipient's aptitudes.
2 - 7 Divine Causes in Oracles reveal unions and distinctions, mystically understood.
2 - 8 Divine paternity and sonship are spiritual, above all human understanding.
2 - 9 God-formation of Jesus is unutterable, beyond angelic and human comprehension.
2 - 10 Jesus, as God, encompasses all, is perfect and super-perfect form.
2 - 11 Divine distinction involves God's goodly progressions, creating many from One.
```html
3 - 1 Examine the all-perfect Name of Goodness, indicating Almighty God's providences.
3 - 2 Apologize for writing another theological treatise despite Hierotheus's work.
3 - 3 Discuss Hierotheus's excellence in teaching divine knowledge and theology.
``` ``````html
4 - 1 "Goodness extends to all, like sunlight, universally benefitting all beings."
4 - 2 "Goodness provides for angelic orders, purifies, illuminates, and perfects."
4 - 3 "Goodness is above all, surpassing non-existence, forming and enlightening."
4 - 4 "Goodness causes celestial movements, sun's light, time, and order."
4 - 5 "Goodness, spiritual Light, expels ignorance, enlightens, purifies souls."
4 - 6 "Goodness renews minds, unifies thoughts, and turns towards truth."
4 - 7 "Goodness is both Beautiful and Beauty, Love and Beloved."
4 - 8 "Divine minds move circularly, united with the Beautiful and Good."
4 - 9 "Soul's movements: circular (introspection), spiral (knowledge), linear (external contemplation)."
4 - 10 "Goodness causes all essence, life, movement, harmony, and existence."
4 - 11 "Divine Love is extatic, transcending self-love for others' sake."
4 - 12 "Divine Love is boundless, uniting beings, directing them upward."
4 - 13 "Divine Love's ecstasy unites beings, making them lovers."
4 - 14 "God is both Love and Beloved, moving and unmoved."
4 - 15 "Love unifies all, moving superior, equal, and inferior beings."
4 - 16 "Divine Love encompasses all, from superior to inferior beings."
4 - 17 "Love moves all to unity, returning to the Good."
4 - 18 "Demons' fall from Goodness causes evil; desire for Good remains."
4 - 19 "Evil doesn't exist independently; it's a privation of Good."
4 - 20 "Goodness sustains existence, even in evil; evil lacks Goodness."
4 - 21 "Evil is not in existing things; Goodness embraces all things."
4 - 22 "Evil isn't in Angels, who reflect God's untarnished, pure goodness."
4 - 23 "Demons are not naturally evil but fell from goodness."
4 - 24 "Souls are evil by failing in their good habits."
4 - 25 "Evil is not in irrational creatures; destruction of nature is."
4 - 26 "Evil isn't in nature; it's deprivation of natural goods."
4 - 27 "Evil isn't in bodies; deformity and disease are less good."
4 - 28 "Evil isn't in matter, which participates in beauty, form."
4 - 29 "Privation lacks power; partial privation still retains good."
4 - 30 "Evil arises from partial defects, not from a singular cause."
4 - 31 "Good is the Cause; Evil parasitically exists for Good."
4 - 32 "Evil exists accidentally, not from its own origin."
4 - 33 "Providence uses evils for overall benefit, conserves nature's freedom."
4 - 34 "Evil isn't an actual thing, but weakness in demons."
4 - 35 "Evil is failure of good habits; responsibility lies in free will."
```html
5 - 1 "Celebrate the name 'Being' for Him Who veritably is."
5 - 2 "Names of God express His providence, not super-essential essence."
5 - 3 "Life is superior to Being, Wisdom to Life; gifts vary."
5 - 4 "God is the source of all being, essence, and existence."
5 - 5 "All beings and time come from the Pre-existing Source."
5 - 6 "Super-goodness projects being; all things exist in unity."
5 - 7 "Nature's proportions are comprehended in the whole nature's union."
5 - 8 "Angels and souls derive their being from the Pre-existing."
5 - 9 "Exemplars in God give essence to all existing things."
5 - 10 "Pre-existing is beginning and end of all existing things."
``` ``````html
6 - 1 "Sing the Eternal Life, source of all self-existing Life, indestructible."
6 - 2 "Life grants immortality, extending to demons and angelic beings alike."
6 - 3 "All life, from intellectual to nourishing, derives from It."
```html
7 - 1 Let us sing the eternal Life, sustaining all wisdom and understanding.
7 - 2 From It, angelic minds receive simple, blessed conceptions, understanding Divine things.
7 - 3 We know God through the order and harmony of existence.
7 - 4 Almighty God is the "Logos," surpassing all simplicity, embodying eternal truth.
``` ``````html
8 - 1 Theologians sing the Divine truth and wisdom as power, justice, redemption.
8 - 2 Almighty God is Power, creating and sustaining endless powers beyond comprehension.
8 - 3 God's boundless power extends to all beings, granting unique abilities.
8 - 4 Angelic ranks receive immutability and perpetual movements from boundless Divine Power.
8 - 5 Divine Power influences all nature, maintaining harmony, life, and universal continuity.
8 - 6 Almighty God cannot deny Himself, being the essence of existence.
8 - 7 Divine Justice distributes suitable measures, beauty, and order to all.
8 - 8 Pious men endure trials, drawing closer to angelic virtues through suffering.
8 - 9 Divine Justice preserves order, rescuing beings from worse states continually.
```html
9 - 1 God is celebrated as great, small, same, different, similar, dissimilar, standing.
9 - 2 God's greatness is infinite, surpassing all measures and comprehensions effortlessly.
9 - 3 Divine littleness penetrates all, discerning thoughts, comprehending all existence.
9 - 4 God is eternally unchanging, self-complete, and preholding all differences.
9 - 5 God's providence embraces all, preserving identities, differences, and uniform progressions.
9 - 6 God is similar to none, yet grants Divine similarity to others.
9 - 7 God is both similar and dissimilar, emphasizing received imitation and dependence.
9 - 8 God remains immovable, firmly established, causing stability in all.
9 - 9 God's movement signifies creation, providence, and sustaining presence.
9 - 10 God is equal, effecting balance and participation according to each's aptitude.
``````html
10 - 1 Time has come to sing God as "Sovereign Lord" and "Ancient."
10 - 2 God is celebrated as "Ancient of days" before all time.
10 - 3 Oracles describe Time and Eternity, not always unoriginated or everlasting.
``````html
11 - 1 Extol the Peace Divine, Source of conciliation, by hymns of peace.
11 - 2 Mainstay of self-existent Peace, mingles all things within unconfused union.
11 - 3 All things love peace, united amongst themselves, unmoved from themselves.
11 - 4 Moving things desire peace, maintaining idiosyncrasy, performing proper functions.
11 - 5 Diversity in strife still aspires to peace's calm resolution.
11 - 6 Almighty God is self-existent, above all, Source and Cause.
``````html
12 - 1 Sing Him as Holy of Holies and King of Kings.
12 - 2 Holiness is purity free from pollution, perfect and unstained.
12 - 3 Surpassing all, Cause distributes untarnished purity and perfect possession.
12 - 4 Cause of all is sung as Holy, surpassing all things.
``````html
13 - 1 Let us approach the most difficult subject in this discourse.
13 - 2 One is all, the Cause of all without departing.
13 - 3 One is elemental of all; without it, no existence.
13 - 4 We collected and unfolded Divine Names to the best.

``` ```Didache

Papias

 

```html
1 Papias collected apostles' teachings, valued living voice over books.
2 Early Christians called those practicing godly guilelessness "children."
3 Judas swelled and was crushed, his bowels gushed out.
4 John's teachings: abundant vines, wheat, peaceful animals, subjection to man.
5 Presbyters say heaven, paradise, city for believers; ascending spiritually.
6 Papias received apostles' teachings, recorded miracles, and traditions.
7 Papias: angels given dominion, but arrangement failed.
8 Revelation's inspiration affirmed by Papias, Irenaeus, Methodius, Hippolytus.
9 Papias, Clemens, Pantænus, Ammonius saw creation's days as Christ's.
10 Four Marys in Gospel: Jesus' mother, wife of Cleophas, Salome, Magdalene.

``` Justin Martyr

```html
8-1 Justin declared demons resembled robbers. — Tatian’s Address to Greeks.
8-2 Justin believed the Lord announced the one true God.
8-3 Satan didn't blaspheme until he learned his own damnation.
8-4 Devil plotted against faithful after knowing his eternal punishment.
8-5 Justin said mortal inherited, immortal inherits; flesh dies, heaven lives.
8-6 With God, nothing is imperfect or lacking.
8-7 Ignorance of God deprives us of His friendship.
8-8 Unskilled teachers and negligent disciples endanger each other.
8-9 The soul struggles to return to good from evil.
8-10 Christ represented by two birds: dead as man, living as God.
8-11 Man's will determined his fate; corruption required divine intervention.
8-12 God justly rewards good and punishes evil according to deserts.
8-13 Justin spoke about forsaking God and embracing idolatry.
8-14 Truth remains powerful; withholding it leads to God's judgment.
8-15 Justin linked creation's divisions to the number six's significance.
8-16 Sound doctrine struggles to enter hard, disobedient hearts.
8-17 Health is to the body as knowledge is to the soul.
8-18 Yielding to passions is slavery; ruling them is liberty.
8-19 Justin defined prosperity as living according to truth.

``` Asterius Urbanus

 

```html
Chapter 1: Pilate found no fault in Jesus. The crowd insisted Jesus disturbed the people. Pilate, learning Jesus was Galilean, sent him to Herod.
Chapter 2: Herod rejoiced to see Jesus, hoping for miracles. Jesus remained silent despite accusations. Herod mocked Jesus, sent him back.
Chapter 3: Pilate found no fault. The crowd demanded Barabbas' release and Jesus' crucifixion. Pilate washed hands, consented reluctantly.
Chapter 4: Pilate’s wife warned him. Pilate offered Jesus' release, crowd chose Barabbas. Pilate washed hands, crowd demanded crucifixion.
Chapter 5: Soldiers mocked Jesus with crown and robe. Pilate presented Jesus, crowd demanded crucifixion. Pilate, fearing for position, consented.
Chapter 6: Pilate declared Jesus innocent. Crowd insisted crucifixion. Judas returned betrayal money, hanged himself. Jesus, helped by Simon, carried cross.
Chapter 7: Martyrs for true faith avoid heretics, dying without fellowship.
Chapter 8: Found writings against Alcibiades' work, abridged improper prophetic ecstasy.
Chapter 9: False prophets fall into shameful ecstasy, unlike Biblical prophets.
Chapter 10: Montanus' followers can't show prophecy gift after Maximilla's death.

``` Tatian

1

```html
2 - 1: Consent fits prayer, but fellowship in corruption weakens supplication.
2 - 2: Someone misinterprets scripture, condemns generation, misapplying Saviour's words and prophecy.
2 - 3: Tatian condemns all sexual connection, misinterprets scripture, promotes heresy.
2 - 4: Tatian seceded from Church, invented doctrine, condemned marriage, denied Adam's salvation.
2 - 5: Tatian misused Paul's words, ignoring the abundance of grace.
2 - 6: Tatian misinterprets scripture, believes "Let there be light" a prayer.
2 - 7: Tatian misunderstands "Let there be," thinks God prayed for light.
2 - 8: Tatian separates old, new man, misinterprets law and gospel.
2 - 9: Tatian condemns marriage, rejects meats created by God.
2 - 10: Tatian misinterprets Nazarite wine prohibition, builds his heresy.
2 - 11: Tatian rejects some Epistles, especially those addressing Titus.
2 - 12: Archelaus classes Tatian with Marcion, Sabellius, others with peculiar theology.
```

2

3

```html < tr style="background-color: #FFCC00;">
3 - 1: In the beginning was the Word, and the Word was with God, and God is the 2,3 Word. This was in the beginning with God. Everything was by his hand, and without him not even one existing thing was made. In him was life, and the life is the light of men. And the light shineth in the darkness, and the darkness apprehended it not.
3 - 2: Arabic, p. 7 Now the birth of Jesus the Messiah was on this wise: In the time when his mother was given in marriage to Joseph, before they came together, she was found with child of the Holy Spirit. And Joseph her husband was a just man and did not wish to expose her, and he purposed to put her away secretly.
3 - 3: 2 And after that, the Magi came from the east to Jerusalem, and said, Where is the King of the Jews which was born? We have seen his star in the east, and have come to worship him. And Herod the king heard, and he was troubled, and all Jerusalem with him.
3 - 4: No man hath seen God at any time; the only Son, God, which is in the bosom of his Father, he hath told of him. And this is the witness of John when the Jews sent to him from Jerusalem priests and Levites to ask him, Who art thou? And he acknowledged, and denied not; and he confessed that he was not the Messiah.
3 - 5: Jesus answered and said unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him alone shalt thou serve. And when the devil had completed all his temptations, he departed from him for a season. And behold, the angels drew near and ministered unto him.
3 - 6: Arabic, p. 22 But when Simon Cephas saw this he fell before the feet of Jesus, and said unto him, My Lord, I beseech of thee to depart from me, for I am a sinful man. And amazement took possession of him, and of all who were with him, because of the draught of the fishes which they had taken.
3 - 7: And in the morning of that day he went out very early, and went to a desert place, and was there praying. And Simon and those that were with him sought him. And when they found him, they said unto him, All the people seek for thee.
3 - 8: And the Pharisees went out, and consulted together concerning him, that they might destroy him. And Jesus perceived, and removed thence: and great multitudes followed him; and he healed all of them: and he forbade them that they should not make him known.
3 - 9: Ye have heard also that it was said unto the ancients, Lie not, but perform unto God in thy oaths: but I say unto you, Swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is a footstool under his feet; nor yet by Jerusalem, for it is the city of the great King.
3 - 10: Arabic, p. 38 No man can serve two masters; and that because it is necessary that he hate one of them and love the other, and honour one of them and despise the other. Ye cannot serve God and possessions.
3 - 11: And when Jesus finished these sayings, the multitudes were astonished at his teaching; and that because he was teaching them as one having authority, not as their scribes and the Pharisees. And when he descended from the mountain, great multitudes followed him.
3 - 12: And all the multitude of the Gadarenes entreated him to depart from them, because that great fear took hold upon them. But Jesus went up into the ship, and crossed, and came to his city.
3 - 13: I am sending you as lambs among wolves: be ye now wise as serpents, and harmless as doves. Beware of men: they shall deliver you to the councils of the magistrates, and scourge you in their synagogues; and shall bring you before governors and kings for my sake, for a testimony against them and against the nations.
3 - 14: Verily I say unto you, There hath not arisen among those whom women have borne a greater than John the Baptist; but he that is little now in the kingdom of heaven is greater than he. Arabic, p. 54 And all the people which heard, and the publicans, justified God, for they had been baptized with the baptism of John.
3 - 15: Jesus answered and said unto him, Simon, I have something to say unto thee. And he said unto him, Say on, my Master. Jesus said unto him, There were two debtors Arabic, p. 58 to one creditor; and one of them owed five hundred pence, and the other owed fifty pence.
3 - 16: Then answered certain of the scribes and Pharisees, that they might tempt him, and said, Teacher, we desire to see a sign from thee. He answered and said, This evil and adulterous generation seeketh a sign; and it shall not be given a sign, except the sign of Jonah the prophet.
3 - 17: And he set forth to them another parable, and said, The kingdom of heaven is like a man who sowed good seed in his field; but when men slept, his enemy came and sowed tares among the wheat, and went away.
3 - 18: At that time Herod the tetrarch heard of the fame of Jesus, and all the things which came to pass at his hand; and he marvelled, for he had obtained excellent information concerning him. And some men said that John the Baptist was risen from among the dead; and others said that Elijah had appeared; and others, Jeremiah; and others, that a prophet of the old prophets was risen.
3 - 19: And after these things Jesus walked in Galilee; and he would not walk in Judaea, because the Jews sought to kill him. And there came certain men from among the Pharisees, and from among the scribes, and said unto him, Why do thy disciples walk not according to the tradition of the elders, but eat their bread with unwashed hands?
3 - 20: Arabic, p. 84 And after these things Jesus was going about in the cities and in the villages, and proclaiming and preaching the kingdom of God, and with him were his twelve, and the women which had been healed of diseases and of evil spirits, Mary that was called Magdalene, from whom he had cast out seven demons.
3 - 21: And Jesus went out again from the borders of Tyre and Sidon, and came to the sea of Galilee, towards the borders of Decapolis. And they brought unto him one dumb and deaf, and entreated him that he would lay his hand upon him and heal him. And he.
3 - 22: And when Jesus came to a certain village, there drew near to him a leper, and fell at his feet, and besought him, and said unto him, If thou wilt, thou art able to cleanse me. And Jesus had mercy upon him, and stretched forth his hand, and touched him.
3 - 23: And Jesus departed thence, and came to the side of the sea of Galilee, and went up into the mountain, and sat there. And there came unto him great multitudes, having with them lame, and blind, and dumb, and maimed, and many others, and they cast them.
3 - 24: And he said unto them, Verily I say unto you, There be here now some standing that shall not taste death, until they see the kingdom of God come with strength, and the Son of man who cometh in his kingdom. And after six days Jesus took Simon Cephas.
3 - 25: And in that day this thought presented itself to his disciples, and they said, which haply should be the greatest among them. And when they came to Capernaum, and entered into the house, Jesus said unto them, What were ye considering in the way among.
3 - 26: And there came unto him publicans and sinners to hear his word. And the scribes and the Pharisees murmured, and said, This man receiveth sinners, and eateth with them. And Jesus, when he beheld their murmuring, spake unto them this parable: What man of.
3 - 27: Therefore the kingdom of heaven is like a certain king, who would make a reckoning with his servants. And when he began to make it, they brought to him one who owed him ten talents. And because he had not wherewith to pay, his lord ordered that he should.
3 - 28: And at that time the feast of tabernacles of the Jews drew near. So the brethren of Jesus said unto him, Remove now hence, and go to Judæa, that thy disciples may see the deeds that thou doest. For no man doeth a thing secretly and wisheth to be apparent.
3 - 29: Verily I say unto you, It is difficult for a rich man to enter the kingdom of heaven. And I say unto you also, that it is easier for a camel to enter the eye of a needle, than for a rich man to enter the kingdom of God. And the disciples were.
3 - 30: And he spake a parable unto those which were bidden there, because he saw them choose the places that were in the highest part of the sitting room: When a man invites thee to a feast, do not go and sit at the head of the room; lest there be.
3 - 31: Jesus called his disciples, saying, "Whoever wants to become great must be a servant." He emphasized the importance of serving others, mirroring his mission to serve and give his life as a ransom. Teaching in villages and cities, he encouraged people to strive to enter the narrow door.
3 - 32: Jesus entered Jerusalem, drove out merchants from the temple, and declared it a house of prayer, not a den of robbers. Observing a poor widow's offering, he praised her for giving all she had. Teaching a parable, he contrasted a humble publican's prayer with a proud Pharisee's.
3 - 33: Jesus cursed a fig tree, which withered, teaching about faith. He discussed forgiveness and praying with faith. He told a parable about persistence in prayer and emphasized God's readiness to grant justice. Confronting the Pharisees, he shared a parable about two sons obeying their father's will.
3 - 34: Pharisees tried to trap Jesus with questions about paying taxes and resurrection. He responded wisely, emphasizing love for God and neighbor as the greatest commandments. He told the parable of the Good Samaritan, highlighting compassion. Jesus warned against hypocrisy, advocating humility and sincere faith.
3 - 35: Jesus proclaimed himself the light of the world. He defended his divine identity, stating, "Before Abraham was, I am." He healed a man born blind, explaining it was to reveal God's works. Jesus emphasized spiritual blindness, declaring, "I am the good shepherd," contrasting his care with a hireling's neglect.
3 - 36: Jesus declared himself the resurrection and life, raising Lazarus from the dead. Many believed, but some informed the Pharisees, leading to a plot to kill Jesus. He retreated to Ephraim. Approaching Passover, he entered Jerusalem triumphantly, fulfilling prophecy, and wept over the city's impending destruction.
3 - 37: Jesus cleansed the temple, denouncing commercial activities there. He taught about faith, prayer, and forgiveness. Observing a poor widow's offering, he praised her generosity. Jesus continued teaching parables and warned against hypocrisy, emphasizing humility and genuine faith. He predicted the destruction of Jerusalem and his return.
3 - 38: Jesus raised Lazarus from the dead, leading many to believe. This intensified the Pharisees' plot to kill him. He retreated to Ephraim. Approaching Passover, he entered Jerusalem triumphantly, fulfilling prophecy. Jesus wept over the city's impending destruction and cleansed the temple, denouncing commercial activities.
3 - 39: Jesus anointed by Mary, entered Jerusalem triumphantly, and wept over its impending destruction. He cleansed the temple, taught parables, and warned against hypocrisy. Confronted by Pharisees, he defended paying taxes and resurrection. Jesus emphasized love for God and neighbor, predicting his death and resurrection.
3 - 40: Jesus' triumphant entry into Jerusalem fulfilled prophecy. He cleansed the temple, healed the blind and lame, and taught about faith and forgiveness. Pharisees questioned his authority and teachings, but he responded with wisdom. Jesus warned against hypocrisy, emphasizing humility, genuine faith, and the importance of love.
41: God's wisdom sends prophets, some of whom will be persecuted and killed. Jesus laments over Jerusalem, predicting desolation until they recognize him. Despite miracles, many didn't believe. Jesus warned of hypocrisy, wars, and destruction. He urged vigilance and readiness, likening his coming to Noah and Lot's days.
42: When you see Jerusalem surrounded by armies, know its desolation is near. Flee to the mountains. False Messiahs will arise. Great tribulation and cosmic signs will precede the Son of Man's coming. Be vigilant, ready, and prayerful, for the day and hour are unknown, like Noah's and Lot's times.
43: Simon Cephas asked Jesus if the parable was for them or everyone. Jesus spoke of the faithful servant rewarded for doing his master's will and the evil servant punished for neglect. He taught vigilance, comparing it to virgins with lamps and servants with talents, emphasizing readiness for the Son of Man's return.
44: Jesus foretold his crucifixion. The chief priests plotted to seize and kill him. Judas betrayed Jesus for thirty pieces of silver. At the Passover feast, Jesus washed his disciples' feet, predicting his betrayal. He emphasized servitude and love. The disciples, sorrowful, questioned who would betray him.
45: Jesus predicted his betrayal, giving bread to Judas. He then spoke of his coming glorification and shared bread and wine, symbolizing his body and blood. Jesus warned Peter of his impending denial and comforted his disciples, promising the Holy Spirit. He emphasized love, faith, and following him as the way to God.
46: "Whoever keeps my commandments loves me; and will be loved by my Father, and I will love and reveal myself to them. Judas asked why he would reveal himself to them and not the world. Jesus replied that those who love him keep his word, and the Father and he will come to them."
47: Jesus said, "A little while, and you will not see me; again, a little while, and you will see me because I go to the Father." The disciples questioned this. Jesus explained, "You will grieve, but your grief will turn to joy. In that day, ask in my name, and receive joy."
48: Jesus went with his disciples to Gethsemane. He took Peter, James, and John, feeling sorrowful and distressed. He prayed, asking the Father to let the cup pass but accepted His will. Finding the disciples asleep, he urged them to pray. Judas then arrived with a crowd, betraying Jesus with a kiss.
49: The chief priest asked Jesus about his disciples and doctrine. Jesus replied he spoke openly and taught in synagogues and the temple. A soldier struck Jesus for his answer. Jesus asked why he was struck if he spoke well. Annas sent Jesus bound to Caiaphas, who sought false witnesses against him.
50: Pilate told the chief priests and the crowd he found no fault in Jesus. They insisted Jesus disturbed the people with his teachings. Pilate, learning Jesus was from Galilee, sent him to Herod, who was in Jerusalem at that time.
51: Herod was pleased to see Jesus, hoping to witness a miracle. Despite many questions, Jesus remained silent. The chief priests and scribes accused Jesus vehemently. Herod mocked Jesus, dressed him in a robe, and sent him back to Pilate, ending their previous enmity.
52: Pilate called the chief priests and rulers, stating neither he nor Herod found Jesus deserving of death. Pilate proposed chastising and releasing Jesus. The crowd, urged by the chief priests and elders, demanded Barabbas' release and Jesus' crucifixion. Pilate, despite his reservations, eventually consented.
53: Pilate’s wife warned him, troubled by a dream about Jesus. Pilate offered to release Jesus, following the Passover custom. The crowd chose Barabbas, a notorious prisoner, over Jesus. Pilate questioned their decision, but they insisted on Jesus' crucifixion, prompting Pilate to wash his hands of the matter.
54: Pilate’s soldiers mocked Jesus, dressing him in a scarlet robe and crown of thorns. Pilate presented Jesus to the crowd, but they demanded his crucifixion. Despite Pilate’s efforts to release him, the Jews insisted, citing their law. Pilate, fearing for his position, eventually handed Jesus over.
55: Pilate declared Jesus innocent, but the crowd demanded his crucifixion. He washed his hands, symbolizing his innocence. Judas, remorseful, returned the betrayal money and hanged himself. The priests bought a field with the money. Jesus, carrying his cross, was helped by Simon of Cyrene, while women wept for him.

``` Apollonius of Tyana

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1 - 1: Pythagoras of Samos, believed to have been reincarnated as Euphorbus, lived.
1 - 2: Apollonius, like Pythagoras, pursued wisdom, avoiding tyrants and black arts.
1 - 3: Damis, from Nineveh, wrote about Apollonius' wisdom and prophecies.
1 - 4: Apollonius was born in Tyana, Cappadocia, with divine and miraculous signs.
1 - 5: Apollonius' birth involved a meadow, swans, and a thunderbolt sign.
1 - 6: A sacred well near Tyana judged perjurers, affecting their health severely.
1 - 7: Apollonius excelled in learning, moved to Aegae for better philosophical education.
1 - 8: Apollonius adopted Pythagorean practices, avoided flesh, lived simply, gained admiration.
1 - 9: Apollonius advised an Assyrian youth, neglected by Asclepius, to abstain from luxury.
1 - 10: Apollonius exposed a wealthy man's sacrificial hypocrisy, leading to his expulsion.
1 - 11: Apollonius advises sacrifices should match the sincerity of the worshiper.
1 - 12: A Cilician official, infatuated with Apollonius, threatens him violently.
1 - 13: Apollonius returned home, corrected his brother, and shared wisdom.
1 - 14: Apollonius kept silent for five years, observing and learning.
1 - 15: Apollonius used silence to resolve disputes and restore order.
1 - 16: Visiting Antioch, Apollonius engaged in rituals and philosophical discussions.
1 - 17: Apollonius spoke like a lawgiver, delivering oracular wisdom concisely.
1 - 18: Apollonius planned an extensive voyage to learn from Indian sages.
1 - 19: Damis joined Apollonius in Nineveh, becoming his faithful companion.
1 - 20: Crossing Mesopotamia, Apollonius declared virtues as his travel companions.
1 - 21: At Babylon's border, Apollonius declares the earth his domain.
1 - 22: A lioness with eight cubs foretold Apollonius' stay in India.
1 - 23: Apollonius dreamt of helping distressed Eretrians in Cissia.
1 - 24: Apollonius restored Eretrian tombs and ensured their agricultural safety.
1 - 25: Babylon's walls and the subterranean bridge under Euphrates fascinated Apollonius.
1 - 26: Apollonius associated with the Magi, learning and teaching wisdom.
1 - 27: Apollonius refused to worship the king's image, sparking curiosity.
1 - 28: King's guards questioned Apollonius, who emphasized virtue over wealth.
1 - 29: King Vardanes invited Apollonius to join him in a sacrifice.
1 - 30: Ignoring palace splendors, Apollonius conversed with Damis about history.
1 - 31: King recognized Apollonius and invited him to join the sacrifice.
1 - 32: Apollonius performed his own ritual and declined to watch animal sacrifice.
1 - 33: Apollonius declined lavish gifts, preferring simple, modest hospitality.
1 - 34: Damis advised Apollonius on accepting gifts; Apollonius valued virtue.
1 - 35: Apollonius secured fair treatment for the Eretrians from the king.
1 - 36: Apollonius persuaded the king to spare a eunuch guilty of misbehavior.
1 - 37: Apollonius advised the king on governance and resolving disputes wisely.
1 - 38: Apollonius downplayed Babylon's marvels, emphasizing simplicity and wisdom.
1 - 39: Apollonius decided to leave Babylon for India, respecting the king.
1 - 40: The king offered supplies for the journey; Apollonius promised wisdom.
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2 - 1: They left Babylon, mounted on camels, and received provisions.
2 - 2: They traversed the Taurus mountains, noting the heights and geography.
2 - 3: Prometheus legends abound; chains seen, eagle nests burned.
2 - 4: Travelers saw men of great height, encountered an empusa.
2 - 5: Apollonius questioned Damis on their geographical and spiritual journey.
2 - 6: They encountered nomads, rode elephants, offered food, and continued.
2 - 7: Damis offered date wine; Apollonius explained abstinence philosophy.
2 - 8: Crossed the river Cophen, saw Dionysus shrine on Nysa.
2 - 9: Discussed differing views on Dionysus; some say Assyrian visitor.
2 - 10: Heard of "Birdless" rock; guide feared deviating from path.
2 - 11: Saw boy riding elephant; discussed horsemanship and animal control.
2 - 12: Observed elephants used in war, noted differences among types.
2 - 13: Juba's theories on elephant tusks; discussion on tusks versus horns.
2 - 14: Watched elephants cross Indus, carrying young; discussed animal intelligence.
2 - 15: Damis questioned elephant crossing order; Apollonius explained tactics.
2 - 16: Juba's writings on elephants assisting and anointing each other.
2 - 17: Verified river Acesines' size, presence of large snakes.
2 - 18: Described Indus River's origin, flood behavior, and similarities to Nile.
2 - 19: Saw river-horses and crocodiles, described climate, and sacrifices.
2 - 20: Arrived at Taxila, described clothing, city size, and Porus' temple.
2 - 21: Porus refused alliances, valuing self-reliance; fought Alexander bravely, preferred admiration.
2 - 22: Apollonius and Damis discussed painting, imitation, and divine artistry.
2 - 23: King invited Apollonius for three days; described palace's unique architecture.
2 - 24: They saw Sun Temple with sacred elephant, images of Alexander.
2 - 25: Palace lacked grandeur; few servants, modest chambers admired by visitors.
2 - 26: King lived modestly, valued friends over wealth; shared wealth with enemies.
2 - 27: King, fluent in Greek, conversed privately with Apollonius; discussed hospitality.
2 - 28: Banquet described: king on mattress, performers entertained with dangerous feats.
2 - 29: Apollonius questioned king's Greek skills; king discussed counterfeit philosophers.
2 - 30: Indian philosophers tested for purity; rigorous examination ensured genuine seekers.
2 - 31: King's father, exiled, sought wisdom from sages; king regained kingdom nobly.
2 - 32: King, educated by sages, reclaimed kingdom with support from villagers.
2 - 33: Apollonius praised king's noble restoration; discussed Indian sages' divine protection.
2 - 34: Indians sang to ensure king's good dreams and favorable disposition.
2 - 35: King discussed sleep and wine; Apollonius explained advantages of sobriety.
2 - 36: Apollonius demonstrated water-drinkers sleep soundly, avoiding wine-induced disturbances.
2 - 37: Apollonius explained clear-minded dreams and divine communication through sobriety.
2 - 38: Apollonius prayed to the Sun; king valued his wisdom in judgments.
2 - 39: Apollonius advised weighing claimants' lives; gods favor just, philosophical individuals.
2 - 40: King extended stay; provided new camels, guide, and letter for sages.
2 - 41: King wrote to Iarchas praising Apollonius, urging warm welcome and instruction.
2 - 42: Leaving Taxila, they saw gates with Alexander's and Porus's statues, symbolizing reconciliation.
2 - 43: Reached Hyphasis, saw altars dedicated to various gods, marking Alexander's empire limit.
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3 - 1: Hyphasis river navigable at source, turns rocky, impossible for boats.
3 - 2: Wild asses with magical horn; kings drink from horn-cups, protected.
3 - 3: Saw a woman, black top, white bottom, sacred to Aphrodite.
3 - 4: Crossed Caucasus to Red Sea; aromatic shrubs, cinnamon, frankincense trees abound.
3 - 5: Plain with Ganges irrigation; fertile, massive crops, large beans, special fruits.
3 - 6: Dragon hunt in India: marsh and mountain dragons, varied sizes, colors.
3 - 7: Mountain dragons swift, silver scales, fiery eyes; elephants their prey.
3 - 8: Golden mountain dragons, fiery crests, Indian hunting methods, magical gemstones found.
3 - 9: Paraca city celebrates dragon hunting; Indians understand animals' languages through dragon hearts.
3 - 10: Traveled four days, reached sages' castle; guide fearful, sages consulted by king.
3 - 11: Met youth with crescent mark, golden anchor; sage's message for Apollonius.
3 - 12: Youth greeted Apollonius in Greek; sage's foreknowledge impressed the travelers deeply.
3 - 13: Sages' hill difficult to access; Dionysus' failed assault left rocky imprints.
3 - 14: Climbed hill; saw holy well, fire pit, mysterious jars controlling weather.
3 - 15: Brahmans levitate, pray to Sun; unique lifestyle, sacred wool, magical rings.
3 - 16: Iarchas greeted Apollonius, displayed prescience, recounted his journey, promised to teach.
3 - 17: Participated in sages' rituals; earth arched, levitated them, returned to converse.
3 - 18: Apollonius questioned self-knowledge; sages revealed divine wisdom, transcendent self-understanding.
3 - 19: Discussed soul's nature, reincarnation; Indian sage emphasized broader heroic traditions.
3 - 20: King Ganges' story; reconciled floods, founded cities, valued peace over conflict.
3 - 21: Ganges fixed swords to prevent monsters, child led interpreters correctly.
3 - 22: Philosophy-averse youth, once Palamedes, resents Odysseus and Homer's treatment.
3 - 23: Messenger: King arriving; Iarchas continues discussing Apollonius' past life.
3 - 24: Apollonius recounts resisting pirates, preserving lives, rejecting bribes, considered just.
3 - 25: Indian criticizes Greek justice; compares Tantalus' myth to rulers' virtues.
3 - 26: King's arrival disrupts conversation; sages unimpressed, prepare rich table.
3 - 27: King arrives adorned; Apollonius advised to remain seated by Iarchas.
3 - 28: King questioned Phraotes' lifestyle; Apollonius defended philosophy's virtues and benefits.
3 - 29: Apollonius praised by Phraotes; king welcomed him, reconciled with Hellenes.
3 - 30: Discussing sages' number, Iarchas emphasized wisdom, fluctuating membership, ancient practices.
3 - 31: King's interruptions annoying; Apollonius highlighted Hellenes' heroism, Xerxes' slave status.
3 - 32: King reconciled with Hellenes, pledges support; Iarchas invites philosophical discussion.
3 - 33: King's departure; Apollonius and Damis discussed elements, universe's nature with sages.
3 - 34: Discussed universe's composition; fifth element, ether, sustains divine beings.
3 - 35: Universe likened to ship; gods govern parts, poets' descriptions acknowledged.
3 - 36: Damis praised Iarchas' eloquence, Apollonius influenced by Indian's philosophical mastery.
3 - 37: Iarchas explained land-sea size comparison, earth upheld by water.
3 - 38: Woman sought help for possessed son; demon threatened, sage provided letter.
3 - 39: Sages healed lame hunter, blind man, paralyzed hand, woman's childbirth issues.
3 - 40: Iarchas advised father on preventing wine-induced madness in children.
3 - 41: Apollonius and Damis participated in abstract discussions, recorded by Damis.
3 - 42: I archas praised divination, foreknowledge, purity required for accurate predictions.
3 - 43: Iarchas playfully questioned Damis' foreknowledge; Damis praised Apollonius' wisdom.
3 - 44: Sages credited divination with healing, discovering medicinal herbs, curing venomous bites.
3 - 45: Apollonius asked about mythological creatures; Iarchas dismissed fantastical elements.
3 - 46: Iarchas described pantarbe stone's properties, mysterious glow, stone-attracting abilities.
3 - 47: Iarchas confirmed pygmies' existence, dismissed shadow-footed, long-headed poetical fancies.
3 - 48: Griffins dig gold; sacred to Sun, resemble winged lions.
3 - 49: Phoenix visits Egypt every five hundred years, shines golden rays.
3 - 50: Apollonius spent four months, learning profane and mysterious lore.
3 - 51: Apollonius wrote letter to Iarchas, thanking for wisdom and travel.
3 - 52: Smooth breeze, Hyphasis formidable mouth, rocks and narrow places.
3 - 53: Saw Indus' mouth, Patala city; mariners observed different constellations.
3 - 54: Touched Pegadae; bronze rocks, sand, rivers bring down bronze.
3 - 55: Fish-Eaters' city Stobera; cattle eat fish, gentle Carman Indians.
3 - 56: Balara emporium; myrtles, date palms, well-watered, sacred island Selera.
3 - 57: Oyster hunting with myrrh; ichor produces pearls, Arabs also participate.
3 - 58: Sailed Euphrates to Babylon, Nineveh, Seleucia, Cyprus, admired Aphrodite.
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4 - 1: Sage in Ionia admired for wisdom, beauty, life, and bearing.
4 - 2: First discourse in Ephesus, urged real study over revelry.
4 - 3: Spoke on communism; sparrows' behavior illustrated communal sharing lesson.
4 - 4: Foretold pestilence, advised precautions, toured Ionia, spreading wise teachings.
4 - 5: At Smyrna's pan-Ionian sacrifices, criticized use of barbarian names.
4 - 6: Prayed for Ionian safety at sea, foresaw future disasters.
4 - 7: Urged Smyrna's citizens to value good men over beautiful city.
4 - 8: Promoted mixture of concord and party spirit for city safety.
4 - 9: Compared city's governance to ship's crew working harmoniously together.
4 - 10: Stopped Ephesus plague, identified demon disguised as beggar, exorcised him.
4 - 11: Visited Pergamum's temple, Ilium's tombs; spent night at Achilles' mound.
4 - 12: Achilles forbade teaching Trojan descendant; Apollonius obeyed, Antisthenes departed unwillingly.
4 - 13: Transferred to larger ship for safer voyage; found Palamedes' statue.
4 - 14: Visited Orpheus' shrine in Lesbos; Apollo's jealousy caused oracular dispute.
4 - 15: Sailed Euboea's sea, discussed various topics, Damis intrigued by Achilles.
4 - 16: Achilles revealed truths about burial, Polyxena, Helen, and Palamedes.
4 - 17: Arrived in Athens during mysteries; welcomed warmly by philosophers.
4 - 18: Initiation controversy with hierophant; Apollonius showed prevision and wisdom.
4 - 19: Gave important discourses in Athens on religious rites and ceremonies.
4 - 20: Exorcised devil from young man, transforming him into a philosopher.
4 - 21: Rebuked Athenians for lascivious dances during Dionysus festival, emphasizing valor.
4 - 22: Condemned Athenian practice of watching human slaughter in the theater.
4 - 23: Envoy to Thessalians; honored Leonidas, admired Greek heroes' sacrifices.
4 - 24: Visited Greek shrines, corrected rites, predicted Nero's Isthmus failure.
4 - 25: Exposed a vampire at a wedding, saving Menippus from harm.
4 - 26: Opposed Bassus of Corinth, condemned his accusations of parricide.
4 - 27: Restored ancient Sparta's traditions, improved wrestling grounds and jousts.
4 - 28: Interpreted Olympia statues, praised Zeus' goodness and Milo's strength.
4 - 29: Commended Eleans for their meticulous administration of the Olympic Games.
4 - 30: Criticized pretentious writers, advised praising only what they knew.
4 - 31: Discussed virtues in Olympia, welcomed by Lacedaemonians, declined excessive honors.
4 - 32: Convinced a Spartan youth to abandon seafaring, return to public life.
4 - 33: Advised Lacedaemonians to avoid writing excessively bold or cowardly letters.
4 - 34: Dreamed of visiting Zeus' nurse, sailed to Crete, saw earthquake.
4 - 35: Nero opposed philosophy, imprisoned Musonius for being a wise sage.
4 - 36: Philolaus warned Apollonius against Nero, but he continued to Rome.
4 - 37: Apollonius tested companions' loyalty; thirty-four reduced to eight men.
4 - 38: Encouraged remaining companions, emphasized divine support against Nero.
4 - 39: Entered Rome, encountered Nero's singer, dismissed his accusations calmly.
4 - 40: Explained his wisdom to consul Telesinus, allowed temple visits.
4 - 41: Apollonius' teachings increased temple attendance and divine blessings' belief.
4 - 42: Demetrius criticized Nero, banished from Rome; Apollonius remained cautious.
4 - 43: Predicted a great event; narrowly escaped accusation from Tigellinus.
4 - 44: Influenza in Rome, criticized public prayers; charged with impiety.
4 - 45: Revived a deceased girl at her funeral, astounded onlookers.
4 - 46: Corresponded secretly with Musonius, offered support during Nero's persecution.
4 - 47: Nero's Greece departure; Apollonius journeyed to Gadeira, explored Western regions.
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5 - 1: Europe and Libya border a strait, ocean enters inner seas.
5 - 2: Ocean tides driven by submarine spirits, influenced by moon phases.
5 - 3: Day and night change abruptly near Gadeira, Libya's limits.
5 - 4: Gadeira's religious inhabitants honor death, poverty, and Heracles.
5 - 5: Geryon's trees bleed, Heracles' shrine holds mythical relics.
5 - 6: River Baetis flows backward with tides, Baetica fertile and populous.
5 - 7: Discussed Nero's contests and his fear of Elean whips.
5 - 8: Gadeira celebrates Nero's victories, neighboring cities misunderstand events.
5 - 9: Tragic actor terrified Ipola's inhabitants with his performance.
5 - 10: Governor of Baetica met Apollonius, possibly plotted against Nero.
5 - 11: Apollonius predicted short reigns of Roman emperors amid chaos.
5 - 12: Apollonius' predictions seen as divine, not wizardry or sorcery.
5 - 13: Monstrous child born in Syracuse signifies three Roman emperors.
5 - 14: Rejected mythological explanations for Etna's fire, preferred scientific reasoning.
5 - 15: Aesop's humble offerings to Hermes led to mythological wisdom.
5 - 16: Criticized myths about giants and Hephaestus, favored scientific explanations.
5 - 17: Earth's mixture of elements causes volcanic activity and flames.
5 - 18: Avoided shipwreck by switching vessels, traveled to Greece.
5 - 19: Met Demetrius in Athens, discussed Musonius' courage and wisdom.
5 - 20: Rebuked cities' actions, tried to embark for Egypt, rebuffed.
5 - 21: Apollonius praised wisdom over the Colossus, discussed pipe-playing's effects.
5 - 22: Rich man built expensive house, Apollonius criticized his lack of education.
5 - 23: Apollonius reprimanded a gluttonous man, comparing him unfavorably to Heracles.
5 - 24: Alexandria welcomed Apollonius, he saved an innocent man from execution.
5 - 25: Disapproved Egyptian sacrifices, promoted alternative religious practices and philosophical understanding.
5 - 26: Rebuked Alexandrians' violent partisanship over horse races, urged peace.
5 - 27: Vespasian approached Apollonius for advice on ruling, embraced philosophy.
5 - 28: Apollonius blessed Vespasian's reign, criticized Nero's misrule, advised moderation.
5 - 29: Apollonius advised Vespasian on good governance, stressed virtue and moderation.
5 - 30: Apollonius appealed to Zeus, foresaw Vespasian's success, emphasized divine favor.
5 - 31: Apollonius predicted Vespasian's sovereignty, emphasized importance of wisdom.
5 - 32: Dion and Euphrates joined Vespasian's council, discussed democratic principles.
5 - 33: Euphrates opposed Vespasian's ambitions, urged philosophical restraint and reflection.
5 - 34: Dion partially agreed with Euphrates, supported campaign against Vitellius.
5 - 35: Apollonius supported Vespasian's monarchy, emphasized prudent leadership.
5 - 36: Vespasian sought Apollonius' advice on kingship, received practical counsel.
5 - 37: Euphrates criticized Apollonius' influence, Vespasian remained loyal to Apollonius.
5 - 38: Vespasian offered Apollonius gifts, Apollonius directed them to others.
5 - 39: Apollonius and Euphrates quarreled, Vespasian favored Apollonius' wisdom.
5 - 40: Apollonius advised Dion against rhetorical flattery, urged genuine philosophy.
5 - 41: Apollonius wrote letters criticizing Vespasian for enslaving Hellas harshly.
5 - 42: Apollonius encountered a lion with a human soul begging.
5 - 43: Apollonius prepared companions for journey to Ethiopia, visiting sages.
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6 - 1: Ethiopia covers western earth, adjoining Egypt, known for Nile river.
6 - 2: At Ethiopia's border, Apollonius discovered unguarded goods for bartering.
6 - 3: Timasion, a rejected youth, joined Apollonius' journey towards Memnon.
6 - 4: Memnon, son of Dawn, had a statue that greeted sunrise.
6 - 5: They met an exile, Timasion explained his situation and purification.
6 - 6: They reached the naked sages' academy, discussing wisdom and shrines.
6 - 7: Euphrates sent Thrasybulus to slander Apollonius to the naked sages.
6 - 8: Thrasybulus' lies made sages wary of Apollonius, but they met.
6 - 9: Damis suspected Thrasybulus, Timasion confirmed his deceit against Apollonius.
6 - 10: Nilus welcomed Apollonius and discussed their philosophical pursuits.
6 - 11: Apollonius shared his philosophical journey, defending Indian wisdom's merit.
6 - 12: Apollonius criticized Egyptian gods' forms, advocating for imagination's superiority.
6 - 13: Apollonius addressed Thespesion's accusations, seeking honest philosophical discussion.
6 - 14: Apollonius shared his Indian journey, sparking interest among sages.
6 - 15: Nilus brought food, joined Apollonius' meal, sharing philosophical insights.
6 - 16: Nilus decided to follow Apollonius, valuing Indian over Egyptian wisdom.
6 - 17: Apollonius agreed, advising Nilus not to confront the naked sages.
6 - 18: The next day, Apollonius discussed wisdom and knowledge with Thespesion.
6 - 19: Apollonius questioned the Egyptians' depiction of gods, advocating imagination.
6 - 20: Thespesion inquired about Spartan practices, leading to philosophical debate.
6 - 21: Thespesion requested Apollonius to share Indian views on justice.
6 - 22: They discussed justice and the soul's immortality, agreeing on principles.
6 - 23: They saw the first cataract, its roar deafening to travelers.
6 - 24: They encountered wildlife, including lions and leopards fleeing humans.
6 - 25: Nomad Ethiopians lived nearby, selling elephant meat and ivory.
6 - 26: They reached another deafening cataract, scaring away all animals.
6 - 27: A satyr troubled villagers; Apollonius used wine to subdue.
6 - 28: Titus refused a crown for bloodshed, praised by Apollonius.
6 - 29: Missing.
6 - 30: Titus invited Apollonius to Tarsus, discussing ruling virtues.
6 - 31: Apollonius advised Titus to follow his father's virtuous example.
6 - 32: Apollonius warned Titus of danger from enemies and relatives.
6 - 33: Apollonius wrote Demetrius, asking him to instruct Titus wisely.
6 - 34: Apollonius earned admiration in Tarsus by advising Emperor wisely.
6 - 35: Apollonius traveled less, focusing on revisiting familiar places.
6 - 36: Advised a youth to abandon bird-fancying for self-improvement.
6 - 37: Apollonius accepted gold in Pactolus River, ridiculed tree story.
6 - 38: He reconciled Syrian factions during an earthquake by divine intervention.
6 - 39: Helped a poor man by leading him to hidden treasure.
6 - 40: Stopped a man in love with a statue from folly.
6 - 41: Exposed quacks exploiting earthquake fears, performed effective sacrifices.
6 - 42: Criticized Domitian's law on eunuchs and vineyards with witticism.
6 - 43: Cured a boy bitten by a rabid dog using mystic ritual.
```Here’s the updated HTML table with the background colors for the new set of information: ```html
7 - 1: Philosophers' conduct under despotism is the truest touchstone of character.
7 - 2: Zeno of Elea attempted to overthrow the tyranny of Nearchus.
7 - 3: Zeno's conduct and Cotys' murder aren't remarkably notable examples.
7 - 4: Apollonius' stance against Domitian was bold and courageous.
7 - 5: Apollonius leapt up during a play, criticizing a coward.
7 - 6: Apollonius criticized Domitian's unjust murders of Vestal virgins.
7 - 7: Apollonius interrupted rites, condemning Domitian's marriage to Julia.
7 - 8: Apollonius encouraged Nerva, Orfitus, and Rufus against Domitian's tyranny.
7 - 9: Apollonius warned of destiny's inevitability despite tyrant's efforts.
7 - 10: Domitian planned to arrest Apollonius; Apollonius foresaw and departed.
7 - 11: Apollonius and Demetrius discussed philosophy under a plane tree.
7 - 12: Apollonius and Demetrius debated handling accusations and dangers philosophically.
7 - 13: Damis resolved to follow Apollonius despite dangers and risks.
7 - 14: Apollonius declared his commitment to philosophy, facing tyranny bravely.
7 - 15: Damis and Demetrius supported Apollonius' resolve against tyrannical threats.
7 - 16: Apollonius sailed to Rome; Aelianus subtly supported his cause.
7 - 17: Aelian intended to help Apollonius, facing trial for accusations.
7 - 18: Aelian reminisced about meeting Apollonius in Egypt, expressing loyalty.
7 - 19: Apollonius sought to defend friends and philosophy against tyranny.
7 - 20: Aelian revealed various accusations, including conspiracy against the Emperor.
7 - 21: Aelian was impressed and reassured Apollonius of his courage.
7 - 22: Apollonius discussed philosophy with fellow prisoners to comfort them.
7 - 23: A wealthy prisoner shared his fears and anxieties with Apollonius.
7 - 24: A man was prosecuted for not honoring Domitian in prayer.
7 - 25: Another prisoner was accused of isolating himself on an island.
7 - 26: Apollonius consoled prisoners, urging them to endure their hardships.
7 - 27: An informer failed to provoke Apollonius into criticizing Domitian.
7 - 28: Apollonius learned he would see the Emperor in five days.
7 - 29: Apollonius prepared himself for his audience with Emperor Domitian.
7 - 30: Apollonius recalled advice on handling tyrants, shared with Damis.
7 - 31: Apollonius appeared composed, ready to face the Emperor's court.
7 - 32: Emperor Domitian was struck by Apollonius' appearance and composure.
7 - 33: Apollonius defended Nerva, claiming he was moderate and gentle.
7 - 34: The Emperor mocked Apollonius, who remained composed and dignified.
7 - 35: Apollonius was falsely accused of begging Domitian for mercy.
7 - 36: A visitor attempted to manipulate Apollonius, but he remained steadfast.
7 - 37: Apollonius recognized the visitor as a manipulative informer.
7 - 38: Damis despaired, but Apollonius demonstrated his divine resilience.
7 - 39: Apollonius' powers were misunderstood as wizardry by the simple-minded.
7 - 40: Apollonius was moved to a less restrictive prison environment.
7 - 41: Apollonius instructed Damis to meet him at Calypso's island.
7 - 42: Apollonius encountered a principled Arcadian youth in prison.
```Here’s the updated HTML table with the background colors for the new information: ```html
8 - 1: Repair to court; Emperor examines case documents, showing anger and calmness.
8 - 2: Apollonius views trial as dialectical discussion, discusses with secretary en route.
8 - 3: Apollonius confronts accuser's tactics, remarks on bringing no items to court.
8 - 4: Court set for trial; Apollonius ignores Emperor, looking to Zeus.
8 - 5: Emperor asks Apollonius four questions; Apollonius answers calmly, wisely.
8 - 6: Published oration by Apollonius, criticized for less chaste style.
8 - 7: Apollonius advises Emperor, discusses philosophy, justice, and divine kinship.
8 - 8: Apollonius' prepared oration, emphasizing his divine nature, astounds the court.
8 - 9: Despot astonished, forgets next case details, influenced by Apollonius’ words.
8 - 10: Apollonius leaves court, meets Demetrius and Damis in Dicaearchia.
8 - 11: Demetrius and Damis worry; Apollonius explains trial events as they walk.
8 - 12: Apollonius appears to friends, assures them he's alive and victorious.
8 - 13: Apollonius plans travel; reassures friends about safety, despot's reaction.
8 - 14: Apollonius decides to sail for Hellas, confident in public travel.
8 - 15: Sailed to Sicily, then Peloponnese; Greeks flock to see Apollonius.
8 - 16: Athens youth discusses Emperor; Apollonius silences him with witty responses.
8 - 17: Damis asks about money; Apollonius requests drachmas from Zeus' treasury.
8 - 18: Discussing religious festivals, Apollonius highlights their cultural and spiritual significance.
8 - 19: Apollonius leaves for Boeotia to visit Trophonius' shrine, with admirers.
8 - 20: Book retrieved from Trophonius, later taken to Emperor Hadrian's palace.
8 - 21: Students flock to Apollonius in Ionia, seeking his wisdom.
8 - 22: Accused of avoiding governors, Apollonius justifies his disdain for lawyers.
8 - 23: Sun's halo portends revolution; Apollonius advises governor to avoid divination.
8 - 24: Apollonius travels to Ionia, teaching philosophy, welcomed by all.
8 - 25: Domitian slain; Stephanus kills him, fulfilling a celestial portent.
8 - 26: Apollonius witnesses Domitian's assassination in Ephesus, accurately predicts events.
8 - 27: Runners confirm tyrant's death; Apollonius praised for his divine foresight.
8 - 28: Apollonius advises Nerva, sending Damis to Rome for secrecy.
8 - 29: Damis' memoirs end; various accounts exist of Apollonius' death.
8 - 30: Conflicting stories about Apollonius' death; some claim miraculous disappearance.
8 - 31: Apollonius' soul teachings confirmed by youth's vision, reinforcing immortality belief.

``` Derision of Gentile Philosophers

 

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1: Philosophers' doctrines conflict on soul's nature, causing confusion and folly.
2: Philosophers disagree on soul's immortality, pleasure, and nature's transformations.
3: Philosophers' conflicting views on gods and universe, causing confusion.
4: Empedocles' elements of strife and harmony conflict with others' doctrines.
5: Various philosophers propose different principles of nature, causing confusion.
6: Pherecydes, Leucippus, and others offer conflicting cosmological principles.
7: Epicurus' atomic theory conflicts with Cleanthes' divine and material principles.
8: Pythagoras' mathematical world measurements contrast with other philosophers' views.
9: Philosophers' conflicting cosmological measurements cause endless confusion and ignorance.
10: Epicurus' many worlds theory adds to philosophical confusion and ignorance.

``` Discourse on the Resurrection

 

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1-1: God did not create evil; disobeying God is the gravest fault.
1-2: "Coats of skins" are not bodies; resurrection involves actual bones and flesh.
1-3: The body will coexist with the soul in the eternal state.
1-4: God made man mortal to destroy sin from its roots.
1-5: Like a fig tree, death removes sin from God's temple.
1-6: God remodels man, removing blemishes, like a craftsman recasting gold.
1-7: God reduced man to clay, eliminating blemishes from sin's envy.
1-8: The universe will be purified by fire, not completely destroyed.
1-9: The world's transformation is called destruction; it's a renewal process.
1-10: Resurrected bodies will be like angels, not stripped of flesh.
1-11: God didn't make man as an error; humans are intended good.
1-12: Christ's resurrection teachings countered the Sadducees' disbelief in flesh's resurrection.
1-13: Flesh, defeated by corruption, is delivered to incorruption through resurrection.
1-14: Man's resurrection is likened to remaking a damaged statue anew.
1-15: God grants growth, Wisdom creates and nurtures all things.
1-16: God, the Creator, made man from dust, caring for all.
```Here's the updated HTML table with the specified background colors: ```html
3-1: "The body aids, not hinders, the soul's energies and actions."
3-2: "Origen claimed the body fetters the soul after the fall."
3-3: "Body isn't a fetter; soul wore it before the fall."
3-4: "Man is a union of soul and body, unlike Origen's view."
3-5: "Humans, unlike creatures, have God's image with precise detail."
3-6: "Phidias preserved his ivory statue with oil for durability."
3-7: "Devil, a spirit, mismanaged matter, envied humans, corrupted angels."
3-8: "Coats of skins signify mortality to eradicate evil within."
3-9: "Paul had two revelations: third heaven and paradise separately."
3-10: "Evil actions are our choice, but evil thoughts aren't."
```Here's the updated HTML table with the specified background colors: ```html
4-1: "Apostle's law without lust; sin revived, I died, holy commandment."
4-2: "Paul hated evil in thought, fought temptation with spiritual armor."
4-3: "Three laws: mind, evil assault, sin in flesh—Paul's struggle."
4-4: "Plants not nourished by earth, metaphor for body's renewal."
4-5: "Followers misinterpret 'earthly house' metaphor, not literal body dissolution."
4-6: "Flesh inherits life, body freed from death by resurrection."
4-7: "Dead in Christ rise, receive eternal tabernacles, celebrate resurrection."
4-8: "Mountain fire preserves plant; symbol of righteous passing unscathed."
4-9: "John's vision: elements restore parts for resurrection of body."
4-10: "Pure elements form risen body, not earthly nature, spiritual."
4-11: "Resurrection's form debated; body's identity and appearance questioned."
4-12: "Transformation restores body to impassible state, refuting Origen's ideas."
4-13: "Resurrection in flesh, not form alone; Christ first risen."
4-14: "Pre-Christ resurrections temporary; Elijah's ascension supports bodily immortality."
4-15: "Separation of form from matter; resurrection restores original substance."
4-16: "Spiritual body differs from original; resemblance, not exact form."
4-17: "Resurrection maintains member identity within spiritual body's distinctive form."
4-18: "Ezekiel's prophecy not about captivity return but resurrection."
4-19: "Lazarus' parable: souls retain form after death, argue corporeality."
4-20: "Christ's death and resurrection: Lord of souls and bodies."
4-21: "Human body's honor and resurrection, greater than other creatures."

``` Leprosy

 

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1: "Sistelius summoned us to discuss understanding scripture's interpretation spiritually and allegorically."
2: "Receive God's mercy; divine seed of faith grows within hearts."
3: "We are God's field, healing disease through gospel teachings, examining leprosy."
4: "Understand scripture spiritually, not literally; interpret with wisdom for truth."
5: "Circumcise evil passions; deliver unstained souls to God as instructed."

``` Adversus Gentes

 

 

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1: "Christian religion blamed for the world's ills and miseries."
2: "Examine the allegation calmly, testing the truth of accusations."
3: "Ancient history shows plagues and wars existed before Christianity."
4: "Disasters, floods, and wars occurred long before Christians existed."
5: "Past wars, like Atlantis or Assyrian conflicts, predate Christians."
6: "Christian teachings promote peace, reducing wars and violence."
7: "Explanation of evils isn't necessary for defending against accusations."
8: "Elements and natural cycles could cause miseries without divine anger."
9: "Elements shouldn't be expected to cater to human convenience."
10: "Natural phenomena should be seen as part of universal order."
11: "Personal discomfort doesn't make natural events evil or wrong."
12: "Humans aren't masters of the universe to dictate natural events."
13: "Blaming Christians for calamities ignores historical prosperity periods."
14: "Victories, harvests, and peace existed during Christian history."
15: "Calamities alternated with prosperous times, contradicting constant divine anger."
16: "Inconsistent calamities across regions refute single cause theories."
17: "Attributing human emotions to gods undermines their divinity."
18: "Angry gods would lack immortality and true divinity."
19: "Gods being unfair contradicts their supposed divine justice."
20: "Let gods defend themselves if they truly feel wrath."
21: "Let gods give you good health, and us bad."
22: "Facts show gods do not favor you more than us."
23: "True gods don't hold grudges or contrive harmful schemes."
24: "Your priests invented fables to maintain their dwindling power."
25: "Discuss truth: why gods punish us and men hate us?"
26: "Is worshipping God, the Supreme Being, an impious religion?"
27: "Christians worship the Supreme King under our Master, Christ."
28: "You revere lesser gods but ridicule us worshipping the Creator."
29: "Our religion recognizes one Supreme Being, author of existence."
30: "Reflect on whose domain you live and enjoy benefits."
31: "Supreme Creator, unseen and incomprehensible, deserves endless thanks and supplication."
32: "Discussing divine beings' ranks or existence risks foolish arguments."
33: "All humans naturally recognize the existence of a Supreme Being."
34: "Jupiter, born of parents, cannot be the Supreme God."
35: "Why hate us if we worship the same deity?"
36: "Which gods believe Christ's worship harms them?"
37: "You worship many deities who were once mortal men."
38: "Christ, who guided us from error, deserves worship."
39: "I once worshipped idols, but now know the truth."
40: "Christ's crucifixion doesn't diminish His teachings or our reverence."
41: "You laugh at our worship, but honor slain gods."
42: "Christ's deeds prove His divinity and purpose from Supreme King."
43: "You falsely claim Christ used magic to perform miracles."
44: "Christ performed miracles through His inherent divine authority and power."
45: "Christ's miracles included healing, exorcism, and restoring the dead."
46: "Christ's miracles showed His divine nature and authority over nature."
47: "Christ's disciples also performed miracles in His name."
48: "Christ's healing was without substances; unlike other gods' remedies."
49: " Christ healed all, good or bad, unlike other gods."
50: "Christ's disciples performed miracles, proving His divine power."
51: "Jupiter never granted such power to priests or followers."
52: "Magicians cannot perform Christ's miracles or grant such powers."
53: "Abusing Christ's miracles endangers your soul, not His divinity."
54: "Witnesses saw Christ's miracles, confirming their truth and impact."
55: "Christ's message spread worldwide, supported by His apostles' miracles."
56: "Christ's miracles and apostles' works prove His divinity."
57: "Both our writings and yours contain human errors."
58: "Simple language proves Christ's teachings' sincerity, not deceitfulness."
59: "Grammatical errors don't diminish the truth of Christ's message."
60: "Christ took human form to interact with and teach."
61: "God chose this method; reasons are beyond our understanding."
62: "Christ's death was of His human form, not His divinity."
63: "Hidden mysteries of Christ's purpose are beyond human understanding."
64: "Christ's death demonstrated His humility and fulfillment of divine plan."
65: "Despite hostility, Christ's message was of salvation and immortality."
```Here's the HTML code for the table with the 78 chapters and their respective backgrounds: ```html
Chapter 2 - 1 Why do you pursue Christ with such bitter hostility?
Chapter 2 - 2 Some claim Christ deserves hatred for driving away traditional religions.
Chapter 2 - 3 Do you know who or where the lesser gods are?
Chapter 2 - 4 Christ didn't teach impiety but delivered people from wrongdoers.
Chapter 2 - 5 Consider the rapid spread of Christianity despite severe persecutions.
Chapter 2 - 6 You mock our faith, but is your wisdom truly superior?
Chapter 2 - 7 Even wise philosophers disagree on nature's mysteries and human existence.
Chapter 2 - 8 All actions in life are based on belief and hope.
Chapter 2 - 9 Do not philosophers rely on belief in their teachings?
Chapter 2 - 10 Philosophers trust their own ideas, similar to our faith in Christ.
Chapter 2 - 11 Why should your belief in philosophers be more valid than ours?
Chapter 2 - 12 Christ's virtues and miracles led many diverse peoples to faith.
Chapter 2 - 13 Do not scoff at our beliefs; consider Plato's similar teachings.
Chapter 2 - 14 Plato's teachings on the soul and punishment resemble our beliefs.
Chapter 2 - 15 Do not let baseless claims of immortality mislead you.
Chapter 2 - 16 Humans and animals share many similarities in physical needs.
Chapter 2 - 17 Reason alone doesn't make humans superior; actions prove wisdom.
Chapter 2 - 18 Arts and sciences were discovered out of necessity, not divinity.
Chapter 2 - 19 Human achievements don't prove divine origins; not all are learned.
Chapter 2 - 20 Imagine an isolated place, cut off from natural sounds and light.
Chapter 2 - 21 Place child in secluded cave, nourished silently with simple food.
Chapter 2 - 22 Test if souls are divine by rearing isolated child, questioning.
Chapter 2 - 23 Child would be speechless, ignorant of food, objects, dangers.
Chapter 2 - 24 Plato's theory fails; child lacks innate knowledge, learns through experience.
Chapter 2 - 25 Human soul, divine, should teach, not learn, if truly immortal.
Chapter 2 - 26 Souls' amnesia disproves immortality; memories should persist without bodily hindrance.
Chapter 2 - 27 Soul's suffering implies corruption; immortality incompatible with change and death.
Chapter 2 - 28 Souls remember past deeds, proving awareness despite bodily confinement.
Chapter 2 - 29 Humans, not divine; excessive pride leads to vice and immorality.
Chapter 2 - 30 Fear of death's punishments doesn't deter; immortal souls can't suffer.
Chapter 2 - 31 Philosophy's value lies in soul's uncertainty, striving for moral excellence.
Chapter 2 - 32 Knowledge of God preserves souls; seek gentler ways for salvation.
Chapter 2 - 33 Faith in God stems from fear of death's danger, salvation.
Chapter 2 - 34 Christ's promises offer hope; rational belief aligns with philosophical teachings.
Chapter 2 - 35 God's omnipotence validates belief in souls' potential immortality despite doubts.
Chapter 2 - 36 God grants immortality to souls, as to gods, preserving existence.
Chapter 2 - 37 Souls, not divine offspring, wouldn't willingly leave heavenly realms for earth.
Chapter 2 - 38 World functions without humans; existence doesn't enhance universe's perfection.
Chapter 2 - 39 Divine souls wouldn't learn deceit, war, idolatry, contradicting their heavenly nature.
Chapter 2 - 40 Human toil, suffering, and desires contradict divine origins of souls.
Chapter 2 - 41 Souls build amphitheatres, markets, partake in savage entertainments, defiling themselves.
Chapter 2 - 42 Souls indulge in crimes, deceit, gluttony, and lewd entertainments shamefully.
Chapter 2 - 43 Divine souls wouldn't commit, practice evil deeds, daily wickedness, deception.
Chapter 2 - 44 God should prevent souls from falling into vice and corruption.
Chapter 2 - 45 God wouldn't create fickle souls prone to vice and suffering.
Chapter 2 - 46 Belief that God created imperfect souls contradicts His benevolence, wisdom.
Chapter 2 - 47 We don't know souls' origin, but deny they're from God.
Chapter 2 - 48 Ignorance of souls' origin doesn't imply they are God's creation.
Chapter 2 - 49 Few good people don't prove souls' divine origin; majority corrupt.
Chapter 2 - 50 Philosophers' struggles show souls' imperfection, prone to vice and corruption.
Chapter 2 - 51 Acknowledging ignorance is better than making baseless conjectures about souls.
Chapter 2 - 52 Origin of other creatures also unknown; souls likely secondary creations.
Chapter 2 - 53 Souls' neutrality and mortality indicate secondary creation, requiring God's salvation.
Chapter 2 - 54 Attributing all actions to God implies He causes evil too.
Chapter 2 - 55 God's will allows evil; ignorance preferable to blaming divine will.
Chapter 2 - 56 Human conjecture leads to endless debates; truth remains elusive, speculative.
Chapter 2 - 57 Differing opinions on souls show human curiosity lacks certainty, consistency.
Chapter 2 - 58 Humans can't fully comprehend creation; divine matters remain beyond understanding.
Chapter 2 - 59 Unknown origins of elements and phenomena challenge human understanding and explanations.
Chapter 2 - 60 Christ advises seeking God, acknowledging human limitations in understanding divine.
Chapter 2 - 61 Focus on salvation, not knowing origins of man and souls.
Chapter 2 - 62 False promises deceive; only God can grant immortality, salvation.
Chapter 2 - 63 Christ’s teachings imply all souls, past and present, saved.
Chapter 2 - 64 Christ invites all; salvation depends on accepting His gift.
Chapter 2 - 65 God does not force belief; salvation is a choice.
Chapter 2 - 66 Christ's gift of salvation is necessary for true immortality.
Chapter 2 - 67 Past changes in worship customs justify the adoption of new.
Chapter 2 - 68 Religious practices have evolved; old customs replaced for better.
Chapter 2 - 69 New practices arise as societies learn and adopt better ways.
Chapter 2 - 70 Even ancient gods had origins; novelty doesn’t discredit beliefs.
Chapter 2 - 71 Age of religion doesn’t determine truth; divine nature does.
Chapter 2 - 72 Eternal God’s divinity predates all; recent recognition doesn’t imply newness.
Chapter 2 - 73 New worship practices align with revealed truths and divine timing.
Chapter 2 - 74 God’s plans unfold perfectly; timing of Christ’s arrival appropriate.
Chapter 2 - 75 Eternal perspective nullifies questions of timing for divine actions.
Chapter 2 - 76 Christians’ suffering is not abandonment; salvation transcends earthly concerns.
Chapter 2 - 77 Persecution frees Christians from earthly bonds, leading to salvation.
Chapter 2 - 78 Urgency of salvation requires faith over reasoning in divine matters.
``` Here’s the HTML table with the specified colors: ```html
Chapter 3 - 1 Christianity’s truth is independent of defenders and detractors’ opinions.
Chapter 3 - 2 Supreme Deity suffices us; we serve Him alone faithfully.
Chapter 3 - 3 Honoring the Supreme Deity honors all other subordinate gods.
Chapter 3 - 4 We question how you know the names of gods.
Chapter 3 - 5 You may unknowingly neglect many other possible gods.
Chapter 3 - 6 Clarify who these divine beings are that you worship.
Chapter 3 - 7 Your tales stain gods’ honor, making belief difficult.
Chapter 3 - 8 God’s masculine representation is customary, not about actual sex.
Chapter 3 - 9 Gods with sexes imply they engage in procreation unnecessarily.
Chapter 3 - 10 Believing gods have human-like physical needs is disgraceful.
Chapter 3 - 11 Assigning sexes to gods leads to anthropomorphic misinterpretations.
Chapter 3 - 12 Divine nature is eternal, devoid of bodily features.
Chapter 3 - 13 Gods in human form imply they have human limitations.
Chapter 3 - 14 Are divine bodies without human deformities and variations?
Chapter 3 - 15 Believing gods require grooming and clothes is degrading.
Chapter 3 - 16 Forming gods in human image is inherently disrespectful.
Chapter 3 - 17 We cannot define Deity’s form; it’s beyond human comprehension.
Chapter 3 - 18 Divine abilities differ from human senses; speculation is baseless.
Chapter 3 - 19 Attributing human virtues to God is anthropomorphizing divine greatness.
Chapter 3 - 20 Attributing human professions to gods further demeans their divinity.
Chapter 3 - 21 Gods’ supposed occupations question the necessity of such skills.
Chapter 3 - 22 Teaching arts requires firsthand knowledge; thus, gods must be artificers.
Chapter 3 - 23 Gods’ guardianship claims refuted by constant misfortunes and disasters observed.
Chapter 3 - 24 Gods needing sacrifices contradicts idea of benevolent, freely-giving deities.
Chapter 3 - 25 Assigning petty responsibilities to gods demeans their divine nature.
Chapter 3 - 26 Mars and Venus exemplify gods’ contradictory and harmful influences.
Chapter 3 - 27 Venus’ influence would justify immoral behaviors and destructive passions.
Chapter 3 - 28 Gods' harmful deeds contradict their supposed perfection and benevolence.
Chapter 3 - 29 Inconsistent beliefs among you undermine your credibility regarding gods.
Chapter 3 - 30 If gods are natural elements, they’re not deities but natural phenomena.
Chapter 3 - 31 Contradictory views about Minerva undermine her divinity and existence.
Chapter 3 - 32 If Mercury symbolizes communication, he’s not a god but a concept.
Chapter 3 - 33 Three gods conflated into one deity diminish their distinct identities.
Chapter 3 - 34 Diana, Ceres, Luna’s unification questions their individual godhood.
Chapter 3 - 35 World-as-animal theory dismisses separate gods, rendering them redundant.
Chapter 3 - 36 Your inconsistencies discredit your gods more than our skepticism.
Chapter 3 - 37 Conflicting beliefs about Muses indicate ignorance, not divine truth.
Chapter 3 - 38 Inconsistent views on Novensiles further illustrate your religious confusion.
Chapter 3 - 39 Contradictory opinions about Novensiles indicate no consistent religious truth.
Chapter 3 - 40 Varied beliefs about Penates show lack of consensus on gods.
Chapter 3 - 41 Contradictions about Lares show uncertainty about their true nature.
Chapter 3 - 42 Inconsistent views show uncertainty about the existence of gods.
Chapter 3 - 43 Misidentifying gods in prayers could lead to unfulfilled supplications.
Chapter 3 - 44 Contradictory beliefs about gods undermine faith in their existence.
``` Here's the HTML table with your provided content and colors: ```html
Chapter 4 - 1 Romans, do you think Piety, Concord, Safety, and Honour live?
Chapter 4 - 2 None of these has divine power or possesses distinct form.
Chapter 4 - 3 Did goddess Luperca exist before the wolf spared Romulus?
Chapter 4 - 4 Pellonia fights for Romans only, or does she desert?
Chapter 4 - 5 World has no natural right or left, only positions.
Chapter 4 - 6 Lateranus god of hearths, does he oversee all hearths?
Chapter 4 - 7 Venus Militaris presides over camp debauchery; Tutunus over marriage bed?
Chapter 4 - 8 If no bees existed, would Mellonia be without name?
Chapter 4 - 9 Who believes gods oversee gain, lust, thresholds, or crops?
Chapter 4 - 10 Why gods for bones but not nails, hair, other parts?
Chapter 4 - 11 Do you claim we dishonour Lateranus, Limentinus, Pertunda, Noduterensis?
Chapter 4 - 12 Do Mellonia, Limentinus enter entrails to answer divinations?
Chapter 4 - 13 Can you explain if one deity substitutes for all?
Chapter 4 - 14 Your theologians say there are multiple Joves, Suns, Mercuries.
Chapter 4 - 15 If many deities share names, how distinguish the true?
Chapter 4 - 16 Who decides among multiple Minervas who receives offerings?
Chapter 4 - 17 Show us one Mercury, Bacchus, Venus, and Diana.
Chapter 4 - 18 Books inform your beliefs; can you imagine gods without them?
Chapter 4 - 19 Both parties claim truth, but how to prove definitively?
Chapter 4 - 20 You assign human-like marriages and births to divine beings?
Chapter 4 - 21 Did the ruler of the heavens originate from man and woman?
Chapter 4 - 22 Saturn's unions were vile; Jupiter's offspring resulted from shameless passions.
Chapter 4 - 23 Men punish adultery; Jupiter did not recognize its vileness.
Chapter 4 - 24 Beliefs about gods caused human miseries, not our actions.
Chapter 4 - 25 Venus, Palladium, Mars, and Hercules' tales are your inventions.
Chapter 4 - 26 We didn't write Saturn's adultery or Jupiter's deceitful transformations.
Chapter 4 - 27 Your writings describe gods lusting after both women and men.
Chapter 4 - 28 Where weddings, births, desires exist, there is nothing divine.
Chapter 4 - 29 Ancient authors revealed gods were once mere humans.
Chapter 4 - 30 You dishonor gods more by your false tales and beliefs.
Chapter 4 - 31 Is it worse to neglect sacrifices or hold degrading beliefs?
Chapter 4 - 32 Poets' tales or not, you're guilty of dishonoring the gods.
Chapter 4 - 33 Your gods dine, love, fight; you enjoy tales of impiety.
Chapter 4 - 34 Jupiter's confessions and adulteries are shameful; poets' words praised.
Chapter 4 - 35 Actors mock gods in plays; audiences laugh, celebrate, applaud.
Chapter 4 - 36 Burn writings, close theatres mocking gods; your pious hypocrisy.
Chapter 4 - 37 Do gods feel anger? If so, you provoke their wrath.
``` Here's the HTML table with the provided content and colors: ```html
Chapter 5 - 1 Jupiter tricked by ambiguity; Numa learns thunder expiation methods creatively.
Chapter 5 - 2 Are Faunus and Martius Picus divine, capable of becoming drunk?
Chapter 5 - 3 Jupiter deceived by Numa, who used ambiguous terms cleverly.
Chapter 5 - 4 Jupiter's lack of foresight shown; man outsmarts divine intellect.
Chapter 5 - 5 The Great Mother's birth detailed from a wild Phrygian rock.
Chapter 5 - 6 Liber drugs Acdestis, causing self-mutilation; pomegranate tree results.
Chapter 5 - 7 Midas' attempts to protect Attis fail; frenzy causes tragic outcomes.
Chapter 5 - 8 Deities' tales filled with grotesque, shameful acts and absurdities.
Chapter 5 - 9 Jupiter attempted to violate his mother, shocking and disgraceful.
Chapter 5 - 10 The rock conceives from Jupiter's seed; absurd implications arise.
Chapter 5 - 11 Acdestis subdued by wine and mutilation; absurd divine fears.
Chapter 5 - 12 Pomegranate tree from blood; mythological absurdities are ridiculous.
Chapter 5 - 13 Nana's conception from an apple; implausible and absurd story.
Chapter 5 - 14 Rites and myths absurd, filled with grotesque and indecent acts.
Chapter 5 - 15 Myths either insult or wrongly glorify deities, causing controversy.
Chapter 5 - 16 Rituals imitate sad events, not honoring, but disgracing deities.
Chapter 5 - 17 Effeminate men, rituals indicate sad, shameful deeds, not honor.
Chapter 5 - 18 Hidden rites, ancient myths filled with grotesque baseness and infamy.
Chapter 5 - 19 Bacchanalia rites involve madness, animal flesh tearing, grotesque practices.
Chapter 5 - 20 Jupiter's incestuous desires; mythological narratives filled with filth.
Chapter 5 - 21 Jupiter prays, makes offerings; Ceres softens, bears daughter Proserpine, myth continues.
Chapter 5 - 22 Why heap disgraceful acts on Jupiter, blaming him for everything?
Chapter 5 - 23 Imagine Jupiter as a bull, tearing ram parts, absurd myth.
Chapter 5 - 24 Not state rites, but tales disgraceful as others, equating gods.
Chapter 5 - 25 Ceres searches for Proserpine, found by crude jokes, unbelievable tales.
Chapter 5 - 26 Baubo reveals herself, Ceres laughs, drinks; myths filled with indecencies.
Chapter 5 - 27 Deities abducted, harmed, mourned, consoled by shameless actions, offensive stories.
Chapter 5 - 28 Phallic rites honoring Bacchus involve disgraceful actions, illustrating absurd myths.
Chapter 5 - 29 Allegories or not, gods' rites still hold offensive, indecent origins.
Chapter 5 - 30 Reflecting on monstrous stories, wonder why accused of sacrilege wrongly.
Chapter 5 - 31 Gods loved mortals, committed crimes; you created these disgraceful tales.
Chapter 5 - 32 Claiming allegory, you obscure disgraceful, offensive tales of gods.
Chapter 5 - 33 Substituting meanings to hide shame, you defend offensive mythologies.
Chapter 5 - 34 How sure are you explanations match writers' intent and meanings?
Chapter 5 - 35 Explain each part of story allegorically, provide coherent alternative meanings.
Chapter 5 - 36 Selective allegory defense fails; unclear which parts literal, which symbolic.
Chapter 5 - 37 Proserpine's rape as seed burial; why sudden allegorical interpretation change?
Chapter 5 - 38 Events cannot change nature; allegory cannot replace historical narrative.
Chapter 5 - 39 Mysteries, rites mimic past events; not plausible as mere allegory.
Chapter 5 - 40 Allegories dishonor gods, degrading divine acts to base human meanings.
Chapter 5 - 41 Allegories once decently hid vice; now pure things spoken filthily.
Chapter 5 - 42 If gods dislike publicity, why permit base things said?
Chapter 5 - 43 Struggling with shameful stories, you distort them into honor.
Chapter 5 - 44 If fables are allegories, what about unchangeable, shameful tales?
Chapter 5 - 45 Using gods' names for mundane things insults divine dignity.
``` Here's the HTML table for the provided content with various background colors: ```html
Chapter 6 - 1 Impious opinions formed about gods include temples, images, and sacrifices.
Chapter 6 - 2 True gods should have virtues, wisdom, and not desire sacrifices.
Chapter 6 - 3 We honor gods by placing them with the universe's Head.
Chapter 6 - 4 Temples aren't needed to invoke gods; they hear everything.
Chapter 6 - 5 Gods hearing prayers everywhere makes temple locations irrelevant, unnecessary.
Chapter 6 - 6 Temples covering sepulchres imply gods buried among human remains.
Chapter 6 - 7 Capitol contains Tolus Vulcentanus' sepulchre; evidence is widely documented.
Chapter 6 - 8 Images might imply disbelief in gods' true existence, power.
Chapter 6 - 9 Worshipping images instead of gods indicates misplaced reverence and belief.
Chapter 6 - 10 Images don't resemble gods; gods may not match representations.
Chapter 6 - 11 Mocking past worshippers yet worshipping human-like images is contradictory.
Chapter 6 - 12 Artistic depictions of gods often reflect artists' personal fantasies.
Chapter 6 - 13 Statues of gods often model notorious courtesans' appearances, causing issues.
Chapter 6 - 14 Gods' statues are merely crafted materials without divine power.
Chapter 6 - 15 Forming gods' images from materials changes nothing intrinsically divine.
Chapter 6 - 16 Worshipping crafted images is folly, degrading rational human beings.
Chapter 6 - 17 Claiming gods inhabit images is irrational, leads to absurdities.
Chapter 6 - 18 If gods leave images, their divinity is doubted; they’re unreliable.
Chapter 6 - 19 Gods can't be divided into multiple images without losing integrity.
Chapter 6 - 20 Guarding temples with animals implies gods' incapacity to self-protect.
Chapter 6 - 21 Historical temple thefts show gods couldn't protect their own images.
Chapter 6 - 22 Gods indifferent to images suggest images are meaningless symbols.
Chapter 6 - 23 Venus's statues weren't protected from human lewdness by divine intervention.
Chapter 6 - 24 Images meant to inspire fear fail as crime still rampant.
Chapter 6 - 25 Ridiculous objects like keys and timbrels can't restrain human vice.
Chapter 6 - 26 Images intended to inspire fear fail; laws replace ineffective symbols.
``` Here's the HTML table for Chapter 7 with alternating background colors: ```html
Chapter 7 - 1 Sacrifices and other rituals are pointless; gods don’t need them.
Chapter 7 - 2 True gods are unknown; we never saw them, only heard.
Chapter 7 - 3 Sacrifices don’t benefit gods; they’re not sustained by offerings.
Chapter 7 - 4 Gods don’t derive pleasure from sacrifices; they’re above such emotions.
Chapter 7 - 5 Gods aren’t angered or pacified by sacrifices; they’re always calm.
Chapter 7 - 6 Sacrifices to prevent gods’ anger likens them to wild beasts.
Chapter 7 - 7 Gods didn’t ordain laws or rituals, so they remain impartial.
Chapter 7 - 8 Killing animals for sacrifices to appease gods lacks justification.
Chapter 7 - 9 Animals sacrificed unjustly suffer; they’ve done no harm to gods.
Chapter 7 - 10 Sacrifices don’t change fate; gods’ help is thus rendered irrelevant.
Chapter 7 - 11 Gods don’t prevent human suffering despite sacrifices and offerings.
Chapter 7 - 12 Believing gods require bribes diminishes their divine nature and integrity.
Chapter 7 - 13 Sacrifices don’t honor gods; they neither need nor benefit from them.
Chapter 7 - 14 Offering sacrifices doesn’t increase gods’ power or majesty.
Chapter 7 - 15 True gods don’t demand sacrifices; they exist above human offerings.
Chapter 7 - 16 Sacrifices involving blood and burning don’t honor gods’ purity.
Chapter 7 - 17 Animals’ sacrifices are degrading, not fitting honors for true gods.
Chapter 7 - 18 Certain animals being specific to gods is illogical and inconsistent.
Chapter 7 - 19 Sacrificing specific genders and colors of animals lacks rational basis.
Chapter 7 - 20 Black sacrifices to infernal gods imply flawed reasoning and inconsistency.
Chapter 7 - 21 Sacrifices’ rules confuse us; different animals for different gods.
Chapter 7 - 22 Mixing sacrifices makes no sense; animals’ attributes should match gods.
Chapter 7 - 23 Good and bad gods receiving sacrifices: logic fails completely.
Chapter 7 - 24 Strange rituals with food items mock the supposed divine nature.
Chapter 7 - 25 Sacrificing sausages and parts of animals lacks logical reasoning.
Chapter 7 - 26 Incense and wine for gods: new practices without ancient precedent.
Chapter 7 - 27 Incense’s purpose questioned; gods neither benefit nor desire it.
Chapter 7 - 28 Incense’s pleasant smell does not justify its divine significance.
Chapter 7 - 29 Wine’s use questioned; absurd to think gods need it.
Chapter 7 - 30 Wine doesn’t honour gods; it’s an insult to divine dignity.
Chapter 7 - 31 Worship with conditions: gods limited by humans’ terms.
Chapter 7 - 32 Rituals with music and dancing degrade gods to human level.
Chapter 7 - 33 Festivals for gods: inappropriate, resembling children’s games and entertainments.
Chapter 7 - 34 Men’s ignorance creates gods mirroring human traits and weaknesses.
Chapter 7 - 35 Comparing beliefs: gods with human traits versus our higher understanding.
Chapter 7 - 36 Diverse roles attributed to gods: contradictory and implausible.
Chapter 7 - 37 True worship involves understanding gods’ nature, not just rituals.
Chapter 7 - 38 Historical records of divine wrath: questioning their authenticity and truth.
Chapter 7 - 39 Evaluate if gods truly exhibit wrath and require appeasement.
Chapter 7 - 40 Historical tales of divine intervention often misinterpret natural events.
Chapter 7 - 41 Gods enjoying trivial human activities: a flawed, anthropomorphic view.
``` Here's the HTML table for Chapter 9 with alternating background colors: ```html
Chapter 9 - 1 Author uses "so to say" to qualify the figure's extravagance.
Chapter 9 - 2 Heathens might question "white robes" of angels and risen Redeemer.
Chapter 9 - 3 Arnobius attacks Jove's character, highlighting impotence of heathen ethics.
Chapter 9 - 4 Early Christians' prayers for the departed counter purgatorial beliefs.
Chapter 9 - 5 Pine cone symbol in Vatican compared to pagan mythology relics.
Chapter 9 - 6 Arnobius criticizes pagan sacrifices, contrasting them with Christian beliefs.
Against HieroclesHere's the HTML table with the specified colors applied to each cell: ```html
1 Admiration of comparison between Apollonius and Jesus; Hierocles' selective attack.
2 Hierocles attributes Apollonius' miracles to divine wisdom, not wizardry tricks.
3 Damis wrote about Apollonius; Philostratus compiled various accounts.
4 Contrast between Apollonius' and Jesus' miracles and their divine claims.
5 Apollonius considered sage; questionable legends diminish philosophical reputation.
6 Nature's bounds restrict existence; divine nature's involvement with humanity.
7 Apollonius should demonstrate lasting divine influence, unlike mere mortals.
8 Apollonius' divine birth story involves sea demon Proteus, swans.
9 Apollonius' language understanding contradicts need for education and interpreters.
10 Apollonius learns animal language by eating dragon hearts, livers.
11 Apollonius' Persian studies and magi interactions question Pythagorean philosophy.
12 Skepticism about Apollonius' supernatural birth stories; human accomplishments acceptable.
13 Apollonius' travels reveal exaggerated miracles, questionable meat abstinence stance.
14 Apollonius uses interpreter in India, contradicts previous language knowledge.
15 Apollonius astonished by Indian king speaking Greek fluently.
16 Apollonius' Brahman stories surpass previous miraculous legends' believability.
17 Lady with split coloring; dragons, miraculous stones described.
18 Brahmans perform levitation, summon fire, miraculous tripods serve.
19 Hierocles praises Philostratus' reliability, condemns Christians' credulity.
20 Drunk Indian king insults philosophy, Apollonius' interpreter aids.
21 Apollonius asks about golden water, mythical creatures, pigmies.
22 Philostratus describes a miraculous wool, spinning garments, staff, and ring.
23 Philostratus narrates Apollonius' return, miraculous healing, and divine wisdom.
24 Apollonius encounters Achilles' soul, who asks significant historical questions.
25 Apollonius' nighttime encounter with Achilles' soul raises credibility doubts.
26 Apollonius expels demons, revives a girl, and performs many miracles.
27 Apollonius praised as divinely inspired but avoids wizards' contrivances.
28 Apollonius' philosophical discussions, praised by Vespasian, reveals contradictions in character.
29 Apollonius recommends philosophers to Vespasian, later criticizes Euphrates harshly.
30 Apollonius visits Egyptian sages, performs miracles, rescues a youth.
31 Apollonius' miracles attributed to demons; resuscitation of girl questioned.
32 Philostratus' narrative contradictions highlight Apollonius' mythical, unreliable stories.
33 Apollonius accused of wizardry, rejects advice, disguises Damis.
34 Apollonius defends himself, performs miracles, vanishes from court.
35 Apollonius' prison miracle perceived as divine by Damis.
36 Apollonius joyfully accepts release, forgets his foreknowledge.
37 Apollonius' defense speech against Domitian proves ultimately futile.
38 Apollonius' arrogance, self-contradiction, and miraculous claims scrutinized.
39 Apollonius' teachings on destiny, flattery of rulers examined.
40 Philostratus puzzled by Apollonius' wizard reputation, uncertain death.
41 True philosophy opposes destiny, advocates free will and responsibility.
42 Rejection of fatalism, defense of providence, and free will.

Easter

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Chapter 1
Discussing Pascha handed to Hebrews as image; lamb's blood protection.
Chapter 2
Nourished by sacrificial Savior's teachings; mark souls with faith.
Chapter 3
Festival's timing: not winter, summer, autumn; celebrated in spring.
Chapter 4
Festival symbolizes universe's creation; Christ's death brings salvation.
Chapter 5
Prophetic symbols fulfilled; celebrate Pentecost after Pascha joyfully.
Chapter 6
Gospel reports Savior's passion during Jewish Pascha, symbolic meaning.
Chapter 7
Jews sacrifice sheep once yearly; Christians partake Savior weekly.
Chapter 8
Synod's Pascha debate ends; unified festival celebrates Christ's resurrection.
Chapter 9
Savior institutes new Pascha custom; distinct from Jewish traditions.
Chapter 10
Jesus celebrated Pascha before suffering; Jews' Pascha during preparation.
Chapter 11
Christ separates from Jews; celebrates Pascha with purified disciples.
Chapter 12
Jews strayed from truth; Christians continue Christ's mysteries yearly.

Creation of the World & Apocolypse

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1 - 1
Revelation of Jesus Christ, shown to His servants, keep commandments.
1 - 2
Grace to you, from Him who is and was.
1 - 3
Seven spirits before His throne, spirit of wisdom, understanding.
1 - 4
From Jesus Christ, faithful witness, firstborn of the dead.
1 - 5
Made us kingdom, priests to God, His Father, eternal.
1 - 6
He comes with clouds, every eye shall see Him.
1 - 7
Saw seven golden candlesticks, Son of man amidst them.
1 - 8
Clothed with garment, down to feet, priestly, uncorrupted flesh.
1 - 9
Girt with golden girdle, enlightened conscience, pure spiritual apprehension.
1 - 10
Head and hairs white, multitude of abbots, like wool.
1 - 11
Eyes like flame of fire, God's precepts light believers, burning unbelievers.
1 - 12
Face brightness as sun, glory greater than the sun.
1 - 13
Feet like brass, apostles preaching, standing firm, spreading word.
1 - 14
Out of His mouth, sharp two-edged sword, Gospel, Law.
1 - 15
Voice as many waters, preaching baptism, teaching all nations.
1 - 16
Seven stars in His right hand, Spirit's sevenfold power given.
1 - 17
Head and hairs white, multitude of abbots, like wool.
1 - 18
Eyes like flame of fire, God's precepts light believers.
1 - 19
Voice like many waters, preaching baptism, teaching all nations.
1 - 20
Seven stars in right hand, Spirit's sevenfold power given.
1 - 21
Seven golden candlesticks, Christ among the churches, walking amidst them.
1 - 22
Garment down to ankles, priestly garment, symbolizing uncorrupted flesh.
``` Here's the updated HTML table with the color coding applied: ```html
1 - 1
Creation's rapidity in Genesis, six days, seventh blessed and sanctified.
1 - 2
God made light, divided day and night, rest alternates.
1 - 3
Fourth day: two lights, sun and moon, stars positioned.
1 - 4
World composed of four elements, seasons form quaternion.
1 - 5
Four living creatures, Gospels, rivers in paradise, generations.
1 - 6
Jesus taken by quaternion of soldiers, captivity significant.
1 - 7
Fifth day: progenies from land and water, sixth creation.
1 - 8
Angels created before man, light made before sky.
1 - 9
Seventh day rest, parasceve rigorous fast, Lord's day thanks.
1 - 10
Eighth Psalm: future judgment, beyond sevenfold arrangement days.
1 - 11
Jesus, Joshua, Matthias, Isaiah broke Sabbath for mission.
1 - 12
Lord's judgment, seventh millennium reign, thousand years symbolize.
1 - 13
Seven heavens: wisdom, understanding, counsel, might, knowledge, piety, fear.
1 - 14
Jesus, Word of God, created all, in beginning.
1 - 15
Seven horns, eyes, spirits, torches, candlesticks, sheep, women, churches.
1 - 16
Re-creation through nativity, aid to creation, Jesus Christ.
1 - 17
Day of Gabriel's message, Holy Spirit overflowed Mary.
1 - 18
Jesus' humanity: nativity, infancy, boyhood, youth, manhood, death.
1 - 19
Jesus' miracles: walks, sleeps, commands winds, cures sick.
1 - 20
Day divided into twelve hours, months, years, seasons.
1 - 21
Twelve angels, day and night, twenty-four elders' significance.

Orations

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1 - 1
It is the Day of Resurrection, my Beginning has good auspices.
1 - 2
A Mystery anointed me; I withdrew a little while.
1 - 3
Yesterday the Lamb was slain and the door-posts anointed.
1 - 4
Yesterday I was crucified with Him; today glorified with Him.
1 - 5
Let us become like Christ, since Christ became like us.
1 - 6
He offers you a Shepherd, your Good Shepherd, lays life.
1 - 7
These are the gifts given you by this august Abraham.
``` I see you’ve listed additional verses. Here’s the updated HTML table with all the verses you’ve provided, color-coded accordingly: ```html
2 - 1
I have been defeated, and own my defeat now.
2 - 2
I apply myself to the question which arose first.
2 - 3
For my present position is due, my good people.
2 - 4
I am aware that anarchy and disorder cannot be advantageous.
2 - 5
Nor indeed is it strange or inconsistent for the majority.
2 - 6
What then were my feelings, and what was the reason?
2 - 7
For nothing seemed to me so desirable as to close.
2 - 8
I was influenced besides by another feeling, whether base.
2 - 9
Lastly, there is a matter more serious than any.
2 - 10
But in the case of man, hard as it is.
2 - 11
For it is not so easy to dye deeply.
2 - 12
What does he mean by this? As I take it.
2 - 13
This then is the first point in what we.
2 - 14
In the second place, although a man has kept himself.
2 - 15
Nor must he suppose that the same things are suitable.
2 - 16
But granted that a man is free from vice.
2 - 17
The other is concerned with the soul, which comes.
2 - 18
Place and time and age and season and the.
2 - 19
This further point does not escape me, that the.
2 - 20
For we either hide away our sin, cloaking it.
2 - 21
For these reasons I allege that our office as.
2 - 22
To turn however to the ends in view in.
2 - 23
This is the wish of our schoolmaster the law.
2 - 24
This is why the new was substituted for the.
2 - 25
This is why the heathen rage and the peoples.
2 - 26
Of this healing we, who are set over others.
2 - 27
Again, the healers of our bodies will have their.
2 - 28
But we, upon whose efforts is staked the salvation.
2 - 29
And if you examine more closely, how great is.
2 - 30
As then the same medicine and the same food.
2 - 31
Some are benefited by praise, others by blame, both.
2 - 32
Upon some it is needful to keep a close.
2 - 33
For our treatment does not correspond with virtue and.
2 - 34
This, however, I take to be generally admitted-that just.
2 - 35
In regard to the distribution of the word, to.
2 - 36
Again, they are concerned with our original constitution, and.
2 - 37
For, amid the three infirmities in regard to theology.
2 - 38
It is necessary neither to be so devoted to.
2 - 39
A suitable and worthy comprehension and exposition of this.
2 - 40
For having undertaken to contend on behalf of God.
2 - 41
But what is to be said of those who.
2 - 42
What again of those who come with no private.
2 - 43
Accordingly, to impress the truth upon a soul when.
2 - 44
If anyone were to undertake to tame and train.
2 - 45
For some need to be fed with the milk.
< strong>2 - 46
And who is sufficient for these things? For we.
2 - 47
Besides, we are aware that it is better to.
2 - 48
Nay, the wiser of the Hebrews tell us that.
2 - 49
Among us, however, there is no boundary line between.
2 - 50
Now, if we were to speak gently to one.
``` Here’s the HTML table for verses 51-117, color-coded: ```html
2 - 51
This is a state of mind which demands, in.
2 - 52
Since, however, I have mentioned Paul, and men like.
2 - 53
I say nothing of his labours, his watchings, his.
2 - 54
What of the laboriousness of his teaching? The manifold.
2 - 55
He glories in his infirmities and distresses. He takes.
2 - 56
Why should I enter into detail? He lived not.
2 - 57
Is the undertaking then so serious and laborious to.
2 - 58
Hence again the divine Micah, unable to brook the.
2 - 59
Joel again summons us to wailing, and will have.
2 - 60
What of Habakkuk? He utters more heated words, and.
2 - 61
How can it be right to pass by Malachi.
2 - 62
Whenever I remember Zechariah, I shudder at the reaping-hook.
2 - 63
Who is so bold and adamantine of soul as.
2 - 64
Passing by the elders in the book of Daniel.
2 - 65
What of his further invective against the shepherds, Woe.
2 - 66
I also refrain from entering into his discussion of.
2 - 67
However, to avoid unreasonably prolonging my discourse, by an.
2 - 68
God speaks to him in reproof of the priests.
2 - 69
Why need I speak of the things of ancient.
2 - 70
I am alarmed by the reproaches of the Pharisees.
2 - 71
With these thoughts I am occupied night and day.
2 - 72
When will this be, say they who are swift.
2 - 73
But this speed, in its untrustworthiness and excessive haste.
2 - 74
I know Whose ministers we are, and where we.
2 - 75
Who is it, Who made all things by His.
2 - 76
This depressed and kept me humble, and persuaded me.
2 - 77
Such and so great is the object of our.
2 - 78
One branch of philosophy is, however, too high for.
2 - 79
Would that it were merely empty! And now may.
2 - 80
We observe each other's sins, not to bewail them.
2 - 81
Everything has reverted to the original state of things.
2 - 82
Nor indeed is there any distinction between the state.
2 - 83
But at the present time there are some who.
2 - 84
Sinners are planning upon our backs; and what we.
2 - 85
These are the results of our intestine warfare, and.
2 - 86
Yea, even now, when Christ is invoked, the devils.
2 - 87
Of external warfare I am not afraid, nor of.
2 - 88
For my own warfare, however, I am at a.
2 - 89
Who will cry aloud, Spare Thy People, O Lord.
2 - 90
For I own that I am too weak for.
2 - 91
I have said nothing yet of the internal warfare.
2 - 92
What is it that has induced this fear in.
2 - 93
I hear again that Nadab and Abihu, for having.
2 - 94
I know also that not even bodily blemishes in.
2 - 95
Since then I knew these things, and that no.
2 - 96
Who is the man, whose heart has never been.
2 - 97
Who is the man who has never beheld, as.
2 - 98
Who is the man who has never, by experience.
2 - 99
Who, in fine, is the man who, although he.
2 - 100
Let others sail for merchandise, I used to say.
2 - 101
A man of low estate may with safety assume a light burden.
2 - 102
Such is the defense for my flight, leading to my return.
2 - 103
My care for my holy parents led me back home.
2 - 104
I remembered ancient histories and drew counsel for myself.
2 - 105
We consider past examples as instructions for similar circumstances.
2 - 106
Jonah fled from God, but his actions were purposeful.
2 - 107
Jonah's flight was not to escape God, but for prophecy.
2 - 108
Jonah knew God's power and did not expect to escape.
2 - 109
Jonah foresaw the shift of prophecy and fled in sorrow.
2 - 110
I questioned my duty, struggling between fear and responsibility.
2 - 111
Disobedience to God's call brings severe consequences and penalties.
2 - 112
Fear of disobedience overcame me, leading to my acceptance.
2 - 113
Trusting God, a man can become a perfect ruler.
2 - 114
Examples from history show both eagerness and reluctance acceptable.
2 - 115
Gradually, my soul accepted the call through divine testimonies.
2 - 116
I am here, my pastors, ready to serve obediently.
2 - 117
May God guide us as shepherds to feed His flock.
``` Here’s the HTML table for verses 1-8, color-coded: ```html
3 - 1
How slow you are, my friends and brethren, to come.
3 - 2
You neither entertained me nor allowed me to entertain you.
3 - 3
Shall I be judged by you, or shall I judge?
3 - 4
You treated me with haughtiness, like guests insulting their host.
3 - 5
I almost withheld my discourse as a Marriage-gift from you.
3 - 6
It is not permitted to me to upbraid you presently.
3 - 7
Show us respect, for we have honoured you above all.
3 - 8
Honour us by acting purely, walking in the Spirit always.
``` Here’s the HTML table with the specified colors: ```html
7 - 1
Friends, don't think I'm eager to lament for him.
7 - 2
Caesarius' parents known for their excellence and piety.
7 - 3
Father, gentle and meek, presided over people with piety.
7 - 4
Mother, from saintly family, increased her piety significantly.
7 - 5
Inherited excellence from parents, destined for a good life.
7 - 6
Caesarius excelled in education, avoided depraved society, faithful student.
7 - 7
Excelled in all studies, surpassed even dedicated elder students.
7 - 8
Returned home with immense knowledge, honored by Byzantine authorities.
7 - 9
Preferred family and country over prestigious city honors.
7 - 10
A.D. 369, desired to begin monastic life, prepared for it.
7 - 11
Upon meeting men, advised to discern well what, cautious.
7 - 12
Visit at the close, understood the seriousness of the truth.
7 - 13
Parted company, promised to commit myself to the way.
7 - 14
Prayed with men, separated, returning with increased fortitude.
7 - 15
Lost those who built homes in my old city.
7 - 16
Did not recall earlier times, house filled with lies.
7 - 17
Changed clothing, not wearing a habit, I was counted.
7 - 18
Take holy bread, partook of Christ with weeping.
7 - 19
After celebrating the mass, I was destroyed, and it's a problem.
7 - 20
Mourn Caesarius' escape from earthly evils, press towards life above.
7 - 21
Souls enjoy bliss after death, reunite with glorified flesh.
7 - 22
Mortify earthly desires, seek narrow path to spiritual glory.
7 - 23
Become one with Christ, transcend earthly divisions, embrace spiritual transformation.
7 - 24
Hope in God's kindness, commend souls to eternal rest.
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8 - 1
Praising my sister honors family with truthful, well-deserved commendation.
8 - 2
It's unjust to deprive family of deserved praise while exalting others.
8 - 3
Let's praise simply, focusing on her virtues and exemplary life.
8 - 4
Gregory and Nonna, our modern Abraham and Sarah, are inspiring.
8 - 5
Her husband's ideal shepherding life resulted from her prayers.
8 - 6
Gorgonia's parents instilled piety, shaping her noble character.
8 - 7
Her noble soul surpassed Eastern standards of noble birth.
8 - 8
She combined the virtues of both married and unmarried life.
8 - 9
She managed her household wisely, embodying Proverbs' virtuous woman.
8 - 10
She valued inner character over external adornments and decorations.
8 - 11
Her prudence and piety matched her natural and spiritual parents' virtues.
8 - 12
She welcomed the godly graciously, showing sympathy and generous hands.
8 - 13
She combined charity with self-discipline, surpassing even the devout.
8 - 14
Her vigils, prayers, and psalmody surpassed both men and women.
8 - 15
Her faith in suffering demonstrated God's extraordinary kindness and recovery.
8 - 16
Her injury and recovery exemplified divine prophecy and miraculous healing.
8 - 17
Her illness resisted all aid, leading to desperate divine invocation.
8 - 18
She invoked Christ's healing power through fervent, faith-filled prayers.
8 - 19
She desired to depart, embracing death with boldness and joy.
8 - 20
Her life was continuous cleansing, achieving perfection through divine grace.
8 - 21
She fulfilled the law, prepared for death, and departed peacefully.
8 - 22
At her last breath, she gently moved her lips, praying.
8 - 23
Her present lot is more precious than earthly eyes perceive.
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12 - 1
I give myself entirely to the Spirit's guidance and will.
12 - 2
I will speak to you and our good shepherd today.
12 - 3
Is your weakness physical? I will sustain you always.
12 - 4
Overpowered by father's age, friend's kindness; help me now.
12 - 5
Best and safest: balance desire and Spirit, moderate burdens.
12 - 6
This speech expresses my intentions; guided by the Spirit.
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16 - 1
Gentle, wise speech enriches more than fluent, empty words.
16 - 2
True wisdom is a pure life and despising eloquence's embellishments.
16 - 3
Deeds speak louder than words; wisdom proven by actions.
16 - 4
Lift your voice; comfort and teach this grieving congregation.
16 - 5
Balance desire and Spirit; moderate responsibilities for greater effectiveness.
16 - 6
Let the Spirit guide us; reveal God's full truth.
16 - 7
God's wrath is fierce, but His mercy is greater.
16 - 8
Confession and repentance can avert divine chastisement and judgment.
16 - 9
We must repent; avoid judgment by living righteously now.
16 - 10
God's correction is merciful; let us repent and change.
16 - 11
We sin; God rebukes us; let's repent and change.
16 - 12
God's anger fades with repentance; let's seek His mercy.
16 - 13
Repent with tears, fasting, and prayer; seek God's mercy.
16 - 14
Weep, repent, and trust God's mercy will follow His anger.
16 - 15
True repentance restores dignity; God chastens those He loves.
16 - 16
Fear falling into God's hands; His justice is unyielding.
16 - 17
Understand God's purpose in calamities; repentance brings His mercy.
16 - 18
Some oppress, defraud, and neglect; such sins provoke wrath.
16 - 19
Greed corrupts; honor God and care for the needy.
16 - 20
Teach charity, intercede for us, and lead repentance.
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18 - 1
O man of God, faithful servant, steward of divine mysteries.
18 - 2
Tell me, why do you come, what favor you bring?
18 - 3
First, praise his virtue; then give counsel on life, death.
18 - 4
Persuade us that the good shepherd still tends us.
18 - 5
Describe his humble origins and conversion by his wife.
18 - 6
Even before conversion, his character aligned with Christian virtues.
18 - 7
Who can find a valiant woman? He found one.
18 - 8
She was a helper and leader in spiritual matters.
18 - 9
She excelled in prayer, piety, charity, and aiding the poor.
18 - 10
Revered the sanctuary, avoiding worldly defilements and secular interactions.
18 - 11
Promised me to God before birth, dedicated me after.
18 - 12
Saw visions guiding her, leading to father's salvation.
18 - 13
During baptism, saw light and glory, signifying divine favor.
18 - 14
Called by God, performed miracles, endured trials with faith.
18 - 15
His consistent piety and virtue extended throughout his priesthood.
18 - 16
Revived a neglected church, combining wisdom, piety, and rhetoric.
18 - 17
Upheld orthodoxy, balancing theological precision with pious living.
18 - 18
Defended church from imperial threats with courage and faith.
18 - 19
Enumerate his virtues, finding each surpassing the last.
18 - 20
Practiced benevolence, treating his wealth as steward for others.
18 - 21
Magnanimous without ambition, entrusting charitable deeds to his wife.
18 - 22
Guided sanctuary with divine discernment, promoting virtue, resisting vice.
18 - 23
Balanced humility and dignity, combining gentleness with firm action.
18 - 24
Known for simplicity, forgiveness, and divine influence in prayer.
18 - 25
Forgiving spirit turned enemies into repentant, reformed followers.
18 - 26
Wrath vanished quickly, replaced by love and gentleness.
18 - 27
Zealous yet gentle, combined wisdom and harmlessness effectively.
18 - 28
Suffered illness, found relief in liturgy, died peacefully.
18 - 29
Built a magnificent temple, a lasting tribute to God.
18 - 30
Experienced divine visions, influencing his faith and actions.
18 - 31
Prayed for me during a storm, aiding my survival.
18 - 32
Courageously opposed imperial threats, defending church's autonomy.
18 - 33
Reconciled church factions, upheld just and pious decisions.
18 - 34
Defended church's election against imperial and local opposition.
18 - 35
Opposed heretics, trained faithful to resist with piety.
18 - 36
Endured physical pain, found solace in prayer and liturgy.
18 - 37
Encouraged me to embrace priesthood despite personal reluctance.
18 - 38
Died peacefully, leaving a legacy of virtue and piety.
18 - 39
Built a magnificent temple, demonstrating faith and dedication.
18 - 40
Requested peace, awaiting reunion with family in God's light.
18 - 41
If our words satisfied you, confirm it; your decision reflects God.
18 - 42
God's nature is unchanging; ours is in constant flux.
18 - 43
Separation pain? Let hope cheer you; widowhood isn't grievous.
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21 - 1
God is called God of Abraham, Isaac, and Jacob.
21 - 2
Blessed is he who communes with God, transcending matter.
21 - 3
Few attain such divine contemplation and communion with God.
21 - 4
Athanasius excelled in virtue, surpassing many great men before.
21 - 5
Praising him fully would require a detailed historical account.
21 - 6
Athanasius combined profound scriptural study with a virtuous life.
21 - 7
God's foreknowledge and virtue led Athanasius to priesthood.
21 - 8
Athanasius succeeded Saint Mark, uniting doctrine with office.
21 - 9
He balanced virtue and accessibility, guiding the faithful effectively.
21 - 10
Saint Paul’s praises of the High-priest anticipate Athanasius’ virtues.
21 - 11
Others may admire details, I focus on Athanasius’ chief virtues.
21 - 12
Theology was simpler before elaborate, artificial treatments emerged.
21 - 13
Arius introduced heresy, leading to subsequent doctrinal confusion.
21 - 14
Athanasius fought heresy at the Synod of Nicaea.
21 - 15
Athanasius’ close associates sometimes betrayed him for power.
21 - 16
George, a villainous figure, opposed Athanasius’ righteous efforts.
21 - 17
The righteous often suffer to reveal divine justice.
21 - 18
Job's trials illustrate the contest between virtue and envy.
21 - 19
Athanasius sought refuge in contemplation during his exile.
21 - 20
Athanasius united contemplative and active monastic lives harmoniously.
21 - 21
Athanasius wisely balanced hiding and revealing himself strategically.
21 - 22
The council at Seleucia spread doctrinal confusion and heresy.
21 - 23
Heretics manipulated church politics, causing unjust depositions and exiles.
21 - 24
The Church suffered from false shepherds and impious leaders.
21 - 25
Paul foresaw the shaking of heaven and earth.
21 - 26
Athanasius remained steadfast despite exile and adversaries' assaults.
21 - 27
Athanasius returned triumphantly, welcomed by a joyous multitude.
21 - 28
Athanasius' return was celebrated with unprecedented public enthusiasm.
21 - 29
Athanasius' public reception was unparalleled in fervor and honor.
21 - 30
Athanasius lived virtuously, taught diligently, and acted harmoniously.
21 - 31
Athanasius reconciled differences, restored faith, and guided with wisdom.
21 - 32
Jealousy arose against Athanasius, prompting renewed imperial persecution.
21 - 33
Athanasius' enemies faced divine justice, vindicating his steadfast faith.
21 - 34
Athanasius' confession united diverse factions in faith and doctrine.
21 - 35
Athanasius skillfully reconciled theological disputes with compassion and wisdom.
21 - 36
Athanasius' unity efforts were more valuable than individual achievements.
21 - 37
Athanasius' death was mourned, his legacy honored eternally.
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27 - 1
“Behold, I am against thee, O thou proud one."
27 - 2
They neglect righteousness, discussing and debating without true understanding.
27 - 3
Philosophizing about God is not for everyone, only the purified.
27 - 4
Philosophize on reachable matters, not overwhelming the audience’s understanding.
27 - 5
Remember God always, but moderate discussions on divine topics.
27 - 6
Why let hostile listeners hear about God’s creation and nature?
27 - 7
Polish ourselves, focusing on virtues over endless theological discussions.
27 - 8
Discuss God with sincere believers, not with hostile skeptics.
27 - 9
Debate other philosophical ideas instead of stirring theological conflicts.
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28 - 1
Theologians should philosophize with purity, seriousness, and suitable timing.
28 - 2
Approach God's presence with reverence; purification determines proximity.
28 - 3
Seeking God reveals only glimpses; full comprehension remains elusive.
28 - 4
Defining God is impossible; even understanding is difficult.
28 - 5
God's nature surpasses human understanding; our knowledge is limited.
28 - 6
Natural law and visible order suggest an unseen divine Creator.
28 - 7
God isn't a body; He's limitless, invisible, and formless.
28 - 8
God pervades all things; He isn't constrained by physical bodies.
28 - 9
God's incorporeal essence transcends all physical attributes and predicates.
28 - 10
God exists above the Universe, transcending spatial limitations completely.
28 - 11
Divine nature can't be fully grasped by human reason alone.
28 - 12
God's blessings require effort; easy gains lead to carelessness.
28 - 13
We struggle to fully comprehend the divine through reason.
28 - 14
People worship visible objects, mistaking them for divine entities.
28 - 15
Passions and vices were deified, leading to false worship.
28 - 16
Reason leads us from visible things to the divine.
28 - 17
God's essence is undiscoverable by man; enlightenment is limited.
28 - 18
Ancients revered God without fully comprehending His nature.
28 - 19
Prophets experienced God's presence indirectly, not His full essence.
28 - 20
Paul's divine revelations were partial, respecting their ineffability.
28 - 21
Understanding God is difficult, requiring both intellect and faith.
28 - 22
Considering human nature reveals our complexity and divine connection.
28 - 23
Animal diversity demonstrates nature's variety and God's design.
28 - 24
Observe fish and birds, their behaviors reveal divine craftsmanship.
28 - 25
Birds, bees, and spiders display natural knowledge and artistry.
28 - 26
Plant diversity and beauty showcase divine wisdom and provision.
28 - 27
Marvel at the sea's boundaries and nature's intricate balance.
28 - 28
Consider the air, seasons, and elements reflecting divine order.
28 - 29
Heavenly bodies and their movements reflect divine orchestration.
28 - 30
The sun and moon symbolize divine light and life-giving energy.
31
Shall we explore beyond matter into the intellectual and celestial realm?
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29 - 1
Discussing God needs Holy Ghost; clarify own beliefs; counter opponents’ arguments.
29 - 2
Ancient views: Anarchia, Polyarchia, Monarchia. We honor divine Monarchy.
29 - 3
Son and Holy Ghost coeternal with Father, beyond time.
29 - 4
Generation of Son is incorporeal, not like human creation.
29 - 5
Father is eternally Father; Son is eternally Son.
29 - 6
Generation is by Will, not Passion; God willed creation.
29 - 7
Father is God willingly; generation method transcends human comprehension.
29 - 8
Divine Generation beyond human understanding; respect its sacred mystery.
29 - 9
Son's existence concurrent with being begotten; avoid misleading analogies.
29 - 10
Unbegotten and Begotten share divine essence, yet distinct roles.
29 - 11
God’s essence unique; begotten Son shares divine nature, distinct Father.
29 - 12
Unbegotten and begotten distinct but share divine essence, equal dignity.
29 - 13
Eternal generation; beginning does not imply end for divinity.
29 - 14
Son’s divinity is real; ambiguous terms mislead about God’s nature.
29 - 15
Father greater by cause, not nature; same essence shared.
29 - 16
Father-Son relationship denotes same nature, not action; divine unity.
29 - 17
Son’s divinity supported by Scriptures; many titles affirm this.
29 - 18
(N/A)
29 - 19
Jesus’ humanity and divinity: eternal God, incarnate for salvation.
29 - 20
Jesus' dual nature: divine and human, performing divine and human acts.
29 - 21
Jesus' dual nature in suffering, death, resurrection demonstrates divine power.
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30 - 1
Discusses God's dual nature, scriptural interpretations, and human comprehension limitations.
30 - 2
Solomon's wisdom and divine creation connected to human salvation.
30 - 3
Christ's servitude and humility leading to human deification and salvation.
30 - 4
Christ's eternal reign, divine authority, and the final judgment.
30 - 5
Christ's subjection to God as part of human redemption.
30 - 6
Christ's suffering and obedience demonstrate his unity with humanity.
30 - 7
God's greatness and equality within the Trinity explained.
30 - 8
Christ's dual nature as both God and human clarified.
30 - 9
Christ's receiving power and authority in relation to humanity.
30 - 10
Christ's unity with God and shared divine authority explained.
30 - 11
Christ's divine knowledge and its relation to human limitations.
30 - 12
Christ's divine and human wills are unified, not separate.
30 - 13
Christ as the only true God alongside the Father.
30 - 14
Christ's intercession as a mediator and advocate for humanity.
30 - 15
Christ's divine knowledge and human ignorance reconciled.
30 - 16
Christ's knowledge derived from the Father, reflecting divine unity.
30 - 17
God's essence and attributes are beyond full human comprehension.
30 - 18
God's essence as "He Who Is" and its significance.
30 - 19
God's titles reflect authority, government, and relationship with humanity.
30 - 20
Christ's titles: Son, Only-Begotten, Word, Wisdom, Power, Truth, Light, Life.
30 - 21
Names reflect Christ's divinity and humanity, leading us to God.
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32 - 1
Discussing the Holy Spirit and its relation to the Trinity.
32 - 2
Holy Spirit is vital but disputed; discussion remains challenging yet necessary.
32 - 3
Holy Spirit's divinity supported by fitting Trinity's names onto Him.
32 - 4
Father, Son, and Spirit must exist together from the beginning.
32 - 5
Holy Spirit debated by some, rejected by others; complex theological views.
32 - 6
Spirit is not an activity but a Substance, possibly God.
32 - 7
Spirit isn't begotten by Father or Son; it proceeds.
32 - 8
Procession of the Spirit explained; avoids being begotten or unbegotten.
32 - 9
Spirit's uniqueness in Trinity; proceeds without lacking divine essence.
32 - 10
Spirit is God, consubstantial with Father and Son, forming Trinity.
32 - 11
Human analogy: Adam, Eve, and Seth explain consubstantiality yet distinct persons.
32 - 12
Worship and prayer to the Spirit signify equality within Trinity.
32 - 13
Tritheism vs. Ditheism debate: one God in three distinct Persons.
32 - 14
Trinity is one Godhead, undivided yet distinct in three Persons.
32 - 15
Greek gods differ; Trinity's unity unique despite individual Persons.
32 - 16
Greek mythology contrasts with Christian Trinity; unity and equality.
32 - 17
Counting Persons in Trinity doesn't imply separate substances.
32 - 18
Consubstantiality vs. separate enumeration; examples from language and nature.
32 - 19
Counting distinct entities doesn't determine their substance unity.
32 - 20
Numerical order in names doesn't change the nature's equality.
32 - 21
Holy Spirit doctrine supported by ancient and modern scriptural interpretations.
32 - 22
Scripture uses figures of speech to describe God's actions and attributes.
32 - 23
Un-begotten and Unoriginate implied in scripture; not explicitly stated.
32 - 24
Scriptural meanings not limited to literal words; interpret contextually.
32 - 25
Two Testaments: from idols to Law, Law to Gospel.
32 - 26
Godhead's revelation progressed gradually; Old Testament, New Testament, Spirit.
32 - 27
Jesus promised further teachings by Spirit; gradual revelation necessary.
32 - 28
Worship Father, Son, Holy Ghost; One Godhead, undivided and united.
32 - 29
Holy Spirit's deity supported by numerous scriptural references and titles.
32 - 30
Holy Spirit's names and attributes confirm divinity; worship warranted.
32 - 31
Godhead's nature unmatched on earth; illustrations fall short.
32 - 32
Sun, ray, and light analogy inadequate; suggests composition in Godhead.
32 - 33
God is unmoved; self-sufficient; illustrations inadequate; truth over imagery.
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33 - 1
Those who reproach us for poverty and boast of riches.
33 - 2
Reproaching each other, destroying fellowship, more inhuman than barbarians.
33 - 3
What tumultuous mob have I led against you? None.
33 - 4
Have we unleashed wild beasts on Saints? Absolutely not.
33 - 5
Whose hands have I cut off, lying against Saints?
33 - 6
Your city is small, arid, without beauty, few inhabitants.
33 - 7
You boast walls, theatres, racecourses, palaces, and splendour.
33 - 8
Fault my dress, face, head, education, conversation, and behaviour.
33 - 9
Heaven, sun, moon, stars, and earth are common to all.
33 - 10
I was deceived by Samuel, Saul, David, Amos, Joseph.
33 - 11
Strangers and foreigners spread the Gospel to many nations.
33 - 12
One country, one family, and all are equal before God.
33 - 13
I came upon you by the Spirit, not self-sent.
33 - 14
Christ endured more than our trials; we must forgive.
33 - 15
We have God, angels, faith, prayer, endurance, and pure word.
33 - 16
My flock is small but faithful; they know my voice.
33 - 17
We worship Father, Son, and Holy Ghost; One Godhead.
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34 - 1
Addressing those from Egypt, enriched by Christ, fleeing from Herod's massacre.
34 - 2
Egypt supplies both physical and spiritual food to the world.
34 - 3
Joseph, either the original or the new Peter, foresaw famine and provided aid.
34 - 4
Great men strengthened by dangers, zealous for true religion, became victors.
34 - 5
Egypt conquered idolatry and is now more famous due to Christian leaders.
34 - 6
I embrace and salute you, noblest and most Christian, instructed by the Fathers.
34 - 7
Yesterday's assembly upon the sea was beautiful; today's is more magnificent.
34 - 8
Two highest differences: Rule and Service; God is creative, Creation is changing.
34 - 9
Adore One Godhead in the Three, rejecting inequality of Natures.
34 - 10
Father, Son, Holy Ghost: all equal, with distinct roles, without humiliation.
34 - 11
Revere Titles of the Word and Equal Rank of the Holy Ghost.
34 - 12
Image of God on earth, saved by the Holy Ghost, not by equals.
34 - 13
Glorify Him with Cherubim, and recognize the Three Holies as One Lord.
34 - 14
Be inspired by Luke's Acts; respect the Spirit's authority, testifying Godhead.
34 - 15
Speak of God with Paul, showing equality of the Nature, varying orders.
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37 - 1
Jesus uses a net, changing places to gain more followers.
37 - 2
He moves to Judea, teaching on mountains, plains, and ships.
37 - 3
Great multitudes followed Him; He healed them where they gathered.
37 - 4
Indignation arises when Christ is dishonored for His humility.
37 - 5
Pharisees tempt Him with questions about divorce and marriage.
37 - 6
Christ challenges unequal laws, advocating for mutual respect in marriage.
37 - 7
Demanding chastity, Christ saves both men and women equally.
37 - 8
Christ opposes multiple marriages, endorsing patience and endurance.
37 - 9
Pharisees, displeased with Christ's teachings, misunderstand marriage's significance.
37 - 10
Marriage is honorable but not superior to virginity, promoting spiritual growth.
37 - 11
Virginity surpasses flesh, embodying angelic qualities and higher spiritual calling.
37 - 12
Confine desire, remaining entirely Christ's, avoiding distractions and temptations.
37 - 13
Receiving God's call involves free will and divine assistance.
37 - 14
The Mother of Zebedee's sons requested positions, highlighting dedication's importance.
37 - 15
Rejecting reincarnation theories, God's gifts are bestowed upon the worthy.
37 - 16
Natural chastity lacks merit; purposeful spiritual chastity is praiseworthy.
37 - 17
Eunuchs must avoid spiritual fornication, maintaining dedication to Christ.
37 - 18
True Christianity requires works; honoring Christ means honoring the Trinity.
37 - 19
Avoid spiritual adultery, maintaining chastity in body and soul.
37 - 20
Eunuchs for the Kingdom's sake cleanse passions, attaining spiritual chastity.
37 - 21
Self-taught eunuchs, dedicated to virtue, are commendable and worthy.
37 - 22
Cut off passions, avoiding bitterness, honoring the Holy Trinity.
37 - 23
Priests and rulers must establish piety, aiding in spiritual battles.
37 - 24
Pray for all, maintaining faith in the Father, Son, and Holy Ghost.
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38 - 1
Christ is born; glorify Him. Christ from heaven; meet Him. Christ on earth; exalted.
38 - 2
Darkness is past; Light is made. Egypt punished; Israel enlightened by a pillar.
38 - 3
The Festival is Theophany or Birthday; God manifested to man by birth.
38 - 4
We celebrate today the Coming of God to Man, restoring us.
38 - 5
Adorn not porches; arrange no dances; decorate no streets; avoid sinful indulgences.
38 - 6
Let us leave these to Greeks; we worship the Word, seeking divine luxury.
38 - 7
God always was, is, will be; Eternal Being transcending time and nature.
38 - 8
Infinity considered from beginning and end; mind leans on phenomena to understand.
38 - 9
Goodness must be poured out; Heavenly Powers conceived by Word and Spirit.
38 - 10
Second world, material and visible, created in harmony and unison with whole.
38 - 11
Mind and sense, distinguished, bore magnificence of Creator-Word; Man fashioned with intelligent soul.
38 - 12
Man placed in Paradise, given Free Will; law for action; disobedience led exile.
38 - 13
Chastened by many means, man needed stronger remedy; Word took on flesh.
38 - 14
Cavillers about Godhead; Christ humbled Himself for us, seeking the lost.
38 - 15
He was sent as man, having twofold nature; suffered willingly for redemption.
38 - 16
Jesus purified in Jordan for us, sanctifying waters; many miracles followed.
38 - 17
Accept His Conception; leap like John; Bethlehem led back to Paradise.
38 - 18
Hate Herod's murder of infants; venerate sacrifices; follow Christ's life stages faithfully.
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39 - 1
Again My Jesus, and again a mystery; not deceitful nor disorderly.
39 - 2
Listen to the Voice of God, which sounds exceedingly clear to me.
39 - 3
Shadowy purifications of the Law aiding with temporary sprinklings and ashes.
39 - 4
We are not concerned with birth of Zeus and thefts.
39 - 5
Where will you place the butchery of Pelops, feasted hungry gods?
39 - 6
I pass over the honours they pay to reptiles and worship.
39 - 7
Well, let these things be the amusement of Greek children.
39 - 8
Grace given to flee from superstitious error, serve the true God.
39 - 9
We must purify ourselves first, then approach this Pure converse.
39 - 10
Word is terrible through nature, loving kindness received by prepared.
39 - 11
Having purified theatre by what has been said, let us.
39 - 12
There is One God, the Father, of Whom are all.
39 - 13
Man was created and honored with the hand and Image.
39 - 14
At His birth we duly kept Festival, both I.
39 - 15
John baptizes, Jesus comes to Him, to sanctify the Baptist.
39 - 16
Jesus goeth up out of the water, carries up world.
39 - 17
Festival of Baptism, let us speak about different kinds.
39 - 18
I confess myself to be a man, nature of changeable.
39 - 19
But these sins were not after Baptism, you will say.
39 - 20
Let us venerate today the Baptism of Christ, keep well.
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40 - 1
Yesterday we celebrated the Holy Lights; today, let's discuss Baptism briefly.
40 - 2
The Word recognizes three Births: natural, Baptism, and Resurrection.
40 - 3
Illumination transforms souls, converts life, aids weakness, renounces flesh.
40 - 4
Christ's Gift has many names: Gift, Grace, Baptism, Unction, Illumination.
40 - 5
God is Light: highest, unapproachable, ineffable, giving life to creatures.
40 - 6
Light appeared to Moses, Elias, shepherds, Magi, and the disciples.
40 - 7
Man, compounded of body and soul, needs double cleansing: water, spirit.
40 - 8
Grace of Baptism is a covenant with God for purity.
40 - 9
Baptism offers painless remedy, replacing sinful debt with divine grace.
40 - 10
Fear not the conflict; defend yourself with Water and Spirit.
40 - 11
Be baptized today; do not delay and risk missing grace.
40 - 12
Accept the blessing from God willingly, not through life's extremes.
40 - 13
Salvation includes slaves, hired servants, and sons; each has rewards.
40 - 14
Every time is suitable for salvation; delay invites unexpected dangers.
40 - 15
Seal yourself with Baptism, ensuring safety and spiritual protection.
40 - 16
Don't delay Baptism out of fear; embrace it for salvation.
40 - 17
Youth, elders, and infants benefit from Baptism, each for different reasons.
40 - 18
Virginity and marriage both find honor and safety in Baptism.
40 - 19
Public affairs may stain, but it's better to seek Baptism.
40 - 20
Don't delay Baptism for later pleasures; early commitment is blessed.
40 - 21
Understand the parable correctly; don't misuse scripture to delay.
40 - 22
Desire for Baptism isn't enough; actual Baptism is necessary.
40 - 23
Failing to receive Baptism varies: ignorance, laziness, or involuntary circumstances.
40 - 24
Come forward and be enlightened; do not miss the Grace.
40 - 25
Be swift to salvation, slow to evil; avoid bad company.
40 - 26
Seize the opportunity for Baptism; do not delay unnecessarily.
40 - 27
Do not disdain others in Baptism; Christ took slave form.
40 - 28
Baptize children if danger presses; better unconscious sanctification than uninitiated.
40 - 29
Christ's Baptism was unique; don't delay yours for illogical reasons.
40 - 30
Follow Christ’s example wisely; our practices differ in context.
40 - 31
Preserve your baptismal gift through good deeds and vigilance.
40 - 32
Baptism cleanses more than sins; it transforms and perfects temper.
40 - 33
Guard your cleansing; do not return to sinful habits.
40 - 34
Be thankful and pure after Baptism; maintain your spiritual health.
40 - 35
Keep your soul filled with Christ, avoiding sin and idleness.
40 - 36
Understand the significance of light and fire in spiritual growth.
40 - 37
Distinguish true light from false; live righteously in God's guidance.
40 - 38
Purify every sense; let your entire being reflect divine light.
40 - 39
Sanctify all your members; live a life dedicated to God.
40 - 40
Discipline and purify your loins; desire God above all else.
40 - 41
Maintain the confession of the Trinity; guard it as your treasure.
40 - 42
Avoid theological errors; uphold the true understanding of the Trinity.
40 - 43
Understand the unity of the Trinity; avoid dividing their nature.
40 - 44
Baptism in true faith; avoid heresies; embrace the perfect Godhead.
40 - 45
Prepare for Baptism; maintain purity; reject sin and worldliness.
40 - 46
Post-Baptism, embrace divine light; be vigilant, prepared for Christ.
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41 - 1
Different ways people keep festivals, but discourse pleases the Word.
41 - 2
Jews honor number Seven, Moses' legislation, and its significance.
41 - 3
Biblical testimonies and spiritual significance of number Seven.
41 - 4
Historical figures and events emphasizing the importance of Seven.
41 - 5
Pentecost signifies the Spirit's coming, fulfilling Christ's promise.
41 - 6
Blasphemers reduce the Holy Spirit's status; believers acknowledge divinity.
41 - 7
Spirit is uncreated, eternal, and essential; respect His nature.
41 - 8
Recognize the Trinity's unity; strive for doctrinal truth.
41 - 9
Holy Ghost always existed, sharing divine attributes with Godhead.
41 - 10
Honor the Day of the Spirit; respect its sacredness.
41 - 11
Spirit worked in heavenly powers, prophets, and Christ's disciples.
41 - 12
Spirit came as tongues of fire, signifying purification.
41 - 13
Prophets foretold the Spirit's coming; Christ promised Him.
41 - 14
Spirit shares in Creation, Resurrection, and spiritual regeneration.
41 - 15
Spirit enables speaking in tongues, a sign for unbelievers.
41 - 16
Old Confusion of tongues praised; present unity through Spirit.
41 - 17
Tongues spoke to diverse Jews, signifying widespread captivity.
41 - 18
Festival continues spiritually, rejoicing in Christ, our true salvation.
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42 - 1
Dear shepherds, fellow-shepherds, beautiful for bringing peace and good tidings.
42 - 2
My defence: you are my witnesses, my crown of rejoicing.
42 - 3
"Abraham has been ignorant of us; Thou art our Father."
42 - 4
My field was small, unworthy, now abundant with the Word.
42 - 5
God makes poor, rich; kills, makes alive; transforms all things.
42 - 6
The flock, now well-grown, advancing towards perfection by increase.
42 - 7
Voice from God: "Enlarge thy cords, break forth on sides."
42 - 8
God counts salvation, not numbers; pure doctrine is precious.
42 - 9
God to people: "Go through My gates, be enlarged."
42 - 10
These we offer, dear shepherds, guests, fellow pilgrims, making rich.
42 - 11
Lift up thine eyes, critic, see the crown platted.
42 - 12
I have given assistance, offspring of my Spirit, confession my reward.
42 - 13
Enemies made gentle, war against Godhead, result of Spirit.
42 - 14
Desire exposition of faith; piety is wealth common to all.
42 - 15
One concise proclamation: people sincerely worship the Trinity.
42 - 16
Bid farewell to contentious shiftings, believe in one Substance.
42 - 17
Speak of Unbegotten, Begotten, Proceeding; creature ranks with us.
42 - 18
Moabites, Ammonites not allowed; we follow Divine Scriptures.
42 - 19
Deserving of praise, thanks due to God, called me.
42 - 20
Give me respite, honour foreign service, elect another.
42 - 21
How can I unite hostile occupants of sees?
42 - 22
I cannot bear horse races, theatres, rivalry, public disturbances.
42 - 23
Charges laid against us: rulers, sufferings endured, power misused.
42 - 24
Reproached for exquisite table, splendour, haughtiness; seek simple life.
42 - 25
Persuaded by my words, by the Trinity, grant me favour.
42 - 26
Farewell, Anastasia, raised doctrine, scene of common victory.
42 - 27
Farewell, mighty Christ-loving city; honour God more zealously.
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43 - 1
Basil provides me with the grandest subject for discourse.
43 - 2
I speak to honour Basil, despite many previous praises.
43 - 3
Basil's noble ancestry does not overshadow his own virtue.
43 - 4
His family's piety distinguished them above all other qualities.
43 - 5
His ancestors' persecution endured, showing their steadfast faith.
43 - 6
During persecution, they fled to a mountain thicket.
43 - 7
Despite hardships, they remained faithful, relying on God.
43 - 8
Their faith led to miraculous provision in the wilderness.
43 - 9
Their generous hospitality and pious upbringing influenced Basil.
43 - 10
Basil's parents were notable for virtue and their children.
43 - 11
Basil's education combined secular and divine, enhancing his virtues.
43 - 12
His early training at home prepared him for greatness.
43 - 13
He went to Caesarea, excelling in both letters and virtue.
43 - 14
He continued his education in Byzantium, then Athens.
43 - 15
At Athens, our friendship deepened, strengthening our mutual goals.
43 - 16
Athens' students, eager for rhetoric, respected Basil's wisdom.
43 - 17
Basil's challengers were envious, but he triumphed in arguments.
43 - 18
Their failed challenges increased their hostility towards us.
43 - 19
Our shared philosophy and unity deepened our friendship.
43 - 20
We supported each other, valuing virtue over personal gain.
43 - 21
We pursued virtue through sacred buildings and teachers, avoiding secular pursuits.
43 - 22
Surrounded by friends, we became famous throughout Greece for learning.
43 - 23
He exhibited prudence, respect, and excelled in various branches of learning.
43 - 24
His wisdom encompassed rhetoric, grammar, philosophy, astronomy, geometry, and medicine.
43 - 25
After returning home, he embraced philosophy, guiding the Church significantly.
43 - 26
He rose to bishopric through proper spiritual advancement, avoiding irregularities.
43 - 27
Basil exemplified humility and proper progression in church roles.
43 - 28
Despite disputes, Basil avoided conflict and focused on spiritual duties.
43 - 29
Basil retired to Pontus to avoid church conflict and disputes.
43 - 30
An emperor hostile to Christianity arose, threatening Church unity.
43 - 31
Basil returned to help fight for the Church's endangered truth.
43 - 32
Basil effectively removed obstacles and reconciled church conflicts.
43 - 33
Basil's efforts strengthened the Church, ensuring unity and spiritual order.
43 - 34
He supported the needy, legislated for monastic life, and maintained church.
43 - 35
During famine, Basil opened stores, fed the hungry, imitating Christ.
43 - 36
Basil provided spiritual nourishment, ministering to both body and soul.
43 - 37
Basil was anointed bishop, supported by illustrious men and Spirit.
43 - 38
As bishop, Basil's virtue grew, surpassing others in spiritual leadership.
43 - 39
He refrained from seeking authority, demonstrating humility and wisdom.
43 - 40
Basil balanced firmness and gentleness, fostering future obedience and unity.
43 - 41
Basil aimed higher, addressing global spiritual concerns and divisions.
43 - 42
He agonized over the community's plight, seeking remedies tirelessly.
43 - 43
Basil refuted heretics, promoted truth, and actively sought solutions.
43 - 44
An Anti-Christian Emperor escalated persecution against Basil's city.
43 - 45
Emperor threatened divine elements, intimidating weaker spirits successfully.
43 - 46
Basil faced violence, exile, but steadfastly defended his faith.
43 - 47
Basil's resilience repelled Emperor's attempts to suppress truth.
43 - 48
Prefect Modestus threatened Basil, who remained unwaveringly courageous.
43 - 49
Basil boldly faced threats of confiscation, banishment, torture, death.
43 - 50
Modestus marveled at Basil's bravery, unprecedented in confrontations.
43 - 51
Emperor, impressed, refrained from violence, showed Basil respect.
43 - 52
Emperor attended church, overwhelmed by Basil's unyielding spiritual presence.
43 - 53
Basil's wisdom persuaded Emperor, reducing persecution significantly.
43 - 54
Emperor's sick son prompted him to seek Basil's help.
43 - 55
Prefect also sought Basil's aid, acknowledging his divine power.
43 - 56
Basil defended a widow, standing firm against judicial corruption.
43 - 57
Basil faced threats, but people's support prevented his harm.
43 - 58
Basil faced opposition from envious bishops, complicating church governance.
43 - 59
Basil increased bishops, improved church management amid conflicts.
43 - 60
Basil epitomized excellence, admired for poverty and true greatness.
43 - 61
Basil's simplicity and minimal needs reflected his virtuous life.
43 - 62
He honored virginity, controlling flesh through personal and communal discipline.
43 - 63
Basil's philanthropy created a refuge for the needy and sick.
43 - 64
Critics mistook his humility for pride, misunderstanding his true nature.
43 - 65
His eloquence and teachings brought spiritual enlightenment to many.
43 - 66
Basil's theological insight reached the ends of the world.
43 - 67
Reading Basil's works provided deeper understanding of divine mysteries.
43 - 68
Basil's defense of orthodox faith showed his unwavering commitment.
43 - 69
He accepted potential exile for defending the Spirit's divinity.
43 - 70
Basil's life paralleled biblical figures, demonstrating his extraordinary virtue.
43 - 71
Basil's sacrifices and spiritual leadership surpassed many patriarchs' deeds.
43 - 72
His spiritual guidance and generosity rivaled renowned biblical providers.
43 - 73
Basil, like Samuel, was consecrated to God from birth.
43 - 74
His life emulated prophets' courage and spiritual perseverance.
43 - 75
Basil's asceticism and spiritual influence mirrored John the Baptist.
43 - 76
He demonstrated apostolic zeal, faith, and theological understanding.
43 - 77
Many imitated Basil's physical and spiritual characteristics, showing respect.
43 - 78
In death, Basil's final acts reflected his unwavering faith.
43 - 79
His departure deeply affected the entire community mourning him.
43 - 80
Crowds honored Basil's funeral, reflecting his profound spiritual impact.
43 - 81
Basil's multifaceted virtues were celebrated by various community members.
43 - 82
This eulogy, though imperfect, honors Basil's divine and sacred life.
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45 - 1
I stand upon my watch; behold a man riding high.
45 - 2
Lord's Passover, a feast of feasts, celebrated with great light.
45 - 3
God always was, is, and will be; eternal being.
45 - 4
Infinity has no beginning or end; God is eternal.
45 - 5
God's goodness pours out, creating angelic powers through His Word.
45 - 6
God created the material world, showcasing harmony and divine order.
45 - 7
Creator-Word fashioned man, combining spirit and flesh in unity.
45 - 8
Man placed in paradise, gifted with free will, divine concepts.
45 - 9
God used gentle methods to restore man from sin's depths.
45 - 10
Pascha means Passing Over, symbolizing spiritual ascent from below.
45 - 11
Law as shadow, adumbration of invisible, divine realities revealed.
45 - 12
Balance between idle and busy; God leads us upward.
45 - 13
Sacrifices intertwined with Christ, a universal, eternal purification.
45 - 14
Sacred Night: fleeing Egypt, embracing Christ's transformative sacrifice.
45 - 15
Lamb's blood marks homes, symbolizing protection and deliverance from sin.
45 - 16
Feeding on Christ, with pure word, guided by divine fire.
45 - 17
Consume with haste, loins girded, unleavened bread, bitter herbs.
45 - 18
Gird loins with truth, restrain passions, emulate John's continence.
45 - 19
Shoes signify readiness, protection from evil, walking in holiness.
45 - 20
Borrow from Egyptians, reclaim wealth for God's righteous purposes.
45 - 21
Be a Rachel or Leah, destroy idols, seek God's guidance.
45 - 22
To whom was Christ's blood offered, and why was it shed?
45 - 23
Partake of the Passover, sacrifice praise on the heavenly altar.
45 - 24
Take up the cross like Simon, acknowledge Christ even crucified.
45 - 25
Ascend with Christ to Heaven, proclaim His victory and glory.
45 - 26
Christ humbled Himself for salvation, honoring God's sacrificial love.
45 - 27
Christ was sent according to humanity, honored Father, embraced suffering.
45 - 28
Created for happiness, deceived by envy, saved by Christ.
45 - 29
Many miracles surround crucifixion, salvation's miracle surpasses them all.
45 - 30
O Pascha, great purifier, accept this discourse with thanksgiving.

``` Virginity

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1 Solomon's wisdom revealed true mother by threatening to divide child.
2 Truth revealed; deception uncovered; judge's uncertainty endangered correct decision.
3 Faith and temptation; Christ's sword reveals hidden affections and truth.
4 Let us carefully examine the parricide incident from Judges.
5 Jephthah vowed to sacrifice whatever first met him.
6 Jephthah's vow highlights the fear of breaking oaths.
7 Jephthah had Abraham's example; human sacrifice not required.
8 God considers merit; visions stopped after Abraham's precedent.
9 Jephthah doubted; Abraham and Isaac trusted and obeyed immediately.
10 Bloody sacrifice performed; will vows of chastity also face objections?
11 Prohibiting illicit marriage is righteous; John the Baptist martyred similarly.
12 Defend virgins dedicated to chastity; they deserve protection too.
13 Pagans honor virgins; should the Church of God exclude them?
14 Virgins first witnessed the resurrection, meriting greater honor.
15 Doubting the resurrection shows physical virginity isn't enough.
16 Mary weeps outside the tomb, not recognizing Christ’s body.
17 Jesus reproves Mary's hesitation, teaching faith over doubt.
18 Seek Christ in faith; recognize His divine presence and power.
19 Mary errs, thinking Christ was taken; He rose by Himself.
20 Jesus calls her "Mary," signifying her spiritual conversion.
21 Converted, Mary calls Jesus "Master," recognizing His resurrection.
22 Jesus’ power and holiness are beyond a wavering disposition.
23 Jesus instructs Mary to inform the apostles of His ascension.
24 Virginity advocates face accusations, prefer disputing ideas over identities.
25 Advocating virginity attracts criticism, lacks evidence of success.
26 Bishops encourage celibacy; allowing choice of God over marriage.
27 Virginity is not reprehensible, unprecedented, nor useless; it's heavenly.
28 Christ endorses celibacy: eunuchs for heaven's sake demonstrate zeal.
29 Apostles valued celibacy over marriage, Christ emphasized its strength.
30 Virginity is blessed and desired, like children's innocence and purity.
31 Celibacy preferred; marriage not condemned, but acknowledges worldly anxieties.
32 Marriage brings sorrows and hardships; celibacy avoids these burdens.
33 Marriage is a bond; love's wounds are better than enemy's kisses.
34 Church values both celibacy and marriage; diversity yields spiritual fruitfulness.
35 Celibacy is neither reprehensible nor unprecedented, but wholly useful.
36 Population is highest where virginity is strongest; it's not useless.
37 Faithful chastity in marriage prevents more children from unfaithfulness.
38 Young men find easier marriages; unmarried men harm themselves.
39 Bishops should examine maturity, behavior, and modesty before consecration.
40 Virtue, not age, matters; young people can be devoted.
41 Do not hinder children from Christ; they also undergo martyrdom.
42 Christ healed everywhere; crowds searched for him seeking miracles.
43 Sick carried to Christ; joy comes with morning’s faith.
44 Flee vainglory; follow Christ’s strict fasting and bodily thirst.
45 Follow Christ during the day; night brings unanswered searching.
46 Seek Christ in the Church; market places bring strife, idolatry.
47 Avoid market squares; beware of false teachers and loose women.
48 Church wounded through us; preserve prudence and Christ’s apostolic mantle.
49 Seek Christ where the Church does: in mountains of excellence.
50 Christ found in heart of prudent bishop, symbolizing true faith.
51 Christ is the bloom of lowliness, not luxury or lasciviousness.
52 Desert blooms like the lily; Church is joyful in Christ.
53 Faith, hope, and charity secure the Church and unite us.
54 Arouse the Holy Spirit; garden’s fruit is virtue’s produce.
55 Call upon Christ; he is present, offering bread and wine.
56 Soul devoted to God strips off earthly ways and acts.
57 Washing feet symbolizes faith and lowliness; essential for discipleship.
58 Be careful to keep feet clean after baptism, avoiding sin.
59 Stand in heaven spiritually, as our feet are in Jerusalem.
60 Christ knocks at your door; open it for his blessings.
61 Before entering, Christ's presence troubles the soul and body.
62 The soul emits fragrance, believing in Christ's incorruptible resurrection.
63 The Father’s Word, Christ, filled the world with new fragrance.
64 Christ, waiting for his time, released his fragrance.
65 The unguent, Christ, spread from Jews to gentiles, sanctifying waters.
66 Virgins, receive the unguent of Christ, sealing it with integrity.
67 The unguent, Christ, penetrates the soul, revealing hidden thoughts.
68 Christ is unimpressed by worldly distinctions; meditate continually on Christ.
69 Rise, offer your actions to Christ, and seek his calling.
70 Christ's dew of eternal life removes worldly dryness and heat.
71 Christ's locks symbolize virtues; maintain spiritual strength and integrity.
72 Prepare your inner mind, free from bodily bonds, through prayers.
73 Explore the perfume of your deeds; delight in spiritual actions.
74 Embrace Christ; hold him, ask him not to depart.
75 Seek Christ even if he seems to go away.
76 Do not fear; Christ is near, remain together with him.
77 Church teaches holding Christ by charity, not painful fetters.
78 Christ resides in a clean, spiritual house, unstained by sin.
79 Christ enters through spiritual windows, cleansed of sin.
80 Speak to Christ alone; silence the door of your mouth.
81 Keep lips closed to avoid deceit; open to God's Word.
82 Baptism's grace infuses you; die and rise with Christ.
83 Seek Christ, not worldly things; fly to heaven spiritually.
84 Christ desires to be sought after, not through discourses.
85 Watchmen on walls signify heavenly Jerusalem, where chastity reigns.
86 Enter the heavenly city by following Christ, ascending in spirit.
87 Twelve gates with angels; apostles are foundations, Christ cornerstone.
88 Virgin's cloak differs from market women's; prudence found in Church.
89 Seek Christ diligently, meeting angels in holy seeking.
90 Heavenly watchmen, city of justice, abundance from holy fountain.
91 Word of God wounds with love, creating righteous affection.
92 Watchmen remove philosophy's cloak, seeking Christ with pure heart.
93 Search for him, O virgin; soul's gentle love tempers body.
94 Pray for God's Word, gentle like a south wind.
95 Soul's four affections are like horses needing mastery.
96 Reason controls body, preventing entanglement with unequal affections.
97 Prophet said, "Spirit of life was in wheels."
98 God's Word, like Aaron's staff, blooms from hidden power.
99 In Christ, we possess everything needed for spiritual nourishment.
100 Woman healed by faith touching Jesus' garment; imitate her devotion.
101 Confess your falls openly to God, as prophets did.
102 Ignore insults; address yourself solely to Christ with faith.
103 Follow Christ without toil, resting in His call.
104 Confess sins openly; let persecutors be put to shame.
105 Peter, seeing his sinfulness, asked Christ to depart.
106 Paul embraced bodily suffering to avoid becoming vain.
107 Be aware of God's abundant grace, thank Him, and stay humble.
108 The soul has spiritual flights, free and unimpeded by earth.
109 Learn to be above the world while still in it.
110 Imitate the Apostles, rise above the world with Christ's help.
111 Let us rise above earthly things, sustained by heavenly grace.
112 Prophetic citations show our references are appropriate, not philosophical conceits.
113 Four animals were described long ago by Ezechiel, symbolizing affections.
114 Four animals represent four affections: man, lion, ox, eagle.
115 Wise men possess prudence, fortitude, temperance, and justice, symbolized by animals.
116 The soul, supported by wings, escapes earthly snares, flies high.
117 Strive for ultimate ends, avoiding worldly desires and distractions.
118 A consistent life aligns actions with soul's powers, fulfilling vision.
119 God's voice resounds, revealing the Word directing our souls.
120 Peter fishes using nets and hooks, symbolizing spiritual fishing and teaching.
121 Enter the Apostles' nets, for they are commanded by God.
122 The deep signifies profound faith and understanding in man.
123 Go out into the deep waters, symbolizing faith in Christ.
124 Deep waters represent faith, honored in the heart.
125 The synagogue represents night; the Church represents day.
126 Apostles toil in us when our devotion is at work.
127 Gold and silver do not redeem; Christ's blood does.
128 Conduct yourself worthy of Christ's price, avoiding sin.
129 Christ descended into corruption but remained incorrupt.
130 Ask that it may be said, "Go out into the deep."
131 Use the Apostles' nets, not our own. May Peter restore you.
132 This fisherman abandoned a boat and discovered God.
133 Improve our art of fishing to believe in virtue.
134 Two fishermen on the mountain confer with Moses and Elijah.
135 After the Law, people erred; after the Gospel, they believed.

Rig Veda

1

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1 "I Laud Agni, the chosen Priest, God, minister of sacrifice"
2 "Beautiful Vayu, come, for thee these Soma drops prepared"
3 "Ye Asvins, rich in treasure, Lords of splendour, having hands"
4 "As a good cow, we call the doer of fair deeds"
5 "O Come ye hither, sit ye down, to Indra sing"
6 "They who stand round him harness the bright, ruddy Steed"
7 "Indra the singers with high praise, Indra reciters with lauds"
8 "Indra, bring wealth that gives delight, victor's ever-conquering wealth"
9 "Come, Indra, and delight thee with the juice at feasts"
10 "The chanters hymn thee, saying praise, magnifying Satakratu highly"
11 "All sacred songs magnified Indra, expansive as the sea"
12 "We choose Agni, messenger, herald, master of all wealth"
13 "Agni, well-kindled, bring Gods for him who offers holy gifts"
14 "To drink Soma, Agni, come to our service and songs"
15 "Indra, drink Soma juice with Rtu; let cheering drops sink"
16 "Let Bay Steeds bring thee, Strong, to drink Soma draught"
17 "I crave help from Imperial Lords, Indra-Varuna, both favour me"
18 "O Brahmanapsati, make Soma-pressing Kaksivan Ausija glorious too"
19 "To drink milky draught, Agni, with Maruts, is invoked"
20 "Celestial Race song of praise made by singers with lips"
21 "Indra and Agni I invoke, fain for their song praise"
22 "Waken Asvin Pair, yoke car at early morn, drink Soma"
23 "Strong Somas; come near; juices mixed with milk; drink, Vayu"
24 "He who seeks auspicious name remembers Agni, first among Immortals"
25 "Whatever law of thine, O God, men violate daily"
26 "Worthy of oblation, Lord, assume robes, offer our sacrifice"
27 "Worship to glorify thee, Agni, like long-tailed imperial steed"
28 "Drink Soma juice with eager thirst, Indra, from mortar shed"
29 "Soma drinker, Indra, give hope of horses, kine, and wealth"
30 "We seek strength, Indra, with Soma, like a well, liberal Lord"
31 "Agni, earliest Angiras, Seer, God, Friend of Gods, auspicious one"
32 "I declare Indra's deeds, first Thunder-wielder, Dragon slayer, waters"
33 "Come seek Indra for booty, perfect knowledge of wealth"
34 "Observe this day, Asvins, with thrice-stretching bounty and course"
35 "Agni, Mitra, Varuna, I invoke for prosperity and aid"
36 "With words, Agni, we supplicate, Lord of many families"
37 "Sing forth, Kanvas, to Maruts, unassailable, sporting, resplendent on car"
38 "What now? When will Maruts take us by both hands?"
39 "When Maruts cast their measure forth, like flame, from afar"
40 "Bramanaspati, stand up, God-serving men pray to you, Maruts"
41 "Never injured, whom Varuna, Mitra, Aryaman protect and preserve"
42 "Shorten our ways, O Pusan, move obstruction in path"
43 "What shall we sing to Rudra, strong, most bounteous, wise?"
44 "Immortal Jatavedas, thou many-hued gift of Dawn, Agni, bring Gods"
45 "Worship Vasus, Agni, Rudras, Adityas, springing from Manu, know rites"
46 "Now Morning shines, dear Daughter of Sky, As vins, I extol"
47 "Asvins, for you who strengthen Law, sweetest Soma hath been shed"
48 "Dawn on us with prosperity, O Usas, Daughter of Sky"
49 "Even from above sky's bright realm come, Usas, auspicious ways"
50 "His bright rays bear him aloft, God knowing all lives"
51 "Make glad with songs that Ram, Indra, sea of wealth"
52 "I glorify that Ram, Indra, who finds heavenly light"
53 "We present fair praise to Mighty One, Indra, in Vivasvan's"
54 "Urge us not, Maghavan, to distressful fight, none comprehend"
55 "Though heaven and earth spread out, Indra's matchless greatness"
56 "For this man's full libations, Indra roused, eager as horse"
57 "To him, lofty Lord of wealth, I bring my hymn"
58 "Never faints Immortal, Son of Strength, Vivasvan's messenger"
59 "The other fires are branches, Immortals rejoice in Agni"
60 "Matarisvan brought treasure, glorious Priest to Bhrgu, good Protector"
61 "Even to him, swift, strong, exalted, I bring my song"
62 "Like Angiras, a gladdening laud we ponder to mighty Indra"
63 "Thou art Mighty One, Indra, born with terrifying power"
64 "Bring pure gift for manly host, wise and majestical Maruts"
65 "One-minded, wise, they tracked thee like a thief in darkness"
66 "Like the Sun's glance, like wealth, like breath, like life"
67 "Victorious in wood, Friend among men, claims obedience as King"
68 "Commingling, restless, he ascends sky, unveiling nights and all movement"
69 "Bright, splendid, like Dawn's lover, fills worlds with heavenly light"
70 "May we win food by prayer, Agni pervade each act"
71 "Loving the loving One, wives urge him forward brightly beaming"
72 "Holding many gifts, Agni humbleth higher powers of ordainers"
73 "He who gives food guides aright, loved like a guest"
74 "As forth to sacrifice, a hymn to Agni let us say"
75 "Accept our loudest-sounding hymn, food delightful to the Gods"
76 "How may the mind draw nigh to please thee, Agni?"
77 "How shall we pay oblation unto Agni, refulgent and God-loved?"
78 "O Jatavedas, keen and swift, we exalt thee with song"
79 "He in mid-air's expanse hath golden tresses, a raging serpent"
80 "Thus in Soma, wild joy, Brahman exalts thee, mighty Thunderer"
81 "The men have lifted Indra up, Vrtra slayer, to joy"
82 "Graciously listen to our songs, Maghavan, be not negligent"
83 "Indra, mortal man well guarded by thine aid goes foremost"
84 "The Soma hath been pressed for thee, O Indra, mightiest"
85 "They who are glancing forth, like women, on their way"
86 "The best of guardians hath that man within whose dwelling"
87 "Loud Singers, never humbled, active, full of strength, immovable"
88 "Come hither, Maruts, on your lightning laden cars, sounding"
89 "May powers auspicious come to us from every side"
90 "May Varuna with guidance straight, and Mitra lead us"
91 "Thou, Soma, art preeminent for wisdom, our leader straightest"
92 "These Dawns have raised their banner; in eastern mid-air"
93 "Agni and Soma, mighty Pair, graciously hearken to my call"
94 "For Jatavedas worthy of praise will we frame this eulogy"
95 "To fair goals travel Two unlike in semblance each"
96 "He in ancient way by strength engendered, lo straight"
97 "Chasing with light our sin away, O Agni, shine wealth"
98 "Still in Vaisvanara's grace may we continue, supreme o'er all"
99 "For Jatavedas let us press the Soma, consume malignant wealth"
100 "May Indra, girt by Maruts, be our succour and strength"
101 "SING with oblation, praise to Indra, who maketh glad"
102 "To thee the Mighty One I bring this mighty hymn"
103 "That highest Indra-power of thine is distant, sages possessed"
104 "The altar hath been made for thee to rest, come"
105 "Within the waters runs the Moon, he with beauteous wings"
106 "Call we for aid on Indra, Mitra, Varuna, and Agni"
107 "The sacrifice obtains the Gods' acceptance, be graciously inclined"
108 "On that wondrous car of yours, O Indra and Agni"
109 "Longing for weal I looked around for kinsmen, Indra-Agni"
110 "The holy work I wrought before is wrought again anew"
111 "Working with skill they wrought the lightly rolling car always"
112 "To give first thought to them, I worship Heaven and"
113 "This light is come, amid all lights the fairest born"
114 "To the strong Rudra bring we these our songs of"
115 "The brilliant presence of the Gods hath risen, the eye"
116 "I trim like grass my song for the Nasatyas"
117 "Asvins, your ancient priest invites you hither to gladden"
118 "Fly with falcons, may your chariot come hither, Asvins"
119 "Hither, that I may live, I call your wondrous car"
120 "Asvins, what praise may win your grace, who may please"
121 "When will men's guardians hasting hear with favour the song"
122 "Say, bringing sacrifice to bounteous Rudra, this juice for"
123 "The Daksina's broad chariot hath been harnessed, this car immortal"
124 "The Dawn refulgent when the fire is kindled, and Sun"
125 "Coming at early morn he gives his treasure, prudent"
126 "Agni, I hold as herald, munificent, gracious, Son of Strength"
127 "By Manu's law born Agni, Priest most skilled, born for"
128 "Agni, the fire god, facilitates worship and grants wealth and protection."
129 "To Indra Dyaus bowed down, mighty Earth, to win light"
130 "Indra, the mighty god, grants victory and protection to worshipers."
131 "Indra, mighty God, bows down Dyaus, Earth, to win light"
132 "Indra, a powerful god, receives worship and praise from all."
133 "Indra, mighty god, bows down Dyaus, Earth, to win light"
134 "Vayu, come to our feast, drink Soma juice, and be glad"
135 "Vayu, come to our feast, drink Soma juice, and be glad"
136 "Praise Mitra, Varuna, and other Gods with worship and offerings"
137 "Mitra, Varuna, come drink Soma juice, mixed with milk and curd"
138 "Pusan, mighty god, lauded for strength and friendship, drives foes"
139 "Agni, Indra, and Vayu, mighty gods, hear our prayer and bless"
140 "Agni, mighty god, receives food and praise, shines resplendent"
141 "Agni, mighty god, praised for strength, glory, and guidance"
142 "Agni, kindle the sacrifice, bring Gods, and offer gifts"
143 "Agni, mighty god, praised with hymns, shines with radiant splendor"
144 "Agni, priest of gods, goes forth to sacrifice with power"
145 "Agni, wise and powerful, knows all and grants requests"
146 "Agni, perfect and all-perfect, praised in his parents' bosom"
147 "Agni, divine and youthful, praised for protecting and guiding"
148 "Agni, formed by friction, shines with beauty and protection"
149 "Agni, Lord of riches, hastens to give, shining brightly"
150 "Agni, faithful servant, called upon with gifts and worship"
151 "Heaven and earth tremble at Agni's mighty voice and power"
152 "Mitra-Varuna, powerful gods, conquer falsehood with eternal law and might"
153 "Mitra-Varuna, mighty gods, receive worship and oblations with reverence"
154 "Visnu, mighty and powerful, measured out earthly regions with strides"
155 "Visnu, hero and preserver, praised for mighty power and strength"
156 "Visnu, far-shining and mighty, receives praise and offerings from all"
157 "Asvins, mighty twins, bring strength, wealth, and protection to all"
158 "Vasus and Rudras, powerful helpers, grant wealth and protection"
159 "Heaven and Earth, powerful parents, praised for wisdom and boons"
160 "Heaven and Earth, powerful and wise, bestow prosperity and safety"
161 "Rbhus, skilled and strong, accomplish tasks with wisdom and power"
162 "Varuna, Mitra, and Indra, accept the horse sacrifice with favor"
163 "Horse, symbol of power, praised for strength and beauty"
164 "Priest praises the horse, symbol of power and beauty"
165 "Maruts, youthful gods, praised for strength and beauty, assist Indra"
166 "Maruts, powerful gods, praised for strength and benevolence, assist worshippers"
167 "Indra and Maruts, powerful gods, praised for strength and benevolence"
168 "Maruts, powerful gods, praised for strength, speed, and benevolence"
169 "Indra and Maruts, powerful gods, protect and grant blessings"
170 "Indra and Maruts, powerful gods, sought for protection and blessings"
171 "Maruts and Indra, powerful gods, sought for favor and blessings"
172 "Maruts, powerful gods, sought for wonder and benevolence"
173 "Indra, powerful god, praised for strength and benevolence, leads worship"
174 "Indra, powerful king of gods, praised for strength and victories"
175 "Indra, powerful hero, praised for strength, victories, and joy"
176 "Indra, powerful hero, cheered by Soma, slays foes, brings bliss"
177 "Indra, powerful king, summoned with praise and Soma, comes to aid"
178 "Indra, victorious hero, aids worshippers, grants wishes, and wins battles"
179 "Vedic hymn to Rati (Love) by Lopamudra, Agastya, and disciple"
180 "Asvins, divine twins, praised for their power and benevolence"
181 "Asvins, divine twins, praised for strength, riches, and benevolence"
182 "Asvins, divine twins, praised for mighty deeds and benevolence"
183 "Asvins, divine twins, invoked for protection and blessings"
184 "Asvins, divine twins, invoked for joy, grace, and protection"
185 "Heaven and Earth, divine twins, invoked for protection and favor"
186 "Various gods invoked for protection, favor, and abundance"
187 "Food, source of strength and health, invoked for nourishment"
188 "Agni, the divine messenger, invoked to bear oblations to Gods"
189 "Agni, divine leader, invoked for guidance and protection"
190 "Bṛhaspati, divine priest, invoked for praise and protection"
191 "Protection sought from venomous creatures and evil spirits"
```

2

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1 "Protection sought from venomous creatures and evil spirits"
2 "Agni, divine priest, invoked for protection and prosperity"
3 "Agni, divine priest, invoked to serve and worship gods"
4 "Agni, divine messenger, invoked for protection and guidance"
5 "Agni, divine leader, invoked for guidance and sacrifice"
6 "Agni, invoked with songs and prayers for blessings"
7 "Agni, invoked for wealth, protection, and purification"
8 "Agni, praised for strength, guidance, and radiant beauty"
9 "Agni, revered as messenger, protector, and bestower of wealth"
10 "Agni, revered as powerful, wise, and radiant messenger"
11 "Indra, revered as powerful hero, praised for victories"
12 "Indra, powerful god, praised for protection and victories"
13 "Indra, powerful god, praised for creation and provision"
14 "Ministers, bring Soma for Indra, pour the gladdening liquor."
15 "Indra, mighty god, praised for exploits and victories"
16 "Indra, praised for power, strength, and heroic deeds"
17 "Indra, praised for mighty deeds and strength"
18 "Indra, invoked to come with mighty chariot and horses"
19 "Indra, praised for mighty deeds and gifts to worshipers"
20 "Indra, praised for protection, aid, and mighty deeds"
21 "To him, the Lord of all, bring sweet Soma juice."
22 "To the potent One, speak your reverent prayer to Indra."
23 "Indra, loved by mortals, ruler, warrior, I'll tell deeds."
24 "Indra, strong, slew the fiend, brings joy with Soma."
25 "Sages found help in Indra, drew kine and wealth."
26 "Indra, bestow treasures, fortune, safety, sweet speech, pleasant weather."
27 "At Trikadrukas, Indra drank Soma with Visnu, attained might."
28 "Indra, resplendent, overcame Krivi, filled earth and heaven."
29 "With wisdom and power, Indra gives prosperity, wealth, and protection."
30 "Indra's hero deed, freed floods, conquered godless with might."
31 "Help our car, gods, speed on, win might and strength."
32 "Heaven and Earth, bless us, protect from all calamities."
33 "Rudra, grant us health, repel enmity, give saving medicines."
34 "Maruts, with might, resplendent, bless us, protect from foes."
35 "Waters' Son, accept songs, bless us with treasures and strength."
36 "Gods, drink Soma, bless us, grant strength, and victory always."
37 "Drink Soma, gods, give wealth, strength, and victory to us."
38 "Savitar, quicken us, bless, guide us, and grant prosperity always."
39 "Aśvins, come, bless us, guide us, protect us, and strengthen."
40 "Soma, Pūṣan, bless us, grant riches, protect and guide always."
41 "Gods, bless us, protect, grant wealth, strength, and victory always."
42 "Bird, bring good fortune, avoid calamity, protect from misfortune always."
43 "Bird, sing good fortune, bring luck, protect, think kind thoughts."
```

3

```html < td>49 "Indra, heroic and strong, conquers all and gives blessings"
1 "Agni, praised for strength, beauty, and divine guidance"
2 "Agni, praised for strength, beauty, and divine guidance"
3 "Agni, praised for divine guidance and mighty deeds"
4 "Agni, praised for divine guidance and sacrificial role"
5 "Agni, divine singer, shines bright, guards earth and heaven"
6 "Agni, mighty priest, brings joy and prosperity to worshipers"
7 "Agni, lord of heaven, brings strength and prosperity"
8 "Agni, lord of forest, brings wealth and good fortune"
9 "Agni, mighty God, brings help and protection to mortals"
10 "Agni, imperial lord, honored with sacrifices and hymns"
11 "Agni, priest of sacrifice, brings strength and prosperity"
12 "Indra-Agni, powerful duo, invoked with hymns and offerings"
13 "Agni, revered God, granted shelter and wealth to worshipers"
14 "Agni, powerful priest, brings strength and divine assistance"
15 "Agni, resplendent bull, brings guidance and protection"
16 "Agni, lord of strength, grants wealth and heroic power"
17 "Agni, skilled priest, brings treasures and kindles worship"
18 "Agni, friendly and powerful, burns away malignity and grants strength"
19 "Agni, wise and powerful, chosen as priest for worship"
20 "Agni, powerful God, invoked with other deities for protection"
21 "Agni, pleased with offerings, enjoys oil and fatness"
22 "Agni, source of power, spreads light and life everywhere"
23 "Agni, rubbed into life, assumes immortal being, bestows riches"
24 "Agni, invincible, slays foes, bestows splendor and wealth"
25 "Agni, wise son of Dyaus, brings gods and grants strength"
26 "Agni, Vaisvanara, invoked with praise, grants strength and wealth"
27 "Agni, praised and worshipped, carries sacrifices to the gods"
28 "Agni, accept offerings and cakes, enjoy our sacrifices"
29 "Agni, born from friction, shines forth, a mighty sage"
30 "Indra, mighty and powerful, slays foes and wins riches"
31 "Indra, mighty and powerful, wins riches and slays foes"
32 "Indra, mighty and powerful, drinks Soma and slays foes"
33 "Rivers Vipas and Sutudri flow swiftly to the ocean"
34 "Indra, strong and mighty, conquers foes and wins treasures"
35 "Mount the Bay Horses to thy chariot, come, drink Soma."
36 "Indra, mighty and strong, drinks Soma and grants riches"
37 "Indra, Lord of Hundred Powers, slays Vrtra and wins battles"
38 "Sages and gods create and sustain the universe's beauty"
39 "Indra, majestic and strong, wins cattle and slays darkness"
40 "Indra, drink Soma juice and grant strength and wealth"
41 "Indra, come drink Soma juice and enjoy our hymns"
42 "Indra, come drink Soma juice and grant us your blessing"
43 "Indra, come to our sacrifice with your Bay Steeds"
44 "Indra, with golden weapon and tawny steeds, drink Soma juice"
45 "Indra, powerful and glorious, bring wealth and strike down foes"
46 "Indra, mighty and youthful, wields thunder and gathers spoil"
47 "Indra, drink Soma with Maruts, and slay our enemies"
48 "Indra, born to drink Soma, conquers all with great strength"
50 "Indra, drink Soma and grant us wealth and protection"
51 "Praise Indra, mighty and heroic, with songs and offerings"
52 "Indra, accept our offerings of cake and roasted corn"
53 "Indra, enjoy our offerings and drink Soma with pleasure"
54 "Heaven and Earth, hear our hymns and grant us safety"
55 "Gods' supreme dominion is great, eternal, and universal"
56 "Gods' ordinances are steadfast, eternal, and universal, beyond human control"
57 "Indra and Agni praise the Cow, source of abundance and blessings"
58 "Asvins, ancient heroes, bring sweetness and abundant gifts"
59 "Asvins, ancient heroes, bring sweetness and abundant gifts"
60 "Rbhus, skilled creators, gain divinity with Indra's friendship"
61 "Usas, Goddess of Morning, shines with knowledge and wisdom"
62 "Indra-Varuna, Brhaspati, and Savitar, grant wealth and prosperity"
```

4

```html
1 "Agni, divine messenger, brings worship and prosperity to mortals"
2 "Agni, faithful messenger, shines with glory, accepting worship and praise"
3 "Rudra, Lord of worship, accept our praise and protection"
4 "Agni, spread thy vigour, shoot arrows, and protect us"
5 "Agni, Vaisvanara, bounteous God, sustains and protects with mighty power"
6 "Agni, priest of our rite, stands erect in God's service"
7 "Agni, appointed first Invoker, shines bright in every home"
8 "Agni, immortal envoy, brings gifts and guides gods to us"
9 "Agni, show favour, great immortal messenger, comes to sacred rites"
10 "Agni, we praise you with devotion, right judgment, and noble strength"
11 "Agni, victorious and radiant, shines with beauty and poetic wisdom"
12 "Agni, enkindled, brings triumph, wisdom, and wealth to worshipers"
13 "Agni and Asvins, gods, bring wealth and light to pious"
14 "Agni and Asvins, gods, bring light and joy to sacrifice"
15 "Agni, herald and lord, leads solemn rite with strength and boons"
16 "Indra, impetuous hero, comes with potent aid and friendship"
17 "Indra, mighty and strong, slays dragons and wins treasures"
18 "Indra, strong and mighty, slays Vrtra and wins freedom"
19 "Indra, mighty and strong, slays Vrtra, frees rivers, and wins"
20 "Indra, mighty and strong, comes to protect and enrich us"
21 "Indra, mighty and strong, comes to protect and enrich us"
22 "Indra, mighty and strong, brings gifts and protection to us"
23 "Indra, mighty and strong, receives praise and offers protection"
24 "Indra, mighty and strong, grants riches and comfort to worshippers"
25 "Worshippers seek Indra's friendship and protection with Soma offerings"
26 "I am Kaksivan, a sage and singer, with divine powers"
27 "Falcon bears hero from womb to heaven, escapes archer's arrow"
28 "Indra and Soma, heroes, free waters and slay oppressors"
29 "Indra, mighty and generous, comes to aid and protect us"
30 "Indra, mighty Vrtra-slayer, conquers all with power and magic"
31 "Indra, mighty friend, comes with power and abundant riches"
32 "Indra, mighty and generous, comes to aid with power"
33 "Rbhus, skilled and immortal, create and protect with their work"
34 "Rbhus, Heroes, and Indra, come to sacrifice and grant riches"
35 "Rbhus, skilled and strong, come to sacrifice and grant wealth"
36 "Rbhus, skilled and strong, create and sustain the universe"
37 "Vajas and Rbhuksans, strong and generous, come to sacrifice"
38 "Dadhikras, swift and strong, wins battles and brings abundance"
39 "Dadhikras, swift and mighty, praised for strength and guidance"
40 "Dadhikravan, swift and strong, praised for power and guidance"
41 "Indra-Varuna, powerful and generous, grant favor and riches"
42 "I, Varuna, king and ruler, wield power and bestow riches"
43 "Asvins, divine twins, bring joy and power with swift chariot"
44 "Asvins, divine twins, bring riches and power in your car"
45 "Asvins, divine twins, ride chariot with meath and pleasant food"
46 "Indra-Vayu, drink Soma juice and ride chariot with hundred helps"
47 "Vayu, drink Soma juice and ride team-drawn car with Indra"
48 "Vayu, ride refulgent car with Indra and drink Soma juice"
49 "Indra and Brhaspati, drink Soma juice and rejoice together"
50 "Mighty Brhaspati thunders, ancient sages praise, darkness dispersed."
51 "Mornings, Daughters of Heaven, bring light and welfare to people"
52 "Dawn, Daughter of Heaven, shines bright with delightful colors"
53 "Savitar, God of life, grants defense and prosperity with his rays"
54 "Savitar, God of life, grants riches and absolves from sin"
55 "Vasus, Heaven, Earth, Aditi, protect and preserve us from harm"
56 "Heaven and Earth, mighty and holy, promote our welfare together"
57 "Lord of the Field, grant us sweetness and abundant prosperity"
58 "Declare aloud Ghrta's name; oil streams flow, cleansing themselves, offering sacrifice."
```

5

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1 "Agni, the priest, is worshiped with homage and oblation"
2 "Agni, the youthful god, shines bright with mighty splendor"
3 "Agni, the lovely god, is worshiped with many titles"
4 "Agni, King and Lord, bestows wealth and strength on devotees"
5 "Agni, Jatavedas, and other gods, grant us wealth and protection"
6 "Agni, the good Lord, brings food and wealth to worshipers"
7 "Agni, mighty Lord, receives offerings and praise from worshipers"
8 "Agni, ancient and holy, is praised and worshiped by all"
9 "Agni, the worshiped God, receives oblations and offers protection"
10 "Agni, mighty and resistless, brings strength and wealth to worshipers"
11 "The strong Guardian of people, Agni, born for prosperity."
12 "Agni, lofty Asura, receives worship and follows eternal Law"
13 "Agni, Priest and God, is praised and worshiped with songs"
14 "Agni, God and Priest, is worshiped with songs and oblations"
15 "Agni, ancient and glorious, is worshiped with songs and offerings"
16 "Agni, powerful and radiant, is praised as a generous God"
17 "Agni, strong and mighty, is invoked for protection and aid"
18 "Agni, beloved guest, is glorified with oblations and praise songs"
19 "States of being transform, strength is guarded, and power increases"
20 "Agni, powerful and wise, is chosen as Priest and helper"
21 "Agni, kindled and worshiped, serves as messenger to the Gods"
22 "Agni, purifying and victorious, is praised and worshiped by all"
23 "Agni, victorious and powerful, brings wealth and conquers in war"
24 "Agni, friendly and radiant, is invoked for protection and happiness"
25 "Agni, radiant and gracious, is praised and worshiped for gifts"
26 "Agni, divine and radiant, invokes and brings the Gods near"
27 "Tryaruna, granted oxen and horses, is praised and protected by Agni"
28 "Agni, inflamed and kindled, shines and is worshiped with offerings"
29 "Indra, powerful and mighty, is praised for his heroic deeds"
30 "Indra, powerful and heroic, is praised for his mighty deeds"
31 "Indra, powerful and wonderful, is praised for his mighty deeds"
32 "Indra, powerful and victorious, slays the Danava and frees waters"
33 "Indra, strong and mighty, is praised for his heroic exploits"
34 "Indra, strong and mighty, accepts gifts and slays his foes"
35 "Indra, mighty and strong, brings power and aid to battle"
36 "Indra, mighty and generous, is invoked to grant riches"
37 "Indra, worshiped with Soma, grants strength and protection to king"
38 "Indra, mighty and generous, grants wealth and protection to all"
39 "Indra, mighty and generous, brings wealth and strength to all"
40 "Indra, strong and mighty, drinks Soma and slays darkness"
41 "Mitra, Varuna, and other gods are praised and invoked for help"
42 "Varuna, Mitra, and other gods are praised and invoked for help"
43 "Gods and goddesses are invoked and praised for protection and riches"
44 "Priests invoke and praise gods with songs and offerings"
45 "Dawn and sun rise, opening doors to new opportunities"
46 "Gods and goddesses are invoked for help and protection"
47 "Gods and goddesses are praised and invoked for strength and guidance"
48 "Varuna's power and strength are praised and invoked for guidance"
49 "Gods are invoked and praised for wealth, guidance, and protection"
50 "Mortals seek guidance, wealth, and protection from the gods"
51 "Gods are invited to drink Soma and grant prosperity"
52 "Maruts, heroes with strength and glory, are praised and invoked"
53 "Maruts, heroes with strength and glory, are praised and invoked"
54 "Hymn for Maruts, powerful host, casting mountains down."
55 "Maruts, powerful heroes, shine with strength and glory"
56 "Agni and Maruts, powerful heroes, are invoked with praise"
57 "Maruts, powerful heroes, are invoked with praise and offerings"
58 "Maruts, powerful heroes, are praised for their strength and glory"
59 "Maruts, powerful heroes, are praised for their mighty deeds"
60 "Agni and Maruts, powerful heroes, are praised and invoked"
61 "Heroes and Maruts, powerful and glorious, are praised and invoked"
62 "Mitra-Varuna, powerful kings, establish order and prosperity"
63 "Mitra-Varuna, powerful kings, rule with law and magic power"
64 "Varuna and Mitra, powerful kings, are invoked with praise"
65 "Mitra and Varuna, kings and guardians, are praised and invoked"
66 "Varuna and Mitra, wise gods, are praised and invoked for protection."
67 "Varuna, Mitra, and Aryaman, gods, are praised for their power"
68 "Varuna and Mitra, powerful gods, are praised for their wisdom."
69 "Varuna and Mitra, gods, uphold the universe and its laws"
70 "Varuna and Mitra, gods, extend grace and provide sustenance"
71 "Varuna and Mitra, powerful gods, come to our sacrifice"
72 "Varuna and Mitra, gods, are offered Soma juice in sacrifice."
73 "Asvins, twin gods, are praised for their power and kindness."
74 "Asvins, twin gods, are invoked for help and guidance."
75 "Asvins, twin gods, are invoked for treasure and guidance."
76 "Asvins and Agni, gods, are invoked for guidance and blessings."
77 "Missing"
78 "Asvins, twin gods, are invoked for aid and protection."
79 "Dawn, daughter of Heaven, is invoked for blessings and assistance."
80 "Goddess Dawn is praised for bringing light and blessings."
81 "Savitar, sun god, is praised for creative power and dominion."
82 "Savitar, sun god, is invoked for blessings and assistance."
83 "Parjanya, thunder god, is invoked for rain and fertility."
84 "Prthivi, earth goddess, is praised for her power and fertility."
85 "Varuna, sky god, is praised for his power and forgiveness."
86 "Indra and Agni, thunder and fire gods, are invoked for help."
87 "Visnu and Maruts, thunder gods, are invoked for strength and aid."
```

6

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1 "Agni, fire god, is praised for strength, prosperity, and guidance."
2 "Agni, fire god, is praised for glory, prosperity, and protection."
3 "Agni, fire god, is praised for protection, wealth, and radiance."
4 "Agni, fire god, is praised for strength, radiance, and protection."
5 "Agni, fire god, is invoked for strength, wealth, and protection."
6 "Agni, fire god, is invoked for power, protection, and wealth."
7 "Agni Vaisvanara, fire god, is praised for power and immortality."
8 "Agni Vaisvanara, fire god, is praised for power and protection."
9 "Agni Vaisvanara, fire god, is praised for light and wisdom."
10 "Agni, fire god, is invoked for sacrifice and prosperity."
11 "Agni, fire god, is invoked for sacrifice and divine connection."
12 "Agni, fire god, is invoked for protection and prosperity."
13 "Agni, fire god, is invoked for blessings and prosperity."
14 "Agni, fire god, is invoked for protection and prosperity."
15 "Agni, fire god, is invoked for sacrifice and protection."
16 "Agni, fire god, is invoked for sacrifice and protection."
17 "Indra, king of gods, is invoked for strength and protection."
18 "Indra, king of gods, is praised for strength and victory."
19 "Indra, king of gods, is invoked for strength and victory."
20 "Indra, king of gods, is praised for victories and wealth."
21 "Indra, king of gods, is praised and invoked for protection."
22 "Indra, king of gods, is praised and invoked for blessings."
23 "Indra, king of gods, is invoked to drink Soma and bless."
24 "Indra, king of gods, is praised for strength and protection."
25 "Indra, king of gods, is invoked for victory and protection."
26 "Indra, king of gods, is invoked for strength and victory."
27 "Indra's power and deeds are praised and invoked for aid."
28 "Cows bring prosperity, Indra's aid, and protection from harm."
29 "Indra's power, friendship, and protection are praised and invoked."
30 "Indra's power, heroism, and creation are praised and revered."
31 "Indra's power, wealth, and victories are praised and invoked."
32 "Indra's power, deeds, and influence are praised and celebrated."
33 "Indra's aid and protection are invoked and praised in battle."
34 "Indra's greatness is praised and invoked with eulogies and sacrifice."
35 "Indra's aid, provision, and glory are sought and praised."
36 "Indra's power, generosity, and sovereignty are praised and invoked."
37 "Indra's presence, aid, and blessings are invoked and praised."
38 "Indra's power, generosity, and aid are invoked and praised."
39 "Indra's power, wisdom, and blessings are praised and invoked."
40 "Indra is invited to drink Soma and bless the sacrifice."
41 "Indra is invited to drink Soma and bless the people."
42 "Worshipers invited to bring gifts to Indra, the Soma drinker."
43 "Indra is invited to drink Soma, recalling past victories."
44 "Indra's power, strength, and exploits are praised and invoked."
45 "Indra's power, guidance, and exploits are praised and invoked."
46 "Indra's power and aid are invoked for strength and victory."
47 "Indra's power, strength, and protection are praised and invoked."
48 "Agni and other gods are praised and invoked for strength."
49 "Various gods are praised and invoked for protection and prosperity."
50 "Various gods are invoked and praised for protection and prosperity."
51 "Various gods are invoked and praised for protection and guidance."
52 "Speaker seeks divine protection, guidance, and prosperity."
53 "Speaker invokes Pusan for wealth, prosperity, and divine guidance."
54 "Speaker invokes Pusan for guidance, protection, and prosperity."
55 "Speaker invokes Pusan, mighty god, for guidance and prosperity."
56 "Speaker praises Pusan, seeking guidance and prosperity."
57 "Speaker invokes Indra and Pusan for friendship and success."
58 "Speaker praises Pusan's power, protection, and guidance."
59 "Speaker praises Indra and Agni's power and protection."
60 "Speaker invokes Indra and Agni for protection and blessings."
61 "Speaker invokes Sarasvati for protection, guidance, and blessings."
62 "Speaker invokes Asvins for protection, guidance, and blessings."
63 "Speaker invokes Asvins for protection, guidance, and blessings."
64 "Speaker invokes Goddess Dawn for guidance, blessings, and wealth."
65 "Speaker invokes Goddess Dawn for blessings, wealth, and glory."
66 "Speaker invokes Maruts, storm gods, for protection and glory."
67 "Speaker invokes Mitra-Varuna for protection, blessings, and guidance."
68 "Speaker invokes Indra-Varuna for protection, blessings, and victory."
69 "Speaker invokes Indra and Visnu for protection and blessings."
70 "Speaker invokes Heaven and Earth for blessings and prosperity."
71 "Speaker invokes Savitar for protection, blessings, and prosperity."
72 "Speaker invokes Indra and Soma for blessings and protection."
73 "Speaker invokes Brhaspati for protection, strength, and victory."
74 "Speaker invokes Soma-Rudra for blessing, healing, and protection."
75 "Speaker invokes gods and describes warrior's preparation and fervor."
```

7

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1 "Speaker invokes Agni for protection, wealth, and blessings."
2 "Speaker invokes Agni and other gods for sacrifice and blessings."
3 "Speaker invokes Agni for protection, blessings, and understanding."
4 "Speaker invokes Agni for protection, blessings, and understanding."
5 "Speaker invokes Agni for protection, strength, and wealth."
6 "Speaker praises Agni's power, strength, and protection."
7 "Speaker invokes Agni's power, presence, and blessing."
8 "Speaker invokes Agni's power, light, and blessing."
9 "Speaker invokes Agni's power, light, and blessing."
10 "Speaker invokes Agni's radiance, assistance, and lordship."
11 "Agni invoked for sacrifice and blessings."
12 "Agni praised for power and blessing".
13 "Agni praised for power and radiance".
14 "Agni invoked with reverence and offerings".
15 "Agni invoked for protection and blessing".
16 "Agni invoked for blessing and guidance".
17 "Agni invoked for worship and blessing".
18 "Indra invoked for power and blessing".
19 "Indra invoked for protection and strength".
20 "Indra invoked for favor and riches".
21 "Indra invoked for protection and strength".
22 "Indra invoked with praise and Soma".
23 "Indra invoked for strength and protection".
24 "Indra invoked for aid and favor".
25 "Indra invoked for victory and favor".
26 "Indra invoked for aid and praise".
27 "Indra invoked for aid and wealth".
28 "Indra invoked for help and riches".
29 "Indra invoked for aid and riches".
30 "Indra invoked for power and riches".
31 "Indra invoked with praise and strength".
32 "Indra invoked for protection and wealth".
33 "Vasisthas praised for power and wisdom".
34 "Praise and invocation of the gods".
35 "Invocations and blessings from the gods".
36 "Invocations and descriptions of the gods".
37 "Invocations for riches and blessings".
38 "Invocations for protection and blessings".
39 "Invocations and praise to the gods".
40 "Invocations and praise to the gods".
41 "Invocations and praise to Bhaga".
42 "Invocations and praise to Agni".
43 "Singing pious sacrifices, adoring Earth and Heaven, Holy Singers devotion."
44 "Invoking deities for aid, protection, and guidance in sacrifice."
45 "Invoking Savitar for treasures, strength, and protection."
46 "Invoking Rudra for protection, healing, and blessings."
47 "Invoking Waters for refreshment, protection, and freedom."
48 "Invoking deities for strength, protection, and victory."
49 "Invoking Waters for protection, purification, and strength."
50 "Invoking deities for protection from diseases and harm."
51 "Invoking Adityas and other deities for protection and blessings."
52 "Seeking freedom, protection, and blessings from various deities."
53 "Worshiping Heaven and Earth, seeking protection and treasure."
54 "Invoking Vastospati for protection, prosperity, and divine blessings."
55 "Invoking Vastospati and Sarama's Son for protection and sleep."
56 "Invoking Maruts and Rudra for protection, strength, and divine blessings."
57 "Invoking Maruts for blessing, protection, and divine favor."
58 "Invoking Maruts for blessing, protection, and divine favor."
59 "Invoking Maruts and other deities for blessing and protection."
60 "Invoking deities for protection, guidance, and divine blessings."
61 "Invoking Varuna and Mitra for blessing, protection, and guidance."
62 "Invoking deities for blessing, protection, guidance, and divine favor."
63 "Invoking Surya and other deities for blessing and guidance."
64 "Invoking Varuna, Mitra, and Aryaman for blessing and protection."
65 "Invoking Varuna and Mitra for blessing, protection, and guidance."
66 "Invoking Varuna, Mitra, and other deities for blessing and guidance."
67 "Invoking Asvins for blessing, protection, and guidance with praise."
68 "Invoking Asvins for blessing, protection, and guidance with praise."
69 "Invoking Asvins for blessing, protection, and guidance with praise."
70 "Invoking Asvins for blessing, protection, and guidance with praise."
71 "Invoking Asvins for protection, guidance, and blessing with praise."
72 "Invoking Asvins for blessing, protection, and guidance with praise."
73 "Invoking Asvins for blessing, protection, and guidance with praise."
74 "Invoking Asvins for nourishment, protection, and strength with praise."
75 "Invoking Dawn for blessing, protection, and guidance with praise."
76 "Invoking Dawn for illumination, guidance, and bounty with praise."
77 "Invoking Dawn for light, guidance, protection, and bounty with praise."
78 "Invoking Dawn for blessing, protection, and fruitfulness with praise."
79 "Invoking Dawn for blessing, protection, and guidance with praise."
80 "Invoking Dawn for blessing, light, and abundance with praise."
81 "Invoking Dawn for light, bounty, and guidance with praise."
82 "Invoking Indra and Varuna for protection, guidance, and blessing."
83 "Invoking Indra and Varuna for protection and victory in battle."
84 "Invoking Indra and Varuna for blessing, protection, and guidance."
85 "Invoking Varuna and Indra for protection, guidance, and blessing."
86 "Invoking Varuna for forgiveness, guidance, and blessing."
87 "Invoking Varuna for power, wisdom, and guidance."
88 "Invoking Varuna for blessing, guidance, forgiveness, and release."
89 "Invoking Varuna for mercy, forgiveness, and spiritual guidance."
90 "Invoking Vayu, Indra, and other deities for blessing and guidance."
91 "Invoking Indra and Vayu for blessing, guidance, and aid."
92 "Invoking Vayu for blessing, guidance, and aid in worship."
93 "Invoking Indra, Agni, and other deities for blessing and aid."
94 "Invoking Indra and Agni for blessing, protection, and victory."
95 "Invoking Sarasvati for blessing, guidance, and protection."
96 "Invoking Sarasvati and Sarasvan for blessing and prosperity."
97 "Invoking Brhaspati and Indra for blessing, guidance, and prosperity."
98 "Invoking Indra and Brhaspati for blessing, guidance, and prosperity."
99 "Invoking Visnu and Indra for blessing, guidance, and conquest."
100 "Invoking Visnu for blessing, guidance, and praise."
101 "Invoking Parjanya for fertility, nourishment, and protection."
102 "Invoking Parjanya for nourishment, sustenance, and fertility blessings."
103 "Frogs' joyful song connects to rain and seasonal renewal."
104 "Indra and Soma invoked to destroy demons and foes."
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1 "Indra invoked for strength, protection, and blessings in Soma ritual."
2 "Indra invoked to drink Soma, grant strength and protection."
3 "Indra invoked to grant strength, protection, and blessings in Soma ritual."
4 "Indra and Pusan invoked to grant strength, protection, and blessings."
5 "Asvins invoked to grant strength, protection, and blessings at dawn."
6 "Indra invoked to grant strength, protection, and blessings in Soma ritual."
7 "Maruts invoked to grant strength, protection, and blessings in stormy ritual."
8 "Asvins invoked to grant strength, protection, and blessings in golden light."
9 "Asvins invoked to grant strength, protection, and blessings in Vatsa's home."
10 "Asvins invoked to come and grant blessings from anywhere."
11 "Agni invoked to grant protection, aid, and blessings in sacrifice."
12 "Indra invoked to grant aid, protection, and blessings in battle."
13 "Indra invoked to grant aid, protection, and blessings in battle."
14 "Indra invoked to grant aid, protection, and blessings in battle."
15 "Indra invoked to grant aid, protection, and blessings in battle."
16 "Indra invoked to grant aid, protection, and blessings in battle."
17 "Indra invoked to drink Soma juice and grant strength."
18 "Adityas invoked to grant protection, aid, and blessings for life."
19 "Agni invoked to grant protection, aid, and blessings with power."
20 "Maruts invoked to grant aid, protection, and blessings with power."
21 "Indra invoked to grant aid, protection, and blessings with power."
22 "Indra, powerful king of gods, grants aid and protection boldly."
23 "Agni, mighty god of fire, grants aid and protection abundantly."
24 "Indra, mighty king of gods, grants aid and protection boldly."
25 "Mitra-Varuna, dual gods, grant aid and protection faithfully."
26 "Asvins, dual gods, grant aid, protection, and wealth abundantly."
27 "Visvedevas, gods of all wealth, grant aid and protection abundantly."
28 "Visvedevas, powerful gods, grant protection and blessings abundantly everywhere."
29 "Visvedevas, diverse gods, display various powers and attributes abundantly."
30 "Visvedevas, great and strong gods, protect and guide humanity abundantly."
31 "Various deities grant protection, guidance, and blessings to worshippers abundantly."
32 "Indra, mighty king of gods, grants aid and protection abundantly."
33 "Indra, mighty king of gods, grants aid and protection abundantly."
34 "Indra, mighty king of gods, grants aid and protection abundantly."
35 "Asvins, twin gods, grant aid, protection, and blessings abundantly."
36 "Indra, mighty king of gods, grants aid and protection abundantly."
37 "Indra, mighty king of gods, grants aid and protection abundantly."
38 "Indra and Agni, mighty gods, grant aid and protection abundantly."
39 "Agni, god of fire, grants aid, protection, and wisdom abundantly."
40 "Indra and Agni, mighty gods, grant aid, protection, and strength."
41 "Varuna, supreme god, maintains order and grants wisdom and protection."
42 "Varuna, supreme god, grants protection, strength, and safe passage."
43 "Agni, god of fire, grants aid, protection, and wisdom abundantly."
44 "Agni, god of fire, grants aid, protection, and wisdom abundantly."
45 "Indra, god of thunder, grants aid, protection, and wealth abundantly."
46 "Indra and Vayu grant aid, protection, and wealth abundantly."
47 "Adityas offer protection, aid, and guidance to those who invoke them ."
48 "Soma, sacred drink, grants aid, protection, and immortality to devotees."
49 "Agni, god of fire, grants aid, protection, and blessings abundantly."
50 "Indra, god of thunder, grants aid, protection, and blessings abundantly."
51 "Indra praised with hymns; great energy; good gifts; mighty deeds."
52 "Indra, ancient, mighty, praised with hymns, protector, strengthener, deeds, kine, succor, prevailed, protect."
53 "Indra, god of thunder, delights in hymns and grants blessings."
54 "Indra, god of thunder, invoked to grant blessings and protection."
55 "Indra, god of thunder, invoked to grant aid and protection."
56 "Adityas, gods of protection, invoked to grant aid and blessings."
57 "Indra, god of thunder, invoked to grant aid and protection."
58 "Indra, god of thunder, invoked with praise and offerings."
59 "Indra, god of thunder, invoked for aid and protection."
60 "Agni, god of fire, invoked for protection and blessings."
61 "Agni, god of fire, invoked for nourishment and protection."
62 "Asvins, twin gods, invoked for protection and assistance."
63 "Agni, god of fire, invoked for aid and protection."
64 "Agni, god of fire, invoked for aid and protection."
65 "Indra, god of thunder, invoked for aid and protection."
66 "Indra, god of thunder, praised for power and conquests."
67 "Indra, god of thunder, invoked for gifts and blessings."
68 "Soma, god of sacred drink, invoked for protection and blessings."
69 "Indra, god of thunder, invoked for aid and victory."
70 "Indra, god of thunder, invoked for wealth and booty."
71 "Indra, god of thunder, invoked to accept Soma offering."
72 "Visvedevas, gods of protection, invoked for aid and blessings."
73 "Agni, god of fire, invoked for protection and blessings."
74 "Asvins, twin gods, invoked to drink Soma and grant blessings."
75 "Asvins, twin gods, invoked for aid, protection, and freedom."
76 "Asvins, twin gods, invoked to drink Soma and grant strength."
77 "Indra, god of thunder, invoked for aid and protection."
78 "Indra, god of thunder, invoked for aid and protection."
79 "Indra, god of thunder, invoked for aid and protection."
80 "Indra, god of thunder, invoked for aid and protection."
81 "Indra, god of thunder, invoked for aid and protection."
82 "Indra, god of thunder, invoked for aid and protection."
83 "Maruts, gods of thunder, invoked for aid and protection."
84 "Indra, god of thunder, invoked for aid and protection."
85 "Indra, god of thunder, invoked for aid and protection."
86 "Indra, god of thunder, invoked for aid and protection."
87 "Indra, god of thunder, invoked for aid and protection."
88 "Indra, god of thunder, invoked for aid and protection."
89 "Indra and Vak, gods of thunder and speech, invoked for aid."
90 "Various gods and goddesses invoked for aid and protection."
91 "Agni, god of fire, invoked for aid and protection."
92 "Agni, god of fire, praised for power and benevolence."
93 "Indra, god of thunder, praised for power and generosity."
94 "Indra, god of thunder, praised for power and generosity."
95 "Indra, god of thunder, praised for power and generosity."
96 "Indra, god of thunder, praised for power and generosity."
97 "Indra, god of thunder, praised for power and aid."
98 "Indra, god of thunder, praised and invoked for aid."
99 "Indra's power and bounty praised, abundance and strength described."
100 "Indra's bounty and gifts praised, Agni's radiance described."
101 "Aśvins, divine twins, invoked to accept offerings and assist."
102 "Unity and diversity praised, spiritual wealth invoked."
103 "Rigvedic hymns praise and invoke Indra-Varuṇa for strength and blessings."
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1 "Soma praised and invoked for strength, bliss, and divine assistance."
2 "Soma praised and invoked for strength, joy, and divine assistance."
3 "Soma's journey praised, a divine and ancient, holy flow."
4 "Soma invoked for renown, light, wealth, and human betterment."
5 "Pavamana's glory, strength, and beauty praised, divine assistance sought."
6 "Soma's pleasant stream invoked, strength and glory praised."
7 "Soma's glorious streams flow, divine assistance and wealth sought."
8 "Soma's purification and flow invoked, divine assistance sought."
9 "Pavamana's wisdom, strength, and light invoked, divine assistance sought."
10 "Soma's flow, decoration, and unity with Gods and Sun praised."
11 "Soma praised, purified, and offered to Indra, seeking divine aid."
12 "Soma praised, poured to Indra, and worshipped for divine aid."
13 "Soma's purification, flow, and powers praised, divine aid sought."
14 "Soma's flow, strength, and adornment praised, divine friendship sought."
15 "Soma's journey, strength, and beauty praised, divine gladdening sought."
16 "Soma's juice, strength, and purification praised, divine joy sought."
17 "Soma's flow, strength, and glory praised, divine aid sought."
18 "Soma's abundance, strength, and generosity praised, divine carouse celebrated."
19 "Soma's power, strength, and blessings sought, divine aid invoked."
20 "Soma's power, glory, and strength praised, divine aid sought."
21 "Soma's power, light, and blessings praised, divine aid sought."
22 "Soma's power, speed, and glory praised, divine wealth sought."
23 "Soma's power, strength, and glory praised, Indra's aid sought."
24 "Soma's purification, power, and glory praised, divine aid sought."
25 "Soma's strength, wisdom, and glory praised, divine aid sought."
26 "The passage highlights Soma's significance, preparation, and offering, and its connection to various deities and divine qualities."
27 "Soma's power, light, and glory praised, divine aid sought."
28 "Soma's beauty, strength, and glory praised, divine aid sought."
29 "Soma's power, wealth, and protection praised, divine aid sought."
30 "Soma's power, might, and sweetness praised, Indra's drink sought."
31 "Soma's wealth, power, and friendship praised, divine aid sought."
32 "Soma's glory, fame, and wealth praised, divine aid sought."
33 "Soma's streams, strength, and riches praised, divine aid sought."
34 "Soma's strength, offering, and praise celebrated, divine aid sought."
35 "Soma's wealth, strength, and victory celebrated, divine aid sought."
36 "Soma's journey, purification, and treasures celebrated, divine aid sought."
37 "Soma's power, purification, and offerings celebrated, divine aid sought."
38 "Soma's journey, purification, and offering celebrated, divine aid sought."
39 "Soma's journey, purification, and offering celebrated, divine aid sought."
40 "Soma's power, purification, and riches celebrated, divine aid sought."
41 "Soma's power, purification, and protection celebrated, divine aid sought."
42 "Soma's power, purification, and divine aid celebrated, wealth sought."
43 "Soma's purification, offering, and divine aid celebrated, strength sought."
44 "Soma's offering, purification, and divine aid celebrated, strength sought."
45 "Soma's offering, purification, and divine aid celebrated, strength announced."
46 "Soma's offering, purification, and divine aid celebrated, strength bestowed."
47 "Soma's strength, triumph, and divine aid celebrated, riches sought."
48 "Soma's power, majesty, and divine aid celebrated, assistance sought."
49 "Soma's power, purification, and divine aid celebrated, vigour sought."
50 "Soma's power, purification, and divine aid celebrated, Indra's drink."
51 "Soma's purification, offering, and divine aid celebrated, strength sought."
52 "Soma's power, purification, and divine aid celebrated, vigour sought."
53 "Soma's power, purification, and divine aid celebrated, foes conquered."
54 "Soma's splendour, divinity, and wealth-giving celebrated, Indra's friendship."
55 "Soma's abundance, praise, and conquering power celebrated, felicities sought."
56 "Soma's purification, friendship, and protection celebrated, distress alleviated."
57 "Soma's strength, wisdom, and treasures celebrated, purification invoked."
58 "Soma's swift delight, precious gifts, and divine association celebrated."
59 "Soma's flow, purification, and greatness celebrated, light and wealth invoked."
60 "Pavamana and Indu praised, Soma's flow and blessings invoked."
61 "Soma's flow, purification, and blessings invoked, heroic fame sought."
62 "Soma's purification, strength, and sweetness celebrated, hero strength sought."
63 "Soma's wealth, strength, and wisdom celebrated, foes driven away."
64 "Soma's strength, beauty, and wisdom celebrated, prosperity invoked."
65 "Soma's might, beauty, and intelligence celebrated, prosperity invoked."
66 "Soma's power, purification, and offering celebrated, life and strength invoked."
67 "Soma's purification, joy, and might celebrated, blessings invoked."
68 "Soma's purification, might, and beauty celebrated, vigor invoked."
69 "Soma's might, beauty, and purity celebrated, wealth invoked."
70 "Soma's origin, wisdom, and strength celebrated, Indra's heart invoked."
71 "Soma's strength, wisdom, and victory celebrated, divine qualities invoked."
72 "Soma's purification, significance, and generosity celebrated, gifts invoked."
73 "Varuna, sages, and sacrifice celebrated, divine order maintained."
74 "Soma's birth, growth, and power celebrated, divine connection emphasized."
75 "Soma's journey, might, and prosperity celebrated, divine connection emphasized."
76 "Soma's potency, strength, and kingship celebrated, divine connection emphasized."
77 "Soma's beauty, power, and journey celebrated, divine connection emphasized."
78 "Soma's journey, purification, and power celebrated, divine connection emphasized."
79 "Soma's journey, purification, and power celebrated, divine connection emphasized."
80 "Soma's journey, purification, and power celebrated, divine connection emphasized."
81 "Soma's movement, purification, and divine connections celebrated, blessings invoked."
82 "Soma's purification, journey, and divine connections celebrated, blessings invoked."
83 "Purification, divine connections, and deities' roles celebrated, blessings invoked."
84 "Soma's life-giving, liberating power celebrated, divine connections emphasized."
85 "Soma's flow, divine connections, and praises celebrated, blessings invoked."
86 "Thy gladdening draughts flow swiftly like fleet-foot mares."
87 "Soma's flow, divine connections, and praises celebrated, blessings invoked."
88 "Soma's strength, graciousness, and glory celebrated, divine connections emphasized."
89 "Soma's journey, strength, and divine connections celebrated, blessings invoked."
90 "Soma's journey, conquest, and divine connections celebrated, blessings invoked."
91 "Soma's journey, beauty, and divine connections celebrated, blessings invoked."
92 "Soma's journey, wisdom, and divine connections celebrated, blessings invoked."
93 "Soma's journey, divine connections, and worship celebrated, blessings invoked."
94 "Soma's wisdom, glory, and divine connections celebrated, blessings invoked."
95 "Soma's powers, voice, and divine connections celebrated, blessings invoked."
96 "Soma's power, purification, and divine connections celebrated, blessings invoked."
97 "Soma's power, purification, and divine connections celebrated, blessings invoked."
98 "Soma's power, purification, and divine connections celebrated, blessings invoked."
99 "Soma's purification, connection to Indra, and divine role celebrated."
100 "Soma's purification and divine connection bring strength and treasures."
101 "Soma's purification and divine connection bring strength and opulence."
102 "Soma's divine connection facilitates sacrifice and grants wealth."
103 "Soma's purification and divine connection facilitate sacrifice and strength."
104 "Soma's purification and divine connection bring wealth and success."
105 "Soma's purification and divine connection bring wealth and protection."
106 "Soma's flow and purification bring strength, prosperity, and immortality."
107 "Soma's flow, purification, and divine connection bring strength and wisdom."
108 "Soma's flow and divine connection bring strength and prosperity."
109 "Soma's flow and divine connection bring strength and delight."
110 "Soma's power and divine connection bring strength and prosperity."
111 "Soma's splendor and power bring strength and success."
112 "Diverse human thoughts and plans seek wealth and desire."
113 "Soma's flow grants strength, immortality, and delight."
114 "Soma guards and protects, granting strength and joy."
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1 "Agni, the mighty fire deity, brings light and joy."
2 "Agni, the wise and youthful fire deity, guides and corrects."
3 "Agni, the radiant and powerful fire deity, brings light and wealth."
4 "Agni, the wise and powerful fire deity, deserves praise and worship."
5 "Agni, the powerful fire deity, sustains and guides the universe."
6 "Agni, the powerful fire deity, protects and assists all."
7 "Agni, the fire deity, protects, guides, and empowers all."
8 "Agni, the powerful fire deity, leads and protects all."
9 "Waters, benevolent and life-giving, grant strength, protection, and purification."
10 "Siblings Yama and Yami discuss love, kinship, and social norms."
11 "Agni, the powerful fire deity, facilitates divine communication and grants favors."
12 "Gods and goddesses facilitate divine communication and grant favors."
13 "Divine inspiration and sacrifice connect humans and gods."
14 "Yama guides the dead, grants protection, and connects human and divine."
15 "Fathers, ancestors, invoked to partake in sacrifice and grant blessings."
16 "Agni guides and protects soul on journey to afterlife."
17 "Gods and goddesses guide and bless soul on its journey."
18 "Gods and goddesses guide and protect soul on its journey."
19 "Gods and goddesses bring back wealth and cattle to us."
20 "Agni, god of fire, guides, protects, and nourishes humanity."
21 "Agni, god of fire, facilitates sacrifice and grants wealth."
22 "Indra, god of thunder, powerful and heroic, assists humanity."
23 "Indra, powerful god of thunder, praised for his mighty deeds."
24 "Indra and Nasatyas, powerful gods, invoked for help and protection."
25 "Soma, god of the moon, invoked for help and protection."
26 "Pusan, god of cattle and prosperity, invoked for help and protection."
27 "Poetic verses from Rigveda describe gods' power and human existence."
28 "Poetic verses from Rigveda describe Indra's power and natural world."
29 "Poetic verses from Rigveda praise Indra's power and heroism."
30 "Poetic verses from Rigveda praise Waters as source of life."
31 "Poetic verses from Rigveda express desire for divine guidance and abundance."
32 "Poetic verses from Rigveda express desire for divine guidance and abundance."
33 "Poetic verses from Rigveda express emotions, ideas, and relationships."
34 "Poetic verses from Rigveda warn against the dangers of gambling."
35 "Poetic verses from Rigveda invoke gods for blessings and prosperity."
36 "Poetic verses from Rigveda invoke gods for blessings and protection."
37 "Poetic verses from Rigveda invoke Surya for blessings and protection."
38 "Poetic verses from Rigveda invoke Indra for victory and protection."
39 "Poetic verses from Rigveda invoke Asvins for protection and prosperity."
40 "Poetic verses from Rigveda invoke Asvins for guidance and protection."
41 "Asvins' chariot invoked to come to worshipper's sacrifice with blessings."
42 "Poetic verses from Rigveda invoke Indra for protection and prosperity."
43 "Poetic verses from Rigveda invoke Indra for protection and prosperity."
44 "Poetic verses from Rigveda invoke Indra for protection and prosperity."
45 "Poetic verses from Rigveda describe Agni's origins and powers."
46 "Poetic verses from Rigveda describe Agni's origins and powers."
47 "Poetic prayer to Indra for wealth, protection, and blessings."
48 "Indra, the powerful god, boasts of his con quests and wealth."
49 "Indra boasts of his conquests, wealth, and divine powers."
50 "Indra is praised for his power, strength, and divine blessings."
51 "Agni, the fire god, is praised and sought in many places."
52 "The priest seeks guidance from gods on performing sacrifices correctly."
53 "Priest arrives, begins sacrifice, and invokes gods with worship."
54 "Indra's greatness and power are praised in a hymn."
55 "Indra's power and greatness are described in a poetic hymn."
56 "Poetic hymn describes the unity and power of the divine."
57 "Indra and the Fathers are invoked to grant spiritual guidance."
58 "The spirit is summoned to return from various distant realms."
59 "Prayers and hymns for renewal, protection, and well-being are offered."
60 "Praises and prayers are offered to various deities and individuals."
61 "Ancient hymns and prayers invoke various deities for protection and blessings."
62 "Ancient hymns praise the Angirases and Manu, seeking blessings and wisdom."
63 "Ancient hymns invoke the Adityas and other deities for blessings."
64 "Ancient hymns invoke various deities, seeking aid and blessings."
65 "Ancient hymns invoke various deities, seeking aid, blessings, and protection."
66 "Ancient hymns invoke various deities, seeking aid, protection, and blessings."
67 "Ancient hymns praise Brhaspati and Indra for their heroic deeds."
68 "Ancient hymns praise Agni, the fire god, for protection and strength."
69 "Ancient hymns invoke Agni and other deities for worship and aid."
70 "Ancient Hindu hymnal invokes Agni and other deities for worship."
71 "Ancient hymn explores the power of language and friendship."
72 "Ancient hymn describes the origins of the universe and gods."
73 "Ancient hymn praises Indra, a powerful and victorious deity."
74 "Ancient hymn praises Indra and other deities with worship and song."
75 "Ancient hymn praises the Sindhu River and other rivers' power."
76 "Ancient hymn praises the power of Indra, Maruts, and sacred stones."
77 "Ancient hymn praises the Maruts, a group of powerful deities."
78 "Ancient hymn praises the Maruts, powerful deities with various attributes."
79 "Ancient hymn describes the power and mystery of Agni, the fire god."
80 "Ancient hymn praises Agni, the powerful and benevolent fire god."
81 "Ancient hymn praises Visvakarman, the creator and sustainer of all."
82 "Ancient hymn praises Visvakarman, the creator and sustainer of the universe."
83 "Ancient hymn invokes Manyu, a powerful deity, for strength and victory."
84 "Ancient hymn invokes Manyu, a powerful deity, for victory and conquest."
85 "Truth sustains earth and heavens; Soma strengthens Adityas and earth."
86 "Ancient hymn praises Indra, criticizes Vrsakapi, and celebrates Indrani's virtues."
87 "Ancient hymn invokes Agni, the fire god, to destroy demons."
88 "Ancient hymn praises Agni, the fire god, as a cosmic force."
89 "Ancient hymn praises Indra, a powerful and heroic deity."
90 "Ancient hymn describes Purusa, a cosmic being, and creation."
91 "Ancient hymn praises Agni, a divine being, and his roles."
92 "Ancient hymn praises various deities and their roles in cosmos."
93 "Ancient hymn praises various deities and seeks their protection."
94 "Ancient hymn praises the Pressing-stones and their role in sacrifice."
95 "Ancient hymn tells the story of Pururavas and Urvashi."
96 "Ancient hymn praises Indra, a powerful and golden-hued deity."
97 "Ancient hymn praises plants and their healing properties."
98 "Ancient hymn invokes gods and praises Devapi's prayer for rain."
99 "Ancient hymn praises Indra, a powerful and heroic deity."
100 "Ancient hymn praises Indra and other gods, seeking blessings."
101 "Ancient hymn invokes gods, prepares for sacrifice and prosperity."
102 "Ancient hymn tells story of Mudgalani's victory with Indra's help."
103 "Ancient hymn praises Indra, a powerful and victorious warrior god."
104 "Ancient hymn praises Indra, a powerful and victorious god."
105 "Ancient hymn praises Indra, a powerful and victorious god."
106 "Ancient hymn praises the Asvins, twin gods of prosperity."
107 "Ancient hymn praises the power of generosity and guerdon."
108 "Sarama, Indra's envoy, seeks to reclaim stolen cattle from Panis."
109 "Ancient hymn tells story of restoring Brahman's wife, justice prevails."
110 "Ancient hymn invokes Agni, Gods, and Goddesses to participate in worship."
111 "Ancient hymn praises Indra, a powerful and victorious god."
112 "Ancient hymn invites Indra to drink Soma and rejoice."
113 "Ancient hymn praises Indra's power and victories over foes."
114 "Ancient hymn describes cosmic forces, gods, and ritual practices."
115 "Ancient hymn praises Agni, the powerful and majestic fire god."
116 "Ancient hymn invokes Indra to drink Soma and grant strength."
117 "Ancient hymn emphasizes the importance of generosity and sharing wealth."
118 "Ancient hymn praises Agni, the fire god, and his power."
119 "Ancient hymn describes the effects of drinking Soma juice."
120 "Ancient hymn praises Indra, a powerful and mighty god."
121 "Ancient hymn praises Hiranyagarbha, the creator and sustainer god."
122 "Ancient hymn praises Agni, the divine messenger and priest."
123 "Ancient hymn describes Vena, a divine being, and his splendor."
124 "Ancient hymn invokes Agni and other gods, seeking divine assistance."
125 "The goddess Speech describes her power and divine connections."
126 "Ancient hymn invokes gods for protection and guidance."
127 "Ancient hymn describes the Goddess Night's power and beauty."
128 "Ancient hymn invokes gods for protection and victory in battle."
129 "Ancient hymn explores the mysteries of creation and existence."
130 "Ancient hymn describes the sacred ritual of sacrifice and creation."
131 "Ancient hymn invokes Indra's power and protection against enemies."
132 "Dyaus and Earth support sacrifice, Asvins grant worshipper bliss."
133 "Ancient hymn praises Indra's strength and protection against enemies."
134 "Ancient hymn praises Indra's power and protection, seeks divine aid."
135 "Ancient hymn describes Yama's realm, funeral rites, and divine mystery."
136 "Ancient hymn describes the Muni, a mystical being with divine powers."
137 "Ancient hymn invokes divine aid for healing and restoration."
138 "Ancient hymn praises Indra's victories and divine powers."
139 "Savitar, golden-haired, rises eastward, surveying existence; he fills heaven."
140 "Ancient hymn praises Agni, the fire god, for his power."
141 "Ancient hymn invokes Agni and other gods for wealth and aid."
142 "Ancient hymn praises Agni, the fire god, and his power."
143 "Ancient hymn praises the Asvins, twin gods, for their help."
144 "Ancient hymn praises Indu, a divine beverage, and Indra's power."
145 "Ancient hymn invokes a magical plant to win a husband."
146 "Ancient hymn praises the Forest Goddess, a mysterious and nurturing figure."
147 "Ancient hymn praises Indra, the thunder god, for his power."
148 "Ancient hymn praises Indra, the thunder god, for his heroism."
149 "Ancient hymn praises Savitar, the sun god, for his creation."
150 "Ancient hymn invokes Agni, the fire god, to bring blessings."
151 "Ancient hymn praises Faith as a powerful force for blessings."
152 "Ancient hymn praises Indra, the thunder god, for protection."
153 "Ancient hymn praises Indra's power, strength, and heroic might."
154 "Ancient hymn invokes Yama, god of death, to guide souls."
155 "Ancient hymn invokes gods to protect from evil spirits."
156 "Ancient hymn praises Agni, the fire god, for wealth and light."
157 "Ancient hymn invokes Indra and gods to aid in conquest."
158 "Ancient hymn invokes gods to guard and grant sight."
159 "Ancient hymn celebrates woman's triumph and dominance over her lord."
160 "Ancient hymn invites Indra to drink Soma and grant favors."
161 "Ancient hymn invokes Indra and Agni to restore life and health."
162 "Ancient hymn invokes Agni to protect pregnancy and fertility."
163 "Ancient hymn invokes ritual to drive out disease and malady."
164 "Ancient hymn seeks mental clarity, forgiveness, and protection from harm."
165 "Ancient hymn seeks protection from doom and offers reverence."
166 "Ancient hymn invokes divine power for victory and dominance."
167 "Ancient hymn invokes Indra, seeking wealth and hero sons."
168 "Ancient hymn praises the Wind, a powerful and majestic deity."
169 "Ancient hymn invokes gods to bless and protect cattle."
170 "Ancient hymn praises the radiant God, source of strength and light."
171 "Ancient hymn praises Indra, protector and savior of mortals."
172 "Ancient hymn invokes a deity to come with beauty and bounty."
173 "Ancient hymn invokes divine stability and support for a king."
174 "Ancient hymn seeks divine aid for victory and royal dominance."
175 "Ancient hymn invokes Savitar and Stones for strength and protection."
176 "Ancient hymn praises Rbhus and Agni, powerful divine beings."
177 "Ancient hymn describes a divine Bird and Herdsman with mystical powers."
178 "Ancient hymn invokes Tarksya, a powerful divine being, for safety."
179 "Ancient hymn invites Indra to partake in prepared oblation."
180 "Ancient hymn praises Indra's power and bounty, seeking protection."
181 "Ancient hymn describes sages' discovery of sacred rituals and secrets."
182 "Ancient hymn invokes Brhaspati and Naratarhsa for protection and peace."
183 "Ancient hymn describes divine meditation and creation of life forces."
184 "Ancient hymn invokes gods to shape and nurture fetal development."
185 "Ancient hymn invokes divine protection from Varuna, Mitra, and Aryaman."
186 "Ancient hymn invokes Vata, the wind god, for health and life."
187 "Ancient hymn invokes Agni, the fire god, for protection and guidance."
188 "Ancient hymn invokes Jatavedas, a form of Agni, for sacrifice."
189 "Ancient hymn describes the cosmic Bull's journey across the sky."
190 "Ancient hymn describes the cosmic creation and origin of universe."
191 "Ancient hymn invokes Agni to gather treasures and unite minds."

``` Kajur Veda

1-1

```html
1 Ancient hymn invokes divine protection, purification, and guidance.
2 Ancient hymn invokes divine guidance, protection, and strength.
3 Ancient hymn invokes divine guidance, protection, and prosperity.
4 Ancient hymn invokes divine union, strength, and guidance.
5 Ancient hymn invokes divine identities, blessings, and protection.
6 Ancient hymn invokes divine unity, desire, and fertility.
7 Ancient hymn invokes divine purchase, unity, and friendship.
8 Ancient hymn invokes divine energy, nature, and Varuna's ordinances.
9 Ancient hymn invokes divine protection, guidance, and blessings.
10 Ancient hymn invokes divine hospitality, protection, and blessings.
11 Ancient hymn invokes divine growth, wealth, and protection.
12 Ancient hymn invokes divine protection, guidance, and blessings.
13 Ancient hymn invokes divine guidance, praise, and blessings from Visnu.
14 Ancient hymn invokes Agni's protection, strength, and divine assistance.

1-2

```html
1 Ancient hymn invokes divine purification, protection, and blessings.
2 Ancient hymn invokes divine guidance, protection, and blessings.
3 Ancient hymn invokes divine guidance, protection, and blessings for prosperity.
4 Ancient hymn invokes divine guidance, protection, and blessings for success.
5 Ancient hymn invokes divine blessings, protection, and abundance.
6 Ancient hymn invokes divine unity, desire, and blessings for offspring.
7 Ancient hymn invokes divine purchase, union, and blessings from Soma.
8 Ancient hymn invokes divine life, force, and blessings from Varuna.
9 Ancient hymn invokes divine protection, guidance, and blessings from Varuna.
10 Ancient hymn invokes divine hospitality, protection, and blessings from gods.
11 Ancient hymn invokes divine growth, prosperity, and protection from Soma.
12 Ancient hymn invokes divine protection, guidance, and blessings from Agni.
13 Ancient hymn invokes divine guidance, protection, and blessings from Visnu.
14 Ancient hymn invokes Agni's protection, strength, and divine assistance.

1-3

```html
1 Ancient hymn invokes divine assistance, protection, and blessings from gods.
2 Ancient hymn invokes divine protection, strength, and blessings from Visnu.
3 Ancient hymn invokes divine protection, guidance, and blessings from Agni.
4 Ancient hymn invokes divine protection, guidance, and blessings from Soma.
5 Ancient hymn invokes divine blessings and protection for growth.
6 Ancient hymn invokes divine blessings, protection, and growth.
7 Ancient hymn invokes divine assistance, protection, and blessings.
8 Ancient hymn invokes divine assistance, protection, and blessings from waters.
9 Ancient hymn invokes divine healing, protection, and blessings.
10 Ancient hymn invokes divine unity, offerings, and blessings from gods.
11 Ancient hymn invokes divine journey, blessings, and protection from gods.
12 Ancient hymn invokes divine abundance, kindness, and protection.
13 Ancient hymn invokes divine guidance, protection, and blessings.
14 Ancient hymn invokes Agni's power, protection, and divine blessings.

1-4-1

```html
1 Ancient hymn invokes Indra and Soma's power and divine blessings.
2 Ancient hymn invokes divine purification, sweetness, and spiritual growth.
3 Ancient hymn invokes divine protection, sweetness, and spiritual inspiration.
4 Ancient hymn invokes Vayu and Indra to drink sacred offerings.
5 Ancient hymn invokes Mitra and Varuna to prosper holy order.
6 Ancient hymn invokes Açvins' whip of sweetness and mercy.
7 Ancient hymn invokes Açvins to come and drink sacred Soma.
8 Ancient hymn invokes Vena, a divine being, in sacred rituals.
9 Ancient hymn invokes a divine prince, Marka, for protection.
10 Ancient hymn invokes eleven gods to accept the sacrifice.
11 Ancient hymn invokes thirty-three Rudras to accept Soma sacrifice.
12 Ancient hymn invokes Indra, strong and eager for praise.
13 Ancient hymn invokes Agni Vaiçvanara, messenger of earth and sky.
14 Ancient hymn invokes multiple aspects of the divine.
15 Ancient hymn invokes Indra and Agni to share in sacrifice.
16 Ancient hymn invokes All-gods, guardians of men, to share sacrifice.
17 Ancient hymn invokes Indra, mighty bull, for present aid.
18 Ancient hymn invites Indra with Maruts to drink Soma.
19 Ancient hymn invites Indra with Maruts to drink Soma joyfully.
20 Ancient hymn praises Indra's might, comparing him to Parjanya.
21 Ancient hymn praises Indra's strength, control, and majesty.
22 Ancient hymn praises Indra's generosity, strength, and protection.
23 Ancient hymn invokes Savitr for daily prosperity and well-being.
24 Ancient hymn invokes Savitr for protection and prosperity.
25 Ancient hymn invokes Savitr, the golden-handed god, for guidance.
26 Ancient hymn praises a god's protection and strength.
27 Ancient hymn invokes Agni and Tvastr to drink Soma.
28 Ancient hymn invokes Soma and Indra, praising their power and strength.
29 Ancient hymn invokes Agni for purification, nourishment, and protection.
30 Ancient hymn describes Indra's power and strength after drinking Soma.
31 Ancient hymn praises Surya, the sun god, for his radiance.
32 Ancient hymn invokes Soma for aid and assistance.
33 Ancient hymn reflects on the passage of time and generations.
34 Ancient hymn invokes a divine entity with multiple luminous aspects.
35 Ancient hymn offers salutations to various aspects of energy and action.
36 Ancient hymn associates various gods with bodily organs and tissues.
37 Ancient hymn invokes Indra, the Vedic god, to mount his chariot.
38 Ancient hymn describes Indra's journey to the sacrifice.
39 Ancient hymn invites Indra to partake in the Soma ritual.
40 Ancient hymn requests Earth's protection and gentle care for Indra.
41 Ancient hymn praises Indra's power and requests protection and prosperity.
42 Ancient hymn invokes Indra, with Maruts, to drink Soma and aid.

``` 1-4-2

 

```html
1 Ancient hymn invokes gods, sun, and Agni for guidance and prosperity.
2 Ancient hymn invokes various gods for prosperity, unity, and success.
3 Ancient hymn invokes Varuna, Agni, and waters for protection and prosperity.
4 Ancient hymn invokes Agni, Indra, and others for prosperity and protection.

1-5-1

 

```html
1 Ancient Indian text describes mythological origins and ritual instructions.
2 Ancient Indian text describes fire ritual and sacrifice regulations.
3 Ancient Indian hymn invokes Agni, Aditi, and gods for prosperity.
4 Ancient Indian text describes fire ritual and sacrifice regulations.

``` 1-5-2

 

```html
1 Ancient Indian hymn invokes Agni, Indra, and gods for prosperity.
2 Ancient Indian hymn invokes Agni, Indra, and gods for prosperity.
3 Ancient Indian commentary explains significance of Agni in sacrifice.
4 Ancient Indian commentary explains significance of fire and sacrifice.
5 Ancient Indian commentary explains significance of fire and sacrifice rituals.
6 Ancient Indian hymn invokes Agni, Indra, and gods for blessings.
7 Ancient Indian hymn invokes Agni, Vaiçvanara, and gods for protection.

1-6

 

```html
1 Ancient Indian hymn invokes gods for protection and blessings.
2 Ancient Indian hymn invokes Agni and gods for blessings.
3 Ancient Indian hymn invokes gods for protection and blessings.
4 The text appears to be a Rigvedic hymn that invokes various gods, requesting:
5 Ancient Indian hymn invokes gods for blessings and protection.
6 Ancient Indian hymn invokes Agni for blessings and protection.
7 Ancient Indian text explains Vedic rituals and sacrifices to gods.
8 Vedic sacrifice requires faith, mind, and correct ritual procedure.
9 Prajapati created sacrifices, which lead to supreme goal and abundance.
10 Vedic hymns and rituals ensure security, prosperity, and divine blessings.
11 Vedic rituals and hymns ensure divine connection, security, and prosperity.
12 Hymns to Indra, the powerful and heroic Vedic deity.

7-1

 

```html
1 Vedic ritual details: Ida, cattle, and sacrifice for divine blessings.
2 Vedic dialogue on Ida, cattle, and divine support for humans.
3 Vedic ritual details: Anvaharya mess, secret and open offerings.
4 Vedic hymns for prosperity, cattle, security, and divine blessings.
5 Vedic rituals and prayers for sacrificer's prosperity and divine blessings.
6 Vedic prayers and rituals for divine blessings and prosperity.

7-2

 

```html
1 Vedic hymns invoking gods for strength, guidance, and prosperity.
2 Vedic hymns invoking gods and steeds for strength and victory.
3 Vedic hymns celebrating divine union, strength, and immortal bliss.
4 Vedic hymns invoking gods for strength, prosperity, and wisdom.
5 Vedic deities and their associations with syllables and winnings.
6 Vedic hymns invoking Indra and Prajapati with offerings and praise.
7 Vedic hymns praising Indra, the powerful and generous god.

``` 1-8

 

```html
1 Vedic ritual offerings and fees for various deities and purposes.
2 Vedic hymns invoking Indra, Agni, Maruts, and Varuna for expiation.
3 Vedic ritual offerings to various deities at different times.
4 Vedic hymns and offerings to the Pitrs (ancestors) and gods.
5 Vedic hymns and offerings to Rudra, the protector and healer.
6 Vedic ritual offerings to various gods and protection from Raksases.
7 Vedic ritual offerings to various gods with specified sacrificial fees.
8 Vedic ritual offerings to various gods in different households.
9 Vedic hymns and offerings to various gods, seeking their aid.
10 Vedic hymns praising the gods, seeking their power and aid.
11 Vedic hymns praising waters, gods, and seeking protection and power.
12 Vedic hymns invoking gods and elements, seeking aid and protection.
13 Vedic hymns invoking Soma, gods, and elements for protection and strength.
14 Vedic hymns invoking gods and elements for strength and protection.
15 Vedic hymns invoking gods, seeking union, power, and protection.
16 Vedic ritual offerings to various gods with specified fees.
17 Vedic ritual offerings to various gods with specified fees.
18 Vedic ritual offerings to various gods with specified fees.
19 Vedic hymns and prayers invoking gods for blessings and protection.

2-1

 

```html
1 Offerings to Vayu and other gods for prosperity and cattle.
2 Offerings to various gods for prosperity, cattle, offspring, and splendor.
3 Offerings to gods, including Vishnu and Indra, for prosperity and power.
4 Offerings to gods, including sun, Indra, and others, for prosperity.
5 Offerings to Indra and other gods for cattle, prosperity, and power.
6 Offerings to various gods for village, food, power, gain, and health.
7 Offerings to gods, including Brhaspati, Mitra, Varuna, and Rudra, for splendor, rain, offspring, food, village, and protection.
8 Offerings to gods, including Surya, Varuna, Visnu, Tvastr, Mitra, and Prajapati.
9 Offerings to Varuna, Mitra, and Açvins for food, health, and prosperity.
10 Offerings to Açvins, Vayu, and Surya for Soma, purification, and light.
11 Ancient Indian hymns invoking gods for protection, guidance, and blessings.

``` 2-2

 

```html
1 Offerings to Indra and Agni for offspring, power, and strength.
2 Offerings to Agni for various purposes, including guidance and protection.
3 Offerings to Agni for desires, protection, prosperity, and radiance.
4 Offerings to Agni for food, health, offspring, wealth, and protection.
5 Offerings to Vaiçvanara and others for various purposes and desires.
6 Vedic rituals and offerings for protection, offspring, and prosperity described.
7 Offerings to Vaiçvanara for success in conflict and prosperity.
8 Offerings to Indra for cattle, splendor, food, prosperity, and protection.
9 Offerings to Indra for various desires and needs described.
10 Offerings to Agni, Visnu, and others for various purposes described.
11 Offerings to Soma and Rudra for various desires and needs.
12 Offerings to Indra, Maruts, and others for village and harmony.

``` 2-3-1

 

```html
1 Offerings to Adityas for prosperity, support, and attainment of people.
2 Offerings to Prajapati, Surya, Agni, Savitr, and Indra for various desires.
3 Offerings to Agni, Soma, Indra, and Brahmanaspati for various desires.
4 Offerings to Aryaman, Indra, and Brhaspati for various desires.
5 Prajapati's daughters, Soma's associations, and the origin of illnesses.
6 Prajapati assigns food to gods, Indra milks three worlds.
7 Indra and gods defeated, regain power with Prajapati's sacrifice.
8 Rajana Kauneya regains sight through Agni and Surya sacrifice.
9 Rajana Kauneya regains eyesight through Agni and Surya sacrifice.
10 Ancient Indian religious text invokes deities for life and protection.
11 Ancient Indian religious text describes sacrifice to heal the ailing.
12 Prajapati's horse offering to Varuna frees him from affliction.
13 Indra and Varuna's powers invoked to free from tribulation and disease.
14 Ancient Indian Vedic hymns invoke gods for protection and prosperity.

``` 2-4

 

```html
1 Gods and Raksases conflict, Agni's offerings bring gods victory.
2 Indra's strength helps gods defeat Asuras, offering brings victory and prosperity.
3 Gayatri, a powerful force, helps gods defeat Asuras and gain strength.
4 Prajapati creates offspring and cattle with help from Brhaspati and Pusan.
5 Vedic hymns invoke gods to bring wealth, prosperity, and strength.
6 Offerings to various gods sought for cattle, growth, and propagation.
7 Vedic hymns invoke Maruts and other gods for rain and strength.
8 Vedic hymns invoke gods to bring rain and water from heaven.
9 Ritual instructions for a Vedic rain-making ceremony with offerings.
10 Vedic ritual instructions for rain-making, invoking various gods and deities.
11 Vedic ritual instructions for a sacrifice, emphasizing the importance of three.
12 Vedic mythological story of Indra, Tvastr, Visnu, and Vrtra's conflict.
13 Vedic ritual for freeing a warrior from fetters, for victory.
14 Vedic hymns praising Indra, Surya, and other gods, seeking strength.

``` 2-5-1

 

```html
1 Vedic mythological story of Indra, Viçvarupa, and the distribution of guilt.
2 Vedic mythological story of Indra, Vrtra, and the origin of things.
3 Vedic mythological story of Indra, Vrtra, and the origin of offerings.
4 Vedic ritual instructions for various sacrifices, including full moon offerings.
5 Vedic ritual instructions for Soma sacrificers, with emphasis on purity.
6 Vedic ritual instructions and mythological origins of new and full moon sacrifices.

``` 2-5-2

 

```html
1 Vedic ritual instructions for Saman chanting and sacrifice efficacy.
2 Vedic ritual instructions and mythological origins of Saman chanting.
3 Vedic ritual instructions and invocations to Agni, the divine messenger.
4 Vedic ritual instructions for various individuals and desires, with specific repetition counts and meters.
5 Vedic ritual instructions and mythological origins of sacrifice and prayer.
6 Vedic mantras invoking Agni, Indra, and other gods for protection.

2-5-3

 

```html
1 Vedic ritual instructions for fore-sacrifices, ensuring success and protection.
2 Vedic ritual instructions for oblations, ensuring success and prosperity.
3 Vedic ritual instructions for sacrifices, oblations, and offerings to gods.
4 Vedic ritual instructions for consecrating a sword and altar.
5 Vedic ritual instructions for consecrating offerings and sacrificer's journey.
6 Vedic mythological story of Agni and ritual instructions for offerings.

2-5-4

 

```html
1 Vedic mythological story of Manu and ritual instructions for invocation.
2 Vedic ritual instructions for eating and purifying sacrificial food.
3 Vedic ritual instructions for priests and sacrificers to ensure success.
4 Vedic ritual instructions for priests and sacrificers to ensure success.
5 Vedic hymn invoking Agni's power and blessings for prosperity.
6 Vedic hymn invoking fathers and ancestors for blessings and protection.

3-3-1

 

```html
1 Vedic hymn discussing creation, consecration, and divine protection and blessings.
2 Vedic instructions for Soma sacrifice and rituals for support and possession.
3 Vedic instructions for Soma and Agni sacrifices and rituals for success.
4 Vedic hymn for Agni sacrifice and release of the victim.
5 Vedic instructions for cattle sacrifice and appeasement of gods.
6 Vedic instructions for sacrifices, deities, and proper rituals for success.
7 Vedic instructions for sacrifices, protection, and appropriation of power.
8 Vedic hymn for Soma sacrifice, protection, and blessings from Indra.
9 Vedic hymn for Soma sacrifice, gods' favor, and Rudra's share.
10 Vedic hymns to various gods and goddesses for blessings and protection.

3-2

 

```html
1 Vedic instructions for Pavamana sacrifice and continuity for successful performance.
2 Vedic instructions for Soma sacrifice, its significance, and its benefits.
3 Vedic hymn for purification, splendor, and protection from various gods.
4 Vedic hymn for safety, protection, and blessings from various gods.
5 Vedic hymn to Soma for blessings, protection, and divine connection.
6 Vedic hymn to speckled butter, a sacred offering for prosperity.
7 Vedic hymn to various gods for blessings and protection.
8 Vedic hymn to various gods for blessings and protection.
9 Vedic commentary on Hotr and Adhvaryu's roles in sacrifice.
10 Vedic hymn to various gods for protection and victory.

3-3-1

 

```html
1 Vedic hymn to Agni, Indra, and Surya for blessings.
2 Vedic hymn to various gods for blessings and assistance.
3 Vedic hymn to various gods for blessings and radiance.
4 Vedic commentary on hymns and rituals for life and power.
5 Vedic commentary on hymns and rituals for various blessings.
6 Vedic commentary on Paras, winning blessings, and cycle of creation.
7 Vedic commentary on Prajapati, metres, and the power of sacrifice.
8 Vedic commentary on sacrifices, offerings, and prayers for prosperity.

3-3-2

 

```html
1 Vedic hymn to Maruts, Pusan, and Indra for prosperity and protection.
2 Vedic hymn to various gods for blessings and prosperity.

3-4-1

 

```html
1 Vedic commentary on sacrifices, offerings, and appeasement of deities.
2 Vedic hymn to Vayu and other gods for prosperity and protection.
3 Vedic commentary on sacrifices, offerings, and blessings from various gods.

3-4-2

 

```html
1 Vedic hymn on abstract concepts and Indra's victories over Asuras.
2 Vedic hymn invoking gods and ancestors for help and protection.
3 Vedic commentary on offerings and rituals for prosperity and victory.
4 Vedic hymn invoking various gods and goddesses for protection.
5 Vedic commentary on Rastrabhrts offerings for various purposes and individuals.
6 Vedic commentary on minor deities and metres for various purposes.
7 Vedic commentary on offerings to Vastospati and Rudra for appeasement.
8 Vedic hymns invoking various gods for protection, blessings, and forgiveness.

3-5

 

```html
1 Vedic commentary on new and full moon offerings and rituals.
2 Vedic commentary on Indra worship and sacrifice proclamation.
3 Vedic hymns invoking gods for victory in battles and splendor.
4 Vedic commentary on protecting the sacrifice from destructive gods.
5 Vedic hymns invoking gods for protection, wealth, and prosperity.
6 Vedic hymns invoking gods for strength, prosperity, and protection.
7 Vedic commentary on wood types for offering-spoons and ladles.
8 Vedic hymns invoking gods for protection, prosperity, and wisdom.
9 Vedic commentary on cup offerings for various desires.
10 Vedic hymns invoking gods for protection, prosperity, and wisdom.

4-1

 

```html
1 Vedic hymns invoking Savitr for sacrifice, strength, and wisdom.
2 Vedic hymns invoking Agni for strength, prosperity, and protection.
3 Vedic hymns invoking Agni for strength, protection, and wisdom.
4 Vedic hymns invoking Agni and others for strength and prosperity.
5 Vedic hymns invoking gods for protection, strength, and prosperity.
6 Vedic hymns invoking gods for protection, strength, and prosperity.
7 Vedic hymns invoking Agni and others for strength and prosperity.
8 Vedic hymns invoking Agni and others for strength and prosperity.
9 Vedic hymns invoking Agni and others for strength and prosperity.
10 Vedic hymns invoking Agni for strength, protection, and prosperity.
11 Vedic hymns invoking gods for strength, protection, and prosperity.

4-2

 

```html
1 Vedic hymns invoking gods for strength, protection, and prosperity.
2 Vedic hymns describing Agni's origins, powers, and importance.
3 Vedic hymns invoking Agni for strength, food, and protection.
4 Vedic hymns invoking Agni for protection, strength, and prosperity.
5 Vedic hymns invoking gods for strength, protection, and prosperity.
6 Vedic hymns invoking plants and gods for health and prosperity.
7 Vedic hymns invoking Agni and Soma for strength and prosperity.
8 Vedic hymns invoking gods for strength, prosperity, and immortality.
9 Vedic hymns invoking gods for strength, prosperity, and immortality.
10 Vedic hymns invoking Agni to spare creatures and nature.
11 Vedic hymns invoking gods for strength, protection, and prosperity.

4-3

 

```html
1 Vedic hymns invoking the power of water and its goddess.
2 Vedic hymns invoking elements, seasons, senses, priests, and poetry.
3 Vedic hymns invoking directions, seasons, deities, and strengths.
4 Vedic hymns invoking Agni and Açvins for strength and protection.
5 Vedic hymns invoking animals and meters for strength and prosperity.
6 Vedic hymns invoking gods for strength, protection, and prosperity.
7 Vedic hymns invoking meters and deities for strength and prosperity.
8 Vedic hymns invoking deities and meters for strength and prosperity.
9 Vedic hymns invoking dawn, sun, and gods for strength and prosperity.
10 Vedic hymns invoking Agni for protection and strength.
11 Vedic hymns invoking gods for protection, strength, and prosperity.

``` 4-4-1

```html
1 Vedic hymns invoking gods and forces for strength and prosperity.
2 Vedic hymns invoking gods and goddesses for protection and strength.
3 Vedic hymns invoking divine powers for protection and prosperity.
4 Vedic hymns invoking Agni for protection, strength, and prosperity.
5 Vedic hymns invoking gods and forces for protection and strength.
6 Vedic hymns invoking gods and forces for protection and strength.
7 Vedic hymns invoking Agni for protection, strength, and prosperity.
8 Vedic hymns invoking gods and forces for protection and strength.
9 Vedic hymns invoking gods during Soma ritual for protection.
10 Vedic hymns invoking gods and forces for protection and strength.
```

4-4-2

Vedic hymns invoking gods for protection and strength of kingdom.

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5
6
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9
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11

4-3

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4-4

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4-5

```html
1 Vedic hymns invoking Rudra for protection and healing.
2 Vedic hymns invoking Rudra and other gods for protection.
3 Vedic hymns invoking gods of strength and protection.
4 Vedic hymns invoking gods of strength and protection.
5 Vedic hymns invoking Rudra and other gods for protection.
6 Vedic hymns invoking gods of various aspects of life.
7 Vedic hymns invoking gods of nature and warfare.
8 Vedic hymns invoking Rudra, Soma, and other gods.
9 Vedic hymns invoking gods of nature and the universe.
10 Vedic hymns seeking Rudra's mercy and protection.

4-6-1

```html

1 Vedic hymns invoking gods for purification and protection.
2 Vedic hymns exploring creation and Viçvakarman's power.
3 Vedic hymns invoking gods for prosperity and protection.
4 Vedic hymns invoking Indra's power for victory in battle.
5 Vedic hymns invoking Agni's power for light and protection.

4-6-2

 

```html
1 Vedic hymns invoking strength and protection in battle.
2 Vedic hymns invoking the power and beauty of the horse.
3 Vedic hymns invoking the power of the horse sacrifice.
4 Vedic hymns invoking the power of the horse sacrifice.

``` 4-7-1

 

```html
1 Vedic hymns invoking Agni and Visnu for strength and blessings.
2 Vedic hymn invoking gods for prosperity and success.
3 Vedic hymn invoking gods for prosperity and well-being.
4 Vedic hymn invoking gods for agricultural prosperity and strength.
5 Vedic hymn invoking gods for prosperity and success.
6 Vedic hymn invoking multiple gods for auspiciousness and blessings.
7 Vedic hymn invoking cups and gods for prosperity and success.
8 Vedic hymn invoking sacrificial elements for prosperity and success.
9 Vedic hymn invoking elements and gods for prosperity and success.
10 Vedic hymn invoking gods and elements for strength and prosperity.
11 Vedic hymn invoking Agni for strength, protection, and prosperity.
12 Vedic hymn invoking gods for protection, prosperity, and success.

5-1-1

 

```html
1 Vedic ritual commentary on Savitr offerings and spade symbolism.
2 Vedic ritual commentary on horse sacrifice and Yajus significance.
3 Vedic ritual commentary on libations, Yajus, and Raksases' destruction.
4 Vedic ritual commentary on gathering Agni with specific verses.
5 Vedic ritual commentary on gathering and tying up Agni.
6 Vedic ritual commentary on untying and re-establishing Agni.
7 Vedic ritual commentary on fumigating and cooking Agni.
8 Vedic ritual commentary on redemption, purification, and winning desires.
9 Vedic ritual commentary on consecrating and establishing Agni.
10 Vedic ritual commentary on establishing and consecrating Agni.

5-2-1

 

```html
1 Vedic ritual commentary on establishing Agni, winning worlds, and strength.
2 Vedic ritual commentary on Agni's worship and significance.
3 Vedic ritual commentary on fire altar and sacrifice preparation.
4 Vedic ritual commentary on Agni's consecration and Nirrti's removal.
5 Vedic ritual commentary on fire preparation and seed scattering.
6 Vedic ritual commentary on fire preparation and sand scattering.
7 Vedic ritual commentary on fire preparation and object placement.
8 Vedic ritual commentary on fire preparation and object placement.
9 Vedic ritual commentary on fire preparation and object placement.

5-2-3

 

```html
1 Vedic hymn invoking entities to pierce with needles.
2 Vedic hymn for healing and restoration, invoking natural forces.

``` 5-3-1

 

```html
1 Vedic ritual commentary on fire preparation and brick placement.
2 Vedic ritual commentary on fire preparation and brick placement.
3 Vedic ritual commentary on fire preparation and brick placement.
4 Vedic ritual commentary on fire preparation and brick placement significance.
5 Vedic ritual commentary on fire preparation and brick placement meanings.
6 Vedic ritual creates offspring, grants qualities, and ensures support.
7 Vedic ritual uses bricks to reach heaven, gain brilliance.
8 Vedic ritual uses meters to win cattle and brilliance.
9 Vedic ritual uses unified bricks to pile fire, attain heaven.
10 Vedic ritual uses specific bricks to win rain, prosperity, and glory.
11 Vedic ritual uses bricks to conquer, prosper, and win Agni, life, and seasons.

``` 5-4-1

 

```html
1 Vedic ritual uses specific bricks to confer power, strength, and body, and to win the sacrifice, gods, and lights of the sky.
2 Vedic ritual uses bricks and plants to arrange seasons, support the fire, and gain power, with the goal of reaching the world of heaven.
3 Vedic ritual offers oblations to Rudra (fire) to appease him, avoid harm to animals, and attain the world of heaven, using specific materials and directions.
4 Vedic ritual uses specific words, materials, and actions to appease and calm the fire, avoid pain and death, and win food and strength, while also afflicting enemies with pain.
5 Vedic ritual uses specific words and actions to delight gods, win strength, and overcome evil.
6 Vedic ritual uses specific words and actions to provide hospitality, strength, and support, overcome foes, and win food, offspring, and cattle, with the goal of attaining increase and holy power.
7 Vedic ritual uses specific words and actions to move towards the world of heaven, win strength and food, and delight the gods, with the goal of obtaining radiance, power, and the support of the people.
8 Vedic ritual uses specific words and actions to win wealth, brilliance, food, desires, and splendor, and to attain strength, freedom from hunger, and the support of the gods and cattle, with the goal of achieving overall well-being and prosperity.
9 Vedic ritual wins strength, food, kingdom, and consecration for well-being.
10 Vedic ritual yokes fire as chariot to reach heaven, with specific verses and strokes for support and continuity, and piles it for prosperity, using various metres, like Gayatri, Tristubh, and Jagati.
11 Vedic ritual piles fire in various shapes to achieve specific desires, like cattle, sky, support, repelling foes, food, village, and success in the world of fathers.

5-5-1

 

```html
1 Vedic ritual offers animals and oblations for prosperity and support.
2 Prajapati's fire piling creates prosperity, possession, and propagation, with various benefits like cattle, house, and offspring, and prevents excessive burning, with the pan representing a thousand cattle.
3 Agni's yoking and piling ensure prosperity and heavenly sight.
4 The fire is piled for the world of heaven, with various bricks and offerings, to ensure prosperity, propagation, and support, and to avoid exhaustion and monotony, with Agni and Indra as the main deities, and the sacrificer seeking to win the forms of the days and the support of the bricks.
5 Sacrificer obtains Agni through various means, ensuring complete success.
6 He reverences Agni, conferring breath, might, and brilliance.
7 Piling the fire with its body, using the body bricks, ensures having a body in the afterlife, while piling without its body leads to being without a body.
8 A series of prayers and offerings to Agni, Rudra, and other deities, seeking protection, prosperity, and purification, with emphasis on the importance of proper rituals and offerings to ensure safety and success.
9 Deities and snakes guard the fire, and libations are offered to soothe them, seeking protection and gentle treatment.
10 If fire is not "set free", it becomes overwhelmed, harming the sacrificer. Offering butter frees and delights the fire, ensuring well-being.

5-5-2

 

```html
1 A list of animals offered to various deities and beings, including Indra, Varuna, Yama, and others, with each animal associated with a specific king or entity.
2 Animals offered to deities: ape to Prajapati, owl to Dhatr, starling to Sarasvati, wild goat to Pusan, and curlew to speech.
3 Animals offered to deities: fish to waters, crocodile to ocean, Paingaraja to speech, sea-crow to Bhaga, swan to Vayu, Cakravaka to quarters.
4 Animals offered to deities: boa to might, mole to Mitra, dark serpent to death, viper to wrath, copper snake to Tvastr, Vahasa to echo.
5 Animals offered to deities: human beast to moon, lizard to trees, dappled deer to day, black antelope to night, cuckoo to Aryaman, crab to Dhatr.
6 Animals offered to deities: crane to sun, deer to Gandharvas, francolin partridge to Vasus, partridge to Rudras, red doe to Apsarases, Srmara to wood.
7 Animals offered to deities: dappled deer to All-gods, Pitva to Anumati, cuckoo to half months, tortoise to months, Kvayi to Sinivali, cat to Brhaspati.
8 Animals offered to deities: Çaka to earth, field-rat to fathers, pole-cat to seasons, quail to year, pigeon to Nirrti, owl to Nirrti, hare to Nirrti, cock to Savitr.
9 Animals offered to deities: deer to Rudra, chameleon to arrow shot, gazelle to Maruts, Çarga to Brahman, hyena to other men, black deer to other men, dog to other men, ass to other men, crow to Agni.
10 Animals offered to deities: Alaja to atmosphere, otter to waters, Hansasaci to Aditi, Kirça to Indrani, vulture to sky, white-breasted to sky, Vardhranasa to sky, hedgehog to sky and earth.
11 Animals offered to deities: eagle to Parjanya, swan to Indra, wolf to Indra, cat to Indra, otter to waters, jackal to Aryaman, lion to great Indra, ichneumon to great Indra, tiger to great Indra, rhinoceros to desire.
12 Animals offered to deities include the black-necked for Agni, ewe for Sarasvati, brown one for Soma, and others, each representing a specific god or gods.
13 Horse, hornless one, Gayal to Prajapati; two with black necks to Agni; two with hairy thighs to Tvastr; two white-backed to Brhaspati; speckled bellied one to Dhatr; white ram to sun.
14 Red-limbed ox to Agni; two spotted below to Savitr; two red-navelled to Pusan; two hornless tawny ones to All-gods; speckled to Maruts; black goat to Agni; ewe to Sarasvati; black ram with one white foot to Varuna.

5-6-1

 

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1 Golden waters, pure and purifying, gave birth to Indra's might.
2 Waters are consecration, ambrosia, food, and cattle, granting prosperity.
3 Piling the fire and sacrifice brings consecration, power, and strength.
4 Deities and elements align, bringing strength, support, and prosperity.
5 Offerings to various deities support the fire and bring prosperity.
6 Prajapati's fire is guarded with metres and offerings to Agni.
7 Consecration periods correspond to various aspects of the year.
8 Agni's piling and mounting rituals ensure heavenly and earthly success.
9 The fire is consecrated and symbolically supported to prevent harm.
10 Prajapati's fire is piled in layers, symbolizing the universe.

5-6-2

 

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1 Various colors of animals are assigned to different deities.
2 Various animal colors and patterns are assigned to deities.
3 Various animal features are assigned to different deities and gods.
4 Various animal features are assigned to different deities and gods.
5 Various animals are assigned to different deities as offerings.
6 Various animals are assigned to Visnu and other deities.
7 Various animals are assigned to Indra and other deities.
8 Various animals are assigned to different goddesses and deities.
9 Various animals are assigned to different deities and natural forces.
10 Various animals are assigned to Varuna and other deities.
11 Various animals are assigned to different deities and natural forces.
12 Various animals are offered to different deities at specific times.
13 Animals with specific coat patterns are offered to each season.

5-7-1

 

```html
1 Ancient Hindu ritual instructions for building a fire altar.
2 Ancient Hindu ritual prayers and blessings for prosperity.
3 Ancient Hindu ritual prayers for protection and wealth.
4 Ancient Hindu prayers and rituals for divine favor and power.
5 Ancient Hindu creation myth and ritual instructions for fire altar.
6 Ancient Hindu rituals and prayers for fire altar and prosperity.
7 Ancient Hindu prayers and rituals for sacrifice and divine favor.
8 Ancient Hindu prayers to Agni, the fire deity, for guidance.
9 Ancient Hindu rituals and prayers for fire sacrifice and prosperity.
10 Ancient Hindu rituals and prayers for heavenly guidance and prosperity.
11 Ancient Hindu prayer to Agni for wealth, offspring, and protection.
12 Ancient Hindu explanations for fire ritual and its symbolism.
13 Ancient Hindu myth and ritual for fire creation and control.

``` 5-7-2

 

```html
1 This text is a list of associations between animals, body parts, and natural elements, likely used in ancient Hindu ritual and mythology for symbolic or ceremonial purposes.
2 Ancient Hindu associations: body parts linked to natural elements and deities.
3 Another list of associations between body parts and various concepts, animals, and deities in ancient Hindu mythology.
4 Yet another list of associations between body parts and various concepts, animals, and deities in ancient Hindu mythology, likely used for symbolic or ritual purposes.
5 Ancient Hindu associations: body parts linked to deities and concepts.
6 Hindu associations: body parts linked to natural elements and deities.
7 Hindu associations: body parts linked to deities, serpents, and natural elements.
8 Hindu associations: body parts linked to forces, deities, and time cycles.
9 Hindu associations: body parts linked to emotions and celestial bodies.
10 "The day's warmth melted the ice, releasing fat droplets that fell like hail, refreshing the earth's parched hide."
11 The ribs were associated with various deities, from Agni in the first to Indra in the eleventh, and the All-gods in the twelfth, with sky, earth, and Yama also having their place.
12 Ribs assigned to deities.
13 The body's various parts and substances were associated with different creatures and phenomena, including kidneys with the path, sinews with continuance, bile with parrots, and so on, up to ants with fragments of food.
14 Courser strides with All-gods, bearing us to good deeds.
15 Followed by a passage about sacrifices and winning worlds, mentioning Agni, Vayu, and Aditya as animals and deities, with a repeated refrain about snuffing or obstructing.

6-6-1

 

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1 The sacrificer undergoes ritual purification and consecration to reach divinity.
2 The sacrificer, purified and consecrated, offers oblations to various deities, invoking their blessings and seeking to win the sacrifice, supported by the power of speech, metres, and the gods, to attain greatness and prosperity.
3 Sacrificer consecrated with black antelope skin and Çara grass girdle.
4 Speech leaves gods, enters trees, becomes musical instrument voices.
5 Gods distinguish quarters with Aditi's help, offer to five gods.
6 Kadru and Suparni dispute, Gayatri metre retrieves stolen Soma.
7 Gold purified, symbolizing radiance, secures offspring and speech.
8 Sacrificer wins speech and cattle, smites Raksases, gains wealth.
9 Soma debated, measured, and advanced with cart to sacrifice.
10 Sacrificer buys Soma with various items, symbolizing fervor and brightness.
11 The Soma is connected with Varuna when bought and tied up. The sacrificer seeks atonement and friendship with Indra. He invokes various gods, including Mitra, Aditi, and Surya, to unite the Soma with its deity. He covers it with a garment connected to all gods to smite away Raksases. He invokes strength, milk, skill, and Agni in their respective places. He fastens the black antelope skin with a verse to Surya to smite away Raksases. He invokes the lord of the world to move forward and avoid opponents. The Soma approaches the sacrificer as Varuna, seeking honor and atonement. The sacrificer offers an animal to Agni and Soma, buying off himself or slaying hostile things. He honors the Soma with a verse to Varuna, uniting it with its deity.

6-6-2

 

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1 The sacrificer offers hospitality after unyoking one ox, to continue the sacrifice. The wife holds the cart, representing her role in the household. Hospitality is offered to the metres, the retinue of King Soma, with five offerings. The Gayatri is offered to on both sides of hospitality, as it brought Soma down. The sacrificial cake is offered on nine potsherds, representing the head of the sacrifice with nine apertures. The three sets of potsherds represent the Trivrt Stoma and the threefold breath. The Saccharum spontaneum shoots and sugar-cane pieces represent Prajapati's eyelashes and lids. The enclosing sticks are made of Gmelina arborea wood to smite away Raksases. The kindling-sticks are placed erect, with one in silence and one with a Yajus, to make a pair and offer hospitality to Agni.
2 Gods conflicted, separated into five bodies, and overcame foes.
3 Asuras had three citadels; gods conquered by siege using arrow.
4 Those who perform Upasads go to heaven, careful not to leave.
5 Man must perform rituals in order to prosper and succeed.
6 Sacrifices should be performed on specific grounds for desired outcomes.
7 The high altar, a lioness, grants desires and protects the gods.
8 The high altar, a lioness, grants desires to the gods.
9 The sacrificer performs rituals to ensure a successful sacrifice.
10 The sacrificer performs rituals to ensure a successful sacrifice.
11 The sacrificer performs rituals to symbolize the body's functions.

6-6-3

 

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1 The sacrificer renews the sacrifice and smites away his enemies.
2 The sacrificer offers Vaisarjana sacrifices to reach the world of heaven.
3 The sacrificer approaches the post, invoking Visnu's deity and blessings.
4 The sacrificer sets up the post, anointing it with strength.
5 The sacrificer produces fire, offering it to Agni for offspring.
6 The sacrificer prepares the offering, invoking various gods for aid.
7 The sacrificer kindles Agni, overcoming foes and revealing the sacrifice.
8 The sacrificer encircles the beast with fire, ensuring its offering.
9 The sacrificer offers the beast, removes pain, and propitiates Raksases.
10 The sacrificer offers the beast, secures its mind, and prospers.
11 The sacrificer bestows sap, expiration, and inspiration upon cattle.

``` 6-6-4

 

```html
1 The sacrificer creates offspring, bestowing vital airs and strength.
2 The sacrificer takes sacred waters, securing cattle and strength.
3 The Adhvaryu seeks sacred waters, wins cattle and brilliance.
4 The Adhvaryu presses Soma, wins sacrifice, food, and vital airs.
5 The Adhvaryu presses Soma, wins vital airs, and delights gods.
6 The sacrificer obstructs foes, connects expiration and inspiration, and lives.
7 Vayu and Indra slay Soma, Vayu sweetens and purifies him.
8 Mitra and Varuna slay Soma, unite with cattle, and shine.
9 Açvins replace sacrifice's head, deposit medical skill in three places.
10 Çanda and Marka defect, gods prosper, Asuras defeated, eyes restored.
11 Gods and Asuras sacrifice, speech departs, Agrayana supports pressings.

``` 6-6-5

 

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1 Indra defeats Vrtra, Ukthya bestows power, sacrificer gains superiority.
2 Dhruva cup represents life, breath, and firmness of sacrifice.
3 Gods block heaven's path, Rsis reveal it through season-cups.
4 Season-cups drawn for heaven, light and force won, brilliance bestowed.
5 Maruts' cups drawn, seasons revealed, foe slain, brilliance bestowed.
6 Aditi's mess yields Adityas, Vivasvant born, Rudra kept away.
7 Savitr's cup drawn, offspring produced, third pressing performed successfully.
8 Upançu cup represents breath, wives produce offspring, Tvastr impregnates seed.
9 Indra slays Vrtra, offers cooked Soma, wins cattle and wishes.
10 Cups and vessels produce offspring and cattle, sacrifice is firm.
11 Vessels used once or repeatedly, foundation and pairing explained.

6-6-6

 

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1 Indra defeats Vrtra, appropriates power, Ukthya cup represents his eye.
2 Dhruva cup represents life, placed in body, firmness ensured.
3 Season-cups reveal world of heaven, seasons paired, delight cattle.
4 Season-cups drawn, light and force won, sun rises for all.
5 Maruts' cups drawn, seasons revealed, foe slain, brilliance bestowed.
6 Aditi's mess yields Adityas, cup drawn for cattle and strength.
7 Savitr's cup drawn for offspring, third pressing performed, all blessed.
8 Breath, wives, and Tvastr's cup drawn for offspring and heaven.
9 Indra's cup mixed with grains, offered cooked, cattle prosper.
10 Cups and vessels yield various offspring and cattle, sacrifices firm.
11 Vessels used once or repeatedly yield different benefits, foundation.

7-1-2-1

 

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1 Angirases' two-night sacrifice yields splendor, strength, and heavenly ascent.
2 Prajapati's effort yields gods, cow, and thousandth sacrifice to gods.
3 Soma, Indra, and Yama share the thousandth cow, a boon.
4 Ritual unites man with wealth, offspring, cattle, and prosperity.
5 Ritual unites woman with forms, names, and divine recognition.
6 Woman's proclamation makes man known and recognized by gods.
7 Woman's thousandth form leads man to heavenly worlds and wealth.
8 Atri's four-night rite and Soma libations bring offspring and prosperity.
9 Jamadagni's four-night rite brings prosperity and eternal youth.
10 The five-night rite creates seasons, brings cattle, speech, and prosperity.

7-1-2-2

 

```html
1 Vedic hymn invokes gods for blessings and prosperity in life.
2 Horse praised for strength, speed, and heroism, offered to gods.
3 Hail to the horse's movements, actions, and advancements, all hail!
4 Hail to various gods and elements, all blessings invoked!
5 Hail to various aspects of the universe, all revered!
6 Hail to various gods and elements, all blessings invoked again!
7 Hail to various aspects of the universe, all embraced!
8 Vedic hymn invokes gods, uses metres and seasons for consecration.
9 Vedic hymn invokes blessings on various actions and senses.
10 Vedic hymn invokes gods, praises holy order and truth.

7-1-2-3

 

```html
1 Brhaspati's 24-night rite gains divine trust and priestly status.
2 Gods and humans overcome death, achieve prosperity through 24-night rite.
3 Earth and humans win prosperity through 30-night ritual and Viraj.
4 Gods and humans reach heaven, gain speech and food through rite.
5 Gods and humans prosper through various Vedic rituals and days.
6 Adityas reach heaven through 36-night rite, win cattle and sovereignty.
7 Vasistha wins offspring, defeats enemies through 49-night ritual sacrifice.
8 Optimal days for year-long rite consecration explained in Vedic text.
9 Sattra performers transform, offer self, attain world of heaven.
10 Vedic ritual order and significance explained by theologians.
11 Vedic ritual significance and connections to human body explained.

``` 7-1-2-4

 

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1 Vedic hymn invokes natural entities for aid and assistance.
2 Vedic hymn salutes various forms and sources of water.
3 Vedic hymn salutes waters in various forms and movements.
4 Vedic hymn praises Indra's strength and warns against offending Varuna.
5 Vedic prayer offers homage and requests power and dominance.
6 Vedic prayer seeks divine blessings for cattle's prosperity.
7 Vedic dialogue explores cosmic concepts and philosophical questions.
8 Vedic hymn invokes divine entities for strength and joy.
9 Vedic prayer invokes deities and meters for blessing and protection.
10 Vedic prayer offers hail and homage to body and universe.
11 Vedic prayer offers hail and homage to various states of being and movement, concluding with a universal hail to all existence.

7-1-2-5-1

 

```html
1 Vedic ritual describes six-night sacrifice for attaining heavenly support.
2 Vedic ritual describes seven-night sacrifice for cattle and wealth.
3 Vedic ritual describes eight-night sacrifice for resplendence and splendor.
4 Vedic ritual describes nine-night sacrifice for supporting offspring's strength.
5 Vedic ritual describes ten-night sacrifice for propagation and supremacy.
6 Vedic ritual describes eleven-night sacrifice for creating offspring.
7 Vedic ritual describes cup drawings for various benefits and protection.
8 Vedic ritual describes cup drawings and meter exchange for completion.
9 Vedic ritual describes twelve-night sacrifice for propagation and truth.
10 Vedic ritual describes twelve-day sacrifice for prosperity and warning.

``` 7-1-2-5-2

 

```html
1 Vedic chant invokes blessings with hail upon various numbers.
2 This chant invokes blessings with hail upon odd numbers.
3 This chant invokes blessings with hail upon even numbers.
4 This chant invokes blessings with hail upon odd numbers, from 3 to all.
5 This chant invokes blessings with hail upon multiples of 4, up to 100 and all.
6 This chant invokes blessings with hail upon multiples of 5, up to 100 and all.
7 This chant invokes blessings with hail upon multiples of 10, from 10 to 100 and all.
8 This chant invokes blessings with hail upon multiples of 20, up to 100 and all.
9 This chant invokes blessings with hail upon multiples of 50, up to 1000 and all.
10 A grand and majestic chant, invoking hail and blessings upon vast numbers, from hundreds to millions, and then transcending to celestial and existential realms, culminating in a universal hail to all!

``` 7-1-2-5-3

 

```html
1 Ancient Indian scripture describes ritual sacrifice and overcoming sins.
2 Sacrificer gains spiritual wealth in 12-day ritual, day by day.
3 Thirteen-night ritual completes twelve-day rite with three special ceremonies.
4 Adityas gained prosperity in both worlds through 14-night ritual.
5 Prajapati and gods reach heaven, separate cattle with 14-night rite.
6 Indra gains distinction with 15-night rite from Prajapati's gift.
7 Indra gains strength, prosperity with Prajapati's 15-night rite against Asuras.
8 Prajapati's 17-night rite grants food, strength, and sacrifice success.
9 Gods gain power and food with 20-night rite, become resplendent.
10 Gods move sun to heaven with Prsthas and Para Samans.

``` 7-1-2-5-4

 

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1 "Let the sacrifice come to me from yonder world."
2 "I reverence the past, present, and future with sacred Vasat."
3 "May Agnistoma, Ukthya, and nocturnal Atiratra come to me successfully."
4 "Fire surmounted fervour, speech holy power, gem forms, and more."
5 "Hail to meditation, mind, Prajapati, Ka, Aditi, Sarasvati, and Visnu!"
6 "Hail to the body's parts, from teeth to marrow, all!"
7 "Hail to the variously colored and marked ones, all forms!"
8 "Hail to all colors and forms, various and identical ones!"
9 "Hail to all plants, from roots to fruits, all of them!"
10 "Hail to all trees, with all their parts, entirely hailed!"

``` 7-2-1

 

```html
1 "Cows perform ritual for horns, symbolizing year's significance and growth."
2 "Hornless cows perform ritual, gain horns, and achieve prosperity."
3 "Sacrificers perform rituals throughout the year, achieving all desires."
4 "Sacrificers use meters to connect with divine and human worlds."
5 "Rituals and hymns for gaining advantage and overcoming obstacles."
6 "Leaving out a day maintains sacrifice's integrity and safety."
7 "Leaving out a day necessary, with specific rituals and offerings."
8 "Saman hymns win power, strength, fame, and food for sacrificers."
9 "Saman hymns create offspring, take and restore food and strength."
10 "Slave girls' dance removes sin, wins chiefest food and might."

``` 7-2-2

 

```html
1 Litany of hail greetings to natural phenomena and Vedic concepts.
2 Greetings to all beings, with and without various attributes.
3 Dawning, wealth, prosperity, sound, nourishing, and calling from afar (aspects of abundance and manifestation).
4 Offerings made to various deities and seasons with specific rituals.
5 "Fire and Soma offerings appease the cruel fire and bring support."
6 "Supreme deity, lord of all, is worshiped with oblations."
7 "Supreme deity, giver of life and strength, is worshiped."
8 "Blessings sought for prosperity, fertility, peace, and heroic offspring."
9 "Steed's strength and vitality invoked for life and senses."
10 "Prosperity and harmony sought in nature and the cosmos."
11 "Offerings made to various deities for protection and prosperity."
12 "Offerings made to various deities for protection and salvation."
13 "Obeisances made to paired entities for harmony and unity."
14 "Prayer seeks guidance, protection, and spaciousness from various deities."
15 "Sacrificial horse symbolizes natural phenomena and deities."

``` Homilies on Gospel of Matthew

 

 

```html < tr>
1 It would be ideal if our lives were so pure that we didn't need written words but lived by the grace of the Spirit. This was evident in the lives of Noah, Abraham, Job, Moses, and others to whom God communicated directly because of their pure hearts. However, after the Hebrew people fell into wickedness, written words became necessary, as seen with the Law given to Moses. Even in the New Testament, God promised the Apostles the Holy Spirit to bring to their remembrance all they had been taught, showing the superiority of spiritual guidance over written laws. Paul emphasized that the law was now written on the heart, not on stone tablets. Despite this, over time, people deviated in doctrine and conduct, necessitating reminders through written words. Therefore, we must heed what is written and understand the differences between the Old Law given dramatically at Mount Sinai and the quiet, spiritual revelation of the New Covenant. Matthew, Mark, Luke, and John each wrote their Gospels to serve specific audiences and purposes, yet their teachings harmonize in crucial matters like the divinity of Christ, His miracles, crucifixion, resurrection, and ascension. Their slight differences in details actually reinforce the truth of their accounts, showing divine inspiration rather than human collusion. The Gospels spread widely despite persecution, endorsed by witnesses and opponents alike. Unlike philosophical treatises, they offer a life-changing message that even the uneducated embraced, establishing principles far beyond earthly wisdom. The enduring acceptance of their teachings, despite challenges and variations in accounts, underscores their divine origin and universal appeal.
2 “The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.” Do you remember our earlier charge to listen with solemnity and contemplation? Today, we enter the sacred precincts, reminding you of our instructions. Just as the Jews prepared rigorously to approach a mountain of awe, we too must show greater reverence as we listen to divine words. Unlike them facing smoke and tremors, we approach the heavenly throne, adorned by the King and countless saints. This city of God unites heaven and earth, where peace longed for by angels and saints has dawned. Here lies the trophy of the cross, displaying Christ’s victory and the liberation of humanity. The Gospels reveal the marvel of God becoming man, defeating death and sin. Let us awaken fully and enter the vestibule with trembling reverence. Why does the Gospel begin with “The book of the generation of Jesus Christ, Son of David, Son of Abraham”? It invites us to ponder the significance of Jesus’ earthly lineage, bridging prophecy with fulfillment, human birth with divine purpose. David is mentioned first because of his recent memory and royal stature, resonating deeply with the people. Jesus, called both Son of David and Son of Abraham, fulfills ancient promises, uniting humanity and divinity in his birth. The mention of Joseph’s genealogy, despite his non-biological role in Jesus’ birth, confirms Jesus’ legal descent from David, thereby affirming Mary’s lineage as well. Thus, the Gospels establish Jesus’ royal and prophetic credentials from the outset, pointing towards his redemptive mission and the fulfillment of ancient prophecies.
3 Behold a third discourse, and we have not yet made an end of the prefatory matter. It was not then for nought that I said, It is the nature of these thoughts to have a great depth. Come, then, let us speak to-day what remains. What is it then that is now required? Why Joseph’s genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin. Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and hath not everywhere clearly unfolded to us even His equality with the Father; why dost thou wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? And would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy, what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin? It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him.
4 He hath divided all the generations into three portions to indicate that not even when their form of government was changed did they become better. Whether under an aristocracy, a king, or an oligarchy, they remained in the same evil ways, and whether popular leaders, priests, or kings controlled them, it was no advantage to them in the way of virtue. Why hath he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? He seems to put the time of captivity and Christ Himself in place of a generation, connecting Him with us. He reminds us of the captivity to show that not even then did they become more sober-minded, making His coming necessary. Why then did not Mark trace Christ’s genealogy? Matthew, being first, was more detailed; Mark, coming after, was brief. Luke traces a greater number to teach us more, each imitating his master—Paul, full and flowing, Peter, brief. Matthew did not begin like the prophets with “the vision” or “the word” because he wrote to men well-disposed and attentive, confirmed by miracles. Prophets had fewer miracles and faced false prophets, needing such openings. If miracles occurred, they were for proselytes and to manifest God’s power. Examples include Egypt’s mixed multitude and Babylon’s furnace and dreams. Miracles among us, initially frequent, became fewer later, as faith took root. Even in our generation, like Julian’s time, strange things happened, showing God’s power when evils multiplied. So, Matthew’s division into three portions from Abraham to Christ is significant. He does not mention Egypt’s descent but focuses on Babylon’s captivity, recent and caused by transgressions. Each name’s etymology holds divine importance, but we move to urgent matters.
5 “Now all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel.” I hear many say, “While we are here, and enjoying the privilege of hearing, we are awed, but when we are gone out, we become altered men again, and the flame of zeal is quenched.” What then may be done, that this may not come to pass? It arises from the unbecoming employment of our time and the company of evil men. We should not, as soon as we retire from Communion, plunge into unsuited business but take our Bible and discuss what we have heard with our family. Just as we would not hurry into the marketplace after a refreshing bath, lest the business destroy the refreshment, we should similarly act after Communion. When the profitable effect of what hath been said to us is not yet well fixed, the force of external things sweeps it away. To prevent this, when you retire from Communion, prioritize recalling what you heard. It is foolish to give up most of the week to worldly matters and not even a part of one day to spiritual ones. Like our children who study their lessons, we must do the same with spiritual teachings. Write it down as an unalterable law for yourselves and your families to dedicate one day to hearing and recalling these teachings, making a chain of connected thoughts and wrapping them around your soul. This way, you will approach new teachings with greater understanding and benefit.
6 “When Jesus was born in Bethlehem of Judea in the days of Herod the king, wise men from the east came to Jerusalem, saying, 'Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him.' We need much wakefulness and many prayers to understand this passage. Who were these wise men? Whence did they come? At whose persuasion? What was the star? The devil uses this passage to argue for astrology. How can Christ, born under a star, denounce astrology, fate, demons, and sorcery? The wise men knew He was the King of the Jews, yet He wasn't king of this world. Herod was troubled, but Jerusalem also was troubled. This fulfilled prophecy from Micah and Jacob. Why did God call the wise men by a star? To reprove the Jews' insensibility and cut off their excuses for ignorance. The wise men, through the star, sought the King of the Jews. God led them by a familiar means, leading them to Christ. “Herod was troubled, and all Jerusalem with him.” The Jews, who should have rejoiced, were troubled. Prophets foretold a Savior, but the Jews turned away from God. Christ opens the door to the Gentiles through the wise men, willing to admonish His people. Therefore, we must remain fervent and vigilant, rooting out envy and dullness. Christ's advent through the Gentiles demonstrated God’s plan for all nations, not just Israel.
7 “And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, in Bethlehem of Judea.” See how all things are done to convict the Jews? As long as He was out of their sight, envy had not yet laid hold of them, and they rehearsed His testimonies with truth. However, when they saw the glory from the miracles, envy possessed them, and they betrayed the truth. The truth was exalted even by its enemies. Jews and barbarians alike learned from each other. Jews heard from the wise men that a star had proclaimed Him in Persia; wise men learned from Jews that prophets had long proclaimed Him. The prophecy did not obscure, but unfolded the divine dispensation, showing Jesus born in Bethlehem. Many events should have moved the Jews to inquire, like the wise men's arrival, the city's flutter, and the prophecy brought forward. If wise men from Persia knew the place, much more should the Jews have known. Jesus was manifested by many miracles, but when ignored, He hid Himself for a while. Later, at the Jordan, the Father and Spirit proclaimed Him, and John cried out everywhere. The wise men, following the star, worshipped the young child. Herod, inquired secretly, plotting to slay the child. The wise men, guided by the star, found and worshipped Jesus. God used these events to reveal the truth and fulfill prophecies, leaving the Jews without excuse for their disbelief.
8 How then saith Luke that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, “Because there was no room, she laid Him” there); but afterwards she took Him up and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that thou mayest thence also learn the whole dispensation and that these things were not done at random or by chance but that they all were in course of accomplishment according to some Divine foreknowledge and prophetic order. But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also “open their treasures,” and “offer gifts;” and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star and the illumination wrought of God in their mind, guiding them by little and little to the more perfect knowledge. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before thine eyes, naked and bare, those wise men’s love of wisdom, and to prove to thee, that not as mere man they approached Him, but as a God and Benefactor.
9 Herod’s actions were driven by anger and envy, not fear or awe. His insensible and incurable soul led him to murder many children, trying to prevent the rise of Jesus, akin to Egypt’s atrocities. Herod’s anger at being mocked by the wise men resulted in the massacre of innocent children in Bethlehem. To address perplexity about this event, consider that Herod’s cruelty, not divine will, caused the deaths. It parallels the unjust slaughter of soldiers guarding Peter when Herod’s counterpart failed to find the apostle. These events highlight that despite injuries, there’s recompense or sin remission for sufferers. Illustrating, if a servant’s goods are unjustly taken but credited towards his debt by the master, he isn’t truly wronged. Similarly, wrongful sufferings can lead to sins being forgiven or greater rewards. David, for instance, endured Shimei’s cursing, hoping for divine recompense. Lazarus suffered greatly but was rewarded in the afterlife. Children’s premature deaths also lead to divine recompense. If destined for greatness, they wouldn’t be taken early. God’s mysterious ways ensure their suffering isn’t in vain. Bethlehem’s tragedy, with mothers mourning their children, was foreseen by prophets, underscoring divine foreknowledge and planning. Ultimately, God’s providence is seen in managing all things for good, even amidst suffering. Understanding Herod’s end—dying miserably as recorded by Josephus—also offers comfort. Thus, amid calamities, trust in God’s wisdom and providence, knowing that wrongful suffering can lead to divine recompense or sin remission, guiding believers towards eternal blessings.
10 John the Baptist preached in the wilderness of Judea, calling for repentance because the kingdom of Heaven was near. He appeared thirty years after Jesus’s birth, fulfilling his role as prophesied. John’s call to repentance aimed to prepare people for Christ’s coming by making them aware of their sins. His baptism was not for remission of sins but to ready them for Jesus’s arrival. John’s lifestyle, marked by austerity, drew people to him, reminding them of the prophet Elijah and emphasizing repentance and self-denial. John’s message was clear: to prepare for the Lord, people needed to acknowledge their sins and seek a humble heart. His attire of camel’s hair and a leather belt, along with his diet of locusts and wild honey, symbolized his separation from worldly comforts and his dedication to God’s message. This approach led many, including publicans and soldiers, to seek guidance for their lives, showing a shift from worldly concerns to spiritual readiness. John’s arrival marked a turning point, leading people from complacency to active repentance. His baptism set the stage for Jesus’s ministry by emphasizing the need for inner transformation and readiness for God’s kingdom. As John proclaimed the coming of one greater than himself, he highlighted the need for true repentance, not just ritualistic practices. Through his preaching and baptism, John prepared the way for Jesus, urging people to live in accordance with God’s will and to seek the salvation that Jesus would bring.
11 When John the Baptist saw many Pharisees and Sadducees coming to his baptism, he rebuked them as a "generation of vipers," questioning who warned them to flee from the wrath to come. Christ later affirmed they didn't truly believe John because they rejected Him whom John preached. Though they were baptized, they didn't abide in faith. John pointed out their hypocrisy and pride in their lineage, urging genuine repentance and fruits of righteousness. The Pharisees’ pride in their ancestry was rebuked by John to highlight their need for personal righteousness. He emphasized that God could raise children for Abraham from stones, implying that lineage was not enough. John warned them that the axe was already at the root of the trees, signifying imminent judgment unless they bore good fruit. His call for repentance was urgent and necessary for escaping the coming wrath. John’s rebuke was not merely condemnation but also a call to true repentance. He made it clear that baptism was not enough without a transformed life. By warning of the axe and emphasizing good fruits, he highlighted the necessity of genuine change. He contrasted his baptism with water to Christ’s baptism with the Holy Spirit and fire, pointing to the greater work Christ would do. Ultimately, John’s message was both a warning and a call to genuine transformation, urging the people to turn from hypocrisy and pride to true repentance and righteousness, preparing them for the coming of Christ and His kingdom.
12 Jesus came from Galilee to Jordan to be baptized by John. Despite being the Lord and Judge, He humbled Himself to be baptized among sinners. John, aware of Jesus' divinity, felt unworthy to baptize Him and initially resisted, saying, “I have need to be baptized of Thee, and comest Thou to me?” Jesus insisted, emphasizing that it was fitting to fulfill all righteousness. John relented, and after Jesus was baptized, He came up from the water, the heavens opened, and the Spirit of God descended like a dove upon Him. A voice from heaven declared, “This is my beloved Son, in whom I am well pleased.” This event was a divine endorsement of Jesus’ mission and identity, countering any perception that John was greater . Jesus’ baptism marked the transition from John's baptism of repentance to the greater baptism Jesus would offer with the Holy Spirit. The dove symbolized purity and the Spirit’s gentleness, linking back to Noah’s dove, which signified new beginnings and peace. Jesus’ willingness to be baptized, despite being sinless, demonstrated His humility and commitment to God’s plan. It also foreshadowed His role in taking away the sins of the world, affirming that He was without sin but bore the sin of humanity. This moment underscored the start of a new covenant, emphasizing the necessity of righteousness and the transformative power of the Holy Spirit in believers’ lives.
13 After being baptized, Jesus was led by the Spirit into the wilderness to be tempted by the devil. This occurred immediately following the divine proclamation, “This is My Beloved Son, in whom I am well pleased.” The Spirit led Jesus into the wilderness to teach us that after spiritual highs, such as baptism, we may face severe temptations. This is a natural part of spiritual growth, meant to strengthen and humble us. Jesus’ temptation was significant for many reasons. He fasted for forty days and nights, mirroring Moses and Elijah, and teaching us the power of fasting. The devil tempted Him to turn stones into bread, throw Himself off the temple, and worship the devil for worldly kingdoms. Each time, Jesus resisted using Scripture, demonstrating that God’s word is a powerful tool against temptation. Jesus’ resistance showed the importance of relying on God rather than seeking to prove ourselves or seeking earthly power. Even when offered all the kingdoms of the world, Jesus refused, emphasizing worship and service to God alone. After the temptations, angels came and ministered to Him, signifying divine approval and support following trials. This account teaches us the importance of spiritual readiness, humility, and reliance on God’s word. It reminds us that temptations can come even after moments of divine affirmation, but with faith and Scripture, we can overcome. Jesus' experience serves as a model for us to remain steadfast in our faith and obedient to God, even in the face of the devil’s temptations.
14 After John was delivered up, Jesus departed to Galilee. This teaches us not to seek out temptation but to withdraw from it. Jesus’ move to Capernaum fulfilled prophecy and sought to catch future apostles. He often departed to the Gentiles following Jewish opposition. In Galilee, the prophecy spoke of those in darkness seeing a great light, representing Jesus as a beacon in a land of spiritual ignorance. Jesus began preaching, "Repent; for the kingdom of heaven is at hand,” echoing John’s message. Jesus walked by the Sea of Galilee and called Peter and Andrew to follow Him, promising to make them "fishers of men." Their immediate response demonstrated great faith and readiness. Later, He called James and John, who also followed without hesitation. Their poverty, seen in mending nets, underscored their humility and preparedness for Christ’s call. Jesus’ miracles and teaching in synagogues confirmed John’s testimony about Him. His actions fulfilled the Scriptures, marking Him as the awaited Messiah. He healed many, emphasizing His authority and divine mission. His miracles served as signs of the greater spiritual reality He proclaimed. The passage highlights the importance of responding to Jesus’ call with faith and obedience, prioritizing spiritual over earthly matters. It underscores that following Jesus may require leaving behind familiar comforts and facing challenges, but it promises a greater purpose and reward. The healing and teaching ministry of Jesus illustrates God's love and the transformative power available to those who believe and follow Him.
15 Jesus saw the multitudes, went up into the mountain, and sat down to teach His disciples, beginning with "Blessed are the poor in spirit." He demonstrated humility by not seeking fame or leading people through cities but teaching from a mountain. This setting emphasized the importance of humility, avoiding display, and withdrawing from life's tumults when seeking wisdom. The disciples' growth in virtue is evident as they sought higher teachings, contrasting the multitude who sought miracles. Jesus taught to heal souls, blending instruction with His miraculous works, showing His divine care for humanity. He emphasized blessings not just for the disciples but universally, stating, "Blessed are the poor in spirit" and "Blessed are they that mourn," referring to humility and contrition. Jesus' teaching addressed both spiritual and practical aspects of life, calling for a virtuous life that inspires others. He highlighted the importance of humility, mercy, and righteousness, promising comfort, mercy, and seeing God as rewards. He urged His followers to be peacemakers, enduring persecution for righteousness, assuring them of great heavenly rewards. He used metaphors of salt and light to describe their roles, emphasizing the influence and visibility of a virtuous life. Despite persecution, living righteously would lead to admiration and glorifying God. He encouraged diligence and integrity, warning against losing one's virtue, as this affects not just personal salvation but also the broader influence on others.
16 "Think not that I am come to destroy the Law or the Prophets." Jesus assured His followers that His teachings aimed to fulfill, not abolish, the law. Some suspected Him of opposing traditional teachings due to His higher commandments, like forbidding anger instead of just murder. Jesus emphasized His mission to enhance virtue, not undermine it. He aimed to align His new teachings with the old, ensuring that no aspect of the law would remain unfulfilled. Jesus highlighted that His instructions, such as "Be not even angry," were not to nullify "Do no murder," but to deepen the law's intent. He underscored that His teachings aimed to prevent even the roots of sin, like anger, thus fulfilling the law more comprehensively. By commanding higher virtues, Jesus sought to elevate His followers' righteousness beyond that of the Scribes and Pharisees. He addressed concerns about novelty and alignment with traditional laws, emphasizing that His commandments were enhancements, not replacements. Jesus aimed to correct misconceptions and prevent misinterpretations of His mission. He reiterated that His teachings were in harmony with the law, fulfilling its true purpose. His approach balanced authoritative actions with humble teachings, ensuring His followers understood the depth and continuity of His message. Jesus used real-life examples to illustrate His points, stressing immediate reconciliation and the importance of unity. By blending practical advice with spiritual principles, He guided His followers towards higher righteousness and deeper understanding, ensuring the law's fulfillment through His teachings and actions.
17 "Ye have heard that it was said to them of old time, Thou shalt not commit adultery; but I say unto you, that everyone who looks at a woman to lust after her has already committed adultery with her in his heart." Jesus, advancing His moral doctrine, extends the commandment against adultery to include even lustful looks. This teaching emphasizes self-denial and purity of heart, going beyond the mere act to address the root of sin. Jesus introduces higher standards of righteousness, showing His authority as a legislator and reinforcing His moral teachings with authority. Jesus acknowledges natural desires but highlights the need to control them. He differentiates between natural, necessary desires and those provoked by unchaste looks. By punishing even the lustful look, He teaches the importance of purity in thought and intent. This stricter interpretation aims to prevent sin at its root and purify the soul. He underscores the severity of these desires by comparing them to harmful attachments that must be severed for spiritual well-being. Jesus uses metaphors like plucking out an eye or cutting off a hand to emphasize the necessity of removing anything that leads to sin, even if it seems integral to one's life. Jesus' teaching aims to elevate moral standards, promote inner purity, and prevent sin from its inception. By addressing both the outward actions and inward intentions, He offers a comprehensive approach to righteousness, encouraging His followers to adopt higher moral principles and avoid even the thoughts that lead to sin.
18 "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not the evil: but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." Jesus teaches against retaliation, urging followers to resist evil non-violently. By turning the other cheek and giving more than what is demanded, He emphasizes self-restraint and humility. This doctrine is about surpassing old laws, which allowed retaliation, with higher moral principles. Jesus' teachings aim to inspire patience and generosity, even towards those who wrong us. He signifies that personal vengeance should be avoided and instead suggests showing kindness and patience. This approach aims to reduce anger and violence, promoting peace and forgiveness. He addresses the inclination for revenge, proposing instead to respond with love and forbearance. Jesus illustrates that true righteousness involves not just avoiding evil actions but actively doing good, even when wronged. His command to give more than demanded reflects a spirit of generosity that surpasses mere justice. This teaching encourages self-sacrifice and love for one's enemies, aligning with the broader Christian ethos of love and mercy. By presenting a higher standard of behavior , Jesus seeks to transform hearts, leading people to live more peacefully and kindly. This new law aims at inner transformation, guiding followers towards a higher moral ground, fostering a community based on forgiveness, generosity, and love, rather than retribution and strict justice.
19 “Take heed that ye do not your alms before men, to be seen of them.” Jesus warns against performing good deeds for the sake of public recognition, emphasizing the importance of sincere intentions. He aims to root out the passion of vainglory, which can corrupt even righteous actions. Jesus instructs His followers to give, fast, and pray without seeking attention or approval from others. By highlighting the example of the Pharisee who boasted about his fasting and tithing, Jesus illustrates the dangers of hypocrisy and self-righteousness. The Pharisee's actions were driven by a desire for human praise rather than genuine compassion. Jesus contrasts this with the proper way to give alms, urging believers to do so in secret, ensuring that their motives are pure and their rewards come from God, not human admiration. He underscores the importance of inner purity over outward displays, teaching that the intent behind actions matters more than the actions themselves. By focusing on the heart's condition, Jesus calls for a higher standard of righteousness that seeks God's approval rather than human applause. The command to not let the left hand know what the right hand is doing signifies extreme discretion in charity, aiming for a selfless and humble spirit. This teaching extends beyond almsgiving, applying to all forms of piety. Jesus' ultimate goal is to cultivate a deep, genuine relationship with God, free from the distractions of seeking human validation, leading to true spiritual growth and divine reward.
20 “And when ye fast, be not as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast.” Jesus criticizes hypocrites who fast to gain public admiration, urging His followers to fast with sincerity. He warns against the superficial display of piety, highlighting the importance of genuine devotion over outward appearances. The hypocrites' disfigured faces symbolize their corrupted hearts, seeking human approval rather than God's. Jesus contrasts this with the proper way to fast: in secret, without drawing attention to oneself. By fasting discreetly, believers demonstrate true humility and devotion, seeking God's approval rather than human praise. Jesus emphasizes the significance of inner purity, teaching that the intention behind actions matters more than the actions themselves. He also addresses the issue of hypocrisy, urging His followers to avoid deceit and perform their spiritual duties with integrity. By focusing on the heart's condition, Jesus calls for a higher standard of righteousness that seeks God's approval rather than human applause. The command to anoint oneself when fasting signifies the importance of concealing one's spiritual practices, maintaining a humble and selfless spirit. This teaching extends beyond fasting, applying to all forms of piety. Jesus' ultimate goal is to cultivate a deep, genuine relationship with God, free from the distractions of seeking human validation, leading to true spiritual growth and divine reward. By emphasizing sincerity and humility, Jesus encourages His followers to pursue a genuine relationship with God, marked by inner purity and devotion, rather than seeking human approval through outward displays of piety.
21 “No man can serve two masters, for either he will hate the one and love the other, or else he will hold to one and despise the other.” Jesus emphasizes that one cannot serve both God and wealth (mammon), highlighting the conflicting nature of these two masters. Serving wealth leads to neglecting God's service and vice versa. Jesus points out that covetousness and the love of riches distract one from true devotion to God. He uses the analogy of a servant who cannot obey two opposing masters simultaneously. Jesus warns that wealth can make people slaves to material possessions, causing them to lose their focus on God. He further explains that trying to serve both masters results in divided loyalties and ultimately leads to despising one master. This teaching stresses the impossibility of balancing devotion to God with a love for material wealth. To strengthen His argument, Jesus provides practical examples, such as the inability to add a cubit to one's stature through worry, illustrating the futility of anxiety over material needs. He encourages trust in God's providence, pointing out that God provides for the birds of the air and will surely provide for humans. By comparing the care for the body and the soul, Jesus emphasizes that God, who created life, will provide for its sustenance. He urges believers to focus on heavenly treasures rather than earthly wealth, which is vulnerable to decay and theft. Ultimately, Jesus calls for undivided devotion to God, promising that by seeking God's kingdom and righteousness, all necessary things will be provided.
22 “Consider the lilies of the field, how they grow; they toil not, neither do they spin. Yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.” Jesus compares the lilies to Solomon to illustrate God's provision. He emphasizes that lilies, which neither toil nor spin, are more beautifully arrayed than Solomon in all his splendor. This highlights God's care for even the simplest creations. Jesus points out that if God clothes the grass of the field, which is here today and cast into the oven tomorrow, how much more will He clothe His people. He uses this argument to rebuke those who worry about their needs, calling them "ye of little faith." He stresses that worry is unnecessary and that God's provision is sufficient. By trusting in God and focusing on His kingdom, all necessary things will be added to them. Jesus uses practical examples to illustrate the futility of worry and the importance of faith in God's provision. He encourages His followers to seek the kingdom of God first, assuring them that their needs will be met. He teaches that God, who provides for the lilies and the grass, will surely provide for His children, emphasizing the need for faith and trust in God's care. Ultimately, Jesus urges His followers to avoid anxiety over material needs, trusting in God's abundant provision and focusing on seeking His kingdom and righteousness.
23 “Judge not, that ye be not judged.” Jesus' command against judgment is not a blanket prohibition but a warning against hypocritical and harsh judgment. He underscores that judgment should come from a place of humility and self-awareness. Jesus criticizes those who judge others while ignoring their own faults, highlighting the hypocrisy in such behavior. He calls for self-examination before passing judgment on others. Paul echoes this teaching, urging believers not to judge others harshly, emphasizing that judgment is reserved for God. Jesus also instructs on proper rebuke, advising a private approach first and only involving others if necessary. This maintains dignity and allows for correction without public shaming. Judgment, when necessary, should aim for correction and restoration rather than condemnation. Jesus' teachings balance the need for moral discernment with a call for compassion and humility. He illustrates this with the metaphor of the mote and the beam, encouraging individuals to address their own significant faults before criticizing others' minor ones. In essence, Jesus advocates for a compassionate and humble approach to judgment. He warns that the standards we use to judge others will be applied to us. This encourages self-awareness and mercy. By focusing on our own growth and addressing others' faults with love and care, we align with Jesus' teachings and foster a community of grace and understanding.
24 “Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of Heaven, but only the one who does the will of my Father who is in Heaven.” Jesus emphasizes that verbal declarations of faith are insufficient without corresponding actions. He explains that doing the Father's will is essential for entry into the kingdom of Heaven. This teaching addresses the Jews who relied heavily on their doctrines but neglected righteous living. Paul also criticized this behavior, highlighting the need for genuine faith expressed through actions. Jesus illustrates that even those performing miracles in His name might not enter the kingdom if they fail to live according to God's will. He refers to instances in the Old Testament where unworthy individuals, like Balaam and Pharaoh, received divine revelations but did not align their lives with God’s will. He warns that performing miracles does not guarantee salvation; it is obedience and righteous living that matter. Jesus stresses that many who performed miracles will be rejected because their lives did not reflect God's will. He concludes by illustrating the importance of building one's life on His teachings, comparing it to a wise man building his house on a rock. This foundation withstands life's trials, symbolized by rain, floods, and winds. Conversely, those who hear but do not act on His words are like a foolish man building on sand, whose house collapses under pressure. Ultimately, Jesus teaches that true discipleship involves more than words and miraculous deeds; it requires consistent obedience to God's will, ensuring stability and security in both this life and the next.
25 “And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine.” The people were amazed at Jesus' teachings, not only because of the content but also because of the authority with which He spoke. Unlike the prophets and Moses, who spoke of God's will, Jesus spoke directly, saying, "But I say unto you," indicating His divine authority. This authority was recognized and admired, leading many to follow Him even after He finished speaking. Jesus' teachings were powerful and persuasive, instilling a deep admiration and love for His words among the listeners. The people were astonished most of all at His authority, as He spoke with the power to decide and judge, declaring Himself the ultimate authority. Despite the challenging nature of His teachings, the people were drawn to Him, captivated by the truth and sweetness of His words. His miracles, performed with the same authority, further confirmed His teachings, causing the people to follow Him even more earnestly. The people’s astonishment at His authority highlights the difference between Jesus and other religious leaders of the time. His words carried weight and power, leading to a greater following and deeper commitment from those who heard Him. The consistent combination of authoritative teaching and miraculous deeds solidified Jesus' position as a unique and powerful figure, drawing multitudes to follow Him. This passage underscores the profound impact of Jesus' teachings and authority on the people, emphasizing the necessity of both words and deeds in demonstrating His divine power and leadership.
26 “And when He was entered into Capernaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.” The centurion approached Jesus as soon as He entered Capernaum, showing great faith by not bringing his servant but trusting in Jesus' authority to heal with a command. Jesus, recognizing his faith, offered to come to his house. The centurion responded, "I am not worthy that thou shouldest come under my roof, but say in a word only, and my servant shall be healed." He compared his authority over soldiers to Jesus' authority over illness. Jesus marveled at his faith, saying, “I have not found so great faith, no, not in Israel.” He praised the centurion, highlighting his humility and faith, and declared that many would come from the east and west to sit with Abraham, Isaac, and Jacob in the kingdom, while the children of the kingdom would be cast out. Jesus then said to the centurion, “Go thy way; as thou hast believed, so be it done unto thee.” The servant was healed that very hour, demonstrating the power of faith and Jesus' authority. The story of the centurion teaches the importance of faith and humility, showing that true belief in Jesus' power can bring about miracles. It also emphasizes that faith is not confined to a specific group but is accessible to all who believe. Jesus’ response to the centurion underscores the inclusive nature of His ministry and the central role of faith in experiencing His power and grace.
27 “And when Jesus was come into Peter’s house, He saw his wife’s mother laid and sick of a fever: and He touched her hand, and the fever left her, and she arose and ministered unto Him.” Mark adds “immediately,” highlighting the instant healing, while Matthew emphasizes the miracle itself. Despite her illness, Peter did not interrupt Jesus' teaching but waited until after. Peter’s reverence shows he prioritized Jesus' ministry over personal needs. Jesus went into Peter’s humble home, showing His disregard for social status and teaching humility. He healed in various ways, sometimes by word, sometimes by touch, demonstrating His power and intention. By touching her, He not only cured the fever but restored her to full health instantly, unlike typical recoveries which take time. The instant healing allowed her to minister to Jesus, showcasing both His miraculous power and her gratitude. This act of service demonstrated the complete restoration of her strength and health. Jesus’ actions show that He grants healing based on others' faith, as seen with the centurion’s servant. This healing, like many others, happened through the faith of those interceding, emphasizing the importance of faith in miracles. When evening came, many possessed and sick were brought to Jesus. He healed all, fulfilling Isaiah’s prophecy, “He took our infirmities and bore our sicknesses.” This multitude’s faith grew, driven by witnessing His miracles. Jesus’ modesty is shown as He commanded to depart to the other side, avoiding ostentation and envy. Jesus teaches us to prioritize spiritual matters and show humility, love, and faith, bringing us closer to God’s kingdom.
28 “And when He was entered into a ship, His disciples followed Him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves, but He was asleep.” Luke and Mark mention the event without specific timing, while Matthew keeps the order intact. Jesus took His disciples to witness a miracle, teaching them to remain undismayed in dangers and humble in honors. By allowing the tempest, Jesus corrected and disciplined them, showing them the greatness of the miracle. The tempest being severe, they awoke Him, saying, “Lord, save us: we perish.” Jesus first rebuked their fear before calming the sea, highlighting that their alarm was a necessary prelude to the miracle. He slept to allow them to experience fear and recognize their dependence on Him. After rebuking the tempest, He questioned their faith, teaching that fear arises from a weak mind. The disciples, witnessing the calm, marveled, saying, “What manner of man is this, that even the sea and the winds obey Him?” They struggled to fully grasp His divine power despite witnessing many miracles. Jesus showed His divine authority by calming the storm with a command, without any dramatic gestures, emphasizing His mastery over creation. The event was a profound lesson for the disciples, showing them that even in apparent peril, Jesus' power and care are absolute. This incident teaches the importance of faith and trust in Jesus, who controls all circumstances, and it reassures believers that He is always with them, even in the most turbulent times.
29 “And He entered into a ship, and passed over, and came into His own city. And, behold, they brought to Him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.” Here, His own city refers to Capernaum. This paralytic is different from the one mentioned in John, as this event happened in Capernaum. Jesus healed this man because of the faith of those who brought him, showing His power to forgive sins. The scribes murmured, saying Jesus blasphemed by forgiving sins, which only God can do. Jesus, knowing their thoughts, asked why they thought evil in their hearts and then healed the paralytic to demonstrate His authority to forgive sins. He said, “Arise, take up thy bed, and go unto thine house,” and the man was healed immediately. The crowd marveled and glorified God, who had given such power to men. This event showed Jesus’ humility and authority, as He did not immediately seek honor but healed the soul before the body. The miracle confirmed His equality with God, as He not only forgave sins but also revealed the secrets of hearts, showing His divine nature. The incident teaches the importance of faith and the power of Jesus to heal both physically and spiritually. It also highlights His gentle rebuke and patient instruction, encouraging believers to approach others with the same meekness and understanding, to bring them to repentance and healing.
30 “And as Jesus passed forth from thence, He saw a man sitting at the receipt of custom, named Matthew; and He saith unto him, Follow me.” Jesus called Matthew, a tax collector, to follow Him. Matthew, obedient and ready, left his work immediately. This act signifies Jesus' power to transform lives and His willingness to call individuals from any background, even those considered sinful or corrupt. Jesus chose the right moment to call Matthew, knowing his heart was ready. Matthew humbly recorded his own calling, not hiding his past. This shows the power of Jesus to call people from their sinful ways, just as He later called Paul during his persecution of Christians. Matthew's obedience is notable. He did not hesitate or seek to inform his family but left everything to follow Jesus, showing his readiness and commitment. Jesus’ interaction with Matthew and the subsequent meal at Matthew's house with other tax collectors drew criticism from the Pharisees. They questioned why Jesus ate with sinners. Jesus responded that He came to heal the sick, not the healthy, illustrating His mission to save sinners. Jesus emphasized mercy over sacrifice, highlighting the importance of compassion over ritualistic adherence. He declared He came to call sinners to repentance, not the righteous, subtly pointing out that all need salvation. This passage demonstrates Jesus' transformative power, the inclusiveness of His call, and the importance of mercy and repentance. It encourages believers to be ready to follow Jesus, regardless of their past, and to value mercy and compassion in their interactions with others.
31 “While He spake these things unto them, behold, there came in a ruler, and worshipped Him, saying, My daughter is even now dead; but come and lay Thy hand upon her, and she shall live.” The ruler, desperate and full of faith, approached Jesus, acknowledging His divine power to heal even the dead. His request was a profound demonstration of belief in Jesus' ability to perform miracles. The man’s plea, despite his daughter's death, indicated his unwavering hope and trust in Jesus' power. The ruler’s faith is significant, especially given his position and the tragic situation. He believed that Jesus' touch alone could bring his daughter back to life. This faith stands in contrast to the doubts and disbelief of others around him. Jesus responded to his faith, preparing to visit the ruler's home. On the way, a woman with an issue of blood for twelve years touched Jesus' garment, believing it would heal her. Her faith, though quiet and private, was powerful. Jesus acknowledged her faith, healed her, and addressed her publicly to encourage others. Upon arriving at the ruler’s house, Jesus faced scorn from mourners who laughed when He said the girl was not dead but sleeping. Undeterred, Jesus took her by the hand and raised her, demonstrating His power over death. This event shows Jesus' compassion and authority. He responds to genuine faith, heals the sick, and raises the dead. Both the ruler and the woman illustrate that faith in Jesus, whether public or private, leads to miraculous outcomes. Jesus' actions underscore His divine mission to bring life and healing to those who believe in Him.
32 “And when Jesus departed thence, two blind men followed Him, crying, and saying, Thou Son of David, have mercy on us. And when He was come into the house, the blind men came to Him: and Jesus saith unto them, Believe ye that I am able to do this? They say unto Him, Yea, Lord. Then touched He their eyes, saying, According to your faith be it unto you. And their eyes were opened.” Jesus delayed their healing to avoid public praise. Once inside, He questioned their faith before healing them, emphasizing the importance of belief. The blind men’s persistent faith contrasted with the Jews’ disbelief despite witnessing miracles. By calling Jesus “Son of David,” they acknowledged His messianic authority, showing reverence and faith. Jesus healed them privately to avoid vainglory, instructing them to tell no one. Yet, they spread the news, unable to contain their joy. This act emphasized faith's role in receiving miracles, as seen in other healings where Jesus highlighted belief. He constantly shifted focus from the miracle to the faith behind it, teaching that faith was essential. Their healing exposed the Jews’ hardened hearts, who, despite seeing miracles, remained skeptical. Jesus’ discreet healings avoided further inciting the Pharisees’ jealousy. By urging secrecy, Jesus directed glory to God, not Himself, maintaining humility. His actions taught the disciples about the balance between performing miracles and avoiding personal glory. The narrative illustrates the power of persistent faith and Jesus' humility. It underscores the belief that faith, more than public spectacle, is key to divine intervention. Jesus’ miracles were acts of compassion and lessons in faith, always pointing back to God’s power and glory, not human acclaim.
33 “Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves.” Jesus prepared His disciples for their mission, ensuring their confidence by promising provision and opening men's houses to them. He charged them to enter as revered guests, not beggars, emphasizing their dignity and worthiness. Despite equipping them with miraculous powers and detaching them from worldly concerns, He warned them of the hardships ahead. He instructed them to be gentle like sheep among wolves and harmless like doves, highlighting the paradox of their mission—conquering through gentleness. Jesus emphasized that their strength lay in His authority and their faith. He foresaw the challenges, preparing them for enduring persecution without retaliation. Their trials would serve as testimony to the world, demonstrating God's power through their endurance. He reassured them that the Holy Spirit would guide their words in times of trial, emphasizing divine support. The disciples were to exhibit a balance of wisdom and innocence, embodying the cunning of serpents to avoid harm and the purity of doves to maintain integrity. Jesus’ instructions were strict, urging them to bear wrongs without anger, showcasing divine strength through their patience. The disciples, despite their humble origins, were tasked with a mission demanding immense courage and self-control. Their journey exemplified the triumph of gentleness over hostility, reflecting Jesus’ power. Their ability to endure and transform adversaries through meekness and faith was a testament to divine strength, encouraging all believers to trust in God's providence and embody Christ-like virtues amidst trials.
34 “But when they persecute you in this city, flee ye into another; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of Man be come.” After describing the trials His disciples would face, Jesus comforts them by allowing flight from danger, ensuring they would not exhaust their mission in Israel before His return. He emphasizes their safety over confrontation, preparing them for eventual persecution but promising His return before they finish their work in Israel. Jesus assures them of divine providence, reminding them they are valued above sparrows, and every detail of their lives is known to God. He commands them to preach boldly, despite threats, for their proclamation will be vindicated. Their suffering, though inevitable, is not in vain but a testimony to their faith. He warns against fearing those who can only harm the body, urging them to fear God, who holds power over both soul and body. This perspective elevates their mission beyond earthly threats. Jesus reassures them that their true worth and divine protection surpass any human threat. He insists on public confession of faith, promising eternal acknowledgment before God for those who remain steadfast. This call to courage and loyalty underscores the importance of their mission and the divine support they have. Jesus' instructions blend wisdom with reliance on divine guidance, emphasizing the spiritual over the temporal. Ultimately, their journey is one of faith, perseverance, and divine support, facing trials with the assurance of God's providence and the promise of eternal reward. Their mission reflects the strength of gentleness and the power of unwavering faith.
35 “Think not that I am come to send peace on earth; I am not come to send peace, but a sword.” Jesus reveals that His coming will bring division, not peace. He anticipates objections, assuring that the conflict stems from human nature, not His purpose. He emphasizes that His mission will cause familial and societal divisions, as His teachings demand allegiance that transcends earthly ties. Jesus stresses the necessity of this spiritual conflict for the ultimate unity of Heaven and earth. He illustrates that the true peace comes when the diseased part is removed, likening it to a physician amputating to save the body. He prepares His followers for the hostility they will face, signifying the importance of their mission. By stating, “I am come to set a man at variance against his father,” He underscores the profound impact of His teachings. Jesus doesn't shy away from the painful realities of discipleship, highlighting that even close relationships will be strained. He comforts His disciples by making it clear that these divisions are a result of their commitment to Him. He asserts that those who love family more than Him are not worthy of Him, emphasizing the total commitment required. The metaphor of the sword represents the deep spiritual transformation and the inevitable conflict with the world's values. This passage calls for unwavering faith and prioritizing spiritual allegiance over all else. It challenges believers to embrace the transformative, and sometimes divisive, power of Christ’s message, highlighting that true peace comes through the trials of spiritual warfare and ultimate loyalty to God.
36 “And it came to pass, when Jesus had made an end of commanding His twelve disciples, He departed thence to teach and to preach in their cities.” After sending out His disciples, Jesus withdrew to give them space to carry out their mission. John the Baptist, hearing of Jesus' works from prison, sent two of his disciples to ask if Jesus was the expected one. John’s question might seem strange, given his earlier affirmations of Jesus' identity. However, it was likely meant to reassure his own disciples, who were doubtful and jealous of Jesus’ growing following. Jesus didn’t directly answer John’s disciples but performed miracles in their presence. He healed the blind, lame, and deaf, cleansed lepers, and raised the dead. He then instructed them to report what they witnessed back to John, emphasizing His fulfillment of prophetic signs. This method provided a more powerful and undeniable testimony of His identity. Jesus’ indirect response aimed to show that His works spoke for themselves, providing a stronger proof than mere words. He also subtly rebuked John’s disciples for their doubts, emphasizing the blessedness of those not offended by Him. This incident underscores the importance of faith and the recognition of Jesus through His deeds. By sending John’s disciples back with evidence of His miracles, Jesus affirmed His identity as the Messiah in a way that could dispel doubts and jealousy. This method of validation through actions rather than direct claims was crucial in strengthening the faith of His followers and clarifying His divine mission.
37 “And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment; behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.” John's disciples had been reassured by Jesus' miracles, but the crowd needed clarification to prevent any doubts about John. They might have thought John wavered in his belief or was timid due to his imprisonment. Jesus addressed this by asking why they went to the wilderness: to see a weak person or someone luxurious? Neither fit John, who was firm and ascetic. His attire and lifestyle, in the wilderness and prison, showed he wasn't swayed by luxury or fear. Jesus affirmed John’s role as a prophet, even more than a prophet, as he was the messenger prophesied to prepare the way for the Messiah. This elevated John's position while clarifying he hadn’t changed his stance. Jesus further declared John as the greatest born of women but emphasized that the least in the kingdom of heaven is greater, subtly pointing to His divine nature and mission. Jesus' approach dispelled any suspicion about John’s faith and highlighted John’s unwavering commitment. This teaching underscored the importance of recognizing divine roles and the greater mission at hand. It also set the stage for understanding the transition from John's preparatory work to Jesus' fulfillment of prophecy.
38 “At that time Jesus answered and said, I make acknowledgment unto Thee, O Father, Lord of Heaven and earth; because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight.” Jesus leads people to faith by praising John, showing that the kingdom of Heaven requires earnestness and effort, and affirming that prophecy and revelation are fulfilled. He gives thanks for those who believe, saying, “I thank Thee because Thou hast hid these things from the wise and prudent.” Jesus rejoices not in others' ignorance but in the revelation given to the humble. He calls the Scribes and Pharisees "wise" ironically, highlighting their superficial wisdom. Jesus instructs us to follow simplicity and humility, as Paul also emphasized becoming "a fool" to be truly wise. Jesus' thanks to the Father signify His alignment with God's will, not a lack of His own power. His expression of gratitude underscores the importance of humility and simplicity in receiving divine truths. He emphasizes that these truths are revealed to the humble and hidden from the self-righteous. Jesus encourages the disciples by showing that their revelation is a divine gift, not their own doing, urging them to remain humble. He then invites all who labor and are heavy laden to come to Him for rest, promising that His yoke is easy and His burden light. This invitation reassures that following Him leads to true rest and peace.
39 “At that time Jesus went on the Sabbath day through the corn; and His disciples were a hungered, and began to pluck the ears of corn, and to eat.” Luke says it was a double Sabbath. This indicates a Sabbath coinciding with another feast. Jesus, foreknowing this, allowed it to demonstrate that the Sabbath could be broken for necessity. He aimed to end the Sabbath law without startling people. The Pharisees criticized His disciples, but Jesus defended them using David’s example of eating showbread meant only for priests. He pointed out that even priests worked on the Sabbath in the temple and were guiltless. Jesus further claimed, “The Son of man is Lord of the Sabbath day,” implying His authority over Sabbath laws. He used examples from the scriptures and practical necessities to show that mercy and human need could override Sabbath restrictions. Jesus emphasized understanding the purpose of the Sabbath, which was made for man's benefit and not to impose undue hardship. He invited those burdened by rigid Sabbath laws to find rest in Him, highlighting that true Sabbath rest is found in following Him, not merely in legalistic observance. By illustrating that even greater laws (like those about the temple and priests) permitted exceptions for human need, He underscored the spirit of the law over the letter. Jesus' teachings redefined righteousness, focusing on mercy, necessity, and true rest found in Him.
40 “And when He was departed thence, He went into their synagogue: and, behold, a man which had his hand withered.” Jesus healed him on the Sabbath, defending His disciples' actions. He set the man in the midst to show His compassion and to shame the Pharisees into abandoning their wickedness. However, they remained unmoved and sought to accuse Him. They asked if it was lawful to heal on the Sabbath, hoping to trap Him. Jesus answered by pointing out their own actions: “What man is there among you that shall have one sheep, and if this fall into a pit on the Sabbath days, will he not lay hold of it, and lift it out? How much then is a man better than a sheep?” He emphasized that it is lawful to do good on the Sabbath. Jesus healed the man's hand, demonstrating His authority and compassion. The Pharisees, instead of rejoicing, plotted to kill Him. Jesus withdrew, showing that miracles alone do not persuade the uncandid. He continued to heal many, charging them not to make Him known, fulfilling the prophecy about His meekness and power. He highlighted that He would not break a bruised reed or quench smoking flax, symbolizing His gentleness. Despite His kindness, the Pharisees' envy grew. They accused Him of casting out devils by Beelzebub. Jesus warned that envy leads to self-destruction and harms the envious more than those envied. He urged people to seek true righteousness, not the fleeting approval of the multitude, and to find rest and healing in Him, the true Lord of the Sabbath.
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41 Jesus knew their thoughts and said, “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand. If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?” The Pharisees had accused Jesus of casting out demons by Beelzebub. Initially, Jesus did not rebuke them, allowing His miracles to speak. However, since they persisted, He rebuked them, revealing their thoughts and demonstrating His divine power. Their accusation was baseless, driven by envy. Jesus, showing forbearance, addressed them with patience, teaching us to be meek towards our enemies. He pointed out that a divided kingdom cannot stand, implying the absurdity of their claim that Satan would fight against himself. Jesus highlighted their inconsistency, noting that if He cast out demons by Beelzebub, then by whom did their sons cast them out? This argument aimed to expose their bias and envy. He emphasized that His work was aligned with the Spirit of God, indicating that the Kingdom of God had come upon them. Jesus further illustrated that to enter a strong man's house and spoil his goods, one must first bind the strong man, signifying His power over Satan. He warned that blasphemy against the Holy Spirit would not be forgiven, stressing the gravity of their accusations. Jesus urged self-judgment and repentance, highlighting the importance of humility, contrition, and sincere prayer to obtain forgiveness and avoid divine punishment. He encouraged a life of virtue, emphasizing mercy, almsgiving, and genuine repentance as paths to salvation and eternal life.
42 “Either make the tree good, and his fruit good, or make the tree corrupt, and his fruit corrupt; for the tree is known by his fruit.” Jesus continues to address the Pharisees, not to free Himself from accusations but to correct them. He points out their inconsistency in judging His works. None of them had accused the miracles of being evil, yet they defamed the Doer, which was illogical and showed their shamelessness. Jesus emphasizes that a tree is known by its fruit, not the other way around. Therefore, if His works (fruit) are good, He (the tree) must be good. He challenges them to be consistent in their judgments. He further rebukes them, calling them a “generation of vipers” and questioning how they, being evil, can speak good things. This accusation highlights their deep-rooted wickedness, stemming from their ancestors, and signifies their disconnection from true righteousness. Jesus asserts that out of the abundance of the heart, the mouth speaks, indicating that their evil words reflect their corrupt hearts. A good person brings forth good things from a good heart, and an evil person brings forth evil from an evil heart. Jesus warns that every idle word spoken will be accounted for in the day of judgment. This emphasizes the significance of words and the accountability they bring. By their words, people will be justified or condemned. Jesus urges self-examination and repentance, highlighting the importance of humility, contrition, and sincere prayer to obtain forgiveness and avoid divine punishment. He encourages a life of virtue, emphasizing mercy, almsgiving, and genuine repentance as paths to salvation and eternal life.
43 “Then certain of the Scribes and Pharisees answered Him, saying, Master, we would see a sign from Thee. But He answered and said, An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet Jonas.” These men, after so many miracles, shamelessly ask for another sign. They intended to trap Jesus, ignoring the many signs already given. Their flattery was false, calling Him “Master” while previously calling Him a demoniac. Jesus rebukes them, showing His disinterest in their flattery or insults, declaring them an evil and adulterous generation. He explains that no sign will be given except the sign of Jonah, hinting at His resurrection. He speaks of His death and resurrection metaphorically, as Jonah was three days in the whale, so will He be three days in the heart of the earth. This prediction of His resurrection was obscurely stated to avoid their mockery but was clear enough to be remembered. Jesus emphasizes that their constant demands for signs reveal their evil hearts. He reminds them of their unfaithfulness to God, likening them to their ancestors who forsook God for idols. This generation will see His power not through miracles they desire, but through the consequences of their unbelief—destruction and exile. The true sign will be Jesus’ resurrection, a sign of divine power and judgment. Jesus warns them that their unfaithfulness will bring severe punishment. Their refusal to believe despite many signs will lead to greater suffering, illustrating that persistent unbelief hardens the heart and brings about inevitable judgment.
44 “While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him. Then one said unto Him, Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee. But He answered and said unto him that told Him, Who is my mother, and my brethren? And He stretched forth His hand towards His disciples, and said, Behold my mother and my brethren.” This incident shows that even bearing Christ in the womb and giving birth to Him means nothing without virtue. While Jesus was speaking, His mother and brothers sought to speak with Him, but instead of immediately attending to them, He used the opportunity to teach a lesson about true kinship. Jesus pointed to His disciples and declared them His mother and brothers, emphasizing that spiritual bonds formed by doing God’s will are stronger and more significant than biological ones. By saying this, Jesus was not disrespecting His mother but highlighting that spiritual connection through obedience to God is what truly matters. His response also served as a gentle correction to His family's misunderstanding of His mission and to address their possible vanity. Jesus' ultimate care for His mother is evident later when He entrusts her to the beloved disciple at the cross, showing He was not dismissive but teaching a deeper truth. Jesus invites everyone to be part of His spiritual family by following God’s will. This teaching underscores the importance of spiritual kinship over biological relationships and calls everyone to live in accordance with God's will to truly belong to His family.
45 “And the disciples came and said unto Him, Why speakest Thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the Kingdom of Heaven, but to them it is not given.” The disciples privately asked Jesus why He spoke to the people in parables. Jesus explained that the knowledge of the Kingdom of Heaven was given to the disciples but not to the others, indicating that the people's own choices and actions made them unworthy of such understanding. This explanation emphasizes that spiritual understanding is a gift that comes with responsibility and readiness to receive it. Jesus further elaborates that those who have a willingness to learn will receive more, while those who do not will lose even what they seem to have. This signifies that the state of one’s heart and mind determines their capacity to understand spiritual truths. The parables serve as a test of this readiness. Jesus also references the prophecy of Isaiah, which stated that people would hear but not understand and see but not perceive. This voluntary blindness and deafness result from their hardened hearts and unwillingness to turn to God. In contrast, the disciples are blessed because their eyes and ears are open to the truth, a privilege even the prophets and righteous men of the past longed for but did not experience. By speaking in parables, Jesus both reveals and conceals the truth, depending on the listener’s openness and receptiveness. This teaching encourages self-reflection on one's readiness to receive and understand divine truths.
46 “Another parable put He forth unto them, saying, The Kingdom of Heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares. So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay, lest while ye gather up the tares, ye root up also the wheat with them. Let both therefore grow together until the harvest.” This parable shows the Kingdom of Heaven, where good and evil coexist until the final judgment. The enemy who sows tares represents the devil, introducing heresy and evil among the righteous. The servants' desire to remove the tares reflects our impulse to eliminate evil immediately, but the householder’s wisdom emphasizes patience, preventing harm to the righteous. Jesus highlights the need for vigilance and the inevitability of final judgment, where the righteous and wicked will be separated. The parable teaches the coexistence of good and evil in the world and the ultimate divine justice that will prevail. Jesus’ explanation to the disciples, who question His use of parables, underscores that spiritual understanding is granted to those open to it, while those who reject it remain in darkness. The prophecy of Isaiah is cited to show that the people's hard-heartedness leads to their spiritual blindness. The disciples, however, are blessed with insight, highlighting the importance of a receptive heart and mind. The parable and its explanation stress the necessity of vigilance, patience, and the transformative power of understanding and accepting divine truths.
47 “All these things spake Jesus unto the multitudes in parables, and without a parable spake He not unto them; that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things that have been kept secret from the foundation of the world.” But Mark saith, “As they were able to hear it, He spake the word unto them in parables.” Then pointing out that He is not making a new thing, He brings in the Prophet also, proclaiming beforehand this His manner of teaching. And to teach us the purpose of Christ, how He discoursed in this manner, not that they might be ignorant, but that He might lead them to inquiry, he added, “And without a parable spake He nothing unto them.” Yet surely He did say many things without a parable; but then nothing. And for all this no man asked Him questions, whereas the Prophets, we know, they were often questioning: as Ezekiel, for instance; as many others: but these did no such thing. Yet surely His sayings were enough to cast them into perplexity, and to stir them up to the inquiry; for indeed a very sore punishment was threatened by those parables: however, not even so were they moved. “Then,” saith he, “Jesus sent the multitudes away, and went into His house.” And not one of the Scribes follows Him; whence it is clear that for no other purpose did they follow, than to take hold of Him. But when they marked not His sayings, thenceforth He let them be. And His disciples come unto Him, asking Him concerning the parable of the tares; although at times wishing to learn, and afraid to ask.
48 “And it came to pass, that, when Jesus had finished these parables, He departed thence.” Wherefore said He, “these”? Because He was to speak others besides. And wherefore, again, doth He depart? Desiring to sow the word everywhere. “And when He was come into His own country, He taught them in their synagogue.” And what doth he now call His country? As it seems to me, Nazareth. “For He did not many mighty works there,” it is said, but in Capernaum, He did miracles: wherefore He said also, “And thou, Capernaum, which art exalted unto Heaven, shalt be brought down to hell; for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.” But having come there, while He slackens somewhat in His miracles; so as not to inflame them unto more envy, nor to condemn them more grievously, by the aggravation of their unbelief: He yet puts forth a doctrine, having no less of wonder in it than the miracles. For these utterly senseless men, when they ought to have marveled, and to have been amazed at the power of His words, they on the contrary hold Him cheap, because of him who seemed to be His father; yet we know they had many examples of these things in the former times, and from fathers of no note had seen illustrious children. For so David was the son of a certain mean husbandman, Jesse; and Amos, the child of a goatherd, and himself a goatherd; and Moses too, the lawgiver, had a father very inferior to himself. When they therefore, for this especially, ought to adore and be amazed, that being of such parents He spake such things, it being quite manifest, that so it was not of man’s care, but of God’s grace: yet they, what things they should admire Him for, for those they despise Him.
49 “But when Jesus heard of it, He departed thence by ship into a desert place apart; and when the multitudes had heard thereof, they followed Him on foot out of all the cities.” See Him on every occasion “departing,” For not by His appearance only, but by His actions He would have this confirmed, because He knew the devil’s craft, and that he would leave nothing undone to destroy this doctrine. He then for this end retires; but the multitudes not even so withdraw themselves from Him, but they follow, riveted to Him, and not even John’s tragic end alarmed them. So great a thing is earnest desire, so great a thing is love; in such wise doth it overcome and dispel all dangers. Therefore they straightway also received their reward. For “Jesus,” it is said, “went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick.” For great as their assiduity was, yet nevertheless His doings exceeded what any diligence could earn. Wherefore He sets forth also His motive for so healing them, His mercy, intense mercy: and He healed all. And He requires not faith here. For both by coming to Him, and by leaving their cities, and by diligently seeking Him, and by abiding with Him even when hunger was pressing, they display their own faith. But He is about to feed them also. And He doth not this of Himself, but waits to be entreated; on every occasion, as I have said, maintaining this rule, not to spring onward to His miracles, preventing them, but upon some call.
50 “And when He had sent the multitudes away, He went up into the mountain apart to pray: and when the evening was come, He was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.” Jesus went up into the mountain to teach us the importance of solitude and retirement in prayer. The wilderness, a place of calm and quiet, is the mother of tranquility, delivering us from turmoil. Jesus sought such places to pray, showing us to seek quietness in our prayers. While Jesus prayed, the disciples faced a storm in the sea. Previously, they had Jesus in the ship during a storm, but now they were alone, facing greater trials to build their endurance. He did not immediately calm the storm but allowed it to persist to awaken their hardened hearts and increase their longing for Him. In the fourth watch of the night, Jesus came to them walking on the sea, teaching them to endure their troubles manfully. The disciples, seeing Him, were troubled, thinking it was a spirit. Jesus spoke to them, saying, “Be of good cheer; it is I; be not afraid.” Peter, showing faith, asked to come to Jesus on the water. Jesus bid him come. Peter walked on the water but became afraid and began to sink. Jesus immediately stretched out His hand, caught him, and said, “O thou of little faith, wherefore didst thou doubt?” When they came into the ship, the wind ceased, and those in the ship worshipped Him, saying, “Of a truth, Thou art the Son of God.”
51 “Then came to Jesus Scribes and Pharisees, which were of Jerusalem, saying, Why do Thy disciples,” etc. The Scribes and Pharisees from Jerusalem approached Jesus after He performed many miracles. Their intent was to challenge Him by questioning why His disciples transgressed the tradition of the elders. This question itself revealed their wickedness, as they were more concerned with human traditions than God's commandments. They inquired about the disciples eating with unwashed hands, which was a tradition imposed by the elders, not a commandment from God. Jesus responded by highlighting their hypocrisy, pointing out how they transgressed God's commandments for the sake of their traditions. He cited the commandment to honor one's parents and criticized their practice of declaring possessions as gifts to God to avoid supporting their parents, thereby invalidating God's commandment. Jesus called the multitude and taught them that it is not what enters the mouth that defiles a person, but what comes out of the mouth, emphasizing that evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemies are what defile a person. This teaching contradicted the Pharisees' focus on external purity and pointed to the importance of internal righteousness. The disciples informed Jesus that the Pharisees were offended by His words. Jesus dismissed their concerns, saying that every plant not planted by His Heavenly Father would be uprooted and referred to the Pharisees as blind guides leading the blind. He instructed His disciples to focus on true purity, which comes from the heart, and to avoid the traditions that lead to hypocrisy and neglect of God's commandments.
52 Jesus departed into the coasts of Tyre and Sidon. A woman of Canaan approached Him, saying, "Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil." Despite her plea, Jesus initially did not answer her. His disciples urged Him to send her away, but He stated that He was sent only to the lost sheep of Israel. The woman persisted, worshiping Him and asking for help. Jesus responded, "It is not meet to take the children’s bread, and to cast it to dogs." She replied, "Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table." Jesus, impressed by her faith, said, "O woman, great is thy faith: be it unto thee even as thou wilt." Her daughter was healed from that very hour. Jesus' interaction with the Canaanite woman demonstrates His initial focus on Israel but also His compassion and willingness to extend His mercy beyond the chosen people when confronted with genuine faith. The woman’s humility and persistence, despite being initially rebuffed, exemplify the kind of faith that transcends cultural and religious boundaries. Her response to Jesus’ challenging remarks shows her deep belief in His power and mercy, leading to her daughter's healing. This passage highlights that faith and humility can lead to divine intervention and that Jesus’ mission, while starting with Israel, has a broader scope that includes all who believe in Him. The woman’s story serves as a powerful reminder of the inclusivity of Jesus’ ministry and the importance of persistent faith.
53 Jesus said to His disciples, “If anyone wants to follow me, let him renounce himself, take up his cross, and follow me.” He said this after rebuking Peter, who had objected to Jesus' suffering. Jesus emphasized that following Him requires self-denial and readiness for death. He clarified that this is a voluntary call: “If anyone wills.” He highlighted the importance of self-sacrifice by stating, “For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it.” He explained that the true gain is eternal life, not worldly possessions: “What will it profit a man if he gains the whole world but loses his soul?” Jesus continued, stressing the significance of prioritizing spiritual over earthly gains. He further illustrated the gravity of discipleship by saying that following Him involves a commitment to endure hardships and to live virtuously. He assured His followers of a future reward: “The Son of Man will come in His Father’s glory with His angels, and then He will reward each person according to what he has done.” Jesus' teachings blend the promise of eternal rewards with the reality of temporal sacrifices, emphasizing that true discipleship demands wholehearted dedication and self-denial. By presenting both the costs and rewards of following Him, Jesus encouraged His disciples to embrace their spiritual journey with full commitment, underscoring that the ultimate gain—eternal life—far surpasses any earthly loss or suffering. This teaching calls for a profound internal transformation and a steadfast commitment to Christ’s path.
54 Jesus said to His disciples, “Verily, I say unto you, some here shall not taste death until they see the Son of Man coming in His kingdom.” He spoke this to comfort them, as He had spoken much about dangers, death, and His own passion. To assure them, He revealed His glory to Peter, James, and John. After six days, He took them up a high mountain and was transfigured before them. His face shone like the sun, and His clothes became white as light. Moses and Elijah appeared, talking with Him. Peter, overwhelmed, suggested making three tabernacles for Jesus, Moses, and Elijah. A bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, in whom I am well pleased; hear ye Him.” The disciples fell on their faces in fear, but Jesus touched them, saying, “Arise, and be not afraid.” When they looked up, they saw no one but Jesus. Coming down the mountain, He commanded them to tell no one about the vision until He was risen from the dead. This experience was to strengthen their faith and prepare them for the coming trials. Jesus’ transfiguration revealed His divine nature and foreshadowed His glory in the Kingdom of God. It served to encourage the disciples, affirming that despite the suffering and death He would endure, His ultimate victory and divine majesty were assured. The vision provided a foretaste of the glory to come, reinforcing the promise of eternal life and the rewards of faithful discipleship.
55 His disciples asked, “Why do the Scribes say that Elias must first come?” The Scribes explained that Elias would come before the Messiah, a belief widely accepted among the people. Jesus responded, confirming that Elias indeed comes first. However, He explained that John the Baptist fulfilled this role for His first coming. Jesus clarified that the Scribes had confused the two advents of Christ: the first, which John the Baptist heralded, and the second, which Elias will precede. John was called Elias because he carried out a similar ministry. The disciples understood that Jesus spoke of John when He said Elias had come. Jesus highlighted how the Scribes’ misinterpretation misled people, making them expect Elias before recognizing Him as the Messiah. Jesus added, “Elias truly cometh, and shall restore all things,” referring to the future role of Elias before His second coming. This restoration involves turning the hearts of the fathers to the children, as prophesied by Malachi. Jesus emphasized that John, like Elias, faced rejection and suffering. He used this parallel to prepare His disciples for His own impending passion, showing that the suffering of His forerunner foreshadowed His own. This teaching reinforced the continuity between the Old Testament prophecies and His mission, affirming His identity and the fulfillment of the Scriptures. Jesus’ discourse aimed to correct the disciples’ understanding and strengthen their faith in the face of the approaching trials, while also emphasizing the importance of recognizing and accepting the messengers sent by God.
56 “Woe unto the world because of offenses: for it must needs be that offenses come: but woe to that man by whom the offense cometh.” Some may ask, “If offenses must come, why lament over the world? Should He not provide help instead?” In answer, He became man for our sake, endured all extremities, and offered every form of aid, yet people remained ungrateful. It is like lamenting over a patient who, despite much care, remains sick due to negligence. This lamentation serves as a wake-up call, prompting repentance and vigilance. Jesus foretells offenses to warn us, not to take away free will, but to highlight the reality of human choices leading to evil. He does not cause offenses by predicting them; He predicts them because they are bound to occur. If offenders had chosen rightly, offenses would not exist. The inevitability of offenses lies in human free will, not in divine predestination. Jesus stresses that while offenses are unavoidable, individual ruin is not. Those who remain vigilant can overcome temptations. The existence of good people amidst a corrupt world proves that virtue is a matter of choice, not nature. By foretelling offenses, He urges us to stay alert and cut off harmful relationships, even those as close as a hand or eye, to avoid greater harm. Jesus’ words are a call to personal responsibility and active resistance against sin, emphasizing that evil arises from human choices and negligence, not from an unchangeable destiny.
57 “If thy brother trespasses against thee, go and tell him his fault between thee and him alone. If he hears thee, thou hast gained thy brother.” Jesus advises this to prevent the offended from becoming indifferent or prideful. He instructs addressing faults privately to avoid escalating the issue with public accusations. The goal is reconciliation, not revenge. If the brother listens and acknowledges his wrong, both gain from the restored relationship. If he does not listen, take one or two witnesses to establish the matter. If he still refuses, tell it to the church. If he neglects to hear the church, treat him as a heathen or publican, signaling his hardened state. This approach emphasizes correction over punishment and aims for reconciliation at each step. If binding on earth, it will be bound in heaven, showing the serious spiritual consequences of unresolved conflicts. Jesus wants efforts made for peace and correction, extending chances for repentance and reconciliation. He says, “Where two or three are gathered in my name, there am I in the midst of them,” highlighting the power of collective prayer and unity. When requests align with God's will, they will be granted. Jesus teaches that love for Christ should be the foundation of our relationships, which is firm and unbreakable. Such love endures insults and injuries, looking to Christ as the model. Paul said, “Charity never faileth,” meaning true love persists regardless of circumstances. Christ’s love, even for His enemies, exemplifies the highest form of love, one that forgives and seeks the well-being of others.
58 “Then came Peter to Him and said, ‘Lord, how oft shall my brother sin against me, and I forgive him? till seven times?’ Jesus saith unto him, ‘I say not unto thee, Until seven times, but, Until seventy times seven.’” Peter thought he was being generous, but Jesus responded with a figure that symbolized boundless forgiveness. Jesus emphasized that forgiveness should be infinite, and this point was underscored by a parable. In the parable, a king forgave a servant's enormous debt of ten thousand talents. However, this servant refused to forgive a fellow servant's much smaller debt of a hundred pence, demonstrating cruelty. When the king heard of this, he revoked his previous mercy and punished the unforgiving servant. The parable illustrates that God's forgiveness of our vast sins should inspire us to forgive others' smaller offenses. Jesus concluded by saying, "So likewise shall my Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." This teaching emphasizes that we should forgive from the heart, understanding that our own sins are forgiven by God. If we do not forgive others, we jeopardize our own forgiveness. Jesus teaches that true forgiveness mirrors God’s boundless mercy and is essential for maintaining a relationship with Him. Our ability to forgive others is a reflection of our understanding of God's grace towards us. Holding onto anger and seeking revenge harms us more than the initial offense, while forgiving helps us grow in love and compassion, aligning us with God's will.
59 "And it came to pass, that when Jesus had finished these sayings, He departed from Galilee, and came into the coasts of Judæa beyond Jordan.” He frequents Judæa now, as His passion was near, but not Jerusalem yet. Multitudes followed Him, and He healed them, alternating between teaching and miracles to guide them to God. The disciples briefly note the multitudes, teaching us modesty. The Pharisees, envious, tempted Him by asking if it’s lawful to put away a wife for every cause, expecting to trap Him in contradiction. Jesus referenced the creation, stating God made male and female to be one flesh, not to be separated by man. When they cited Moses’ allowance of divorce due to hard-heartedness, Jesus emphasized it wasn't God’s original plan. He highlighted the gravity of severing a union God joined. The disciples, troubled by this strictness, suggested it might be better not to marry. Jesus acknowledged that not all could accept this, except those to whom it’s given, indicating celibacy for the kingdom’s sake requires a special calling. He spoke of eunuchs born so, made so by men, and those who chose it for heaven’s sake. He laid hands on little children brought to Him, despite the disciples’ rebuke, teaching humility and simplicity. Jesus’ teachings emphasized humility, the permanence of marriage, and the importance of forgiveness and mercy. He urged His followers to practice meekness, avoiding the Pharisees’ pride and contentiousness, striving instead for virtue, humility, and true wisdom, reflecting God's love and kingdom values.
60 "And, behold, one came and said unto Him, Good Master, by doing what, shall I inherit eternal life?” Some accuse this young man of dissembling, but Mark shows his sincerity. Wealth's tyranny is evident; even the virtuous can be ruined by it. Paul calls the love of money the root of all evils. Christ replies, "There is none good but one, that is, God," indicating the comparison to God's goodness. The young man earnestly asks which commandments to keep, showing his desire for eternal life. Jesus lists the commandments, and the man claims to have kept them from youth. Jesus then says, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven: and come, and follow me.” The young man departs sorrowful, for he had great possessions. Jesus comments, "How hardly shall the rich enter into the kingdom of Heaven," illustrating wealth's hindrance to spiritual growth. He compares it to a camel passing through a needle's eye, emphasizing the difficulty. The disciples, poor yet troubled, hear Jesus say, "With men this is impossible; but with God all things are possible." Peter mentions their forsaking all to follow Him, and Jesus promises rewards for those who do the same. Jesus teaches that forsaking wealth and following Him leads to eternal life. The young man’s sorrow shows wealth’s strong grip, but Jesus offers a path to true riches in Heaven, urging His followers to seek eternal treasures over earthly possessions.
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61 "Then answered Peter and said unto Him, Behold, we have forsaken all, and followed Thee; what shall we have therefore?” Peter asks this to include the poor in the promise of eternal life. Jesus replies, promising those who followed Him will sit on twelve thrones, judging the twelve tribes of Israel. Though Judas is excluded, the promise extends to all who have forsaken worldly ties for Christ’s sake. Jesus assures them of rewards in this life and the next, emphasizing the inclusivity of His promise. He states, “Many that were first shall be last, and last first,” illustrating the reversal of worldly expectations in God’s kingdom. The parable of the laborers in the vineyard reinforces this. A householder hires laborers throughout the day, yet pays all equally. Those hired first grumble, but the householder reminds them of their agreement. The lesson is that God’s rewards are based on His generosity, not human merit. Jesus' message is clear: regardless of when one comes to faith, the reward is the same - eternal life. The focus is on God’s grace, not human effort. Jesus encourages believers to focus on their own journey of faith and service, not comparing themselves to others. The ultimate reward is the same for all who follow Christ, emphasizing God’s boundless generosity and the equality of all believers in His kingdom.
62 "And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of Man shall be betrayed unto the chief priests and unto the Scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall be raised.” Jesus didn't go up to Jerusalem immediately but first performed miracles and taught about renouncing possessions, virginity, humility, and rewards in Heaven. He reminded His disciples of His coming passion to prepare them and diminish their pain. He spoke to them apart from the multitude to avoid causing undue fear and confusion among the people. Though the disciples did not fully understand, Jesus revealed His suffering to show that He willingly faced His passion, not out of ignorance or compulsion. His detailed prediction of being mocked, scourged, and crucified aimed to strengthen the disciples' faith in His resurrection. By foretelling His death and resurrection, He sought to make them expect His victory over death, thus preparing them for the sorrow and the ultimate joy of His triumph. The apostles' request for positions of honor after hearing this shows their human weakness, which Jesus used to teach humility and service. He emphasized that true greatness in His kingdom comes from serving others and following His example of sacrifice.
63 As they departed from Jericho, a great multitude followed Jesus. Two blind men sitting by the wayside, hearing that Jesus was passing by, cried out, "Have mercy on us, O Lord, Thou Son of David." Jesus passed through Jerusalem, having first performed miracles and taught about renouncing possessions, humility, and eternal rewards. These blind men, despite having no guide and being unable to see Him, strove to reach Him, crying loudly even when rebuked. Christ allowed them to be rebuked to demonstrate their earnestness, proving they were worthy of healing. Without needing to ask if they believed, their cry and approach made their faith evident. This teaches us that even if we are outcasts, approaching God with earnestness allows us to achieve what we ask. Despite having no apostles to plead for them and facing hindrances, these men reached Jesus through their determination. Their earnestness sufficed for their faith. Christ called them and asked what they wanted. They replied, "Lord, that our eyes may be opened." Jesus, moved with compassion, touched their eyes, and they received their sight and followed Him. Their gratitude and perseverance before and after receiving the gift showed they were worthy. As He drew near to Jerusalem and came to Bethphage, He sent two disciples to fetch an ass and a colt, fulfilling Zechariah's prophecy. This event taught humility and foreshadowed the calling of the Gentiles. By sitting on the colt, Jesus signified the submission of the Gentiles and the spread of the Gospel through the apostles.
64 Jesus went into the temple and cast out all those who sold and bought there, overthrowing the tables of the money-changers and the seats of those who sold doves. He said, “It is written, My house shall be called a house of prayer, but you have made it a den of thieves.” This event likely happened twice, once at the beginning of Jesus’ ministry and again at the end. The Jews, seeing Jesus' miracles and hearing the children proclaim Him, were displeased but silent. Jesus further demonstrated His authority by healing the blind and the lame who came to Him in the temple. The Jews questioned His authority, asking by what power He did these things. Instead of directly answering, Jesus asked them about John the Baptist’s authority. Their unwillingness to answer showed their hypocrisy and fear of the people. Jesus then taught a parable about two sons, one who initially refused his father’s command but later obeyed, and another who agreed but did not follow through. This illustrated the difference between the disobedient Jews and the repentant Gentiles and sinners. Jesus emphasized the importance of genuine repentance and faith, pointing out that even those who initially reject God’s call can be saved if they repent. He encouraged perseverance and trust in God's power, reminding His disciples that they could do great things through faith and prayer. He warned against arrogance and complacency, urging all to strive for a virtuous life and promising that even those who seem least likely can achieve great spiritual heights.
65 Hear another parable: A householder planted a vineyard, hedged it around, dug a winepress, built a tower, and leased it to husbandmen before going on a journey. When the harvest time approached, he sent his servants to collect the fruit, but the husbandmen beat, killed, and stoned them. He sent more servants, who were treated the same. Finally, he sent his son, thinking they would respect him. However, the husbandmen, seeing the son, plotted to kill him to seize his inheritance. They cast him out of the vineyard and killed him. Jesus asked, "When the vineyard owner returns, what will he do to those husbandmen?" They answered, "He will miserably destroy those wicked men and lease the vineyard to others who will render him the fruits in their seasons." Jesus replied, "Have you never read in the Scriptures, 'The stone which the builders rejected has become the cornerstone; this is the Lord’s doing, and it is marvelous in our eyes'?" This parable illustrates God's care for His people and their persistent rejection of His messengers, culminating in the rejection and killing of His Son. Jesus prophesied the kingdom of God being taken from the unfaithful and given to others. He emphasized the seriousness of rejecting God's message and the consequences that follow. The parable highlights the contrast between those who reject God and those who, despite their initial disobedience, ultimately respond to His call with repentance and obedience.
66 Jesus spoke another parable: The kingdom of Heaven is like a king who prepared a wedding banquet for his son. He sent his servants to invite those who were invited, but they refused to come. He sent other servants to tell them the feast was ready, but they ignored the invitation, some going to their farms, others to their businesses, and others mistreated and killed the servants. The king, enraged, sent his armies to destroy the murderers and burn their city. He then told his servants to invite everyone they found on the streets to the banquet. The hall was filled with guests, but the king noticed a man not wearing wedding clothes. He asked how he got in without proper attire, and the man was speechless. The king ordered him to be tied up and thrown into outer darkness, where there will be weeping and gnashing of teeth. Jesus concluded, "For many are invited, but few are chosen." This parable illustrates God's invitation to the Jews, their rejection, and the subsequent invitation to the Gentiles. It also emphasizes the necessity of living a righteous life, symbolized by the wedding clothes, to be part of God's kingdom. The refusal of the initial invitees shows ingratitude and the consequences of ignoring God's call. The destruction of the city represents the judgment on those who reject God's message. The invitation to everyone indicates God's inclusive offer of salvation. The improperly dressed guest underscores that mere acceptance is not enough; one must live according to God's standards.
67 When they should have been moved by Jesus' love for humanity and the prophecies fulfilled, the people continued their wickedness. Unable to seize Him directly due to the crowd, they attempted to trap Him with a question about paying taxes to Caesar. They sent disciples and Herodians to ask if it was lawful to pay taxes to Caesar , hoping to accuse Him either way. Jesus, aware of their malice, asked for a coin and said, “Render unto Caesar the things that are Caesar's, and unto God the things that are God's.” This response amazed them, and they left. The Sadducees, who deny resurrection, then posed a question about marriage in the afterlife. They cited Moses' law about a man marrying his brother's widow, creating a scenario with seven brothers. Jesus replied that in the resurrection, people neither marry nor are given in marriage but are like angels. He further stated that God is the God of the living, not the dead, proving resurrection. The multitude was astonished by His teaching, but the Sadducees remained unconvinced. Jesus' answers demonstrated His wisdom and the ignorance of His challengers, revealing the power of God and the truth of resurrection. He silenced His critics and emphasized the importance of understanding Scripture and God's power. Despite their attempts to trap Him, Jesus consistently revealed their hypocrisy and taught profound truths about God's kingdom and the life to come. The people were amazed, yet many remained hardened in their unbelief.
68 When the Pharisees heard that Jesus had silenced the Sadducees, they gathered together. One of them, a lawyer, tempted Him by asking, "Master, which is the great commandment in the law?" Seeking to test Him, they hoped He would say something controversial. Jesus answered, “Thou shalt love the Lord thy God. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself.” He explained that these commandments encompass all the law and the prophets. Jesus highlighted their lack of love and envy. He emphasized that loving God naturally leads to loving one’s neighbor. By this response, He silenced them again, showing His wisdom and understanding of the law. Matthew records that the lawyer tempted Jesus, while Mark notes Jesus' commendation of the lawyer’s answer. This shows that although the lawyer's initial intent was to test, he was ultimately benefitted by Jesus’ response. Jesus then asked them, “What think ye of Christ? Whose son is He?” They replied, “The Son of David.” Jesus countered by quoting David, “The Lord said unto my Lord, Sit Thou on my right hand.” He questioned, “If David calls Him Lord, how is He his son?” This stumped them, revealing their limited understanding of the Messiah's true nature. No one dared to question Him further. Jesus’ answers not only clarified the commandments but also subtly affirmed His divinity. The Pharisees and Sadducees were left without words, their attempts to trap Him futile.
69 Jesus addressed the multitudes and His disciples, saying, "The Scribes and the Pharisees sit in Moses’ seat: therefore, whatever they tell you to observe, that observe and do; but do not do according to their works." He emphasized the importance of adhering to the law despite the hypocrisy of its teachers. Jesus pointed out that the Scribes and Pharisees are hypocritical, doing things to be seen by others, and loving the places of honor. He warned against following their example of seeking glory and emphasized humility instead. He elaborated on their faults: "They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." Their actions were for show, making their phylacteries broad and enlarging the borders of their garments. They loved the uppermost rooms at feasts, the chief seats in the synagogues, and greetings in the markets, wanting to be called 'Rabbi.' Jesus instructed His followers not to seek titles or positions of honor but to be humble servants. "But you are not to be called Rabbi, for you have one Teacher, and you are all brothers. Do not call anyone on earth 'father,' for you have one Father, and He is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah. The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted." He demonstrated the importance of true humility and warned against the dangers of seeking human praise.
70 "Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretense make long prayers: therefore ye shall receive greater damnation." Jesus condemned the Pharisees for their hypocrisy, noting that they exploited the poor while pretending to be pious. They burdened others with strict rules while excusing themselves. He warned, "Woe unto you, for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, nor suffer them that are entering to go in." They prevented others from attaining salvation while failing to achieve it themselves. Jesus also criticized their efforts to convert others, saying, "Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves." Their converts became even worse than they were. The Pharisees focused on minor rituals while neglecting significant commandments: "Ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith." Jesus emphasized true purity and humility: "Ye make clean the outside of the cup and the platter, but within they are full of extortion and excess. Cleanse first that which is within the cup and platter, that the outside of them may be clean also." He called them "whited sepulchers," outwardly beautiful but inwardly corrupt. They were blind guides, leading others astray while seeking only their glory. Jesus urged them to focus on inner purity and true godliness, emphasizing humility and genuine piety.
71 "Woe unto you, because ye build the tombs of the prophets, and garnish their sepulchers, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets." Jesus condemned the Pharisees for their hypocrisy, as they pretended to honor the prophets but in reality, shared in the same murderous spirit as their ancestors. He criticized them for building tombs for the prophets while their fathers killed them, indicating that they allowed and were complicit in their deeds. Jesus further emphasized their wickedness by calling them "serpents" and a "generation of vipers," likening them to their murderous ancestors. He foretold their future actions, saying, "I will send unto you prophets, and wise men, and scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues." This showed that they would continue their ancestors' violent ways. He denounced their vainglory, as they claimed they wouldn't have partaken in their fathers' deeds, yet they plotted greater wickedness. Jesus said, "Fill ye up therefore the measure of your fathers," predicting their role in His impending crucifixion. He warned them of the severe judgment awaiting them, saying, "Verily I say unto you, All these things shall come upon this generation." Jesus lamented over Jerusalem, expressing His desire to gather its children as a hen gathers her chicks, but they refused. He prophesied the desolation of their house and His second coming, urging repentance and warning of the severe consequences of their actions.
72 "And Jesus went out from the temple, and His disciples came to show Him the buildings of the temple. Jesus said, 'See ye not all these things? Verily I say unto you, there shall not be left one stone upon another, that shall not be thrown down.'" The disciples, marveling at the temple's beauty, asked when it would be destroyed. Jesus foretold its complete destruction, emphasizing that not one stone would remain upon another. He warned of false prophets and deceivers, saying, "Take heed that no man deceive you. Many shall come in My name, saying, I am Christ, and shall deceive many. Ye shall hear of wars and rumors of wars; see that ye be not troubled, for all these things must come to pass, but the end is not yet." He described the signs preceding the end: nations rising against nations, famines, pestilences, and earthquakes. He foretold that His followers would face persecution, betrayal, and hatred for His name's sake. Jesus said, "The love of many shall wax cold, but he that shall endure unto the end, the same shall be saved." He assured them that the gospel would be preached throughout the world before the end. Jesus prophesied the "abomination of desolation" spoken by Daniel, standing in the holy place, signaling Jerusalem's imminent destruction. He warned of severe trials but urged perseverance and faithfulness. He emphasized that despite these tribulations, His word would prevail, and the gospel would reach all nations. Jesus' prophecy highlighted the importance of vigilance, faith, and endurance amidst impending turmoil, assuring His disciples of ultimate victory and salvation.
73 "Then let them which be in Judæa flee into the mountains. And let him that is on the housetop not come down to take anything out of his house. Neither let him which is in his field return back to take his clothes." Jesus warned of the coming calamities upon Jerusalem, urging those in Judea to flee to the mountains. He emphasized the urgency, advising those on the housetop not to return to their houses, and those in the field not to go back for their clothes. The severity of the situation was such that immediate escape was paramount. He also lamented the fate of pregnant women and nursing mothers, highlighting their increased vulnerability. Jesus warned of the difficulties of fleeing in winter or on the Sabbath, emphasizing the unparalleled tribulation to come. He predicted that the Jews would face unprecedented suffering, greater than any they had previously endured or would endure in the future. Jesus explained that if the days were not shortened, no one would survive, but for the sake of the elect, those days would be shortened. He warned of false Christs and prophets performing signs and wonders to deceive, even the elect. He emphasized that His second coming would be unmistakable, like lightning visible from the east to the west. The tribulations He described would be so severe that even the elect would need to be cautious. He reassured His disciples that despite the coming trials, the gospel would be preached throughout the world, and His ultimate return would be marked by clear, unmistakable signs.
74 "Now learn a parable of the fig tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near, even at the doors." Jesus spoke this parable to illustrate the signs of the end times. When the fig tree begins to sprout leaves, it is a clear sign that summer is near. Similarly, when the signs He described come to pass, the end is near, right at the doors. This analogy was used to indicate that the interval until His coming was not long. He warned of the urgency of being ready, as His return would follow swiftly after the signs. He emphasized that the generation of believers would not pass away until all these things had been fulfilled. Jesus reassured that His words were more enduring than heaven and earth. He stated that no one knows the exact day or hour, not even the angels in heaven, nor the Son, but only the Father. This served as a deterrent from seeking specific knowledge about the timing and instead focused on the necessity of constant readiness and vigilance. He likened His coming to the days of Noah, where people were unprepared and unaware until the flood came. The suddenness of His return would be similar, catching many off guard. Therefore, the lesson is clear: always be ready, for the Son of Man will come at an hour when you do not expect Him.
75 "Then shall the kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. Five of them were wise, and the other five foolish, who took no oil." While the bridegroom tarried, they all slumbered and slept. At midnight, there was a cry, "Behold, the bridegroom cometh, go ye out to meet Him." The wise virgins, having oil, were ready, but the foolish virgins, lacking oil, asked the wise for some. The wise replied, "Not so, lest there be not enough for us and you; go to them that sell, and buy." While they went to buy oil, the bridegroom came, and those ready went in with Him, and the door was shut. The foolish virgins arrived later, saying, "Lord, Lord, open to us." But He answered, "Verily I say unto you, I know you not." Watch therefore, for ye know not the day nor the hour. Then He told another parable of a man traveling into a far country who entrusted his servants with talents. The servant with five talents and the one with two doubled their amounts. The servant with one talent, fearing his master's harshness, hid his talent. The master rebuked him, saying, "Thou oughtest to have put my money to the exchangers, and then I might have received mine own with usury." The unprofitable servant was cast into outer darkness, where there is weeping and gnashing of teeth. These parables emphasize vigilance and the importance of using one's abilities and resources for good, illustrating the necessity of being prepared and productive.
76 "Now when Jesus was in Bethany, in the house of Simon the leper, a woman came to Him with an alabaster box of very precious ointment and poured it on His head as He sat at meat." This woman, although appearing in all the Gospels, is different in John's account, where she is identified as Lazarus's sister. The mention of Simon's leprosy is significant, showing the woman's confidence in approaching Jesus, knowing He could cleanse her soul just as He healed Simon's leprosy. She came to honor Jesus, not for physical healing, but for spiritual amendment, and showed great reverence by using the precious ointment on His head. The disciples were indignant, asking why the ointment was wasted when it could have been sold for the poor. Jesus defended her, saying she had done a good work in preparation for His burial, adding that her act would be remembered wherever the Gospel is preached. Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus for thirty pieces of silver. Despite Jesus’ teachings and miracles, Judas was blinded by covetousness, leading to his betrayal. This passage highlights the importance of genuine faith and reverence for Jesus, contrasting it with the destructive nature of greed. The narrative teaches us to value acts of devotion and warns against the dangers of covetousness, emphasizing that true wealth lies in spiritual richness and faithful actions.
77 "Now the first day of the feast of unleavened bread the disciples came to Jesus, saying, Where wilt Thou that we prepare for Thee to eat the Passover? And He said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the Passover at thy house with My disciples." This preparation took place the day before the feast of unleavened bread. Jesus, having no house of His own, directed His disciples to an unknown person’s home, showing His power and intent to fulfill His mission. When evening came, Jesus sat with the twelve disciples, including Judas, who would betray Him. Jesus declared, "Verily, I say unto you, that one of you shall betray me," sparing Judas from direct accusation, allowing room for repentance. Despite Jesus’ hints, Judas asked, "Is it I, Lord?" to which Jesus replied, "Thou sayest." Judas’s betrayal was motivated by greed, not fate. Jesus’ mild rebuke highlighted Judas’s insensitivity and the danger of covetousness. Jesus emphasized His coming sacrifice, "The Son of Man goeth, as it is written of Him: but woe to that man by whom the Son of Man is betrayed. It had been good for that man if he had not been born." The narrative teaches the gravity of betrayal and greed, contrasting the disciples' faithfulness with Judas's treachery. Jesus’s prediction of His passion and the fulfillment of His mission underline His divine foresight and the importance of spiritual readiness.
78 "And as they were eating, Jesus took bread, and gave thanks, and brake it, and gave it to the disciples, and said, Take, eat; this is my body." "And He took a cup, and gave thanks, and gave it to them, saying, Drink ye all of it; this is my blood of the New Testament, which is shed for many, for the remission of sins." Despite partaking in the sacred meal, Judas remained unchanged, showing the depth of his betrayal. Jesus, aware of Judas's intentions, did not prevent him, continuously offering chances for repentance. By instituting the sacrament during Passover, Jesus linked the old law with the new covenant, highlighting His role as the fulfillment of the law. He gave thanks to signify His acceptance of the coming passion and to instruct us in gratitude. Jesus spoke of His body and blood to convey the significance of His sacrifice for the remission of sins. This act marked the transition from the old rites to a new, more profound table of remembrance. He emphasized the importance of His death, reassuring His disciples of the necessity and benefit of His sacrifice. Christ’s mild rebuke of Judas and His reminder of the coming kingdom provided a glimpse of hope amidst the foretelling of His suffering. By participating in the sacrament, Jesus demonstrated His willingness to undergo His passion for humanity’s salvation. The narrative emphasizes the importance of understanding and revering the mysteries of Christ’s body and blood, urging believers to approach with sincere faith and repentance.
79 "Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy: and He saith unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me." Because they clung to Him, He said, “Tarry ye here, while I go and pray.” He often prayed apart, teaching us the importance of solitude in prayer. Taking Peter, James, and John, He expressed deep sorrow, instructing them to watch with Him. Jesus prayed, “Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as Thou wilt.” Returning, He found them sleeping and rebuked Peter, emphasizing the need for vigilance and prayer against temptation, acknowledging their weak flesh. Despite their failure, Jesus continued to pray earnestly, sweating drops like blood, and was strengthened by an angel. His prayer, “Thy will be done,” showed His submission to God's plan. Returning, He found them sleeping again, demonstrating their human frailty. Jesus then accepted His fate, waking them as Judas and the crowd arrived to arrest Him. Jesus’ actions and words in Gethsemane highlight His humanity, submission to God’s will, and the disciples' need for divine support. He rebuked their self-confidence, emphasizing humility and dependence on God. By enduring agony and betrayal, He demonstrated profound obedience and love, preparing to fulfill His mission through suffering and sacrifice.
80 "Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy: and He saith unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me. And, behold, one of them which were with Jesus stretched forth his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear. Then said Jesus unto him, Put up again thy sword into his place, for all they that take the sword, shall perish by the sword. Thinkest thou that I cannot pray to the Father, and He shall presently give me more than twelve legions of angels? How then should the Scriptures be fulfilled that thus it must be?” John saith it was Peter who cut off the ear, acting out of fervor. Jesus allowed them to have swords, indicating His impending betrayal, not for arming themselves. He rebuked Peter for using the sword, stating those who live by the sword will perish by it. Jesus emphasized His power to summon angels but chose to fulfill the Scriptures. He healed the servant's ear, showing His forbearance and power. Jesus' actions highlighted His voluntary submission, fulfilling prophecy. The disciples fled, realizing escape was impossible, leaving Jesus to be led away, demonstrating His willing sacrifice and the fulfillment of divine will.
81 "Then did they spit in His face, and buffeted Him, and others smote Him with the palms of their hands, saying, Prophesy unto us, thou Christ, who is he that smote thee?” Their mockery and violence reveal their intemperate spirit, showing their madness and murderous disposition. The disciples' self-command and truthfulness in recording these events highlight Jesus' unutterable tenderness and the inexcusable wickedness of the perpetrators. Despite His gentleness, they responded with insolence and cruelty, fulfilling Isaiah's prophecy of His suffering and degradation. They spat on the face revered by nature, struck Him, and insulted Him, demanding He prophesy who struck Him. This mockery, involving even slaves, underscores their depravity. Reflecting on these sufferings honors us and exemplifies Jesus' voluntary submission and fulfillment of divine prophecy. Peter, initially fervent in defending Jesus, denied Him thrice due to fear, even after Jesus' earlier prophecy of his denial. Judas, filled with remorse after seeing Jesus condemned, returned the silver and hanged himself. The chief priests used Judas' silver to buy a potter's field, fulfilling prophecy and highlighting their guilt. Jesus' calm acceptance of His fate, the fulfillment of Scriptures, and the disciples' weaknesses contrast sharply. Despite mockery and suffering, Jesus remained steadfast, emphasizing His voluntary sacrifice. These events exemplify the profound impact of His actions and teachings, urging us to bear His reproach and honor His sacrifice continually.
82 "And Jesus stood before the governor; and the governor asked Him, saying, Art thou the king of the Jews? And Jesus said unto him, Thou sayest. And when He was accused of the chief priests and elders, He answered nothing." Pilate asked Jesus if He was the king of the Jews, to which Jesus replied, "Thou sayest." Despite the accusations from the chief priests and elders, Jesus remained silent. This silence demonstrated His forbearance and highlighted the baselessness of the accusations. Pilate was amazed by Jesus' composure, recognizing that the accusations stemmed from envy. Pilate sought to release Jesus by offering the crowd a choice to free Him or Barabbas, a notorious criminal. Influenced by the chief priests, the crowd chose Barabbas. Pilate's wife had a troubling dream about Jesus and warned her husband not to condemn Him. Despite this, Pilate, swayed by the crowd, washed his hands to symbolize his claimed innocence and handed Jesus over to be crucified. The crowd accepted responsibility, saying, "His blood be on us and on our children." Pilate's weak governance and the crowd's envy led to Jesus' crucifixion. These events reveal the corruption and blindness of the accusers and the crowd, juxtaposed against Jesus' innocence and dignity. The chief priests and elders manipulated the situation, but Jesus' silence and the subsequent actions of Pilate and the crowd fulfilled the Scriptures, underscoring the prophecy of His sacrificial death. Despite the mockery and accusations, Jesus' calm and composed demeanor remained a testament to His divine purpose and mission.
83 “Then the soldiers of the governor took Jesus into the common hall and gathered unto him the whole band of soldiers; they stripped Him, put on Him a purple robe, and when they had platted a crown of thorns, they put it on His head, and a reed in His right hand; and they bowed the knee before Him and mocked Him, saying, Hail, king of the Jews.” The soldiers, in a display of cruelty, stripped Jesus, dressed Him in a purple robe, and placed a crown of thorns on His head, mocking Him as the "king of the Jews." They spat on Him, struck Him, and continued their insults. This behavior showed their inhumane nature, as they took pleasure in their cruelty. They did not recognize the gravity of their actions, failing to be moved by His suffering. Despite enduring such mockery, Jesus remained silent, demonstrating unparalleled patience and humility. His silence and endurance of such extreme insults exemplified His divine strength. The soldiers' actions fulfilled the prophecies, highlighting their ignorance and the depth of their sinfulness. They failed to see the signs and miracles that testified to His divine nature. Pilate, aware of Jesus’ innocence, washed his hands to symbolize his claimed innocence, yet still delivered Jesus to be crucified. The crowd’s choice to release Barabbas, a notorious criminal, over Jesus, further illustrated their blindness and envy. Jesus’ suffering, mocked and crucified, was a fulfillment of the Scriptures and an ultimate act of sacrifice for humanity. His response to His tormentors, without retaliation, highlighted His divine mission and the lessons of humility, patience, and forgiveness.
84 “Now from the sixth hour there was darkness over all the earth until the ninth hour. And about the ninth hour Jesus cried with a loud voice, and said, Eli, Eli, lama sabachthani? that is to say, my God my God, why hast thou forsaken me? Some of them that stood there, when they heard that said, this man calleth for Elias. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink.” This darkness was a sign Jesus promised, symbolizing His death, burial, and resurrection. He declared the virtue of the cross, saying, “When ye have lifted up the Son of Man, then shall ye know that I am He.” The city's destruction, the end of the Jewish state, and the spread of the Gospel demonstrated His might. The darkness at midday, lasting three hours, was not an eclipse but a divine sign. Despite these miracles, many remained indifferent due to their great carelessness and vice. Jesus cried out to show He was still alive and honored His Father. The onlookers misunderstood, thinking He called for Elias. One offered Him vinegar, fulfilling prophecy, and another pierced His side, leading to the fountains of salvation. Jesus yielded up His spirit, showing His power, which caused the veil to be torn, rocks to split, and graves to open, indicating a new covenant and a sign of His might. The centurion and many others were moved, recognizing Jesus’ righteousness. The women who followed Jesus witnessed His death, displaying great courage and devotion.
85 “Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest His disciples come and steal Him away, and say to the people, He is risen from the dead: so the last error should be worse than the first.” Even in their deceit, they supported the truth. By securing the sepulchre, they inadvertently provided proof of His resurrection. Pilate allowed them to seal the tomb and set a watch, ensuring there could be no tampering. This act made the resurrection undeniable. The disciples were honest and shared even the derogatory remarks of Jesus' enemies, showing their commitment to truth. The enemies' actions confirmed Jesus' prophecy of His resurrection, and their measures to prevent it only highlighted its truth when the tomb was found empty. Their fear and precautions worked against them, as the resurrection was proven by the very measures they took to prevent deception. Pilate, aware of Jesus’ significance, allowed the Pharisees to secure the tomb. They, fearing a fraudulent resurrection claim, sealed it themselves. However, their efforts confirmed the resurrection, as the sealed and guarded tomb was found empty. This left no room for claims of body theft. The disciples’ subsequent boldness, despite initial fear, further validated the resurrection. Their transformation from frightened followers to bold proclaimers of Jesus’ resurrection underscores the truth they witnessed. Their actions, combined with the empty tomb, provide compelling evidence of Jesus’ resurrection, despite the enemies' attempts to suppress it.
86 “Now when they were going, behold, some of the watch came into the city and declared unto the chief priests all the things that were done. And when they had assembled with the elders and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night and stole Him away while we slept. And if this comes to the governor’s ears, we will persuade him and secure you.” For the sake of these soldiers, the earthquake took place, dismaying them and confirming the resurrection. The testimony from the guards was more credible. The chief priests and elders gave money to the soldiers to spread a false report, saying that the disciples stole Jesus’ body while they slept. This story was implausible since the tomb was guarded and sealed. The disciples, who had previously fled in fear, would not have attempted such a risky act. The precautions taken by the Jewish leaders ironically confirmed the resurrection, as the empty tomb was undeniable. Their efforts to prevent the truth only highlighted it. The disciples were honest about even derogatory remarks from Jesus' enemies, proving their commitment to truth. Pilate allowed the tomb to be secured, and despite their efforts to prevent it, the resurrection was proven by the very measures they took. The chief priests’ actions, driven by malice, backfired, confirming the resurrection. The disciples’ transformation from fear to boldness further validated it. The enemies’ attempts to suppress the resurrection inadvertently provided stronger evidence for it. Thus, the resurrection's proof became incontrovertible despite their attempts to undermine it.
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1 The Bible's evolution from direct spiritual guidance to written laws reflects humanity's need for guidance. The Gospels' diverse accounts of Jesus' life affirm their divine inspiration, enduring despite persecution. Their universal message transcends earthly wisdom, impacting lives with timeless principles and confirming their divine origin.
2 "The book of the generation of Jesus Christ, the Son of David, the Son of Abraham." Exploring the sacred entrance into divine truth, the text illuminates Christ's birth as the pinnacle of God's revelation. It unveils the astonishing mystery of God becoming man, fulfilling ancient prophecies and uniting heaven and earth.
3 Why Joseph’s genealogy is traced, who had no part in the birth? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin. For if they called Him son of Joseph after many miracles, how would they believe before them?
4 He divided all generations into three portions to show that changes in government didn't improve them. Under aristocracy, kings, or oligarchy, they remained evil. He skipped kings to connect captivity and Christ, showing His coming was necessary. Miracles diminished as faith grew, highlighting God's power amid evils.
5 After Communion, avoid unsuited business. Instead, take your Bible and discuss what you’ve heard with your family. Like children studying lessons, dedicate one day to spiritual teachings, recalling and connecting them. This helps fix the teachings in your mind, enhancing understanding and benefit from future teachings.
6 “When Jesus was born, wise men from the east came to Jerusalem, saying, 'Where is He born King of the Jews?' They saw His star and worshipped Him. Herod and Jerusalem were troubled. God led the wise men by a star to reprove the Jews' insensibility and fulfill prophecy.”
7 Herod gathered the chief priests and scribes, asking where Christ should be born. They answered, "In Bethlehem." Jews and wise men exchanged knowledge, learning about Jesus' birth. Despite witnessing miracles, envy led Jews to betray the truth. Wise men followed a star, found Jesus, and worshipped Him, fulfilling prophecy.
8 The wise men worshipped Jesus despite His humble surroundings, guided by the star and God’s illumination. They offered gifts, recognizing Him as God. The Virgin Mary initially laid Him in a manger due to lack of room. These events, fulfilling divine prophecy, were guided by foreknowledge, showing God's plan.
9 Herod’s wrath led to Bethlehem’s child massacre. Despite appearances, God’s providence and prophetic foreknowledge managed all events, ensuring divine recompense or sin remission for sufferers. Herod’s cruelty highlighted his insensible soul. Ultimately, God’s wisdom and providence turn wrongful sufferings into greater rewards or forgiveness.
10 John the Baptist’s call to repentance prepared people for Jesus’s arrival. His austere lifestyle and baptism highlighted the need for inner transformation and readiness for God’s kingdom. By emphasizing repentance, John led many to seek spiritual guidance, setting the stage for Jesus’s ministry and the salvation He would bring.
11 John the Baptist rebuked Pharisees and Sadducees, urging true repentance over reliance on lineage. He warned of imminent judgment, emphasizing the need for genuine transformation. John contrasted his baptism with Christ’s greater work, calling for a life of righteousness to prepare for Christ’s coming kingdom.
12 Jesus' baptism by John highlighted His humility and obedience to God’s plan. After being baptized, the Spirit descended like a dove, and a heavenly voice declared Him God's beloved Son. This event marked the transition to a greater baptism with the Holy Spirit, emphasizing righteousness and spiritual transformation.
13 Jesus, led by the Spirit, was tempted by the devil in the wilderness after His baptism. He resisted by using Scripture, teaching reliance on God over earthly power. Post-temptation, angels ministered to Him, showing divine support. This account emphasizes spiritual readiness, humility, and the power of God’s word.
14 Jesus, after John's imprisonment, withdrew to Galilee, fulfilling prophecy and beginning His ministry. He called Peter, Andrew, James, and John to follow Him, who responded immediately. His teaching and miracles confirmed His Messiahship, emphasizing repentance and the kingdom of heaven. This highlights faith, obedience, and spiritual transformation.
15 Jesus taught on a mountain, emphasizing humility and virtue over display. He blessed the humble, mournful, merciful, and peacemakers, promising comfort and heavenly rewards. Using metaphors of salt and light, He highlighted the disciples' influential roles, urging diligence and integrity, warning against the consequences of losing virtue.
16 Jesus affirmed He came to fulfill, not abolish, the law. He emphasized enhancing virtues like avoiding anger, deepening the law's intent. His teachings aimed to elevate righteousness, correct misconceptions, and align with traditional laws, using practical advice and spiritual principles to guide followers towards higher righteousness and understanding.
17 Jesus extends the commandment against adultery to include lustful looks, emphasizing purity of heart and preventing sin at its root. He teaches self-control over desires, using metaphors like plucking out an eye to highlight the necessity of removing anything leading to sin, thus promoting comprehensive righteousness.
18 Jesus teaches non-retaliation, urging followers to turn the other cheek and give more than demanded. This approach promotes patience, humility, and love over revenge. He emphasizes inner transformation and surpassing old laws, fostering a community based on forgiveness, generosity, and higher moral principles.
19 Jesus teaches to perform good deeds discreetly, avoiding public recognition and seeking God’s approval instead. He emphasizes inner purity and sincere intentions over outward displays. By giving alms secretly, believers maintain humility and receive rewards from God, fostering a genuine, deeper relationship with Him.
20 Jesus teaches to fast with sincerity, avoiding public displays for admiration. He criticizes hypocrites who seek human approval and urges fasting in secret to maintain humility. Inner purity and genuine devotion are emphasized, aiming for a deeper relationship with God, free from the distractions of seeking human validation.
21 Jesus teaches that one cannot serve both God and wealth, as their demands conflict. Serving wealth distracts from true devotion to God. He emphasizes trusting in God's providence and focusing on heavenly treasures, urging believers to choose undivided devotion to God over the pursuit of material wealth.
22 Jesus teaches that God’s provision is evident in the lilies, which are beautifully clothed without toiling. He urges faith over worry, highlighting that if God cares for the grass, He will surely provide for His people. Seek God's kingdom first, and all necessary things will be added.
23 Jesus' command to "judge not" warns against hypocritical judgment. He urges self-awareness and humility, emphasizing that we should address our faults before criticizing others. Judgment should aim for restoration, not condemnation. The standards we use to judge others will be applied to us, encouraging compassion and mercy.
24 Jesus teaches that merely calling Him 'Lord' is insufficient for salvation. Entry into Heaven requires doing God's will. Miracles alone do not guarantee salvation; obedience and righteous living do. True discipleship involves building one's life on Jesus' teachings, providing stability against life's trials and ensuring eternal security.
25 The people were amazed at Jesus' teachings, recognizing His divine authority. Unlike prophets and Moses, He spoke directly, saying, "But I say unto you." His powerful words and miracles captivated listeners, leading many to follow Him. This authority distinguished Him from other leaders, solidifying His unique position.
26 The centurion’s faith and humility impressed Jesus, who healed his servant with a command. Jesus praised his faith, noting it surpassed any found in Israel, and prophesied that many would join the kingdom from all nations. This story emphasizes faith's power and the inclusivity of Jesus' ministry.
27 Jesus healed Peter’s mother-in-law by touch, instantly restoring her, demonstrating His power and humility. Her immediate service to Him showcased gratitude. Many were healed, fulfilling prophecy. Jesus’ actions emphasize faith, humility, and prioritizing spiritual matters, guiding us to live a life closer to God’s kingdom.
28 Jesus calmed a great tempest, demonstrating His divine power and teaching His disciples to have faith. Despite their fear, He showed mastery over creation with a simple command. The event emphasized His authority and reassured believers of His constant presence and control, even in the worst situations.
29 Jesus healed a paralytic in Capernaum, forgiving his sins due to the faith of those who brought him. The scribes accused Jesus of blasphemy, but He demonstrated His authority by healing the man, revealing His divine nature and teaching the importance of faith, humility, and gentleness.
30 Jesus called Matthew, a tax collector, to follow Him. Matthew immediately obeyed, leaving his work. Criticized for eating with sinners, Jesus explained His mission to heal the spiritually sick and emphasized mercy over sacrifice. This shows Jesus’ power to transform lives and His inclusive call to repentance.
31 A ruler, believing Jesus could raise his dead daughter, asked for His help. On the way, a woman with an issue of blood touched Jesus' garment and was healed. Jesus raised the girl, showing His power over death and response to faith. Faith in Jesus brings miraculous outcomes.
32 Two blind men called Jesus “Son of David” and begged for mercy. Jesus, testing their faith, healed them privately, emphasizing belief over public spectacle. Despite His instruction to remain silent, they spread the news. Their healing highlighted the importance of faith and Jesus’ humility in performing miracles.
33 Jesus sent His disciples as sheep among wolves, urging them to be wise as serpents and harmless as doves. He prepared them for persecution, emphasizing faith, divine support, and endurance. Their mission demonstrated God’s power through gentleness, teaching that strength lies in patience and purity amidst adversities.
34 Jesus instructs His disciples to flee persecution, assuring them of His return before their mission in Israel is complete. He emphasizes divine providence, urging them to fear God over earthly threats. He commands public confession of faith, promising eternal acknowledgment, blending wisdom with reliance on divine guidance.
35 Jesus declares His coming brings not peace but division, stressing that loyalty to Him may sever even familial bonds. This division signifies the profound spiritual commitment required, prioritizing His teachings over earthly ties. The "sword" metaphor underscores the transformative, sometimes painful, impact of true discipleship.
36 After instructing His disciples, Jesus continued preaching. John the Baptist, in prison, sent disciples to confirm Jesus' identity. Jesus performed miracles before them, affirming His messianic role. This demonstrated His identity through actions, subtly rebuking doubt and emphasizing faith in recognizing His divine mission.
37 Jesus praised John, affirming his prophetic role and ascetic lifestyle, dispelling doubts about his faith. He declared John the greatest born of women, yet the least in the kingdom of heaven is greater, pointing to the divine mission and the transition from John’s preparation to Jesus’ fulfillment of prophecy.
38 Jesus thanks the Father for revealing truths to the humble, not the self-righteous. He underscores the importance of humility and simplicity, urging disciples to remain humble. Jesus invites all who labor and are burdened to find rest in Him, promising that His yoke is easy and His burden light.
39 Jesus defended His disciples' Sabbath actions by citing David and the temple priests, emphasizing mercy and necessity over rigid Sabbath observance. He declared Himself Lord of the Sabbath, inviting those burdened by legalism to find true rest in Him, focusing on the spirit of the law.
40 Jesus healed a man’s withered hand on the Sabbath, exposing the Pharisees' hypocrisy. He showed that mercy and goodness are lawful on the Sabbath. Despite His miracles, the Pharisees plotted against Him out of envy. Jesus continued His ministry, emphasizing true righteousness and fulfilling prophetic meekness and compassion.
41 Jesus refuted the Pharisees' claim that He cast out demons by Beelzebub, emphasizing that a divided kingdom cannot stand. He highlighted their inconsistency, revealing His divine authority. He warned against blasphemy of the Holy Spirit and urged repentance, humility, and mercy as paths to salvation and forgiveness.
42 Jesus challenges the Pharisees' inconsistency, emphasizing that a tree is known by its fruit. He rebukes them as a “generation of vipers,” highlighting their evil hearts. He warns that every idle word will be judged, urging self-examination, repentance, and a life of virtue, emphasizing mercy, humility, and sincere prayer.
43 The Pharisees demand a sign; Jesus rebukes them, calling them an evil generation. He promises only the sign of Jonah, predicting His resurrection after three days. Their refusal to believe despite many signs will lead to severe punishment, emphasizing the danger of persistent unbelief and the certainty of divine judgment.
44 Jesus' response to His family seeking Him emphasizes spiritual kinship over biological ties. He declares that those who do God's will are His true family. This lesson teaches that virtue and obedience to God create deeper bonds than mere physical relationships, inviting all to be part of His spiritual family.
45 The disciples asked Jesus why He spoke in parables. Jesus explained that understanding the Kingdom's mysteries was given to them but not others, who chose blindness and deafness. Parables test readiness for spiritual truths, emphasizing that open hearts and minds are blessed with deeper understanding.
46 Jesus’ parable of the wheat and tares teaches the coexistence of good and evil until final judgment. Patience is emphasized to prevent harm to the righteous. The disciples are blessed with understanding, while others remain blind due to their hard hearts, highlighting the importance of a receptive and vigilant spirit.
47 Jesus spoke to the multitudes only in parables, fulfilling the prophecy. His teachings were to encourage inquiry, not ignorance. The multitudes didn't ask questions despite perplexing parables. When alone, His disciples asked about the parable of the tares, emboldened by their given understanding of the kingdom's mysteries.
48 Jesus finished speaking in parables and departed. He taught in Nazareth, performing fewer miracles to avoid inflaming envy. The people, instead of marveling at His wisdom, were offended due to His humble origins. Despite examples of greatness from humble beginnings, they despised Him instead of adoring Him.
49 Jesus withdrew by ship to a desert place; the multitudes followed Him on foot. He saw the crowd, felt compassion, and healed their sick. Their persistent faith earned His mercy. Jesus, demonstrating His mercy, healed without requiring faith, recognizing their diligence in seeking Him despite hunger.
50 Jesus went alone to pray, teaching solitude in prayer. Disciples faced a storm without Him. Jesus walked on water to them, calming their fears. Peter, showing faith, walked but doubted and sank. Jesus saved him, and they worshipped Him, acknowledging Him as the Son of God.
51 The Scribes and Pharisees questioned Jesus about His disciples breaking traditions. Jesus highlighted their hypocrisy, emphasizing that true defilement comes from within, not from external practices. He taught the crowd that evil thoughts and actions defile a person, not unwashed hands, and called the Pharisees blind guides.
52 A Canaanite woman asked Jesus to heal her daughter. Despite initial rebuffs, she persisted, showing great faith. Jesus commended her faith and healed her daughter. This interaction highlights Jesus' mission to Israel initially but also His openness to genuine faith from anyone, demonstrating the inclusivity of His ministry.
53 Jesus told His disciples to renounce themselves, take up their cross, and follow Him, emphasizing self-denial and readiness for sacrifice. He highlighted the eternal rewards over earthly gains: “Whoever loses his life for my sake will find it.” True discipleship requires wholehearted commitment and prioritizing spiritual gains over temporal.
54 Jesus assured some disciples would not die before seeing His Kingdom. He revealed His glory to Peter, James, and John. Transfigured, His face shone like the sun. Moses and Elijah appeared. A voice declared Jesus the beloved Son. This vision strengthened their faith for future trials.
55 The disciples asked why the Scribes said Elias must come first. Jesus explained John the Baptist fulfilled this role for His first coming, while Elias would come before His second. The Scribes misinterpreted the prophecy, confusing people. Jesus affirmed John’s role and prepared His disciples for His passion.
56 “Woe unto the world for offenses: they must come, but woe to the one causing them.” Jesus became man, offering aid despite human ingratitude. His lament is a wake-up call for vigilance. Offenses arise from human choices, not divine predestination. Vigilance and cutting off harmful influences prevent greater harm.
57 “If thy brother trespasses against thee, address it privately first for reconciliation. If he listens, you've gained a brother. If not, involve witnesses, then the church. Persistent refusal leads to treating him as a heathen. Jesus emphasizes reconciliation, unity in prayer, and love rooted in Christ as unbreakable and enduring.”
58 Peter asked how often to forgive; Jesus replied, "Seventy times seven," symbolizing boundless forgiveness. A parable illustrated God's immense mercy and the importance of forgiving others. Jesus emphasized that true forgiveness reflects God's grace and is essential for maintaining our relationship with Him and our own spiritual growth.
59 Jesus emphasized the permanence of marriage, referencing creation, and rejected easy divorce. He acknowledged celibacy for the kingdom requires a special calling. He taught humility through receiving children and urged followers to avoid pride. His teachings underscored humility, mercy, and reflecting God's kingdom values.
60 A young man asks Jesus how to inherit eternal life. Jesus lists commandments and then advises him to sell his possessions and give to the poor. The man leaves sorrowful due to his wealth. Jesus teaches that it’s difficult for the rich to enter Heaven but possible with God’s help.
61 Peter asks what they will receive for forsaking all. Jesus promises them thrones judging Israel and rewards in this life and the next. The parable of laborers in the vineyard shows God's grace, rewarding all equally regardless of when they come to faith, emphasizing God's generosity and equality in His kingdom.
62 Jesus foretold His betrayal, death, and resurrection to prepare His disciples. He taught that true greatness comes from humility and service. Despite their lack of understanding, His detailed prediction aimed to strengthen their faith in His resurrection, showing His willing acceptance of suffering and ultimate triumph over death.
63 As Jesus left Jericho, two blind men cried out for mercy. Despite rebukes, their determination led to healing. Jesus, moved by their faith, restored their sight. This event emphasized humility, perseverance, and the fulfillment of prophecy, symbolizing the Gentiles' future submission and the Gospel's spread.
64 Jesus cleared the temple, declaring it a house of prayer, not a den of thieves. Despite His miracles, the Jews challenged His authority. Jesus highlighted their hypocrisy with a parable, emphasizing repentance and faith. He urged His disciples to trust in God's power and warned against arrogance, promising spiritual greatness through virtue.
65 A householder's vineyard was leased to husbandmen who beat and killed his servants and son. The owner will destroy them and lease to others. Jesus cited Scripture about the rejected stone becoming the cornerstone, illustrating God's care, human rejection, and the transfer of God's kingdom to the faithful.
66 Jesus likened Heaven to a king's wedding banquet: invited guests refused, mistreated servants, and were destroyed. The king invited all from the streets. One guest without wedding attire was cast out. This parable signifies God's call, the rejection by some, the inclusion of all, and the necessity of righteousness.
67 When challenged about paying taxes, Jesus said, “Render unto Caesar what is Caesar's, and to God what is God's.” He silenced the Sadducees about resurrection, teaching that in the afterlife, people are like angels. His wisdom amazed the crowd but didn't change the hardened hearts of His opponents.
68 The Pharisees tested Jesus by asking about the greatest commandment. Jesus replied, "Love God and your neighbor." He silenced them, revealing their envy. He then asked about the Messiah’s lineage, quoting David to show the Messiah’s divine nature. Stumped, no one dared to question Him further.
69 Jesus criticized the Scribes and Pharisees for their hypocrisy and love of honor. He urged His followers to obey the law but not imitate their actions. Emphasizing humility, Jesus stated, "The greatest among you will be your servant. Those who exalt themselves will be humbled, and those who humble themselves will be exalted."
70 Jesus condemned the Pharisees for their hypocrisy, exploitation, and false piety. They burdened others with strict rules while neglecting significant commandments like judgment, mercy, and faith. He criticized their focus on outward appearances, urging them to seek true inner purity and humility instead of vainglory and superficial righteousness.
71 Jesus condemned the Pharisees for their hypocrisy and murderous spirit, predicting they would continue to kill prophets and wise men. He warned of severe judgment, lamented over Jerusalem's refusal to repent, and foretold its desolation. He emphasized their vainglory and the grave consequences of their actions.
72 Jesus foretold the temple's complete destruction, warning of false prophets, wars, famines, and earthquakes. He urged vigilance, saying the gospel would be preached worldwide before the end. Despite persecution, betrayal, and hatred, He assured salvation for those who endure, emphasizing faith and endurance amidst impending turmoil.
73 Jesus warned of Jerusalem's destruction, urging immediate escape without delay. He highlighted the increased vulnerability of pregnant and nursing women. He predicted unparalleled suffering and warned of false Christs and prophets. His second coming would be unmistakable, like lightning. Despite trials, the gospel would be preached worldwide.
74 Jesus taught that just as a fig tree signals summer when it sprouts leaves, so do signs indicate His return is near. The exact day and hour are unknown, emphasizing the need for constant readiness. His coming will be sudden, like in Noah's days, catching many unprepared.
75 Jesus compared the kingdom of Heaven to ten virgins, five wise and five foolish. The wise had oil for their lamps; the foolish did not. When the bridegroom came, the wise entered with Him, but the foolish were shut out. The parables stress preparedness and using one's talents wisely.
76 In Bethany, a woman anointed Jesus with precious ointment. Despite the disciples' objections, Jesus praised her act as preparation for His burial. Judas Iscariot then betrayed Jesus for thirty pieces of silver. This story contrasts genuine devotion with greed, emphasizing spiritual wealth over material possessions.
77 Jesus instructs His disciples to prepare for the Passover. During the meal, He reveals that one will betray Him. Judas, driven by greed, betrays Jesus despite His mild rebuke. Jesus emphasizes His coming sacrifice, warning of the consequences of betrayal, highlighting the importance of spiritual readiness and faithfulness.
78 Jesus instituted the Eucharist during Passover, linking it to His impending sacrifice. Despite Judas's betrayal, Jesus offered the sacrament to all. He emphasized His body and blood as the new covenant, highlighting the importance of His death for the remission of sins and urging sincere faith and repentance in partaking.
79 In Gethsemane, Jesus prayed, expressing deep sorrow and submission to God’s will. He rebuked the disciples for sleeping, highlighting their need for vigilance and prayer. Despite human frailty, He accepted His fate, demonstrating obedience and love. His actions prepared Him for the ultimate sacrifice, fulfilling His mission.
80 Jesus rebuked Peter for using a sword, emphasizing those who live by the sword perish by it. He demonstrated His power to summon angels but chose to fulfill Scripture. Healing the servant's ear, He highlighted voluntary submission. The disciples fled, showing Jesus' willing sacrifice and fulfillment of divine prophecy.
81 Jesus endured mockery and violence, fulfilling prophecy with steadfastness. Despite initial fervor, Peter denied Him thrice out of fear. Judas, remorseful, hanged himself. The chief priests used Judas' silver to buy a potter's field, highlighting their guilt. These events urge us to honor His sacrifice and bear His reproach.
82 Jesus remained silent before Pilate, who was amazed by His composure amidst baseless accusations. The crowd, influenced by the chief priests, chose to free Barabbas instead of Jesus. Pilate, despite warnings from his wife, handed Jesus over to be crucified, fulfilling the Scriptures and showcasing Jesus' dignity and divine purpose.
83 The soldiers mocked Jesus, dressing Him in a purple robe and a crown of thorns. Despite extreme insults and suffering, Jesus remained silent, exemplifying divine patience and humility. Pilate, knowing His innocence, still condemned Him, fulfilling the Scriptures. Jesus' endurance and sacrifice highlight lessons of humility, patience, and forgiveness.
84 At Jesus’ crucifixion, darkness covered the earth, and He cried, “My God, why hast thou forsaken me?” Misunderstood by onlookers, He was given vinegar and pierced, fulfilling prophecy. His powerful death tore the temple veil, split rocks, and opened graves, leading many, including the centurion, to recognize His righteousness.
85 The Pharisees asked Pilate to secure Jesus' tomb to prevent claims of resurrection. Their actions inadvertently confirmed Jesus' prophecy. The sealed and guarded tomb, found empty, validated His resurrection. The disciples' transformation from fear to boldness further supports the truth of the resurrection, despite the enemies' efforts to suppress it.
86 Soldiers reported the resurrection to the chief priests, who bribed them to lie, claiming disciples stole Jesus’ body. Their actions, meant to suppress truth, ironically confirmed the resurrection. Despite fear, the disciples’ boldness and the empty, sealed, and guarded tomb provided undeniable evidence of Jesus’ resurrection.
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1 The Bible's transformative impact endures as divine wisdom for humanity.
2 "The book of the generation of Jesus Christ, Son of David."
3 Why Joseph’s genealogy is traced, despite no part in birth?
4 He divided generations to show consistent evil despite government changes.
5 Dedicate time post-Communion to discuss and recall spiritual teachings.
6 Jesus' birth, wise men, star, Herod troubled, prophecy fulfilled, Gentiles included.
7 Herod asked priests; they said, "Bethlehem." Wise men worshipped Jesus.
8 Wise men worship Jesus; divine prophecy fulfilled despite humble beginnings.
9 Herod’s wrath, divine foresight, turned suffering into recompense or forgiveness.
10 John’s call to repentance prepared people for Jesus’s coming.
11 John urged genuine repentance, warning of imminent judgment and transformation.
12 Jesus’ baptism signified humility, divine endorsement, and spiritual transformation.
13 Jesus resisted the devil’s temptations using Scripture and reliance on God.
14 Jesus began His ministry in Galilee, calling disciples and preaching repentance.
15 Jesus blessed the humble, teaching virtue and influential righteous living.
16 Jesus fulfills the law, enhancing virtue, correcting misconceptions, guiding righteousness.
17 Jesus condemns lustful looks, emphasizing inner purity and preventing sin.
18 Jesus advocates non-retaliation, promoting patience, humility, and generous love.
19 Perform good deeds secretly, seeking God’s approval, not human praise.
20 Fast sincerely, seeking God's approval, not human praise or recognition.
21 Serve God, not wealth; undivided devotion ensures true spiritual fulfillment.
22 Trust God’s provision; seek His kingdom first, avoid anxiety.
23 Avoid hypocritical judgment; prioritize self-awareness and compassionate, restorative correction.
24 True discipleship requires obedience, not just words or miraculous deeds.
25 Jesus' teachings astonished people, showcasing His unique divine authority.
26 The centurion’s faith brought healing, illustrating Jesus’ power and inclusivity.
27 Jesus’ touch healed instantly, highlighting faith, humility, and spiritual priority.
28 Jesus calmed the storm, teaching faith and demonstrating divine authority.
29 Jesus forgave and healed, showing divine authority and rewarding faith.
30 Jesus calls Matthew, emphasizing mercy and transforming lives inclusively.
31 Faith in Jesus brings life and healing to believers.
32 Faith in Jesus brings healing; His miracles underscore humility and belief.
33 Be wise and harmless; endure persecution, reflecting Christ's strength through faith.
34 Flee persecution, trust divine providence, confess faith, expect eternal reward.
35 Jesus' coming brings division, requiring unwavering commitment over familial ties.
36 Jesus confirmed His identity through miracles, emphasizing faith over doubt.
37 Jesus affirmed John's unwavering faith and prophetic role, emphasizing divine mission.
38 Jesus praises humility, inviting the burdened to find rest in Him.
39 Jesus emphasized mercy over legalism, inviting rest in Him.
40 Jesus healed on Sabbath, exposing hypocrisy, emphasizing mercy over legalism.
41 Jesus refuted accusations, emphasizing unity, repentance, and the Spirit's power.
42 A tree’s fruit reveals its nature; words reflect the heart.
43 Jesus predicts His resurrection, rebuking an unbelieving, sign-seeking generation.
44 True kinship is spiritual, defined by doing God’s will, says Jesus.
45 Parables test readiness for divine truths, revealing hearts' openness.
46 Coexistence of good and evil; divine justice will ultimately prevail.
47 Jesus used parables to reveal hidden truths and encourage inquiry.
48 Jesus taught in Nazareth; people despised Him for His origins.
49 Jesus showed compassion and healed the persistent, faithful multitudes.
50 Jesus prayed alone, walked on water, calmed storm, disciples worshipped.
51 Jesus rebuked Pharisees' hypocrisy, teaching true defilement comes from within.
52 A Canaanite woman’s faith led to her daughter’s miraculous healing.
53 Renounce yourself, take up your cross, follow Jesus, gain eternity.
54 Some disciples saw Jesus' glory, strengthening faith for future trials.
55 John the Baptist fulfilled Elias’ role; Elias precedes Christ’s second coming.
56 Offenses arise from human choices; vigilance and responsibility prevent harm.
57 Address faults privately first; seek reconciliation through love and unity.
58 Forgive infinitely; reflect God's boundless mercy and ensure spiritual growth.
59 Jesus taught marriage permanence, humility, and mercy, reflecting God's kingdom.
60 Jesus advises forsaking wealth for eternal life, difficult but possible.
61 Forsaking all for Christ promises equal rewards in God's kingdom.
62 Jesus predicts His passion, teaching humility, service, and resurrection.
63 Two blind men’s faith led to healing and prophetic fulfillment.
64 Jesus cleansed the temple, emphasized repentance, faith, and warned against arrogance.
65 Parable of the vineyard: rejection of messengers, God's judgment, cornerstone.
66 Parable of wedding feast: invitation, rejection, inclusion, and righteous attire.
67 Jesus' wisdom exposed hypocrisy, teaching God's kingdom and resurrection truths.
68 Jesus silenced Pharisees, teaching love and revealing the Messiah’s divinity.
69 Jesus emphasized humility, condemning the Pharisees' hypocrisy and love of honor.
70 Jesus condemned the Pharisees' hypocrisy, urging inner purity and humility.
71 Jesus condemned Pharisees' hypocrisy, predicting judgment and Jerusalem's desolation.
72 Jesus foretold destruction, urged vigilance, and assured salvation through endurance.
73 Immediate escape urged; false prophets warned; second coming unmistakable.
74 Signs indicate His return; exact timing unknown; constant readiness needed.
75 Parables emphasize preparedness and wisely using one’s talents and resources.
76 Anointing Jesus, a woman showed devotion; Judas betrayed Him for money.
77 Jesus predicts betrayal during Passover; Judas betrays Him, driven by greed.
78 Jesus offers His body and blood, instituting the new covenant.
79 Jesus prayed, sorrowful, submitted to God's will, rebuked disciples' frailty.
80 Jesus rebuked violence, emphasized prophecy, healed, and submitted willingly.
81 Jesus endured mockery, fulfilling prophecy; Peter denied, Judas hanged himself.
82 Jesus' silence, Pilate's weakness, and the crowd's envy led to crucifixion.
83 Soldiers mocked Jesus; He endured silently, teaching humility and forgiveness.
84 Jesus' crucifixion brought darkness, fulfilled prophecy, and revealed His righteousness.
85 Pharisees secured tomb; empty, proving Jesus' resurrection against their efforts.
86 Priests’ bribery confirmed resurrection; disciples’ boldness proved it further.

```Ruin of Britain

 

 

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1 Preface In this epistle, I write humbly, not to belittle others but to lament the pervasive rise of evil amidst the decline of goodness. I've hesitated to speak out, mindful of my own flaws and unworthiness. Reflecting on history, from ancient scriptures to the New Testament, I see warnings and lessons. I see God's mercy and justice intertwined, urging vigilance and repentance. Amidst the decay of faith and virtue, I find hope in revival and sorrow in apostasy. Thus, compelled by duty and stirred by conviction, I now share this chronicle—gentle to the faithful, severe to the faithless.
2 Situation of Britain Britain, positioned on the edge of the known world, stretches 800 miles from southwest to northeast and 200 miles from coast to coast. Surrounded by the sea, it boasts fertile plains, pleasant hills, and majestic mountains. Enriched by rivers and lakes, adorned with cities and castles, it was a land both beautiful and tumultuous. Stubborn and rebellious, Britain faced waves of conquest and subjugation. From Roman rule to internal strife and external threats, its history weaves a tapestry of defiance and submission, of triumph and tragedy, culminating in a hard-won peace in modern times.
3 History Britain, an island on the far edge of the world, received Christianity in the later years of Tiberius Caesar's reign. Despite lukewarm reception, Christian roots took hold. During Diocletian's persecution, the Church faced brutal suppression across the empire, including Britain. Martyrs like St. Alban and others arose, their sacrifices kindling a flame of faith amidst darkness. The persecution, aimed at eradicating Christianity, instead fueled its spread and strengthened its resolve. This period marked a pivotal chapter in Britain's spiritual journey, shaping its identity amidst trials and tribulations.
4 Roman Conquest Roman dominion over Britain began with swift submission rather than war. Britons, known for their lack of martial prowess, yielded to Roman might and governance. The Romans established order through intimidation and governance, leaving a lasting imprint on British society and culture. They built cities, roads, and fortified positions, integrating Britain into the Roman Empire. This period marked the beginning of Britain's transformation from a collection of tribal territories to a Roman province, governed and shaped by Roman law, culture, and administration.
5 Rebellion and Subjugation Britain's early history under Roman rule was marked by occasional rebellions and subjugations. Britons, often portrayed as rebellious and unreliable, resisted Roman authority intermittently. Yet, their efforts were futile against Roman military prowess and political strategy. Roman retaliation was swift and severe, with rebellions quashed and leaders executed or exiled. The cycle of rebellion, suppression, and subjugation characterized Britain's relationship with Rome, revealing the tensions between imperial control and native defiance during this formative period of British history.
6 Roman Withdrawal After centuries of Roman rule, Britain faced the withdrawal of Roman legions due to threats elsewhere in the empire. The departure left a power vacuum, exploited by internal factions and external invaders. This marked the beginning of a turbulent era characterized by instability and conflict. With Rome's influence waning, Britain entered a period of transition, grappling with political fragmentation and external threats. The withdrawal of Roman forces reshaped Britain's social and political landscape, setting the stage for subsequent invasions and migrations that would define its future trajectory.
7 Anglo-Saxon Invasions Following the Roman withdrawal, Britain became a target for Anglo-Saxon invasions from continental Europe. Germanic tribes, including the Angles, Saxons, and Jutes, began settling along Britain's eastern and southern coasts. Their arrival sparked centuries of conflict and cultural assimilation, as indigenous Britons and incoming Anglo-Saxons competed for territory and resources. The Anglo-Saxon migrations reshaped Britain's demographic and linguistic landscape, contributing to the emergence of Anglo-Saxon kingdoms and marking the beginning of the Anglo-Saxon period in British history.
8 Christian Conversion Amidst the turmoil of Anglo-Saxon invasions, Britain witnessed the gradual spread of Christianity. Missionaries from Rome, Ireland, and continental Europe played pivotal roles in converting Anglo-Saxon kingdoms to Christianity. Their efforts, supported by royal patronage and local clergy, led to the establishment of monasteries, churches, and bishoprics across Britain. Christianity became a unifying force amidst cultural diversity, fostering literacy, art, and religious devotion. The conversion of Anglo-Saxon kings and their subjects marked a transformative period in British history, shaping its spiritual and cultural identity for centuries to come.
9 Viking Raids In the late 8th century, Britain faced relentless raids by Norse Viking warriors from Scandinavia. Their swift longships and fierce warriors struck fear into coastal communities, plundering monasteries, towns, and villages. The Vikings' raids were not mere acts of piracy but strategic assaults aimed at acquiring wealth, land, and political influence. The impact of Viking raids extended beyond material loss, instilling terror and destabilizing Anglo-Saxon kingdoms. Despite initial setbacks, Anglo-Saxon rulers eventually forged alliances and fortified defenses, leading to conflicts that reshaped Britain's political landscape in the Viking Age.
10 Norman Conquest The Norman Conquest of Britain in 1066 marked a pivotal turning point in its history. Led by Duke William of Normandy, the Normans defeated Anglo-Saxon forces at the Battle of Hastings, claiming the English crown. William's victory solidified Norman control over England, ushering in a new era of Norman rule and cultural assimilation. The Normans introduced feudalism, centralized government, and Norman French as the language of the elite. The conquest reshaped British society, blending Anglo-Saxon, Norman, and Viking influences into a distinct medieval culture that laid the foundations for modern Britain.
11 Magna Carta In 1215, King John of England faced rebellion from his barons, culminating in the signing of Magna Carta at Runnymede. This historic charter limited the king's powers, safeguarded feudal rights, and established principles of justice and rule of law. Although initially a peace treaty between a tyrant king and rebellious barons, Magna Carta became a symbol of liberty and rights. Its legacy influenced constitutional developments in Britain and beyond, shaping concepts of individual freedoms and limitations on governmental authority that resonate to this day.
12 Tudor Dynasty The Tudor dynasty, established by Henry VII in 1485, marked a period of political stability and cultural flourishing in England. Henry VII's victory at the Battle of Bosworth ended the Wars of the Roses, uniting the rival houses of Lancaster and York. The Tudors, including Henry VIII and Elizabeth I, presided over the English Renaissance, marked by exploration, literature, and religious reform. Their reigns witnessed the Protestant Reformation, the rise of England as a naval power, and the beginnings of an empire. The Tudor era laid the foundations for England's transformation into a global superpower.
13 English Civil War The English Civil War, fought between Parliamentarians (Roundheads) and Royalists (Cavaliers) from 1642 to 1651, was a pivotal conflict in British history. The war erupted over disputes between King Charles I and Parliament over governance, religion, and taxation. Led by Oliver Cromwell, the Parliamentarians ultimately triumphed, leading to the execution of Charles I and the establishment of the Commonwealth under Cromwell's rule. The Civil War and its aftermath reshaped Britain's political landscape, laying the groundwork for constitutional monarchy and parliamentary democracy.
14 Industrial Revolution The Industrial Revolution, beginning in the late 18th century, transformed Britain into the world's first industrialized nation. Powered by technological advancements, mechanization, and urbanization, industries such as textiles, coal mining, and iron production boomed. The revolution reshaped society, economy, and culture, fueling urban growth, social mobility, and new forms of labor. It led to significant economic prosperity but also social challenges, including urban poverty, labor exploitation, and environmental degradation. The Industrial Revolution cemented Britain's status as a global economic powerhouse and set the stage for modern industrial societies.
15 World Wars The 20th century saw Britain's involvement in two devastating World Wars that profoundly impacted its society and global standing. World War I, fought from 1914 to 1918, resulted in unprecedented casualties and social upheaval, challenging Britain's imperial dominance. World War II, from 1939 to 1945, saw Britain's steadfast resistance against Nazi Germany, forging alliances and enduring hardships. The wars accelerated social change, including women's rights and decolonization, reshaping Britain's role in the world. Despite the costs, both conflicts reinforced Britain's resilience and contributed to shaping its modern identity.
16 Modern Britain In the post-war era, Britain underwent profound social, economic, and political transformations. The welfare state, established after World War II, aimed to provide social security and healthcare to all citizens. Britain's decolonization process accelerated, leading to the dissolution of its empire. The rise of multiculturalism transformed British society, welcoming immigrants from former colonies and beyond. Economic challenges, including deindustrialization and globalization, reshaped Britain's economy and social fabric. Despite these changes, Britain remains a global player with a rich cultural heritage, diverse society, and dynamic role in international affairs.
17 Thatcherism and New Labour Margaret Thatcher's tenure as Prime Minister from 1979 to 1990 marked a significant shift in British politics and society. Her conservative policies, known as Thatcherism, promoted free-market economics, privatization, and deregulation while challenging trade unions and welfare state expansion. Thatcher's reforms aimed to revive Britain's economy but also sparked social divisions and debates over inequality. In contrast, New Labour, led by Tony Blair in the late 20th and early 21st centuries, embraced centrist policies, modernization, and social justice. Blair's government emphasized education, healthcare, and social inclusion, shaping a new era of progressive politics in Britain.
18 Brexit The decision for Britain to leave the European Union, known as Brexit, emerged from a 2016 referendum and fundamentally reshaped its relationship with Europe and the world. Brexit supporters sought greater sovereignty, control over immigration, and economic independence outside the EU's regulatory framework. The process of negotiating Brexit proved divisive, stirring debates over national identity, economic impact, and global influence. Britain formally left the EU in January 2020, marking a historic moment in its modern history and heralding a new chapter in its global relationships and domestic policies.
19 COVID-19 Pandemic The COVID-19 pandemic, beginning in 2019, presented unprecedented challenges to Britain and the world, impacting public health, economy, and daily life. The British government responded with measures to control the spread of the virus, including lockdowns, vaccination campaigns, and economic support. The pandemic exposed vulnerabilities in healthcare, inequalities in society, and global interdependencies. It accelerated trends in remote work, digitalization, and healthcare innovation while prompting reflection on public health preparedness and societal resilience. The pandemic's long-term effects continue to shape policies, behaviors, and Britain's role in global health governance.
20 Contemporary Challenges and Opportunities In the 21st century, Britain faces complex challenges and opportunities in a rapidly changing global landscape. Issues such as climate change, cybersecurity, and geopolitical tensions shape its domestic policies and international relations. The rise of digital technologies, renewable energy, and global interconnectedness offer new avenues for economic growth and innovation. Britain's multicultural society, commitment to human rights, and diplomatic influence contribute to its role as a global leader in areas such as education, culture, and diplomacy. Navigating these challenges while seizing opportunities will define Britain's future in the 21st century.
21 The Britons consistently show ineptitude in repelling foreign invaders, yet excel in internal strife and civil wars. This contradictory nature, bold in wickedness and falsehood but impotent in following peace and truth, perpetuates their turmoil. Despite temporary truces, external threats remain, with Picts settling at the island's extremities. The nation succumbs to luxury and licentiousness amidst plenty, with every vice flourishing unchecked. Kings are elected and quickly deposed, each more cruel than the last. Truth and virtue are despised, leading to a nation steeped in sin, devoid of moral guidance, even among the clergy.
22 God, seeking to purify his people, sends a vague rumor of an impending invasion. Instead of heeding the warning, the Britons, blinded by their vices, fail to prepare. A pestilence strikes, killing many, yet the people remain unrepentant. A council is convened to address the frequent invasions. The prideful King Vortigern and his advisors, in their desperation, invite the Saxons to aid in defense. This decision proves catastrophic as the Saxons, once feared, are now welcomed as protectors, only to become the island’s worst foes, igniting a cycle of betrayal and devastation.
23 Vortigern, blinded by pride, invites the fierce Saxons to defend against the Picts and Scots. This decision seals Britain's doom as the Saxons, initially seen as allies, soon reveal their true nature. Arriving in three warships, they claim eastern territories under the guise of protectors. The Saxons, complaining of insufficient provisions, escalate conflicts, leading to open plunder and devastation. The island, now besieged by these barbaric invaders, witnesses its own destruction from within. This betrayal marks the beginning of an era of suffering and subjugation under the Saxon yoke.
24 The Saxons' betrayal ignites a fire of vengeance, spreading from east to west, destroying towns and lands, desecrating sanctuaries. The devastation recalls the prophet's lament: "They have burned with fire the sanctuary." Columns topple, altars desecrated, and human remains lay unburied, left for beasts. The once-thriving vineyard is now barren. Survivors face enslavement or flee beyond seas, lamenting, "Thou hast given us as sheep to be slaughtered." Some hide in mountains, forests, or caves, resisting when possible. Ambrosius Aurelianus, the last Roman, leads a modest resistance, igniting hope and a spark of divine favor.
25 The devastated Britons, hiding in caves and mountains, face dire famine. Some surrender to invaders, accepting slavery for sustenance, while others continue the struggle. Ambrosius Aurelianus, of noble Roman descent, leads a resistance, rallying the remnant. Under his command, the Britons, strengthened by God's favor, fight back, gaining sporadic victories. Yet, neither peace nor stability returns. Internal discord and moral decay persist, eroding the nation’s spirit. Despite brief triumphs, the Britons remain a fragmented, embattled people, struggling against overwhelming odds, and facing relentless internal and external challenges.
26 Britons achieve occasional victories but are plagued by civil strife. Despite external threats diminishing, cities remain desolate, with internal discord continuing. Ambrosius Aurelianus's efforts inspire temporary unity and defense. However, as older generations pass, new ones forget past hardships and embrace prosperity's vices. Truth and justice deteriorate, with few adhering to virtuous living. The church, once a haven, is overshadowed by widespread corruption. Britain's rulers and clergy fail to guide, succumbing to greed and power. The nation's spiritual decay mirrors its political instability, with fleeting victories overshadowed by enduring internal chaos.
27 Britain's rulers, tyrannical and unjust, prey on the innocent while protecting criminals. They indulge in fornication, adultery, and perjury, waging unjust wars against their countrymen. Alms are given hypocritically, while crimes pile high. Justice is rare, with the innocent despised and the wicked exalted. The land is riddled with treachery, false oaths, and broken vows. They imprison many, not for justice, but treachery. Sworn by God's name, they disregard the altar's sanctity. This moral decay permeates society, from rulers to commoners, fostering a nation entrenched in hypocrisy, corruption, and relentless internal conflict.
28 Constantine, a tyrant, defies his solemn oaths, committing murders and adultery. Disguised as a holy abbot, he slays two royal youths at the altar. His reign is marked by betrayal, stained with adultery and violence. Ignoring Christ's command to honor marriage, he abandons his wife for many adulteries. Constantine's actions embody hypocrisy and sacrilege, disregarding divine law. His reign brings turmoil, bloodshed, and moral decay. The land suffers under his rule, reflecting the broader corruption of Britain's leaders. Constantine's legacy is one of treachery, reflecting a nation in spiritual and moral decline.
29 Conan, like Constantine, indulges in violence and sin. He thirsts for power, causing civil wars and bloodshed. Ignoring his family's tragic fates, he repeats their mistakes. Conan's unchecked ambition and sinfulness mirror the nation's moral decay. Despite warnings, he continues his destructive path, sealing his doom. He is urged to repent and seek divine mercy, yet persists in his wicked ways. Conan's story is a cautionary tale of unchecked ambition and sin, highlighting the urgent need for repentance and redemption. His legacy, like others, reflects Britain's deep-seated moral and spiritual crisis.
30 Vortipore, another tyrant, revels in lust and violence. He divorces his wife, engaging in incestuous adultery with her sister. Ignoring Christ's teachings, he multiplies his sins. Vortipore's actions bring shame and destruction, reflecting the nation's moral collapse. Despite warnings, he persists in his sinful ways. Vortipore is urged to repent and seek divine forgiveness. His legacy of sin and tyranny mirrors Britain's broader spiritual decline. Vortipore's story underscores the urgent need for repentance, offering a stark reminder of the consequences of unchecked sin and moral decay in leadership.
31 Cuneglasse, a tyrant and warlord, returns to his former sins. Known as the "tawny butcher," he wages war against his own people and God. Cuneglasse's adultery and violence defy apostolic prohibitions. He dismisses his wife, pursuing her vowed sister. His actions provoke saints' lamentations and divine wrath. Cuneglasse is urged to cease his wrath, seek divine forgiveness, and amend his ways. His tyranny and sin symbolize Britain's broader moral crisis. Cuneglasse's story serves as a warning, emphasizing the dire need for repentance and the destructive consequences of unchecked power and sin.
32 Cuneglasse's sinful actions continue, marked by adultery and violence. He pursues his wife's vowed sister, violating divine laws. His tyranny and contempt for God bring lamentations from the saints. Cuneglasse is urged to abandon his wrath and seek divine forgiveness. His actions symbolize the nation's moral decay and spiritual crisis. Cuneglasse's story underscores the importance of repentance and the consequences of unchecked power and sin. His legacy, like others, reflects a nation in turmoil, struggling with internal conflict and spiritual decline. The need for redemption and divine mercy is paramount.
33 Maglocune, a powerful but sinful ruler, commits numerous atrocities. He kills his uncle, slaughters soldiers, and betrays his monk's vow. Returning to sin, he marries his nephew's wife after murdering both. Maglocune's actions bring divine wrath and moral degradation. He is urged to repent and seek God's forgiveness. His story exemplifies the consequences of broken vows and unchecked ambition. Maglocune's reign highlights Britain's moral and spiritual decline, emphasizing the urgent need for repentance and redemption. His legacy is a stark reminder of the destructive power of sin and the possibility of divine mercy.
34 Maglocune briefly repents, becoming a monk, but returns to his sins. He kills his nephew, marries his wife, and commits sacrilege. His actions symbolize broken vows and unchecked ambition. Maglocune's story highlights the consequences of sin and the possibility of redemption. He is urged to seek God's forgiveness and amend his ways. His legacy reflects Britain's broader moral crisis, emphasizing the need for repentance. Maglocune's brief repentance and subsequent fall serve as a cautionary tale, illustrating the importance of steadfastness in faith and the dangers of returning to sinful ways.
35 Maglocune's sins escalate, murdering his nephew and first wife. He marries his nephew's widow, committing further sacrilege. His actions highlight broken vows and unchecked ambition. Despite divine warnings, Maglocune continues his sinful path. He is urged to repent and seek God's mercy. His legacy reflects Britain's moral decay and need for redemption. Maglocune's story underscores the consequences of unchecked sin and the importance of repentance. His actions serve as a warning, illustrating the destructive power of sin and the potential for divine forgiveness if he truly repents and amends his ways.
36 Maglocune receives divine warnings through a wise instructor, yet persists in sin. He is urged to repent and seek God's mercy, avoiding eternal damnation. The prophet's admonitions stress the importance of obedience and righteousness. Maglocune's story serves as a cautionary tale, emphasizing the consequences of ignoring divine counsel. His legacy reflects Britain's broader moral and spiritual crisis, highlighting the urgent need for repentance and redemption. The possibility of divine forgiveness remains if Maglocune turns from his sins and follows the path of righteousness, embracing the teachings of the prophets.
37 The lamentable history of Britain's miseries could end here, but it continues to illustrate the stubbornness of its people. Despite prophetic warnings, they persist in calling good evil and evil good. The prophets denounce the nation's leaders, likening them to Pharaoh's followers destined for destruction. Their disobedience and idolatry provoke divine wrath. The sacred oracles offer hope for repentance, yet the rulers remain unrepentant. This ongoing struggle underscores the need for spiritual renewal and adherence to divine law. Britain's salvation lies in heeding the prophets and turning back to righteousness.
38 Samuel, a prophet, condemns King Saul for partial obedience, highlighting the importance of complete adherence to God's commands. Saul's failure results in the loss of his kingdom. This example illustrates the severity of disobedience. The text warns Britain's rulers of similar consequences if they continue to defy divine law. Disobedience is equated with idolatry, urging leaders to repent. The prophets' examples serve as a stern reminder of the importance of righteousness and the dangers of sin. Britain's rulers are called to heed these warnings and seek God's mercy through repentance.
39 David's census sin brings a plague, killing seventy thousand. Solomon's partial obedience costs him his kingdom. These examples highlight the severe consequences of disobedience. The prophets warn Britain's rulers to repent or face similar fates. Disobedience and idolatry provoke divine wrath. The text urges adherence to God's commands and complete repentance. Britain's salvation depends on its leaders' willingness to turn from sin and seek divine mercy. The prophets' warnings serve as a stark reminder of the importance of righteousness and the dire consequences of continued defiance.
40 Jeroboam and Baasha, kings of Israel, face divine punishment for their sins. The prophets warn of their blood being consumed by dogs and birds. Ahab, another wicked king, faces similar consequences for Naboth's murder. The prophets' warnings emphasize the severity of disobedience. Britain's rulers are urged to heed these examples and repent. The text highlights the inevitability of divine judgment for unrepentant sinners. Obedience to God's commands is paramount for salvation. The prophets' testimonies serve as a final call for Britain's leaders to seek righteousness and avoid the dire consequences of their sins.
41 Azarias warned Asa after defeating the Ethiopians, "The Lord is with you if you seek Him, but if you forsake Him, He will forsake you." Jehu reproved Jehosaphat for aiding a wicked king, emphasizing that God's wrath follows those who ally with sinners. God's favor depends on hating sin and loving Him, as the Psalmist says, "Hate evil, who love the Lord." The prophet Elias condemned Jehoram for his murders, foretelling a deadly plague. Similarly, Zachariah rebuked Joash for abandoning God, echoing the consequences of forsaking divine commandments.
42 Isaiah, the chief prophet, began his prophecy lamenting Israel's ingratitude , likening them to unfaithful children. He warned of desolation, calling unjust rulers "princes of Sodom." God rejected their sacrifices, emphasizing repentance and justice for the oppressed. Isaiah urged, "Though your sins are like scarlet, they shall be white as snow if you repent." He condemned leaders for their unfaithfulness and injustice, warning of divine retribution. The prophet called for sincere repentance, emphasizing that obedience to God's commandments is the path to forgiveness and blessings.
43 Isaiah denounced unjust judges, declaring, "Your princes are unfaithful, companions of thieves." He condemned their greed and corruption, predicting God's vengeance. Isaiah warned, "Woe to the wicked; they will be rewarded according to their deeds." He described the day of judgment, where sinners would face God's wrath, urging repentance. The prophet emphasized that ignoring God's commandments leads to destruction. Isaiah's message was clear: true justice and righteousness must prevail for God's favor. The importance of sincere repentance and adherence to divine law is crucial for avoiding divine punishment.
44 Isaiah vividly described the day of judgment, where sinners would face God's wrath. He prophesied, "Behold, the day of the Lord comes, fierce and full of indignation." The heavens and earth would tremble, and sinners would be punished. Isaiah emphasized that God's anger would bring desolation to the wicked, urging repentance. The prophet's vision underscored the severity of divine judgment and the need for righteousness. The warning was clear: without sincere repentance and obedience to God, destruction awaits. Isaiah's message highlighted the urgency of turning back to God to avoid His wrath.
45 Isaiah lamented the consequences of sin, predicting lamentation and destruction. He warned, "All joy is darkened; the mirth of the land is gone." The city would be desolate, and people would face severe trials. Isaiah's prophecy emphasized that turning away from God leads to sorrow and ruin. The prophet called for repentance, urging people to seek God's mercy. The vivid descriptions of judgment served as a stark reminder of the consequences of sin. Isaiah's message stressed the importance of returning to God and adhering to His commandments to restore peace and joy.
46 Isaiah rebuked the people for their iniquities, stating, "Your hands are defiled with blood, your lips have spoken lies." He emphasized that their sins had separated them from God, causing His face to turn away. Isaiah urged the people to cleanse themselves and seek justice. He warned that without repentance, their prayers would go unheard. The prophet's message was a call to moral and spiritual renewal, highlighting the importance of righteousness. Isaiah's words underscored the necessity of sincere repentance and justice for receiving God's favor and avoiding His wrath.
47 Jeremiah began his prophecy lamenting Israel's unfaithfulness. He declared, "Hear the word of the Lord, O house of Jacob." Jeremiah criticized the people for abandoning God, comparing them to an unfaithful spouse. He warned that their sins would lead to ruin. The prophet called for repentance, urging them to return to God. Jeremiah's message highlighted the consequences of disobedience and the need for sincere repentance. He emphasized that true reconciliation with God required turning away from sin and following His commandments. The call to repentance was urgent and crucial for their salvation.
48 Jeremiah rebuked the people for their stubbornness, declaring, "O Lord, thine eyes do respect faith." He criticized them for refusing discipline and ignoring God's warnings. Jeremiah emphasized that their iniquities had led to their downfall. The prophet urged them to repent, stating that their salvation depended on it. Jeremiah's message highlighted the importance of heeding God's commandments and the consequences of persistent disobedience. He called for sincere repentance and a return to righteousness. The urgency of his message underscored the need for immediate action to avoid further divine punishment.
49 Jeremiah lamented the people's refusal to repent, stating, "Thou shalt speak all these words, and they shall not hear." He described their persistent rebellion and the resulting divine judgment. The prophet emphasized that ignoring God's commandments led to severe consequences. Jeremiah called for a return to righteousness, urging the people to seek God's mercy. His message highlighted the dire consequences of continued disobedience. The prophet's lament underscored the urgency of repentance and the need for sincere adherence to divine law to avoid further punishment.
50 Jeremiah warned the people of the consequences of their sins, declaring, "My right hand shall not be sparing upon sinners." He emphasized that God's judgment was imminent for those who continued to defy Him. Jeremiah called for repentance, urging the people to turn away from their wicked ways. The prophet's message highlighted the importance of obedience to God's commandments. He stressed that sincere repentance was essential for avoiding divine wrath. Jeremiah's warnings served as a stark reminder of the consequences of sin and the need for spiritual renewal.
51 Abraham condemned those who built cities on bloodshed, stating, "Woe unto them who build a city in blood." He lamented the persistence of injustice and the failure of judgment. Abraham's prophecy emphasized that wickedness led to divine retribution. He called for righteousness and adherence to God's commandments. The message highlighted the importance of justice and the consequences of sin. Abraham's words served as a reminder of the need for moral integrity and obedience to God. The warning was clear: persistent sin would lead to severe divine punishment.
52 Hosea condemned the princes for transgressing God's covenant, stating, "They have persecuted good as if it were evil." He emphasized that their reigns were illegitimate and not recognized by God. Hosea's prophecy highlighted the importance of fidelity to God's law. He called for repentance, urging the leaders to turn back to righteousness. The message underscored the dire consequences of persistent disobedience. Hosea's words served as a reminder of the need for sincere adherence to divine commandments and the consequences of defying God's covenant.
53 Amos condemned the injustices in Israel, declaring, "They have sold the just for money." He emphasized that God's judgment was imminent due to their transgressions. Amos called for repentance, urging the people to seek the Lord. He highlighted the dire consequences of ignoring God's commandments. Amos's prophecy underscored the importance of righteousness and justice. His message served as a warning to the people of Israel to turn back to God and adhere to His law. The urgency of repentance was clear to avoid divine retribution.
54 Micah condemned the corruption and injustice, declaring, "The house of the wicked hoards unjust treasures." He emphasized that deceit and unrighteousness led to divine judgment. Micah called for repentance, urging the people to seek justice and righteousness. His prophecy highlighted the importance of moral integrity and adherence to God's commandments. Micah's message underscored the consequences of persistent sin and the need for sincere repentance. The prophet's words served as a reminder of the importance of righteousness in receiving God's favor and avoiding His wrath.
55 Zephaniah warned of the imminent day of the Lord, declaring, "The great day of the Lord is near." He described it as a day of wrath and tribulation. Zephaniah emphasized that God's judgment would be swift and severe. He called for repentance, urging the people to seek God's mercy. The prophet's message highlighted the urgency of turning back to God. Zephaniah's warnings underscored the dire consequences of ignoring divine commandments. The need for immediate repentance was clear to avoid the impending divine retribution.
56 Haggai spoke of God's power to shake the heavens and earth, declaring, "I will move the heaven and earth." He emphasized that God would overthrow thrones and kingdoms. Haggai's prophecy highlighted the omnipotence of God and the futility of resisting His will. He called for reverence and obedience to God. The message underscored the importance of recognizing God's sovereignty. Haggai's words served as a reminder of the need for humility and adherence to divine commandments. The prophecy emphasized that defying God's will leads to inevitable destruction.
57 Zechariah called for repentance, stating, "Return to me, and I will return to you." He emphasized the importance of turning away from the sins of the forefathers. Zechariah's prophecy highlighted the consequences of persistent disobedience. He urged the people to heed God's warnings and follow His commandments. The message underscored the need for sincere repentance to restore God's favor. Zechariah's words served as a reminder of the importance of returning to righteousness. The prophet's call emphasized the urgency of repentance to avoid divine judgment.
58 Malachi warned of the day of the Lord, declaring, "The day of the Lord shall come, inflamed as a furnace." He emphasized that the wicked would be consumed like stubble. Malachi's prophecy highlighted the severity of divine judgment. He called for repentance, urging the people to turn away from their iniquities. The message underscored the dire consequences of persistent sin. Malachi's words served as a stark reminder of the need for moral integrity and adherence to God's commandments. The urgency of repentance was clear to avoid the impending divine retribution.
59 Job debated the fate of the wicked, questioning, "For what purpose do the wicked live?" He described their temporary prosperity and ultimate downfall. Job emphasized that God's justice would eventually prevail. He called for righteousness and warned of the inevitable divine judgment. Job's discourse highlighted the transient nature of wickedness and the importance of moral integrity. His message underscored that true prosperity lies in adherence to God's commandments. Job's words served as a reminder that persistent sin leads to eventual divine punishment, despite temporary success.
60 Esdras warned of God's wrath against sinners, declaring, "My right hand shall not spare sinners." He emphasized that divine judgment would be swift and inescapable. Esdras called for repentance, urging the people to turn away from their transgressions. The message highlighted the severity of God's retribution against persistent sin. Esdras's prophecy underscored the importance of obedience to God's commandments. His words served as a stark reminder of the dire consequences of defying divine law. The urgency of repentance was clear to avoid the impending divine punishment.
61 Ezekiel warns Israel of impending divine punishment for iniquity and uncleanness, with a specific focus on the inevitable suffering due to their sins. God's eyes shall not spare them, as their cities are filled with iniquity. The prophet describes a series of divine actions against the land, emphasizing that even righteous men like Noah, Daniel, and Job could not save the sinful nation. The message is a strong call to repentance and recognition of the consequences of turning away from God.
62 Solomon emphasizes justice and wisdom for rulers and judges, highlighting the necessity for them to serve the Lord with goodness and simplicity of heart. He warns against the consequences of perverse thoughts and actions that separate individuals from God. Solomon underscores that true justice leads to eternal rewards, while wickedness results in destruction. This chapter serves as a powerful exhortation for rulers to adhere to divine principles and seek God's guidance in their governance.
63 Solomon advises rulers to love justice and seek God's wisdom, reminding them that power is granted by the Almighty, who will judge their actions. He stresses that those who fail to govern righteously will face severe consequences. Solomon's words highlight the importance of upholding the law of justice and walking according to God's will. The chapter encourages rulers to learn wisdom, avoid falling into sin, and recognize that God has no respect for persons but cares for all equally.
64 The prophets warn rulers against sin, urging repentance and righteousness. They emphasize that those who turn to God with a contrite heart will find mercy and forgiveness. The chapter draws parallels between contemporary rulers and biblical examples of both righteous and wicked leaders. It serves as a call to action for leaders to examine their ways, seek justice, and align their actions with divine principles to avoid the catastrophic consequences of persistent sin.
65 A rebuke of priests and clerics for neglecting their sacred duties, focusing on their failure to lead by example and their indulgence in sinful behavior. The chapter criticizes the clergy for prioritizing personal gain over spiritual responsibilities, emphasizing the need for true repentance and adherence to God's commandments. It calls for a renewal of commitment to holy living and the proper execution of religious duties, highlighting the severe repercussions of spiritual negligence.
66 Britain's priests are criticized for corruption and impiety, detailing various ways in which they have strayed from their religious responsibilities. The chapter accuses them of being more concerned with wealth and power than with serving God and their congregations. It describes their immoral behavior, lack of discipline, and the negative impact on the spiritual health of the nation. The chapter serves as a dire warning of the need for genuine spiritual reform and integrity among the clergy.
67 Condemnation of buying church positions and prioritizing worldly gains, likening such actions to the sin of Simon Magus. The chapter criticizes the practice of purchasing ecclesiastical offices, highlighting the spiritual and moral corruption it brings. It stresses that true religious leadership should be based on holiness and righteous living, not material wealth or influence. The chapter calls for a return to genuine spiritual values and the rejection of practices that undermine the sanctity of the church.
68 A critique of greedy, self-serving religious leaders leading people astray, emphasizing the destructive impact of their actions on the spiritual well-being of the community. The chapter warns of the dangers of following such leaders and calls for vigilance and discernment among the faithful. It stresses the importance of true spiritual leadership that guides people towards righteousness and away from the paths of destruction. The chapter serves as a call to reject corrupt leadership and seek guidance from those who genuinely follow God's ways.
69 Righteous conduct emphasized despite the presence of virtuous priests, highlighting that not all clergy are corrupt but urging vigilance and adherence to divine principles. The chapter acknowledges that there are still priests who live righteously but stresses the need for continued diligence in maintaining personal holiness. It encourages individuals to follow the examples of these virtuous leaders and remain steadfast in their commitment to God's commandments. The chapter serves as both a warning and an encouragement to uphold righteousness.
70 Examples of virtuous biblical figures contrasted with corrupt leaders, showcasing the difference between true spiritual leadership and moral decay. The chapter highlights the lives of figures like Abraham, Moses, and Joshua, who exemplified faithfulness and obedience to God. It contrasts their righteous conduct with the behavior of contemporary leaders, calling for a return to the values and principles demonstrated by these biblical exemplars. The chapter serves as a reminder of the high standards required for true spiritual leadership.
71 Comparison to biblical figures emphasizing true spiritual leadership, urging contemporary leaders to follow the examples of faith and integrity shown by historical figures. The chapter draws parallels between the righteous actions of figures like Samuel, David, and Elijah, and the expectations for current religious leaders. It calls for a revival of the qualities that made these figures great, such as humility, courage, and unwavering faith. The chapter serves as an inspiration for leaders to strive for the same level of spiritual excellence.
72 Condemnation of worldly covetousness and false religious leadership, warning of the consequences of prioritizing material wealth over spiritual duties. The chapter criticizes leaders who use their positions for personal gain and neglect their responsibilities to guide and nurture their congregations. It highlights the destructive impact of such behavior on both the leaders and their followers, emphasizing the need for repentance and a return to true spiritual values. The chapter calls for a rejection of materialism and a renewed focus on serving God.
73 Christian martyrs' examples contrasted with modern religious corruption, urging contemporary leaders to emulate the sacrifice and dedication of early martyrs. The chapter highlights the courage and faith of martyrs like Stephen, James, and Peter, who endured great suffering for their faith. It contrasts their selfless devotion with the complacency and corruption of modern leaders, calling for a return to the values of the early church. The chapter serves as a powerful reminder of the sacrifices made by the martyrs and the high standards required for true spiritual leadership.
74 Ignatius's martyrdom contrasted with modern religious leaders' complacency, urging a return to the fervent faith and dedication shown by early Christian martyrs. The chapter describes Ignatius's willingness to face death for his faith and his deep desire to be united with Christ. It contrasts his zeal with the apathy and moral decay of contemporary leaders, calling for a revival of the same fervent commitment to God. The chapter serves as an inspiration for leaders to rekindle their faith and dedication to their spiritual duties.
75 Polycarp's martyrdom example urging steadfastness in true faith, highlighting his courage and unwavering commitment to Christ even in the face of death. The chapter describes Polycarp's refusal to renounce his faith and his ultimate sacrifice as a powerful testament to his devotion. It contrasts his example with the shortcomings of modern leaders, calling for a return to the values of steadfast faith and integrity. The chapter serves as a call to emulate Polycarp's example and remain true to one's faith regardless of the challenges.
76 Prophets' warnings against dishonest priests and corrupt leadership, highlighting the severe consequences of failing to uphold spiritual and moral duties. The chapter draws on the messages of prophets like Isaiah and Jeremiah, who condemned the actions of corrupt leaders and called for repentance. It emphasizes the need for religious leaders to adhere to divine principles and guide their congregations with integrity. The chapter serves as a reminder of the prophetic call for righteousness and the dangers of ignoring it.
77 A true prophet punished for disobedience, warning current leaders of the consequences of ignoring divine commands. The chapter recounts the story of a prophet who was deceived into disobeying God's command and faced severe punishment as a result. It serves as a warning to contemporary leaders to remain vigilant and faithful to God's instructions, emphasizing the importance of obedience and the dangers of being led astray. The chapter calls for a renewed commitment to following God's will.
78 Isaiah's rebuke of corrupt leaders, emphasizing divine justice and the need for true righteousness. The chapter quotes Isaiah's condemnation of those who oppress the poor and pervert justice, highlighting the severe consequences of such actions. It calls for leaders to return to the path of righteousness and uphold justice and integrity in their governance. The chapter serves as a powerful reminder of the prophetic call for justice and the dire consequences of ignoring it.
79 Warnings of false security and impending divine judgment, emphasizing the futility of relying on deceit and lies. The chapter quotes Isaiah's prophecies against those who place their trust in falsehood and highlights the inevitable destruction that follows. It calls for a rejection of deceit and a return to truth and righteousness, warning of the severe consequences of persisting in sin. The chapter serves as a call to embrace honesty and integrity and to recognize the impending judgment for those who do not.
80 Jeremiah condemns unwise pastors and false prophets leading astray, highlighting their failure to uphold their duties and the resulting spiritual decay. The chapter quotes Jeremiah's condemnation of priests and prophets who mislead the people and pervert justice. It emphasizes the need for true spiritual leadership and the severe consequences of neglecting one's responsibilities. The chapter serves as a call for religious leaders to examine their actions, repent, and return to their true calling of guiding and nurturing their congregations.
81 "My children have departed from me, and have no abiding, and there is none who any more pitches my tent, and advances my pavilion: for the pastors have dealt fondly and not sought out our Lord. Wherefore they have not understood, and their flock has been dispersed." And a little after: "What is the matter that my beloved has in my houses committed many offenses? Shall the holy flesh take away your maliciousness from you, wherein you have glorified? our Lord shall call your name a plentiful, fair, fruitful, goodly olive; at the sound of the speech a mighty fire has been inflamed in her, and her orchards have been consumed." And again: "Come to me, and be gathered together, all you beasts of the earth, make haste to devour. Many pastors have thrown down my vine, they have trampled my part underfoot, they have given over my portion which was well worthy to be desired, into a desert of solitude." And again he speaks: "Thus says our Lord unto this people, which have loved to move their feet, and not rested, nor yet pleased our Lord; now shall he remember their iniquities and visit their offenses. Prophets say unto them, You shall not see the sword, and there shall be no famine among you, but our Lord shall give true peace unto you in this place. And our Lord has said unto me, The prophets do falsely foretell in my name; I have not sent them, nor laid my commandment on them; they prophesy unto you a dying vision, and divination together with deceitfulness, and the seduction of their own hearts. Therefore thus says our Lord: In sword and famine shall those prophets be consumed; and the people to whom they have prophesied shall by means of the famine and sword be cast out into the streets of Jerusalem, and there shall be none to bury them."
82 "Woe be to the pastors who destroy and rend in pieces the flock of my pasture, says our Lord. Thus, therefore, says our Lord God of Israel, unto the pastors who guide my people, You have dispersed my flock, and cast them forth, and not visited them. Behold I will visit upon you the malice of your endeavors, says our Lord. For the prophet and the priest are both defiled, and in my house have I found their evil, says our Lord, and therefore shall their way be as a slippery place in the dark, for they shall be thrust forward, and fall down together therein, for I will bring evils upon them, the year of their visitation, says our Lord. And in the prophets of Samaria I have seen foolishness, and they did prophesy in Baal, and deceived my people Israel, and in the prophets of Jerusalem, have I seen the like resemblance, adultery, and the way of lying, and they have comforted the hands of the vilest offenders, that every man may not be converted from his malice: they have been all made to me as Sodom, and the inhabitants thereof as those of Gomorrah. Thus, therefore, says our Lord to the prophets: Behold, I will give them wormwood for their food, and gall for their drink. For there has passed from the prophet of Jerusalem pollution over the whole earth. Thus says our Lord of hosts, Listen not to the words of prophets, who prophesy unto you, and deceive you, for they speak the vision of their own heart, and not from the mouth of our Lord. For they say unto those who blaspheme me, Our Lord has spoken, peace shall be unto you; and to all that walk in the wickedness of their own hearts, they have said, evil shall not fall upon them. For who was present in the counsel of our Lord, and has seen and heard his speech, who has considered his word, and hearkened thereunto? Behold, the whirlwind of the indignation of our Lord passes out, and a tempest breaking forth, shall fall upon the heads of the wicked; the fury of our Lord shall not return, until the time that he works, and until he fulfills the cogitation of his heart. In the last days of all shall you understand his counsel."
83 "And little also do you conceive and put in execution that which the holy prophet Joel hath likewise spoken in admonishment of slothful priests, and lamentation of the people's suffering for their iniquities, saying: 'Awake, you who are drunk, from your wine, and weep and bewail you all, who have drunk wine even to drunkenness, because joy and delight are taken away from your mouths. Mourn, you priests, who serve the altar, because the fields have been made miserable. Let the earth mourn, because corn hath become miserable, and wine been dried up, oil diminished, and husbandmen withered away. Lament you possessions, in regard of wheat and barley, because the vintage hath perished out of the field, the vine withered up, the figs diminished; the pomegranates, and palm, and apple, and all trees of the field are withered away, in respect that the children of men have confounded their joy.' All which things are spiritually to be understood by you, that your souls may not wither away with so pestilent a famine, for want of the word of God. And again, 'Weep out you priests, who serve our Lord, saying, Spare, O Lord, thy people, and give not over thine inheritance unto reproach, and let not nations hold dominion over them, that Gentiles may not say, Where is their God?' And yet you yield not your ears unto these sayings, but admit of all matters by which the indignation of God's fury is more vehemently inflamed."
84 "With diligence also attend ye what holy Hosea the prophet hath spoken unto priests of your behavior. 'Hear these words, O ye priests, and let the house of Israel, together with the king's house, mark them; fasten ye them in your ears, for unto you pertains judgment, because ye are made an entangling snare to the espying watch, and as a net stretched over the toils which the followers of hunting have framed.'"
85 "To you also may this kind of alienation from our Lord be meant by the prophet Amos, saying, 'I have hated and rejected your festival days, and I will not receive the savor in your solemn assemblies, because albeit ye offer your burnt sacrifices and hosts, I will not accept them, and I will not cast mine eye on the vows of your declaration. Take away from me the sound of your songs, and the psalm of your organs I will not hear.' For the famine of the evangelical meat consuming, in your abundance of victuals, the very bowels of your souls, rages violently within you, according as the aforesaid prophet hath foretold, saying, 'Behold, the days shall come, saith our Lord, and I will send out a famine upon the earth; not the famine of bread, nor the thirst of water, but a famine in hearing the word of God, and the waters shall be moved from sea to sea, and they shall run over from the north even unto the east, seeking the word of our Lord, and shall not find it.'"
86 "Let holy Micah also pierce your ears, who like a heavenly trumpet soundeth loudly forth against the deceitful princes of the people, saying, 'Hearken now ye princes of the house of Jacob, Is it not for you to know judgment, who hate goodness, and seek after mischief, who pluck their skins from off men, and their flesh from their bones? Even as they have eaten the flesh of my people, and flayed their skins from them, broken their bones to pieces, and hewed them small as meat to the pot, they shall cry to God, and he will not hear them, and in that season turn his face away from them, even as they before have wickedly behaved themselves in their inventions. Thus speaketh our Lord of the prophets who seduce my people, who bite with their teeth, and preach against them peace, and if a man giveth nothing to stop their mouths, they raise and sanctify a war upon him. Night shall therefore be unto you in place of a vision, and darkness unto you in lieu of divination, and the sun shall set upon your prophets, and the day shall wax dark upon them, and seeing dreams they shall be confounded, and the diviners shall be derided, and they shall speak ill against all men, because there shall not be any one that will hear them, but that I myself shall do mine uttermost and strongest endeavor in the spirit of our Lord, in judgment and in power, that I may declare unto the house of Jacob their impieties, and to Israel their offenses. Hearken, therefore, unto these words, ye captains of the house of Jacob, and ye remnants of the house of Israel, who abhor judgment, and overthrow all righteousness, who build up Sion in blood, and Jerusalem in iniquities: her rulers did judge for rewards, and her priests answered for hire, and her prophets did for money divine, and rested on our Lord, saying, And is not the Lord among us? Evils shall not fall upon us. For your cause, therefore, shall Sion be ploughed up as a field, and Jerusalem as the watch-house of a garden, and the mountain of the house as the place of a woody wilderness.' And after some words ensuing: '"
87 The prophet Zephaniah also spoke concerning your behaviors, comparing Jerusalem to a city of rebellion: "O the city that was beautiful and set at liberty, the confiding dove has not hearkened to the voice, nor yet entertained discipline, she has not trusted in our Lord, and to her God she has not approached." He illustrates the reason: "Her princes have been like unto roaring lions, her judges as wolves of Arabia did not leave towards the morning, her prophets carrying the spirit of a contemptuous despising man; her priests did profane what was holy, and dealt wickedly in the law, but our Lord is upright in the midst of his people, and in the morning he will not do injustice, in the morning will he give his judgment."
88 Blessed Zachariah the prophet admonishes: "For thus saith our Almighty Lord, Judge ye righteous judgment, and work ye every one towards his brother mercy and pity, and hurt ye not through your power the widow, or orphan, or stranger, or poor man, and let not any man remember in his heart the malice of his brother; and they have been stubborn not to observe these, and have yielded their backs to foolishness, and made heavy their ears that they might not hearken, and framed their hearts not to be persuaded that they might not listen to my law and words, which our Almighty Lord hath sent in his Spirit, through the hands of his former prophets, and mighty wrath hath been raised by our Almighty Lord." He continues, "Because they who have spoken, have spoken molestations, and diviners have uttered false visions and deceitful dreams, and given vain consolations; in respect hereof they are made as dry as sheep, and are afflicted because no health was to be found."
89 The holy prophet Malachi denounces: "Ye priests who despise my name, and have said: Wherein do we despise thy name? In offering on mine altar polluted bread: and ye have said; Wherein have we polluted it? In that ye have said: The table of our Lord is as nothing, and have despised such things as have been placed thereon; because if ye bring what is blind for an offering, is it not evil? If ye set and apply what is lame or languishing, is it not evil? Offer therefore the same unto thy governor, if he will receive it, if he will accept of thy person, saith our Almighty Lord. And now do ye humbly pray before the countenance of your God, and earnestly beseech him (for in your hands have these things been committed) if happily he will accept of your persons." He adds, "Accursed is the deceitful man who hath in his flock one of the male kind and yet making his vow offereth the feeble unto our Lord, because I am a mighty king, saith our Lord of hosts, and my name is terrible among the Gentiles."
90 Ezekiel the prophet speaks: "Woe upon woe shall come, and messenger upon messenger shall be, and the vision shall be sought for of the prophet, and the law shall perish from the priests, and counsel from the elders." He continues, "Thus saith our Lord: In respect that your speeches are lying, and your divinations vain. For this cause, behold, I will come unto you, saith our Lord; I will stretch out my hand on your prophets, who see lies, and them who speak vain things; in the discipline of my people they shall not be, and in the Scripture of the house of Israel, they shall not be written, and into the land of Israel they shall not enter, and ye shall know that I am the Lord, because they have seduced my people, saying, The peace of our Lord, and there is not the peace of our Lord. Here have they built the wall, and they anointed it, and it shall fall."
91 Ezekiel continues: "Say, thou son of man, thou art earth which is not watered with rain, neither yet hath rain fallen upon thee in the day of wrath, in which thy princes were in the midst of thee as roaring lions, ravening on their prey, devouring souls in their potent might, and receiving rewards, and thy widows were multiplied in the midst of thee, and her priests have despised my law, and defiled my holy things. Between holy and polluted , they did not distinguish, and divided not equally between the unclean and clean, and from my sabbaths they veiled their eyes, and in the midst of them they defiled." He also says, "I sought among them a man of upright conversation, and one who should altogether stand before my face, to prevent the times that might fall upon the earth, that I should not in the end utterly destroy it, and I found him not."
92 These prophetical testimonies are sufficient to show the pride and sloth of stubborn priests. The trumpet of the gospel also speaks to disordered priests. This discourse is not about lawful apostles but about ignorant shepherds who leave their flock and feed on vain matters. As one of ours says, "We desire that the enemies of the church should also be our adversaries, and that the friends and defenders thereof should be our confederates, fathers, and governors." Let every priest examine his conscience to see if he truly possesses his priestly chair. Christ says, "Ye are the salt of the earth, if the salt vanisheth away, wherein shall it be salted? It prevaileth to no purpose any further, but that it be cast out and trampled underfoot."
93 Christ continues, "Ye are the light of the world. A city placed on a mountain cannot be hid: neither do they light a candle, and put it under a bushel, but upon a candlestick, that it may shine unto all who are in the house." Which priest shines with the lamp of learning and good works, like a bright candle, in any house? Who is a safe public refuge, a strong city on a high mountain, for all children of the church? "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." Instead, a cloud of offenses hangs over the island, leading many astray, causing their heavenly Father to be blasphemed rather than glorified. These testimonies prove the crimes of false priests, who entangle and oppress themselves, making them intolerable.
94 "Whoever breaks one of the least of these commandments, and so instructs men, shall be called the least in the kingdom of heaven." "Judge not that ye may not be judged; for in what judgment ye judge, ye shall be judged." "Why do you see the mote in your brother's eye, but not the beam in your own eye?" "Do not give what is holy to dogs or cast pearls before swine." Christ warns against false prophets, who come in sheep's clothing but are ravenous wolves. "Not everyone who says, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father in heaven." These words are relevant today, urging priests to self-examine and follow God's commandments sincerely.
95 Paul, the true scholar of Christ, speaks in his first epistle: "When they knew God, they did not glorify him as God, but became vain in their imaginations, and their foolish heart was darkened. Professing to be wise, they became fools." Although this was addressed to Gentiles, it applies to today's priests and people. "They changed the truth of God into a lie, worshipping and serving the creature more than the Creator." Paul warns, "God gave them over to a reprobate mind, filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful." These traits describe those who reject God and follow their desires.
96 Continuing Paul's message: "According to your hardness and impenitent heart, you store up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will render to each one according to his deeds." "There is no partiality with God. For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law." "The hearers of the law are not just in the sight of God, but the doers of the law will be justified." Paul warns, "Do not be conformed to this world, but be transformed by the renewing of your mind." Priests must examine their actions, avoid hypocrisy, and genuinely follow God's law.
97 Paul continues, "What shall we say then? Shall we continue in sin that grace may abound? God forbid! How shall we, who died to sin, live any longer in it?" "Who shall separate us from the love of Christ? Shall tribulation, distress, persecution, famine, nakedness, peril, or sword?" Priests must possess such devotion in their hearts, striving for piety and enduring hardships for Christ. "The night is far spent, the day is at hand. Let us cast off the works of darkness and put on the armor of light. Let us walk honestly, not in reveling and drunkenness, not in lewdness and lust, not in strife and envy. Put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts."
98 And now what one of the aforesaid sort hath indeed been void of all these? Perhaps he may be caught in the sense of the ensuing sentence, wherein he saith: "Not only those who do these things, but those also who consent unto them," for none are truly free from this wickedness. "But thou, according to thy hardness and impenitent heart, dost lay up for thyself wrath, against the day of wrath, and revelation of the just judgment of God, who will yield unto every one according to his works." "For there is no acceptation of persons with God." The hearers of the law shall not with God be accounted just.
99 "What shall we therefore say, shall we continue still in sin that grace may abound? God forbid, for we who are dead to sin, how shall we again live in the same?" "Who shall separate us from the love of Christ, tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?" Ye endure many things for the working of impiety, and offending of Christ. "The night hath passed, and the day approached. Let us cast off the works of darkness, and put on the armour of light." Walk honestly: "not in banqueting, and drunkenness, not in couches, and wantonness, not in contention, and emulation."
100 "As a wise workmaster have I laid the foundation, another buildeth thereupon. Let every man consider how he buildeth thereon. For no other man can lay any foundation besides that which is laid, Christ Jesus. If any man buildeth upon this, gold, silver, precious stones, hay, wood, stubble, every one's work shall be manifest; for the day of our Lord shall declare the same, because it shall be revealed in fire. The fire shall prove what every man's work is. If any man's work shall remain, all by the fire shall be adjudged. If any man's work shall burn, he shall suffer detriment. Know ye not ye are the temple of God?"
101 In his second epistle to the Corinthians: "Having this administration, let us not fail, but cast away the secrets of shame, not walking in subtility nor corrupting the word of God." He warns against false apostles: "Such false apostles are deceitful, transfiguring themselves into apostles of Christ. Satan transfigures into an angel of light. It is not surprising if his ministers do likewise, whose end will be according to their works."
102 To the Ephesians: "Do not walk like Gentiles in the vanity of their sense, with darkened understanding, alienated from God, through ignorance and blindness of heart, yielding to uncleanness for all filthiness and avarice." Next, "Be not unwise, but understand God's will. Be not drunk with wine, but be filled with the Holy Ghost."
103 To the Thessalonians: "We were not with you in flattery, nor seeking glory from men, but were gentle among you, like a nurse cherishing her children. We desired to share the gospel and our lives." He continues: "This is God's will, your sanctification; abstain from fornication, possess your vessel in honour and sanctification. Do not defraud your brother, for God avenges these offenses." Finally, "Mortify your members on earth: fornication, uncleanness, lust, and evil desires."
104 To Timothy: "In the last days, dangerous times will come. Men shall be self-lovers, covetous, proud, blasphemous, disobedient, ungrateful, wicked, incontinent, traitorous, rather lovers of pleasure than God, having a form of godliness but denying its power." He advises avoiding such men, who "are ever learning but never attaining the truth, resisting the truth like Jannes and Mambres with Moses."
105 To Titus: "Show yourself an example of good works, integrity, and gravity, with sound speech. A good soldier of Christ Jesus does not entangle in worldly business to please his commander. If any teaches otherwise, they are proud, knowing nothing, creating disputes and conflicts among men of corrupt minds, deprived of truth, seeing gain as godliness."
106 Avoid being tossed by different interpretations. Understand lessons from Holy Scriptures, emphasizing the benediction given to priests. Saint Peter says: "Blessed be God, who has regenerated us into eternal life. Be girded in mind, sober, and hope in grace." Examine if you preserve priesthood grace. "Be holy in all conduct as God is holy."
107 Saint Peter in the Acts: "Peter stood and said, Men and brethren, it is necessary for the Scripture to be fulfilled concerning Judas." Peter was taught by God and confessed Christ, but you deny Him with actions. "Blessed are you, Simon, for flesh and blood did not reveal this to you, but my Father in heaven."
108 Understand Judas and Matthias's examples. Matthias was chosen by the apostles' election, not his will. You resemble Judas, selling Christ for gain. Peter and his successors are given the keys to heaven. "Whatever you bind or loose on earth shall be in heaven." However, you are entangled in sins and cannot ascend to heaven.
109 Saint Paul: "If anyone desires a bishopric, he desires a good work. A bishop must be above reproach, sober, wise, hospitable, not given to wine, not a fighter, not covetous." Clerks are deceitful, drunkards, covetous, having faith in an impure conscience. Peter confessed Christ; you deny Him with actions.
110 Priests must not flatter themselves on personal cleanness; they are responsible for their flock. Saint Paul: "I am clear of all blood, for I declared God's counsel." Drunken with sins, seek repentance and salvation. "God desires not the death of a sinner, but conversion and life." Almighty God, preserve good pastors and grant them heavenly Jerusalem. Amen.
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1 Preface Humble epistle recounting Britain's fall and revival, not self-praise.
2 Outline Britain's situation, subjection, invasions, devastations, victories, crimes, and peace.
3 History Britain's geography, cities, rivers, defenses, plains, hills, and beauty.
4 Rebellion Britain's history of rebellion against God, citizens, and foreign rulers.
5 Roman Conquest Romans imposed peace and subdued Britain with threats, not war.
6 Roman Retribution Romans avenged British rebellion, leaving the island defenseless and subdued.
7 Roman Departure Romans left Britain, imposing Roman governance, currency, and taskmasters.
8 Christianity's Arrival Christianity's arrival in Britain during Tiberius Caesar's reign, spreading light.
9 Persecutions Diocletian's persecution of Christians, church destruction, and martyrs' sufferings.
10 God's Mercy God's mercy revealed through British martyrs like St. Alban, Aaron, Julius.
11 St. Alban St. Alban's sacrifice, miracles, and the conversion of his executioner.
12 Post-Persecution Churches rebuilt, sacraments restored, unity maintained despite Arian heresy.
13 Tyranny Britain under tyrants, Maximus's rebellion, and Roman retaliation.
14 Abandonment Britain abandoned by Romans, suffering from Scots and Picts invasions.
15 Plea for Help Britons' plea to Rome, Roman legion sent, building a defensive wall.
16 Renewed Invasion Romans leave, Scots and Picts invade, devastating the unprotected island.
17 Second Plea Britons beg Romans again, Romans defend, expel invaders, build another wall.
18 Final Departure Romans permanently leave, advising Britons to defend themselves, building towers.
19 Renewed Invasion Scots and Picts invade again, Britons flee, civil strife and famine ensue.
20 Desperation Britons' desperate plea to Aetius, famine, renewed war, and divine intervention.
21 Britons repel foreign foes poorly, excel in civil war and offenses.
22 God warns Britons with calamities, pestilence, and approaching enemies.
23 Vortigern invites Saxons, who later betray and plunder the island.
24 Saxons devastate Britain, destroying cities, churches, and killing many.
25 Some Britons flee or hide; others resist under Ambrosius Aurelianus.
26 Britons win occasional victories but struggle with internal strife.
27 Britain's rulers are tyrants, unjust, and engaged in constant plundering.
28 Constantine breaks vows, commits murders, and engages in adulteries.
29 Conan usurps power, indulges in violence, and sins without remorse.
30 Vortipore, a sinful ruler, indulges in lust and violence relentlessly.
31 Cuneglasse, a tyrant, wages war against his own people and God.
32 Cuneglasse's crimes include adultery, violence, and defiance against God.
33 Maglocune, a powerful tyrant, betrays his vows and commits grievous sins.
34 Maglocune repents temporarily but returns to a life of sin.
35 Maglocune commits murder, adultery, and sacrilege, worsening his damnation.
36 Warnings to Maglocune: Repentance can save, but he risks eternal damnation.
37 The prophets' warnings should guide Britain's rulers towards repentance.
38 Samuel's example: disobedience to God leads to downfall and punishment.
39 David's census error leads to a plague, showing consequences of sin.
40 Jeroboam, Baasha, and Ahab's punishments illustrate God's judgment on kings.
41 Azarias warned Asa, "The Lord is with you if sought."
42 Isaiah lamented Israel's ingratitude, urging repentance and obedience to God.
43 Isaiah denounced unjust judges, predicting divine retribution for disobedience.
44 Isaiah described judgment day, urging repentance to avoid God's wrath.
45 Isaiah warned of sorrow and ruin for unrepentant sinners.
46 Isaiah rebuked the people, emphasizing repentance and adherence to justice.
47 Jeremiah lamented Israel's unfaithfulness, urging return to God's commandments.
48 Jeremiah criticized stubbornness, urging repentance for avoiding divine punishment.
49 Jeremiah warned, "Persistent rebellion leads to divine judgment, urging repentance."
50 Jeremiah warned, "God's right hand will not spare persistent sinners."
51 Abraham condemned bloodshed, emphasizing justice and obedience to God.
52 Hosea condemned princes, urging repentance and adherence to God's covenant.
53 Amos condemned injustices, urging repentance to avoid divine retribution.
54 Micah condemned corruption, urging repentance and adherence to justice.
55 Zephaniah warned of impending judgment day, urging immediate repentance.
56 Haggai emphasized God's power, urging reverence and obedience to God.
57 Zechariah urged repentance, emphasizing consequences of persistent disobedience.
58 Malachi warned, "The wicked will be consumed on judgment day."
59 Job debated the wicked's fate, emphasizing divine justice and righteousness.
60 Esdras warned, "God's wrath will be swift against persistent sinners."
61 Ezekiel warns Israel of impending divine punishment for iniquity.
62 Solomon emphasizes justice and wisdom for rulers and judges.
63 Solomon advises rulers to love justice and seek God's wisdom.
64 Prophets warn rulers against sin, urging repentance and righteousness.
65 Rebuke of priests and clerics for neglecting their sacred duties.
66 Britain's priests are criticized for corruption and impiety.
67 Condemnation of buying church positions and prioritizing worldly gains.
68 Critique of greedy, self-serving religious leaders leading people astray.
69 Righteous conduct emphasized despite presence of virtuous priests.
70 Examples of virtuous biblical figures contrasted with corrupt leaders.
71 Comparison to biblical figures emphasizing true spiritual leadership.
72 Condemnation of worldly covetousness and false religious leadership.
73 Christian martyrs' examples contrasted with modern religious corruption.
74 Ignatius's martyrdom contrasted with modern religious leaders' complacency.
75 Polycarp's martyrdom example urging steadfastness in true faith.
76 Prophets' warnings against dishonest priests and corrupt leadership.
77 True prophet punished for disobedience, warning to current leaders.
78 Isaiah's rebuke of corrupt leaders, emphasizing divine justice.
79 Warnings of false security and impending divine judgment.
80 Jeremiah condemns unwise pastors and false prophets leading astray.
81 "My children have departed; pastors have not sought the Lord."
82 "Woe to pastors who destroy and scatter my flock."
83 "Awake, you drunkards, for joy and delight are gone."
84 "Hear, priests, judgment is upon you for leading astray."
85 "I hate your festivals and sacrifices; they are unacceptable."
86 "Princes of Jacob, you pluck skins and flesh off."
87 "O beautiful city, your leaders are like roaring lions."
88 "Judge righteously, show mercy, do not oppress the vulnerable."
89 "Priests, you despise my name with your polluted offerings."
90 "Woe upon woe; vision and law will perish."
91 "I found no upright man to prevent destruction."
92 "Break commandments, instruct others; you'll be least in heaven."
93 "You are the earth's salt; if vanished, trampled."
94 "Why see mote in brother's eye, ignore your beam?"
95 "Fear Him who can destroy both soul and body."
96 "Scribes and Pharisees speak, but do not act."
97 "Knowing God, they vanished in thoughts, became foolish."
98 "According to your hard heart, you store up wrath."
99 "Shall we continue in sin to increase grace? No."
100 "Consider how you build on Christ, the only foundation."
101 False apostles deceive, transfiguring themselves as ministers of righteousness.
102 Do not walk in darkness, be filled with God.
103 Share the gospel, sanctify yourselves, avoid fornication, possess honor.
104 Last days bring dangerous times, men love pleasures over God.
105 Show integrity, avoid disputes, serve Christ, not worldly business.
106 Holy Scriptures guide priests, be sober, preserve priesthood grace.
107 Peter confessed Christ; you deny Him through actions.
108 Matthias chosen by apostles, you resemble Judas, selling Christ.
109 Bishops must be above reproach, you deny Christ.
110 Priests responsible for flock, seek repentance and salvation.
``` Exposition on the 1st Epistle to the CorinthiansHere is the HTML table with chapters 1-4: ```html
1 This text appears to be a theological commentary on a passage from the New Testament, likely 1 Corinthians 1-2. The author is explaining the meaning of various verses and phrases, and relating them to other scriptural passages and theological concepts. The text touches on themes such as the nature of God's wisdom, the importance of humility, the relationship between faith and works, and the role of baptism and the cross in salvation. The author also references various Old Testament figures and events, and contrasts the wisdom of God with human wisdom.
2 The author is explaining that spiritual wisdom and understanding come from God's Spirit, not human wisdom or worldly principles. They emphasize that God's wisdom is revealed through the Spirit, and only those who have the Spirit can understand spiritual things. The author also contrasts the "animal man" (those without the Spirit) who cannot perceive spiritual things, with the "spiritual man" who can discern and judge all things. They conclude by stating that no one can know God's thoughts without the Spirit, but believers have the mind of the Lord through the Holy Spirit.
3 The author is cautioning against spiritual pride and encouraging humility, stating that no one should glory in human wisdom or leaders, but rather in God. They emphasize that all things, including apostles and teachers, are theirs (the believers') and that they belong to Christ, who is God's. The author also quotes Scripture, saying that God apprehends the wise in their astuteness and that the Lord knows the thoughts of the wise are vain. They conclude by stating that all things are created for those who are holy, and that believers have all things in Christ.
4 The author, Paul, is humbly stating that he and other apostles are mere ministers and stewards of God's mysteries, not seeking to glorify themselves but to serve God and the church. He warns against judging others or oneself, as only God can truly judge our intentions and hearts. Paul also encourages the Corinthians to learn from his example of humility and not go beyond what is written in Scripture. He reminds them that all they have is a gift from God and that he is their spiritual father, urging them to imitate his ways in Christ. Finally, Paul expresses his desire to come to them soon, if the Lord wills, and to correct them with a spirit of love and gentleness, if possible.
Ats of Disputation
1 The Disputation in Carchar before judges, including Marcellus and Ægialeus.
2 Cortynius describes war, capture, and prisoner treatment by soldiers.
3 Marcellus feeds and cares for captives, providing for their return.
4 Marcellus' fame reaches Persia; Manes sends Turbo with a letter.
5 Marcellus receives a letter from Manichæus, discussing faith and salvation.
6 Marcellus hosts Turbo, Archelaus dislikes Manichaeus, promises to secure him.
7 Missing.
8 Marcellus sends Callistus to Manes with an explanatory letter.
9 Marcellus describes Manichaeus' beliefs on light, darkness, and creation.
10 Manichaeus' teachings on souls, bodies, and paradise are explained.
11 God has no pleasure in the world; sends souls away.
12 Turbo arrives with gifts; Manes challenges Archelaus and Marcellus.
13 Manes claims apostleship; condemns law and prophets as evil.
14 Manes explains two natures; argues against God's omnipresence.
15 Judges question two natural principles; seek further evidence for beliefs.
16 Judges question Manes about convertibility and nature of good and evil.
17 Manes and Archelaus debate the nature of evil and its origin.
18 Manes and Archelaus debate the nature of evil, its origin, and its relation to humanity.
19 Man is like a temple, with spirit as the image, and body as the structure.
20 Crowd delighted by Archelaus' arguments, judges concur with his logic.
21 Jesus condemns hypocrisy, emphasizing inner purity over outward appearances.
22 Jesus condemns hypocrisy, prioritizing inner purity over outward show.
23 Judges and Archelaus challenge Manes to explain the origin of darkness.
24 Manes attributes the boundary between good and evil to a good God, while Archelaus criticizes this view, arguing that it implies God's weakness and fear.
25 Manes uses a lion and shepherd analogy to describe the wicked one's attempts to steal souls, while Archelaus critiques the analogy, arguing that it implies God's weakness and deceitfulness.
26 The shepherd's fault exposes lamb to lion, judge wisely.
27 Paraclete's role debated; credentials and time of advent questioned.
28 Jesus' promises and the Paraclete's mission scrutinized by Archelaus.
29 Law's origins and implications debated between Manes and Archelaus.
30 Death's reign and its nature debated; its beginning and end.
31 Law's curse and Christ's redemption from its penalties explained fully.
32 Devil's origin and nature, freedom of will, and judgment affirmed.
33 Manes and Archelaus debate devil's parentage and free will.
34 Devil's history with Cain, Pharaoh, Judas, and his offspring explained.
35 Understanding evil's seed, conception, and spiritual implications in deeds.
36 Archelaus rejects Manes' teachings, citing biblical warnings against false prophets and the Antichrist. He challenges Manes to perform miracles, noting that even the devil's servants can work signs and wonders. Archelaus affirms the Holy Spirit's power and understanding, contrasting it with Manes' limitations.
37 Archelaus argues that Paul's words in 1 Corinthians 13:8-10 refer to the perfection of Jesus Christ, not Manes. He challenges Manes to demonstrate what he has done away with, as the perfect one should. Archelaus emphasizes that Jesus' advent will be grand and universal, unlike Manes' obscure and ignoble presence.
38 Archelaus considers Marcion, Valentinian, and Basilides as sainted men compared to Manes, who claims to be God, Christ, or the Paraclete. He references Scripture, particularly Paul's epistles, to argue that only Jesus Christ is perfect and that Manes' teachings are false and inferior.
39 "On hearing these matters, those present gave great glory to God."
40 A letter to Archelaus from a priest detailing the teachings of Manes, a self-proclaimed completion of the New Testament doctrine. Manes claims the law of Moses comes from the prince of evil, not the good God, and contradicts the new law of Christ. He uses Scripture to support his views, but the priest seeks Archelaus' authority to clarify and refute Manes' doctrines.
41 Archelaus responds to Diodorus' letter, astonished by Manes' boldness. He recounts refuting Manes' claims that the law of Moses contradict s the law of Christ, instead showing harmony between the Old and New Testaments. Archelaus uses analogies, such as a child honoring their nurse or a people honoring their leader, to illustrate the importance of respecting the Old Testament and Moses' role in preparing the way for Christ.
42 Archelaus refutes Manes' claims, showing harmony between Old and New Testaments. He explains Jesus' teachings as advancements of Moses' laws, not contradictions. Archelaus uses examples like the centurion's faith and circumcision to illustrate the acceptance of both rich and poor, and the importance of spiritual circumcision over physical circumcision. He references Scripture and Paul's teachings to support his arguments.
43 Archelaus explains the veil of Moses and ministration of death, citing 2 Corinthians 3:7-16. He argues that the glory of Moses' countenance, though temporary, is still a glory, and that Jesus' greater glory doesn't diminish Moses' honor. He uses the analogy of a lamp and the sun to illustrate the relationship between the law of Moses and the gospel of Christ. Archelaus also interprets the "veil" on Moses' face as a spiritual blindness that prevents the children of Israel from understanding Moses' prophecies about Christ.
44 Archelaus discusses the veil on Moses' face, citing 2 Corinthians 3:16, and how it will be removed when people turn to the Lord. He compares Moses' life and actions to Jesus', highlighting similarities and contrasts, showing Jesus' greater authority and salvation. Archelaus concludes by asking Diodorus to write back about Manes' future actions, and sends his regards.
45 Diodorus debates Manes, arguing that the two testaments and laws are related, and that the Old Testament belongs to the same author as the New Testament, citing Scripture and reasoning verbally. He challenges Manes' view that the law of Moses comes from the prince of evil, and uses examples from Paul and John to show that the law of Moses is a grace from Christ's fullness.
46 Archelaus arrives unexpectedly, embracing Diodorus and silencing the crowd. Manes, intimidated, backs down. Archelaus addresses the crowd, acknowledging Diodorus' efforts and requesting impartial judgment. He shares his personal experience with Manes, who tried to convert Marcellus, a devout man, but failed. Archelaus offers Manes the opportunity to start the discussion, emphasizing the importance of truth and impartiality.
47 Manes accuses Archelaus of unfair resistance, but Archelaus offers to let the judges decide. Manes questions Jesus' birth from the Virgin Mary, citing Jesus' own words about coming from the Father's bosom. Archelaus affirms his belief in Jesus' words and His unchangeable teachings. Manes challenges Archelaus to explain Jesus' brethren and Mary's role, suggesting absurd scenarios if Jesus had brethren by Mary and Joseph or the Holy Spirit. Archelaus remains steadfast in his beliefs, citing Peter's declaration of Jesus as the Christ, the Son of the living God.
48 "On hearing these statements, the assembled crowds were greatly moved."
49 Archelaus argues that if Jesus wasn't born, He didn't suffer, rise from the dead, or judge humanity. He cites Scripture, including Galatians and 1 Corinthians, to show that Jesus' birth, passion, resurrection, and judgment are intertwined. He challenges Manes to explain away these scriptures and asks pointed questions about Jesus' baptism, the Spirit descending like a dove, and the voice from heaven testifying to Jesus as the beloved Son. Archelaus accuses Manes of blasphemy and audacity in denying Jesus' true nature.
50 Manes argues that Jesus didn't need baptism or a mother, and that He transformed Himself into a man. Archelaus counters that Jesus was a true man, born of Mary, and that the Holy Spirit descended upon Him in the form of a dove. He challenges Manes' view that the Spirit was a real dove, and argues that Jesus' humanity and divinity are intertwined. Archelaus also notes that Manes' views would reduce the incarnation to a dream, and that Jesus' baptism and suffering are essential to Christian doctrine. Manes asks if baptism is for remission of sins, and Archelaus affirms, adding that Jesus was made sin for us, taking on our sins, and was baptized to receive purification and bear the Spirit.
51 Archelaus speaks to a crowd about Manes' doctrine, explaining that Jesus was a true man, born of Mary, and that His baptism and suffering are essential to Christian doctrine. The crowd is eager to hear more and urges Archelaus to continue. He begins to tell them about Manes' background, revealing that Manes is not the first to teach this doctrine, but rather a follower of Scythianus, a Scythian who lived during the time of the apostles and introduced the dualistic teachings. Archelaus traces the roots of Manes' doctrine back to Pythagoras and promises to expose the truth about Manes' beliefs.
52 Scythianus, a Saracen, taught dualistic doctrines and wrote four books. His disciple Terebinthus fled to Babylonia, claimed to be Buddas, and made false declarations about his origins and wisdom. Terebinthus was reproved by prophets Parcus and Labdacus, but continued teaching. He eventually went to a widow's house, ascended to the roof for a ceremony, and was thrown to his death by a spirit. His body was buried by the old woman.
53 Corbicius, a freed slave, inherited Scythianus' books and possessions. He renamed himself Mani and spent 60 years studying, becoming a learned scholar. He altered the books, adding his own content, and gained three disciples. Mani sent them to spread his teachings, but when his disciple Hermas failed to cure the king's son, Mani was imprisoned and chained. His disciples Thomas and Addas fled, continuing to spread their teachings, inspired by Antichrist.
54 Mani's disciples returned to him in prison, reporting their struggles. He ordered them to obtain Christian scriptures, which they did by pretending to be Christian messengers. Mani used these scriptures to support his dualistic teachings, claiming to be the Paraclete. He sent his disciples to spread these false teachings, but the king of Persia sought to punish him. Mani escaped prison and fled to the castle of Arabion, where he wrote to Marcellus, intending to visit. Archelaus and Mani had a dispute, exposing Mani as a false prophet. The king still seeks Mani's capture.
55 Manes fled, crossing the river Stranga, and returned to the castle of Arabion. He was later apprehended, flayed, and hung before the city gate. Archelaus added this epilogue to his narrative, emphasizing that Manes was not the originator of the dualistic doctrine but rather a transmitter of Scythianus' teachings. Archelaus also mentioned Basilides, a Persian promulgator of similar tenets, who wrote books containing difficult and harsh sayings, including a tractate on the antagonism between good and evil.
Gothic History```html
1 Ancestors believed the world was encircled by Ocean on three sides. Asia, Europe, and Africa were its three parts. Many writers detailed cities and distances. Islands in the Great Sea are called Cyclades or Sporades. Ocean's impassable bounds remain unknown due to seaweed and calm winds. Eastern islands include Hippodes, Iamnesia, Solis Perusta, and Taprobane. The western region has the Blessed Isle and Fortunate Isle. Galicia and Lusitania promontories belong to Europe, not Ocean islands. Deeper within are the Baleares and Mevania, besides the thirty-three Orcades islands. The farthest western island is Thule, as mentioned by Virgil.
2 Now, let me briefly speak about the island of Britain, situated between Spain, Gaul, and Germany. Livy mentions its great size, making it difficult to sail around. It was unknown to Roman arms until Julius Caesar's battles. Britain became known through trade and exploration. It resembles a triangle pointing between the north and west. Its widest angle faces the Rhine, and it narrows to two other angles. The island's greatest breadth is over two thousand three hundred ten stadia, and its length is seven thousand one hundred thirty-two stadia. It has moorland, wooded plains, and mountains.
3 Returning to the island of Scandza, mentioned by Ptolemaeus as a great island in the northern Ocean. Scandza is shaped like a juniper leaf, located in the Codan Gulf, with Ocean lapping its shores. The Vistula River, originating from Sarmatian mountains, flows into the northern Ocean, separating Germany and Scythia. Scandza has a vast lake and the Vagus River, surrounded by immense sea on the west and unnavigable Ocean on the north. Many small islands are scattered around. Wolves crossing frozen seas to these islands lose their sight. Scandza hosts diverse nations despite its cold climate.
4 The Goths originated from Scandza, led by King Berig, and named their new settlement Gothiscandza. They moved to Ulmerugi's land, defeating them and the Vandals. Under Filimer, the fifth king since Berig, they migrated to Scythia, called Oium, due to overpopulation. Half the army crossed a river and secured the rich land, leaving behind evidence of their presence. They defeated the Spali in Oium and reached the Sea of Pontus, celebrated in their songs. Ablabius and Josephus, ancient historians, confirm this Gothic migration and settlement.
5 Scythia, adjacent to Germany, stretches from the Ister River to the Taurus range and Lake Maeotis, extending to the Caucasus and beyond the Caspian Sea. It borders Seres, Germans, Ocean, Persis, Albania, Hiberia, and the Danube. Scythia houses notable towns like Borysthenis and Olbia, established for trade with the Greeks. The Tanais River, rising from the Rhipaeian mountains, defines Asia from Europe. Dacia, within sight of Moesia, is surrounded by mountains, bound by the Tisia, Danube, and Flutausis rivers. Venethi, Sclaveni, and Antes inhabit this region.
6 Under King Tanausis, the Goths defeated Vesosis, the Egyptian king, at the river Phasis. Despite impassable Nile and fortifications, they conquered much of Asia and subjected it to the Medes' King Sornus. Some soldiers settled in Asia, becoming the Parthi, known for archery. After Tanausis's death, the Goths deified him. The Goths' neighbors attempted to capture their women, who resisted and formed a female army led by Lampeto and Marpesia. They conquered many tribes, reached the Caucasus, and built the Caspian Gates, later securing much of Asia.
7 Goth women, led by Lampeto and Marpesia, waged successful wars, conquering various tribes and regions including Ionia and Aeolia, building cities and temples like Ephesus's for Diana. They ruled Asia for nearly a century before returning to their kin in the Caucasus. The Caucasus mountain range extends from the Indian Ocean to the Rhipaeian mountains, forming natural fortifications and producing notable rivers like Euphrates and Tigris. The range divides Asia and Europe, with names varying by region. The Amazons, known for their warlike nature, maintained power until Alexander the Great's time.
8 Amazons sought annual marriages with neighboring tribes, keeping daughters and exposing sons. Their reputation for cruelty grew, with tales of Hercules and Theseus's encounters. Penthesilea, an Amazon queen, fought in the Trojan war. Returning to the Goths, Dio's history mentions Telefus, a towering figure of Gothic heritage. Telefus, akin to Hercules, ruled Moesia, engaged Greeks in battle, and was wounded by Achilles. His son Eurypylus, seeking to aid Troy, was also killed. Goths gained fame in Scythia, holding sway over many regions and subduing Vandals and Marcomanni.
9 Telefus, Gothic king, fought against Greeks, reflecting Gothic valor. Dio mentions his reign in Moesia, his height over eight feet. Severus, the Emperor, recognized his strength, appointing him to the cavalry. Telefus defeated sixteen soldiers in wrestling, impressing Severus. He rose through military ranks under Antoninus Caracalla. Disliking Macrinus's rule, he avoided service, but returned under Elagabalus, excelling against Parthians. After Alexander's assassination, Telefus became Emperor by the army's vote, persecuting Christians, later killed by Pupienus. His life exemplified Gothic influence in the Roman Empire.
10 Goths, under Dicineus's guidance, learned philosophy, astronomy, and laws. Dicineus restrained barbarous customs, taught ethics, logic, and practical knowledge. He educated them on celestial movements, sun and moon cycles, and star constellations. The Goths found joy in these teachings, becoming skilled in various sciences. Dicineus appointed priests, Pilleati, and gave the rest the name Capillati. His successor, Comosicus, also revered for wisdom, ruled justly. Coryllus followed, ruling for forty years in Dacia, surrounded by mountains and rivers like the Danube, a vast and deep river, significant in Roman and Gothic history.
11 Goths under King Buruista, advised by Dicineus, ravaged German lands. Julius Caesar, despite conquering much, couldn't defeat Goths. Under Tiberius, Goths remained powerful, guided by Dicineus's teachings. They followed his advice, excelling in philosophy and sciences. Dicineus taught astronomy, celestial movements, and the nature of plants. Goths studied diligently, mastering these subjects, finding rest in understanding natural phenomena. Dicineus also introduced religious practices, appointing priests called Pilleati. After his death, Comosicus ruled wisely, followed by Coryllus, who ruled Dacia for forty years, a region rich in natural defenses and resources.
12 Goths under King Buruista, guided by Dicineus, ravaged German lands. Despite Caesar's conquests, he couldn't defeat Goths. Tiberius ruled as Emperor, yet Goths remained strong. They followed Dicineus's teachings, mastering philosophy and sciences. Dicineus taught astronomy, celestial movements, and plant nature. Goths studied diligently, excelling in these subjects. Dicineus introduced religious practices, appointing priests called Pilleati. After his death, Comosicus ruled wisely, followed by Coryllus, who ruled Dacia for forty years. Dacia, rich in natural defenses, was bounded by rivers like the Danube, significant in Gothic history.
13 Goths, fearing Domitian's avarice, broke truce, ravaging Roman Danube. Led by Dorpaneus, they defeated Roman generals, killing Oppius Sabinus. Domitian hurried to Illyricum, bringing imperial troops. Fuscus, commanding Romans, crossed Danube, but Goths overwhelmed them, killing Fuscus. Goth s called leaders Ansis, demigods for their victories. First hero, Gapt, fathered Hulmul, Augis, Amal, Hisarnis, and Ostrogotha. Ostrogotha begat Hunuil, Athal, Achiulf, Oduulf, and Hermanaric. Vultuulf begat Valaravans, Vinitharius, Vandalarius, Thiudimer, Valamir, Vidimer, and Theodoric. Amalasuentha, Theodoric's daughter, married Eutharic, continuing the Amali lineage.
14 Gothic genealogy traces from Gapt to Hermanaric, including notable kings like Amal and Theodoric. Hermanaric, ruling at 110, subdued many tribes, including Heruli and Venethi. Venethi, despised in war but numerous, resisted unsuccessfully. Hermanaric also subdued Aesti, ruling Scythia and Germany. Huns, fierce and deformed, invaded, led by Balamber. Hermanaric, weakened by Rosomoni's treachery, died, enabling Huns' conquest. Goths, divided into Ostrogoths and Visigoths, faced new threats. Rosomoni's betrayal, driven by revenge, exemplified Gothic struggles. Balamber's Huns prevailed, marking a significant shift in power.
15 Gothic genealogy: Gapt, Hulmul, Augis, Amal, Hisarnis, Ostrogotha, Hunuil, Athal, Achiulf, Oduulf, Hermanaric, Vultuulf, Valaravans, Vinitharius, Vandalarius, Thiudimer, Valamir, Vidimer, Theodoric. Hermanaric, ruling at 110, subdued many tribes, including Heruli and Venethi. Venethi, despised in war but numerous, resisted unsuccessfully. Hermanaric also subdued Aesti, ruling Scythia and Germany. Huns, fierce and deformed, invaded, led by Balamber. Hermanaric, weakened by Rosomoni's treachery, died, enabling Huns' conquest. Goths, divided into Ostrogoths and Visigoths, faced new threats. Balamber's Huns prevailed, marking a significant shift in power.
16 The Gothic race gained fame, ruling Scythia, subduing Vandals, Marcomanni, and Quadi. Under Emperor Philip, they received tribute, later withheld, sparking war. Ostrogotha crossed Danube, ravaged Moesia, Thrace. Senator Decius sent against Goths, failing. Released soldiers joined Goths, increasing their strength. Ostrogotha led 300,000 men, including Taifali, Astringi, Carpi, Goths, Peucini. They crossed Danube, besieged Marcianople, received ransom, retreated. Marcianople founded by Trajan, named after sister Marcia. Goths returned, laden with booty, envied by Gepidae. Fastida, Gepidae king, waged war, ultimately defeated by Ostrogotha near Auha river. Goths lived peacefully under Ostrogotha's leadership.
17 The Gepidae, envious of Goths, waged war under Fastida. He overwhelmed Burgundians, provoking Goths, breaking kinship bonds. Fastida demanded land or war, Ostrogotha refused. Battle near Galtis, river Auha, resulted in Gothic victory. Gepidae retreated in disgrace, Goths celebrated peace under Ostrogotha. Cniva, with 70,000 men, attacked Novae, driven by Gallus to Nicopolis. Emperor Decius confronted Cniva, but defeated at Beroa. Cniva besieged Philippopolis, allied with Priscus, killed Decius and son. Decius's death marked Gothic dominance. Goths continued raids, affecting Roman Empire's stability, showcasing Gothic resilience and power.
18 Cniva, with 70,000 men, attacked Novae, driven by Gallus to Nicopolis. Emperor Decius confronted Cniva, but was defeated at Beroa. Cniva besieged Philippopolis, allied with Priscus, killed Decius and son. Decius's death marked Gothic dominance. Goths continued raids, affecting Roman Empire's stability. Goths ravaged Moesia, aided by Emperor Maximian against Parthians. Goths assisted Maximian, later aiding Constantine against Licinius. Goths prospered under Kings Ariaric, Aoric, and Geberich, who expanded territory, defeating Vandals. Visimar, Vandal king, was overthrown. Goths influenced Roman military and politics significantly, highlighting their strength.
19 Goths, during Gallus and Volusianus's reign, faced a devastating plague. Aemilianus saw an opportunity, seized power in Moesia, plundering cities. He was quickly overthrown. Gallus and Volusianus reigned briefly, maintaining peace but blamed for plague. They made a treaty with Goths. Gallienus usurped the throne, indulging in luxury. Gothic leaders Respa, Veduc, and Thuruar sailed to Asia, sacked cities, and burned Ephesus' temple. Returning, they attacked Troy, Ilium, and Anchiali. They enjoyed baths near Anchiali, renowned for healing. Goths returned home, summoned by Emperor Maximian, aiding against Parthians, showcasing their significant role in Roman military campaigns.
20 Goths, aiding Maximian, defeated Narseus, king of Persians. Diocletian and Maximian achieved peace, neglecting Goths. Constantine enlisted Goths against Licinius, later building Constantinople with their aid. Goths, led by Ariaric and Aoric, prospered. Geberich, succeeding, expanded territory, defeating Vandals. Visimar, Vandal king, overthrown. Goths influenced Roman military, aiding in significant battles. Goths settled in Pannonia, later moving to Gaul. Hermanaric succeeded Geberich, conquering northern tribes, including Heruli and Venethi. Venethi, despised in war but numerous, resisted unsuccessfully. Hermanaric also subdued Aesti, ruling Scythia and Germany. Huns invaded, leading to Hermanaric's death, marking a power shift.
21 Goths, aiding Maximian, defeated Narseus, king of Persians. Diocletian and Maximian achieved peace, neglecting Goths. Constantine enlisted Goths against Licinius, later building Constantinople with their aid. Goths, led by Ariaric and Aoric, prospered. Geberich, succeeding, expanded territory, defeating Vandals. Visimar, Vandal king, overthrown. Goths influenced Roman military, aiding in significant battles. Goths settled in Pannonia, later moving to Gaul. Hermanaric succeeded Geberich, conquering northern tribes, including Heruli and Venethi. Venethi, despised in war but numerous, resisted unsuccessfully. Hermanaric also subdued Aesti, ruling Scythia and Germany. Huns invaded, leading to Hermanaric's death, marking a power shift.
22 Geberich's Goths defeated Vandals, seeking refuge in Pannonia for sixty years. They obeyed emperors until Stilicho moved them to Gaul. Hermanaric, succeeding Geberich, conquered many northern tribes, including Heruli and Venethi. Venethi, though numerous, resisted unsuccessfully. Hermanaric subdued Aesti, ruling Scythia and Germany. Huns, fierce and deformed, invaded, led by Balamber. Hermanaric, weakened by Rosomoni's treachery, died, enabling Huns' conquest. Goths, divided into Ostrogoths and Visigoths, faced new threats. Rosomoni's betrayal, driven by revenge, exemplified Gothic struggles. Balamber's Huns prevailed, marking a significant shift in power.
23 Hermanaric, ruling Goths, conquered many northern tribes, including Heruli, Venethi, and Aesti. He ruled Scythia and Germany, compared to Alexander the Great. Huns, fierce and deformed, invaded, led by Balamber. Hermanaric, weakened by Rosomoni's treachery, died, enabling Huns' conquest. Goths, divided into Ostrogoths and Visigoths, faced new threats. Rosomoni's betrayal, driven by revenge, exemplified Gothic struggles. Balamber's Huns prevailed, marking a significant power shift. Goths, under new leadership, navigated the challenges posed by Huns. Their history showcases resilience, adaptability, and enduring influence in shaping regional dynamics.
24 Huns, fierce and deformed, invaded Goths, leading to Hermanaric's death. Filimer expelled witches, leading to Huns' creation. Huns settled near Maeotic swamp, skilled hunters, raided neighbors. Guided by a doe, they discovered Scythia, conquering many tribes. Huns' swarthy, fearsome appearance caused terror. Goths, fearing Huns, consulted King Hermanaric. Treacherous Rosomoni brothers wounded Hermanaric. Huns, led by Balamber, invaded Ostrogoths. Hermanaric, weakened, died at 110. Huns conquered Ostrogoths, marking a significant power shift. Gothic history showcases resilience, adaptability, and enduring influence in shaping regional dynamics amid external threats and internal treachery.
25 The Visigoths, seeking safety from the Huns, sent ambassadors to Emperor Valens, offering to submit to his laws and become Christians if he provided them with teachers who spoke their language. Valens, eager to secure a defense for his kingdom, accepted their request, settling them in Moesia. Unfortunately, the preachers sent by Valens spread Arianism among the Visigoths, turning them into Arians rather than orthodox Christians. The Visigoths, along with the Ostrogoths and Gepidae, embraced this heresy and settled in Dacia Ripensis, Moesia, and Thrace.
26 Famine struck the Visigoths soon after their settlement, leading their leaders Fritigern, Alatheus, and Safrac to request a market from the Roman commanders Lupicinus and Maximus. However, the Roman generals exploited the Visigoths' desperation, selling them overpriced food and even demanding their children in exchange. Tensions escalated when Lupicinus plotted against Fritigern, leading to a violent confrontation. Fritigern escaped the trap, rallied his people, and attacked the Romans, leading to the death of Emperor Valens and the Visigoths taking control of Thrace and Dacia Ripensis.
27 Emperor Gratian appointed Theodosius as the Eastern Emperor after Valens' death. Theodosius restored military discipline, alarming the Goths. When Theodosius fell gravely ill, the Goths divided their forces to plunder various regions. Emperor Gratian, retreating from Rome due to Vandal invasions, negotiated peace with the Goths by offering them provisions. After recovering, Theodosius welcomed and honored the Gothic king Athanaric in Constantinople. Upon Athanaric's death, the Goths continued to serve the Roman Empire, aiding in battles against usurpers like Eugenius.
28 After Theodosius' recovery, he approved the peace treaty Gratian made with the Goths. He welcomed King Athanaric to Constantinople, who marveled at the city's grandeur before dying a few months later. Theodosius honored Athanaric with a grand funeral, and the Goths continued their service to the Roman Empire, providing significant military support. Theodosius took more than twenty thousand Gothic warriors to fight against the usurper Eugenius, securing a victory and re-establishing the alliance between the Goths and the Roman Empire.
29 After Theodosius' death, his sons' luxurious lifestyles weakened both empires and alienated the Goths. The Goths, led by Alaric, sought to establish their own kingdom rather than serve the Romans. Alaric, of noble lineage, raised an army and marched into Italy, reaching Ravenna unopposed. Ravenna, situated amidst streams and swamps, was a strategic location. The city's ancient inhabitants, the Ainetoi, praised its favorable position. Alaric's army capitalized on the city's strategic advantages, highlighting the Goths' growing power and influence in the region.
30 The Visigoths, led by Alaric, reached Ravenna and sent an embassy to Emperor Honorius, proposing to settle peacefully in Italy or to conquer provinces like Gaul and Spain if denied. Honorius, fearing both outcomes, agreed to let the Goths move to Gaul and Spain. However, Stilicho, the Patrician and Honorius' father-in-law, ambushed the Goths at Pollentia, leading to a devastating battle for Italy and his own disgrace. The enraged Goths plundered Liguria and Emilia, then sacked Rome without destroying it. Alaric's death during their planned move to Africa led to his burial with treasures, and his successor, Athavulf, was chosen for his impressive appearance and spirit.
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31 When Athavulf became king, he returned to Rome and led the Goths in despoiling the city, stripping Italy of its wealth. The Emperor Honorius could not resist, even when his sister, Placidia, was taken captive. Athavulf married her, and this alliance terrified other tribes. Athavulf then set out for Gaul, leaving Honorius stripped of wealth but pleased by their kinship. The neighboring tribes, Franks and Burgundians, were terrified and kept within their borders. The Vandals and Alani, fearing the Goths, crossed into Gaul and then Spain. Athavulf established his kingdom in Gaul and planned to save the Spaniards from the Vandals. He left his treasures in Barcelona and entered Spain with loyal followers, frequently fighting the Vandals. In the third year, he was killed by Euervulf, a man he had mocked for his short stature. Segeric succeeded Athavulf but was quickly slain by his own men.
32 Valia, the fourth from Alaric, became king, a stern and prudent man. Emperor Honorius sent an army under Constantius to prevent Valia from breaking the treaty and to free his sister Placidia. Constantius set out for Spain with a grand force, meeting Valia at the Pyrenees. They made peace, Valia gave up Placidia, and agreed to aid the Roman Empire. Meanwhile, Constantine usurped power in Gaul but was killed. Jovinus and Sebastian tried to seize power but met the same fate. In Valia's twelfth year, the Huns were driven from Pannonia. Valia then fought the Vandals in Spain, winning great fame. He returned to Tolosa, handing over provinces to the Roman Empire. After his death, Beremud from the Amali lineage joined the Visigoths, who then chose Theodorid as king. Beremud, concealing his noble birth, gained Theodorid's trust and became his close advisor.
33 Gaiseric, king of the Vandals, was invited to Africa by Boniface, who sought revenge against Emperor Valentinian. Gaiseric crossed the Strait of Gades with his followers. Known for his moderation, shrewdness, and disdain for luxury, Gaiseric ruled Africa with authority. He ordained that his sons should rule in succession to avoid strife, ensuring peace for many years. His sons, Huneric, Gunthamund, Thrasamund, and Ilderich, ruled in order. Gelimer later usurped the throne, bringing disaster upon the Vandals. The Emperor Justinian's general, Belisarius, captured Gelimer and paraded him in Constantinople. Africa, once lost to the Romans, was restored to the Empire, flourishing under Justinian despite later conflicts. Valia fought the Vandals fiercely, but a misfortune akin to Alaric's recalled him. Valia returned to Tolosa, handing over provinces to the Romans. Beremud, a noble Amali, joined the Visigoths, gaining Theodorid's trust and becoming his advisor.
34 Valia had little success against the Gauls but was succeeded by Theodorid, a man of great moderation and vigor. In the consulship of Theodosius and Festus, the Romans broke the truce, attacking the Goths in Gaul with the Huns as allies. The Patrician Aëtius, a brave Moesian, led the Roman army. He had previously subdued the Suavi and Franks. With Huns under Litorius, the Romans moved against the Goths. Both sides eventually agreed to a truce and returned to their alliance. During this peace, Attila, lord of the Huns, ruled Scythia and was renowned among nations. The historian Priscus, sent on an embassy, described Attila's vast village, resembling a great city with wooden walls and large dining halls. Attila, preferring this dwelling to conquered cities, displayed his power and grandeur.
35 Attila, son of Mundiuch, succeeded his brothers Octar and Ruas. After their death, he ruled the Huns with his brother Bleda, whom he later murdered to consolidate power. Attila sought to conquer the Romans and Visigoths with an army of 500,000 men. He was short, broad-chested, with a large head, small eyes, and a swarthy complexion. His discovery of Mars's sword, found by a shepherd, convinced him of his destiny to rule the world. Attila was a fearsome leader, inspiring terror and confidence in his men. His ambition led him to seek the subjugation of all nations, believing his supremacy assured by the sword of Mars.
36 Gaiseric incited Attila to war against the Visigoths to avenge his daughter, who was mutilated by Huneric, Gaiseric's son. Attila sent ambassadors to Emperor Valentinian, sowing strife between Romans and Goths, claiming a quarrel with Theodorid. Valentinian, recognizing the threat, allied with Theodorid against Attila. The Romans and Visigoths united, preparing for the impending conflict. Attila's cunning and deceit aimed to weaken his enemies through internal discord before engaging in battle.
37 Valentinian's embassy persuaded Theodorid to ally against Attila, emphasizing the threat to all nations. The Visigoths, eager for battle, joined the Romans. Theodorid led a vast host, bringing his sons Thorismud and Theodorid. The Romans, led by Aëtius, assembled a diverse army, including Franks, Sarmatians, and Burgundians. They met in the Catalaunian Plains, preparing for a monumental clash. The two forces, eager for battle, faced each other in an open fight, driven by the ambitions of their rulers.
38 The battle of Catalaunian Plains began with both sides seeking the high ground. The Visigoths and Romans held the left, the Huns the right. Theodorid led the Visigoths, Aëtius the Romans. Sangiban and his Alani were placed in the center. The Huns, led by Attila, were flanked by Ostrogoths under Valamir, Thiudimer, and Vidimer. Ardaric of the Gepidae also supported Attila. Despite initial setbacks, the Huns were inspired by Attila's leadership. Thorismud and Aëtius seized the hill, routing the Huns from their advantageous position.
39 Attila, seeing his army's confusion, inspired them with a rousing speech, urging them to attack. The battle was fierce, with both sides suffering heavy losses. Attila's presence bolstered his troops, despite their initial retreat. Theodorid was killed, possibly by the Ostrogoth Andag. The Visigoths nearly captured Attila, who retreated to his fortified camp. Thorismud, wounded, withdrew, and Aëtius, separated from his men, found refuge with the Goths. The next day, the Romans and Goths prepared to besiege Attila, who remained defiant, threatening to burn himself rather than be captured.
40 The battle continued with fierce combat, resulting in streams of blood. Theodorid was trampled by his own men or killed by an Ostrogoth. Attila retreated, fortified his camp, and threatened to burn himself. Thorismud and Aëtius regrouped, preparing to besiege Attila. At dawn, the Romans saw the battlefield covered with bodies and believed they had won. Attila, though besieged, remained defiant, roaring like a lion. The Romans and Goths debated their next move, considering wearing him out through siege, knowing he had no provisions. Attila, ever brave, prepared a funeral pyre to avoid capture.
41 During the siege, the Visigoths found their fallen king, Theodorid, and honored him with songs and tears. Thorismud, his son, sought vengeance against the Huns. He consulted with Aëtius, who advised him to return to his own dominions to prevent internal conflict. Thorismud accepted the advice and returned to Gaul, becoming king without opposition. In this famous battle, 165,000 were slain. Attila, thinking the Goths' retreat was a ruse, stayed in his camp but later felt victorious. Thorismud advanced to Tolosa and ruled peacefully.
42 Attila, seeing the Visigoths' withdrawal, attacked the Romans and besieged Aquileia. Observing storks leaving the city, he took it as a sign of imminent victory. He renewed the attack, destroyed Aquileia, and ravaged other cities in Italy. He intended to sack Rome but was persuaded by his followers to reconsider. An embassy from Rome, led by Pope Leo, sought peace. Attila agreed, demanding Honoria and her wealth. He returned to his land, still thirsting for conquest.
43 Attila, regretting the peace, threatened Emperor Marcian of the East, aiming to devastate provinces. He moved against the Visigoths but was defeated by Thorismud. Attempting to conquer the Alani, Attila was again routed by Thorismud, who established peace in his kingdom. Thorismud later fell sick and was betrayed and killed by a client named Ascalc. Despite his injuries, Thorismud avenged himself before dying.
44 After Thorismud's death, Theodorid succeeded him and faced hostility from Riciarius, king of the Suavi. Riciarius sought to seize Spain but was defeated by Theodorid and his allies. Theodorid spared the conquered Suavi and allowed them to choose a ruler, Rimismund. Theodorid ruled justly and died in the thirteenth year of his reign. His brother Eurich succeeded him, but his eagerness raised suspicions about his involvement in Theodorid's death.
45 Eurich became king amid turmoil. Emperor Valentinian was slain, and Gaiseric, king of the Vandals, sacked Rome. Maximus usurped the throne but was killed. Eurich seized Gaul, defeating Riotimus, king of the Brittones. He captured Arverna and other cities. Aspar, a Gothic Patrician, and his sons were killed in Constantinople. Olybrius and Glycerius briefly ruled, but Nepos deposed Glycerius. Eurich expanded his kingdom, seizing the city of Arverna from Ecdicius, a Roman general, and establishing his rule.
46 Odoacer, king of the Torcilingi, invaded Italy, killed Orestes, and exiled Augustulus, the last Western Roman Emperor, to the Castle of Lucullus. With Augustulus' exile, the Western Roman Empire ended, and kings of the Goths began to rule Rome and Italy. Odoacer, ruling for thirteen years, initially strengthened his kingdom by instilling fear among Romans, exemplified by executing Count Bracila at Ravenna.
47 Eurich, seeing the Roman Empire's decline, seized Arelate and Massilia. Gaiseric, king of the Vandals, encouraged him to destabilize the Eastern and Western Empires. Eurich aimed to subdue the Burgundians but was killed in Arelate. His son, Alaric, succeeded him as the ninth king named Alaric. This succession mirrored the Augusti, where kingdoms often ended with kings bearing the same name as the founders. The narrative then transitions to recounting the origins of the Goths.
48 Vinitharius ruled the Ostrogoths after the death of Hermanaric, leading them as a separate people under the sway of the Huns. He attempted to assert his independence by attacking the Antes but was ultimately defeated by Balamber, king of the Huns. Balamber then married Vinitharius's granddaughter, Vadamerca, and ruled over the Goths as his peaceful subjects, maintaining a Hunnic overlord while allowing a Gothic ruler to hold power.
49 Attila, after numerous marriages, took a beautiful girl named Ildico as his wife. On their wedding night, heavy with wine and sleep, he choked on his blood, dying without a wound. His death was mourned with deep wounds and plucked hair, a sign of honor among his people. Attila's body was placed in a triple-layered coffin, signifying his strength and the honors he received from both empires. His burial was secretive, with those who buried him killed to keep the location hidden.
50 Following Attila's death, a struggle for power erupted among his many sons, leading to internal conflict and the eventual downfall of his empire. Ardaric, king of the Gepidae, led a revolt, freeing many oppressed nations. The battle of Nedao resulted in the deaths of thirty thousand men, including Ellac, Attila's favored son. This division allowed previously oppressed nations to reclaim their freedom, while the Gepidae took control of Dacia, demanding peace and annual gifts from the Roman Empire.
51 The Ostrogoths, under Valamir, Vidimer, and Thiudimer, thrived despite the Huns' dominance. The brothers maintained unity, respecting Hunnic rule until Attila's death. Valamir's reign saw Gothic victories and territorial expansions. Theodoric, son of Thiudimer, was born and sent as a hostage to Constantinople, securing peace between Goths and Romans. Upon his return, Theodoric proved his valor, eventually leading the Goths to prosperity.
52 Theodoric, raised in Constantinople, returned to lead the Goths, who sought more land and resources. After defeating the Huns, the Goths turned against the Suavi. Thiudimer captured and adopted their king Hunimund, later betrayed by him. This led to a fierce battle with the Sciri, where Valamir was killed. The Goths avenged his death, nearly exterminating the Sciri, and solidifying their dominance in the region.
53 Theodoric, now ruling the Ostrogoths, sought to expand his influence. He invaded Italy, battling Odoacer for control. After three years of struggle, Theodoric emerged victorious, becoming the ruler of Italy. He forged alliances through marriage, uniting the Goths and Franks. His reign brought stability and prosperity, although conflicts with the Franks persisted. Theodoric's strategic marriages strengthened his family's position, ensuring the Goths' continued influence.
54 Theodoric established a vast network of alliances through strategic marriages. His daughters married neighboring kings, strengthening Gothic ties. He sent his sister to marry Thrasamund, king of the Vandals, and allied with the Thuringians through marriage. Theodoric expanded his territories, taking cities in Illyricum and Thessaly. His death saw the appointment of his grandson Athalaric as king, with Theodoric's legacy of alliances and territorial expansion ensuring the Goths' prominence.
55 Athalaric succeeded Theodoric as king, maintaining peace and stability. As he approached manhood, he sought the protection of the Eastern Roman Empire. However, his untimely death led to his mother Amalasuentha summoning her cousin Theodahad to the throne. Theodahad betrayed and exiled her, leading to her assassination. This betrayal angered Emperor Justinian, prompting him to send Belisarius to conquer the Goths, initiating a series of battles.
56 Belisarius, sent by Justinian, began his campaign against the Goths by seizing Sicily. Theodahad's forces, weakened by internal betrayal and the defection of key leaders, struggled against the advancing Romans. Vitiges was proclaimed king, replacing Theodahad. Despite a lengthy siege of Rome and attempts to reclaim territory, Vitiges ultimately surrendered to Belisarius. The Gothic kingdom fell, and Vitiges, with his wife and treasures, was taken to Constantinople, marking the end of Gothic rule.
57 Theodoric's alliances and conquests laid the foundation for Gothic power in Italy. His strategic marriages and military successes secured the Goths' dominance. Athalaric's brief reign was followed by internal strife, leading to Theodahad's betrayal and the Roman reconquest. The fall of Vitiges marked the end of Gothic rule, with Justinian's forces reestablishing Roman control. Theodoric's legacy of alliances and strategic marriages continued to influence Gothic and Roman relations.
58 Theodoric's daughter Amalasuentha married Eutharic, strengthening the Gothic line. Their son, Athalaric, succeeded Theodoric but died young, leading to Theodahad's betrayal and Amalasuentha's murder. This prompted Justinian's intervention, with Belisarius defeating the Goths and restoring Roman control. Theodoric's alliances through marriage continued to shape Gothic and Roman politics, even as the Gothic kingdom fell. His efforts to unite the Goths and Romans left a lasting legacy.
59 As Theodoric aged, he appointed Athalaric as his successor, urging loyalty to the Roman Senate and Emperor. Athalaric's reign saw peace until his death. Theodahad, summoned by Amalasuentha, betrayed her, leading to her murder and Justinian's intervention. Belisarius defeated the Goths, capturing Vitiges and ending Gothic rule. Theodoric's legacy of alliances, territorial expansion, and strategic marriages influenced Gothic and Roman politics long after his death.
60 Theodoric's death led to succession struggles, with Theodahad betraying Amalasuentha. Justinian sent Belisarius, who defeated the Goths and captured Vitiges. The Gothic kingdom fell, and Vitiges was taken to Constantinople. Justinian's victory restored Roman control, ending centuries of Gothic influence. Theodoric's alliances and conquests left a lasting impact, shaping Gothic and Roman relations even after the fall of the Gothic kingdom. His strategic marriages and territorial expansions secured the Goths' legacy.
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31 Athavulf married Honorius's sister, looted Rome, then moved to Gaul.
32 King Valia made peace, returned Placidia, fought Vandals, and died.
33 Gaiseric invited Vandals to Africa, ruled wisely, and died.
34 Theodoric succeeded Valia, allied with Romans, and defended Gaul.
35 Attila, cruel and ambitious, sought world domination, found Mars's sword.
36 Gaiseric incited Attila against Visigoths; Attila schemed with treachery.
37 Valentinian and Theodoric allied against Attila; prepared for battle.
38 Battle of Catalaunian Plains began; Romans, Goths, and Huns clashed.
39 Attila inspired Huns; fierce battle ensued; Huns initially repulsed.
40 Attila retreated; fierce combat; Theodoric died; Romans planned siege.
41 The Visigoths honored Theodorid; Thorismud sought vengeance against the Huns.
42 Attila besieged Aquileia, ravaged Italy, negotiated peace with Pope Leo.
43 Attila threatened Marcian, attacked Visigoths, defeated, Thorismud established peace.
44 Theodorid defeated Riciarius, spared Suavi, Eurich succeeded, suspicions arose.
45 Eurich seized Gaul, Riotimus defeated, captured Arverna, expanded kingdom.
46 Odoacer invaded Italy, killed Orestes, exiled Augustulus, Goths ruled.
47 Eurich seized Arelate, Massilia, encouraged by Gaiseric, killed, Alaric succeeded.
48 Vinitharius ruled Ostrogoths, crucified Antes king Boz, defeated by Balamber.
49 Attila died from excessive joy at his wedding feast.
50 Attila's successors fought; Ardaric of Gepidae led revolt against Huns.
51 Ostrogoths, under Valamir, defeated Attila's sons, expanded territories.
52 Theodoric, son of Thiudimer, served Emperor Leo in Constantinople.
53 Theodoric invaded Italy, battled Odoacer, and became ruler.
54 Theodoric married Audefleda, united Goths and Franks, fought rivals.
55 Theodoric's daughter Amalasuentha married Eutharic, extended his family.
56 Vidimer led Goths to Italy, died, succeeded by son Vidimer.
57 Theodoric ruled Italy, secured alliances, fought and subdued enemies.
58 Athalaric succeeded Theodoric, ruled peacefully until death; Theodahad betrayed.
59 Justinian sent Belisarius to fight Goths; Theodahad killed, Vitiges crowned.
60 Vitiges besieged Rome, defeated by Belisarius, surrendered Ravenna, captured.

Mahabharata

 

1

 

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1 Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered. Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, approached the great sages of rigid vows in the forest of Naimisha. These sages, after attending the twelve years' sacrifice of Saunaka, were eager to hear his wonderful narrations. After saluting and inquiring about their ascetic practices, Sauti, being respectfully received, was seated comfortably. One of the Rishis then asked Sauti about his travels and the stories he had gathered. Sauti began to recount the sacred stories composed by Krishna-Dwaipayana Vyasa and narrated by Vaisampayana at the snake-sacrifice of Janamejaya. He expressed his desire to share the sacred narratives of the Puranas, containing precepts of religious duty and worldly profit, and the deeds of illustrious saints and sovereigns. The sages expressed their eagerness to hear the holy composition of Vyasa, the Bharata, which dispels the fear of evil. Sauti, bowing to the primordial being Isana, began to narrate the sacred thoughts of Vyasa. He described the creation of the universe from the mighty egg called Mahadivya, the emergence of Brahma and other celestial beings, and the establishment of all things known to mankind. He highlighted the eternal cycle of creation and destruction and the sacred knowledge contained in the Bharata, which has been esteemed and disseminated throughout the three regions of the world.
2 "The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.' "Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni), great among all who have borne arms, repeatedly smote the noble race of Kshatriyas. When he annihilated the entire tribe of Kshatriyas, he formed at Samanta-panchaka five lakes of blood. His forefathers, including Richika, addressed him, 'O Rama, we have been gratified with thy valour. Ask the boon that thou may desire.' "Rama said, 'If ye are favourably disposed towards me, absolve me from the sins of annihilating the Kshatriyas, and let the lakes I have formed become holy shrines.' The Pitris then said, 'So shall it be.' The region near those lakes became known as Samanta-panchaka. In the interval between the Dwapara and the Kali Yugas, the armies of the Kauravas and the Pandavas encountered here. Eighteen Akshauhinis of soldiers assembled, eager for battle, and were all slain on the spot. Thus the region became celebrated as Samanta-panchaka, the holy. "The Rishis said, 'We desire to know the meaning of the term Akshauhini.' "Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three Pattis make one Sena-mukha; three Sena-mukhas a Gulma; three Gulmas a Gana; three Ganas a Vahini; three Vahinis a Pritana; three Pritanas a Chamu; three Chamus one Anikini; and an Anikini taken ten times forms an Akshauhini. An Akshauhini consists of twenty-one thousand eight hundred and seventy chariots, the same number of elephants, one hundred and nine thousand three hundred and fifty foot-soldiers, and sixty-five thousand six hundred and ten horses. This calculation forms the eighteen Akshauhinis of the Kaurava and Pandava army. Time, whose acts are wonderful, assembled them and, using the Kauravas as a cause, destroyed them all.'
3 Sauti said, "Janamejaya, the son of Parikshit, was attending his long sacrifice on the plains of Kurukshetra with his brothers Srutasena, Ugrasena, and Bhimasena. As they sat, a celestial dog arrived, beaten by Janamejaya's brothers. The dog ran to his mother Sarama, who asked why he was crying. The dog explained, and Sarama, distressed, cursed Janamejaya and his brothers, predicting misfortune when they least expected it. Janamejaya, alarmed, sought a Purohita for absolution. During a hunt, he found Srutasrava's son Somasrava, who became his Purohita, bringing peace to Janamejaya and his kingdom. Meanwhile, the Rishi Ayoda-Dhaumya's disciples, Upamanyu and Aruni, endured trials that tested their devotion. Upamanyu, tending cows, faced severe tests by his preceptor, leading to his temporary blindness from eating Arka leaves. He invoked the Aswins, who restored his sight and granted him golden teeth and prosperity for his devotion. Aruni, tasked with stopping a watercourse breach, used his body to block it and was blessed by his preceptor, gaining knowledge and the name Uddalaka. The story continues with Veda, another disciple of Ayoda-Dhaumya, who served his preceptor diligently, gaining knowledge and fortune. When Janamejaya conducted his snake sacrifice to avenge his father's death, he faced challenges but ultimately succeeded with the help of his advisors and divine intervention, fulfilling his duty and avenging his father's death.
4 Saunaka said, "Child, thy father read the Puranas and the Bharata with Krishna-Dwaipayana. Hast thou also studied them? I wish to hear the history of the race of Bhrigu. Recount it, and we shall listen." Sauti answered, "I have acquired all that was studied by the Brahmanas, including Vaisampayana, and all that my father studied. Attend to the history of the exalted race of Bhrigu, revered by Indra, the gods, Rishis, and Maruts. I shall recount the story of this family, as told in the Puranas. Bhrigu was produced by Brahma from the fire at Varuna's sacrifice. Bhrigu had a son, Chyavana, who had a virtuous son named Pramati. Pramati had a son named Ruru by Ghritachi. Ruru's son, Sunaka, by his wife Pramadvara, was exceedingly virtuous, devoted to asceticism, proficient in law, and eminent among those knowledgeable in the Vedas. Saunaka asked, "Why was the son of Bhrigu named Chyavana?" Sauti replied, "Bhrigu had a wife, Puloma. One day, while pregnant, she was left at home by Bhrigu. The Rakshasa Puloma, filled with lust, seized Puloma and carried her away, considering her his betrothed. Agni, the god of fire, reluctantly confirmed she was Bhrigu's wife, having been given to him with Vedic rites. The Rakshasa, enraged, resolved to take her by force. Agni, distressed and fearing Bhrigu's curse, spoke the truth, declaring Puloma was Bhrigu's wife."
5 "Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind—even of thought. Then the child of Bhrigu lying in her body, enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. The Rakshasa, perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down, and was instantly converted into ashes. The beautiful Pauloma, distracted with grief, took up her offspring Chyavana and walked away. Brahma, the Grandfather of all, saw her weeping and comforted her. The drops of tears which rolled down her eyes formed a great river, named Vadhusara by Brahma. It passeth by the hermitage of Chyavana. Thus was born Chyavana of great ascetic power, the son of Bhrigu. Bhrigu saw his child Chyavana and its beautiful mother. Enraged, he asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? Tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' Pauloma replied, 'I was identified to the Rakshasa by Agni (the god of fire). He bore me away, who cried like the Kurari (female osprey). It was only by the ardent splendor of this thy son that I was rescued, for the Rakshasa, seeing this infant, let me go and himself fell to the ground, turning into ashes.' Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. In excess of passion, the Rishi cursed Agni, saying, 'Thou shalt eat of all things.''" So ends the sixth section called "the curse on Agni" in the Adi Parva.
6 "Sauti said, 'The god of fire, enraged at Bhrigu's curse, addressed the Rishi, 'Why this rashness, O Brahmana? What transgression can be imputed to me who was striving to do justice and speak truth impartially? I gave the true answer when asked. A witness who represents otherwise than the truth ruins his ancestors and descendants both to the seventh generation. He, who is fully aware of the facts and does not disclose what he knows when asked, is undoubtedly stained with guilt. I can also curse you, but Brahmanas are held in high respect by me. Although you know these, O Brahmana, I will yet speak of them, so please attend! Multiplying myself by ascetic power, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriages, etc.), and other sacrifices. With the butter poured upon my flame according to the Vedas' injunctions, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas and the Pitris are equally entitled to the sacrifices called Darshas and Purnamasas. The Devas, therefore, are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am, therefore, called the mouth of the Devas and the Pitris. At the new moon, the Pitris, and at the full moon, the Devas, are fed through my mouth, eating the clarified butter poured on me. Being their mouth, how am I to be an eater of all things? Agni reflected and withdrew from all places; from daily homas, long-extending sacrifices, and other ceremonies. Deprived of their Swadhas and Swahas (sacrificial mantras), the whole body of creatures became distressed. The Rishis, in anxiety, went to the gods and said, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies due to the loss of fire! Ordain what is to be done so that there may be no loss of time.' The Rishis and gods went to Brahma and told him about Agni's curse and the interruption of ceremonies. Brahma summoned Agni and addressed him, 'You are the creator and destroyer of the worlds! Behave so that ceremonies are not interrupted. You shall not be reduced to eating all things promiscuously. The flame in your viler parts shall eat all things alike. The body part that eats flesh (in carnivorous animals' stomachs) shall eat all things promiscuously. As the sun's rays purify everything they touch, so shall everything be pure that is burnt by your flames.' Agni agreed and returned to his duties. The gods and Rishis, delighted, resumed their ceremonies and sacrifices. All creatures rejoiced, and Agni was free from the prospect of sin. Thus ends the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata."
7 "Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full! "Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant. "Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
8 "Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. Overwhelmed with grief, he lamented and remembered his beloved Pramadvara, expressing his sorrow with these words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, performed acts of penance, and revered my superiors, let the merit of these acts restore to life my beloved one! If I have controlled my passions and adhered to my vows, let the fair Pramadvara rise from the ground.' "And while Ruru lamented for his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are ineffectual. One belonging to this world whose days have run out can never come back to life. This child of a Gandharva and Apsara has had her days run out! Therefore, do not consign thy heart to sorrow. The great gods, however, have provided a means of her restoration to life. Comply with it, and thou mayest receive back thy Pramadvara.' "Ruru replied, 'O messenger of heaven! What is that which the gods have ordained? Tell me in full so that I may comply with it. Deliver me from grief!' The celestial messenger said, 'Resign half of thy own life to thy bride, and then, O Ruru, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Let my beloved one rise up once more in her dress and lovable form.' "Sauti said, 'Then the king of Gandharvas and the celestial messenger went to the god Dharma and addressed him, saying, 'If it be thy will, let Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara rise up endued with a moiety of Ruru's life.' "Sauti continued, 'And when Dharmaraja had said so, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride led to a curtailment of Ruru's life. "On an auspicious day, their fathers gladly married them with due rites. The couple passed their days devoted to each other. Ruru, having obtained such a beautiful and bright wife, made a vow for the destruction of the serpent race. Whenever he saw a serpent, he became filled with great wrath and always killed it with a weapon. "One day, Ruru entered an extensive forest and saw an old serpent of the Dundubha species lying stretched on the ground. Ruru lifted his staff in anger to kill it. The Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'" So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
9 "Sauti said, 'Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took a dreadful vow to kill every snake I might come across. Therefore shall I smite thee and deprive thee of life.' "And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.' "Sauti continued, 'And the Rishi Ruru, hearing these words of the serpent and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, comforting the snake, addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake.' And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'" So ends the tenth section of the Pauloma Parva of the Adi Parva.
10 Om! Having bowed down to Narayana and Nara, the most exalted male being, and to the goddess Saraswati, must the word Jaya be uttered. Ugrasrava, son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, approached the sages attending Saunaka's twelve-year sacrifice in the Naimisha forest. Welcomed with respect, he addressed the sages who eagerly awaited his stories. Sauti, comfortably seated, began narrating, detailing his travels and the stories he heard. He spoke of the Mahabharata, composed by Krishna-Dwaipayana, recited at the Snake-sacrifice of King Janamejaya, and his journey to sacred places, finally arriving before the revered sages.
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11 "Sauti continued, 'The Dundubha then said, 'In former times, I had a friend named Khagama. He was impetuous in speech and possessed spiritual power due to his austerities. One day, when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass to frighten him as a joke. He fell into a swoon. Upon recovering, that ascetic, burning with wrath, cursed me to become a venomless serpent. Knowing the power of his penances, I pleaded for forgiveness. He relented somewhat and said, 'When Ruru, the pure son of Pramati, appears, you shall be delivered from the curse.' You, Ruru, are the one destined to free me. As soon as the Dundubha saw Ruru, he regained his original form. He then advised Ruru, 'The highest virtue is sparing the life of others. A Brahmana should never take the life of any creature and should always be mild, as per the sacred injunctions of the Vedas. A Brahmana should be versed in the Vedas, inspire belief in God, and be benevolent, truthful, and forgiving. The duties of a Kshatriya, which include wielding the sceptre and ruling subjects sternly, are not yours. Listen now to the account of the destruction of snakes at Janamejaya's sacrifice and their deliverance by the sage Astika.' And so ends the eleventh section of the Pauloma Parva of the Adi Parva."
12 "Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was King Janamejaya bent upon destroying the serpents? And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.' "The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished. "Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
13 Saunaka asked why King Janamejaya wanted to perform a snake sacrifice and how Astika saved the snakes. Sauti replied, narrating the story originally told by Vyasa and Lomaharshana. Jaratkaru, a Brahma-charin, practiced severe austerities and lived on air. One day, he saw his ancestors hanging upside down in a hole, held by a rope of virana fibers, being gnawed by a rat. The ancestors, called Yayavaras, explained their plight was due to not having offspring to continue their line. They urged Jaratkaru to marry and have children to save them. Jaratkaru agreed but on his terms: he would marry only if he could find a bride given in charity. He pledged to raise offspring to save his ancestors. Despite his commitment to austerity, he promised to fulfill this duty for their redemption. Jaratkaru's determination to save his ancestors led him on a quest to find a suitable bride. This story underscores the importance of familial duty and the belief in the afterlife in ancient Indian culture. It also highlights the complex interplay between asceticism and social responsibilities, showing that even those devoted to spiritual practices must sometimes engage in worldly duties for the greater good. Jaratkaru's journey is a testament to his devotion and the power of familial bonds, illustrating the profound impact of one's actions on their ancestors and descendants.
14 "Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.' "Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
15 "Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' To neutralize that curse, the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained in the scriptures, and from them was born a high-souled son called Astika. An illustrious ascetic, versed in the Vedas and their branches, he regarded all with an even eye and removed the fears of both his parents. After a long time, a king from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice. After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers, maternal uncles, and other snakes from a fiery death. He delivered his fathers also by begetting offspring. By his austerities, vows, and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practicing the Brahmacharya mode of life, he conciliated the Rishis, and by begetting offspring, he gratified his ancestors. Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who, being thus relieved from bondage, ascended to heaven. Having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly. Now, tell me, O tiger of Bhrigu's race, what else I shall narrate." So ends the fifteenth section in the Astika Parva of the Adi Parva.
16 "Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.' "Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offspring of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'"
17 "Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's masterpiece, and of irresistible vigor, it was blessed with every auspicious mark.' "Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?' "Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden luster are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practiced penances and observed excellent vows for amrita now seemed to be eager seekers after amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Narayana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, churn the Ocean, ye will discover amrita.'" So ends the seventeenth section in the Astika Parva of the Adi Parva.
18 The gods wanted to tear up Mount Mandara to use as a churning rod, but failed. They asked Vishnu and Brahman for help, and Vishnu tasked the snake prince Ananta with tearing up the mountain. Ananta succeeded, and the gods placed the mountain on the back of the tortoise king. They used the mountain and snake Vasuki to churn the ocean for nectar. As they churned, black vapors and flames issued from Vasuki's mouth, and flowers fell from the trees on Mandara, refreshing the gods. The churning produced various wonders, including the moon, Lakshmi, Soma, a white steed, and the celestial gem Kaustubha. Finally, Dhanwantari emerged with the vessel of nectar. The Asuras claimed the nectar, and the gods prepared for battle. But Narayana used his illusive power, assuming the form of an enticing female, and charmed the Danavas, who handed over the Amrita. Meanwhile, the poison Kalakuta emerged, stupefying the three worlds. Brahman asked Shiva to swallow the poison, and he did, holding it in his throat and earning the name Nilakantha (blue-throated).
19 The Daityas and Danavas attacked the gods, but Lord Vishnu, disguised as an enchantress, deceived them and retrieved the Amrita. The gods drank the nectar, but a Danava named Rahu, disguised as a god, also drank it. Narayana cut off Rahu's head with his discus, and the head rose to the sky, uttering dreadful cries. The battle between the gods and Asuras continued, with weapons and bodies strewn across the field. Nara and Narayana entered the battle, and Narayana's discus, Sudarsana, destroyed thousands of Daityas and Danavas. The Danavas retaliated by hurling mountains at the gods, but Nara countered with gold-headed arrows, covering the heavens with dust. The gods emerged victorious, and the Daityas fled to the earth and sea. The gods returned to their abodes, rejoicing, and entrusted the vessel of Amrita to Narayana's care.
20 Sauti recounted the story of Amrita and Uchchaihsravas, the horse of incomparable prowess. Kadru and Vinata wagered on the horse's color, with Kadru betting its tail was black. To deceive her sister, Kadru ordered her sons, the snakes, to transform into black hair and cover the horse's tail. However, they refused, and Kadru cursed them to be consumed by Agni during King Janamejaya's snake sacrifice. Brahman sanctioned the curse, considering the snakes' virulent poison and excessive strength. The gods supported Kadru's action, and Brahman comforted Kasyapa, imparting knowledge of neutralizing poison. The destruction of the snakes in the sacrifice had been ordained long ago. Kadru's curse was proper for the good of all creatures, as fate punishes those who seek the death of others.
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21 Sauti described the Ocean, a vast and deep receptacle of waters, full of fishes, makaras, and other creatures. It's a mine of gems, the home of Varuna, and the residence of Nagas. The Ocean is holy, beneficial to the gods, and the source of nectar. It's dark, terrible, and full of deep whirlpools, causing terror to all creatures. Its waters are agitated by the winds and the waxing and waning of the moon. The Ocean is the bed of Vishnu during his yoga-nidra and the refuge of Mainaka and the Asuras. It's fathomless, vast, and immeasurable, with mighty rivers rushing into it like proud competitors. The Ocean is always full, dancing with waves, and resounding with the sounds of aquatic creatures. Kadru and Vinata saw the Ocean's grandeur as they hastened to view the steed Uchchaihsravas, their wager on its color still in mind.
22 The Nagas decided to obey their mother Kadru's order to turn the horse's tail black, fearing her curse if they didn't. They transformed into hairs in the tail, fulfilling her wish. Kadru and Vinata, eager to settle their wager, journeyed through the sky to see the Ocean. They marveled at its might, witnessing its sudden agitation by the wind, its roar, and its depths filled with diverse creatures, including fearsome monsters. The Ocean, home to Varuna, Nagas, and Asuras, was a mine of gems, a reservoir of water, and the source of the celestials' amrita. Its waters were holy, filled by thousands of rivers, and danced in waves. The sisters quickly crossed the vast, deep, and roaring Ocean, comparable to the expanse of the sky.
23 Kadru and Vinata reached the horse, and Kadru, seeing the black hairs in its tail, claimed victory and enslaved Vinata. Meanwhile, Garuda, the radiant and powerful son of Kasyapa, emerged from his egg and grew rapidly, his splendor equal to that of fire. The gods, frightened by his intense energy, sought Agni's protection. Agni calmed them, explaining that Garuda was born to promote Vinata's joy and was the destroyer of Nagas, engaged in the gods' well-being. The gods, reassured, adored Garuda, hailing him as the presiding spirit of the universe, creator, destroyer, and embodiment of various divine attributes. They sought his mercy, acknowledging his extraordinary energy and splendor. Garuda, pleased by their praise, reduced his energy and splendor, bestowing good fortune and joy upon the gods.
24 Garuda, not wanting to frighten anyone, diminished his size and energy. He then flew to his mother's side, carrying Aruna on his back. Aruna was placed in the eastern regions, where he would act as Surya's charioteer and absorb his fierce rays. Surya had decided to burn the worlds in anger, after Rahu's attempt to devour him during the churning of the ocean. The gods and Rishis sought the Grandsire's help, and he revealed that Aruna would protect the worlds by shielding Surya's energy. Aruna did as instructed, and Surya rose veiled by Aruna's presence. This resolved the crisis, and the worlds were saved. The story explains why Surya was wrathful and how Aruna became his charioteer.
25 Garuda, directed by his mother Vinata, carried the snakes on his back towards the Sun. The snakes, scorched by the Sun's rays, swooned away. Kadru, their mother, prayed to Indra to protect them. She praised Indra as the Lord of all gods, the slayer of Vritra and Namuchi, and the consort of Sachi. She acknowledged his power to grant rain and his ability to propel clouds. She worshipped him as the Creator and Destroyer of the worlds, unconquered and the light of all creatures. She recognized him as Vishnu, with a thousand eyes, and the final resource. She praised him as the embodiment of time, the seasons, months, nights, and days. She acknowledged his presence in the Earth, the firmament, and the Ocean. She recognized his importance in sacrifices and his worship by Brahmanas. Finally, she implored him to protect the snakes from the Sun's heat.
26 Indra, king of gods, commanded his clouds to pour water upon the earth. The clouds, luminous with lightning, roared and poured abundant water. The sky grew dark, and the sun and moon's rays disappeared. The downpour caused the earth to flood, filling even the nether regions with cool, clear water. The snakes, delighted by the rain, reached the island of Ramaniyaka safely with their mother, Kadru. The sky seemed to dance in madness, with myriads of waves, flashes of lightning, and violent winds. The incessant downpour made it seem like the end of Yuga had come. The Nagas rejoiced, and the earth was filled with water all around.
27 The Nagas, delighted by the rain, arrived at the island with Garuda. They saw the vast Lavana Samudra and a beautiful forest with trees laden with fruits and flowers. The forest was charming, with trees that seemed to reach the heavens, and was full of bees and birds. The snakes enjoyed themselves and asked Garuda to take them to another fair island with pure water. Garuda asked his mother Vinata why he had to obey the snakes. Vinata explained that she had become a slave to her co-wife Kadru due to a lost bet and deception by the snakes. Garuda, grief-stricken, asked the snakes how they could be freed from their bondage. The snakes replied that Garuda must bring them the amrita, the nectar of immortality, by force to be freed from their slavery.
28 Garuda asked his mother Vinata what to eat on his way to fetch amrita. Vinata told him to eat the Nishadas, but warned him never to harm a Brahmana, as they are like fire and can curse like poison. She described a good Brahmana as one who, even if swallowed, would torture Garuda like a fish-hook or burn like charcoal. Vinata blessed Garuda and asked the gods to protect him. Garuda then flew to the Nishadas, raising a great dust storm and sucking up water from the ocean. He obstructed the town's thoroughfares with his mouth and swallowed the Nishadas, killing countless numbers. Vinata had warned Garuda about Brahmanas as she was deceived by the snakes and afflicted by woe, despite knowing her son's strength.
29 Garuda's father, Kasyapa, told him to eat an elephant and a tortoise engaged in a fierce battle in a sacred lake. The two creatures, formerly brothers, had been cursed by each other due to their greed and were now engaged in a perpetual struggle. Kasyapa blessed Garuda and told him to eat them, and with their strength, he would be able to fetch the amrita. Garuda seized the elephant and tortoise in his claws and flew to a sacred place called Alamva, where he found divine trees with golden boughs. However, they shook with fear, and Garuda settled on a large banian tree, where he ate the elephant and tortoise. The banian tree's bough broke under Garuda's weight, but he remained perched, ready to continue his quest for amrita.
30 Garuda, bearing the elephant and tortoise, flew to the mountain Gandhamadana, where his father Kasyapa was engaged in ascetic devotions. Kasyapa warned Garuda not to commit a rash act, as the Valakhilyas, who were supporting themselves by drinking the sun's rays, might blast him if angry. Kasyapa propitiated the Valakhilyas, who then abandoned the bough they were hanging from and went to the sacred mountain of Himavat. Garuda, with the bough still in his beaks, asked his father where to throw it and was directed to a mountain without human beings. He flew there, let fall the bough, and ate the elephant and tortoise. The gods, forewarned by Vrihaspati, prepared to defend the amrita from Garuda, donning golden breastplates and wielding various weapons. They stood ready, their fears allayed, prepared to battle Garuda.
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31 Saunaka asked Sauti about Indra's fault and how Garuda was born due to the Valakhilyas' ascetic penances. Sauti explained that during Kasyapa's sacrifice, Indra was appointed to bring fuel but insulted some Rishis, the Valakhilyas, who were carrying a Palasa leaf stalk. The Rishis, filled with rage and sorrow, performed a sacrifice to create another Indra. Kasyapa intervened, and they agreed to create a powerful bird instead. Vinata, Kasyapa's wife, gave birth to Garuda and Aruna. Garuda became the lord of birds, and Aruna became the fore-runner of the Sun. Indra, who had been alarmed by the Valakhilyas' sacrifice, was reassured by Kasyapa and promised to never slight the utterers of Brahma's name again. Sauti concluded that Garuda's birth was a result of the Valakhilyas' ascetic penances and Kasyapa's intervention.
32 Garuda, the king of birds, attacked the gods with his talons, beak, and wings, causing them to quake with fear. Brahmana, the celestial architect, was killed in the battle. The gods retaliated, but Garuda's dust storm blinded them. Vayu, the god of wind, dispelled the dust, and the gods attacked Garuda again. Garuda fought back with his wings and breast, mangling the gods and causing them to flee. He then encountered various Yakshas, mangling them with his wings, talons, and beak. Finally, he reached the amrita, which was surrounded by fire. Garuda assumed ninety times ninety mouths, drank water from many rivers, and extinguished the fire. He then assumed a small form to enter the place where the Soma was.
33 Garuda, assuming a golden body, entered the region where the Soma was kept. He saw a revolving wheel of steel and two snakes guarding the Soma. He diminished his body and passed through the wheel, then covered the snakes' eyes with dust and mangled them. He took the Amrita and broke the machine surrounding it. He met Vishnu on his way and was granted two boons: immortality and freedom from disease without drinking the Amrita. Garuda also granted Vishnu a boon, becoming his carrier. While coursing through the air, Indra hurled a thunderbolt at Garuda, who laughed and spoke sweet words, respecting the Rishi Dadhichi, the Vajra, and Indra. He cast a feather, which all creatures admired, and Indra desired eternal friendship with him.
34 Garuda boasted about his strength to Indra, saying he could bear the Earth and all the worlds on a single feather. Indra replied, "Everything is possible in thee. Accept my sincere friendship." Garuda refused to give the Soma to Indra, but promised to place it down and let Indra take it. Indra granted Garuda a boon, and Garuda asked to eat the snakes. Indra agreed, and Garuda brought the Amrita to his mother and the snakes. However, Indra took the Amrita back to heaven, leaving the snakes to lick the kusa grass, which divided their tongues. Garuda enjoyed himself in the woods with his mother and devoured the snakes. The story of Garuda's feats is highly revered and guarantees heaven to those who listen or read it to an assembly of Brahmanas.
35 Saunaka asked Sauti to recite the names of the principal snakes, as he had only mentioned the names of Vinata's sons. Sauti agreed, but said he would only mention the chief ones, as there were too many to list. He then recited the names of 64 snakes, including Sesha, Vasuki, Airavata, Takshaka, and others. He concluded by saying that the sons and grandsons of these snakes were innumerable, and that the total number of snakes was impossible to calculate, numbering in the thousands and millions. He ended the recitation, fearing it would become too tedious.
36 Saunaka asked what the snakes did after hearing of the curse. Sauti said that Sesha, the eldest, practised hard penances to avoid living amongst his wicked brothers. Brahma saw Sesha's ascetic devotions and asked what he desired. Sesha replied that he wanted to avoid his brothers and cast off his body to avoid companionship with them in another life. Brahma knew of the brothers' behaviour and offered Sesha a boon. Sesha asked that his heart always delight in virtue and ascetic penances. Brahma was pleased and asked Sesha to hold the Earth steady, which Sesha agreed to do. Brahma told Sesha to enter a hole and support the Earth with his head. Sesha did so and was praised by Brahma as the god Dharma, supporting the world like Indra or himself. Sesha, also known as Ananta, lives underneath the Earth, supporting the world at Brahma's command. Brahma then gave Ananta the bird Garuda, son of Vinata, as a helper.
37 Vasuki, the snake, gathered his brothers to consult on how to neutralize their mother's curse. They discussed various plans to stop Janamejaya's sacrifice, including disguising themselves as Brahmanas, becoming the king's counselors, biting the sacrificial priest, extinguishing the sacrificial fire, stealing the Soma juice, biting the people, defiling the food, demanding the sacrificial fee, kidnapping the king, or biting him to death. However, Vasuki was not satisfied with any of these suggestions, considering them unrighteous and harmful. He believed that only their father Kasyapa's grace could save them and was anxious about finding a solution that would benefit all snakes. Vasuki wanted to find a way to stop the sacrifice without harming anyone, but his brothers' suggestions were all evil and violent. He was torn between finding a solution and avoiding harm to his kind.
38 Elapatra addressed the snakes, saying that fate was the root of their fear and only fate could be their refuge. He shared a conversation between the gods and Brahma, where the gods questioned why Brahma didn't prevent Kadru's curse. Brahma explained that the snakes had multiplied and become cruel, but virtuous ones would escape destruction. A Rishi named Jaratkaru would be born, and his son Astika would stop the sacrifice. The gods asked who Jaratkaru's wife would be, and Brahma replied that she would be Vasuki's sister, also named Jaratkaru. Elapatra revealed that he saw Vasuki's sister and suggested giving her in marriage to the Rishi Jaratkaru, who was roaming in search of a bride, as a means of release from their fear.
39 The serpents rejoiced at Elapatra's words and Vasuki carefully raised his sister Jaratkaru. Later, the gods and Asuras churned the ocean, using Vasuki as the churning-cord. Afterward, Vasuki and the gods appealed to Brahma to end Vasuki's suffering from his mother's curse. Brahma told Vasuki to follow Elapatra's advice, as the time had come. Jaratkaru, a Brahmana, had been born and was performing ascetic penances. Vasuki was to bestow his sister upon him at the right time. Only wicked snakes would be destroyed, not virtuous ones. Vasuki, still afflicted by the curse, ordered his snakes to watch Jaratkaru and inform him when the Rishi sought a wife, as the fate of their race depended on it.
40 Saunaka asked Sauti about the origin of Rishi Jaratkaru's name. Sauti explained that "Jara" means waste and "Karu" means huge, indicating the Rishi's large body, which he reduced through ascetic penances. Saunaka then asked about the birth of Astika. Sauti began to relate the story, saying that Vasuki wanted to bestow his sister on Jaratkaru, but the Rishi was too engaged in ascetic devotions to seek a wife. Meanwhile, King Parikshit, a great-grandson of Pandu, was hunting in the forest when he came across Jaratkaru, who was observing a vow of silence. Parikshit, angry and thirsty, placed a dead snake on the Rishi's shoulder, but the Muni remained silent. Later, Jaratkaru's son Sringin, a powerful and wrathful Rishi, learned of the incident and was incited to anger by a friend's taunts.
41 Sringin, son of Jaratkaru, learned that his father was carrying a dead snake placed by King Parikshit. Enraged, Sringin cursed the king to die within seven days by the snake Takshaka. He then went to his father, still bearing the snake, and was again filled with anger and grief. His father, however, was not pleased with the curse, saying that ascetics should forgive and that the king, though flawed, protected them and allowed them to perform their religious rites. The king's actions, though wrong, were done in ignorance of Jaratkaru's vow of silence. Sringin's father argued that the king was essential for maintaining order and allowing people to perform their duties and sacrifices, and that cursing him was unrighteous.
42 Sringin's father, Samika, tried to counsel his son to forgive King Parikshit, but Sringin refused to retract his curse. Samika then sent a disciple, Gaurmukha, to inform the king of the curse and his own forgiveness. Gaurmukha delivered the message, and the king, filled with remorse, sought a way to avoid the curse. He built a mansion on one column, surrounded by guards, physicians, and Brahmanas, to protect himself from Takshaka's bite. Meanwhile, the Brahmana Kasyapa, hoping to cure the king and gain wealth and virtue, rushed to the kingdom. However, Takshaka, disguised as an old Brahmana, intercepted Kasyapa and boasted that his poison would kill the king, and no one could cure him. Kasyapa confidently asserted that his knowledge and power would enable him to cure the king.
43 Takshaka, the snake, challenged Kasyapa to revive a tree he had bitten and burned. Kasyapa successfully revived the tree, impressing Takshaka. Takshaka offered Kasyapa wealth to not cure the king, but Kasyapa refused. Takshaka then deceived the king by sending snakes disguised as ascetics with poisoned fruit. The king, feeling fate had brought him to this moment, intentionally chose the fruit with Takshaka inside and allowed the snake to bite him, fulfilling the curse. The king's ministers, also bound by fate, approved of his actions. Takshaka coiled around the king's neck and bit him, ending his life.
44 The councillors, witnessing the king's demise, fled in terror. Takshaka's poison caused the mansion to blaze, and the king's body was cremated with rites performed by his priest and councillors. The minor son, Janamejaya, was crowned king, and despite his youth, showed wisdom and bravery, ruling like his great-grandfather Yudhishthira. His ministers, impressed by his abilities, arranged his marriage to Vapushtama, daughter of the king of Kasi. Janamejaya was overjoyed with his bride and remained faithful to her, spending his days in pleasure and pursuit of happiness, like Pururavas with Urvasi. Vapushtama, devoted to her lord, pleased him with her excessive affection, and the two lived happily.
45 Jaratkaru, a powerful ascetic, encountered the spirits of his ancestors suspended in a hole by a cord of virana roots, slowly being eaten away by a rat (representing Time). The Pitris begged Jaratkaru to save them by having a son, as their own asceticism couldn't rescue them from their fate. They explained that they were Rishis of the Yayavara sect, who had fallen from a sacred region due to not having children. They told Jaratkaru that he was their only hope, as he was the last thread in their lineage. They urged him to take a wife and beget children, as asceticism alone couldn't save them. Jaratkaru was moved by their plight and decided to help them.
46 Jaratkaru, moved by his ancestors' plight, promised to marry and have a son to save them. He vowed to only marry a maiden with the same name as him, who would accept him voluntarily and not require maintenance. He wandered the earth, searching for such a bride, but to no avail. Directed by his ancestors, he continued his search, eventually calling out for a bride in the forest. Vasuki, the snake king, heard his plea and offered him a decorated maiden, but Jaratkaru hesitated, unsure if she met his criteria. He asked Vasuki for her name and reiterated that he wouldn't maintain her.
47 Vasuki offered his sister, Jaratkaru, to the Rishi Jaratkaru, promising to maintain her. Jaratkaru agreed, but warned her that he wouldn't tolerate disobedience. They married and lived in a chamber provided by Vasuki. Jaratkaru's wife became pregnant and conceived a child with great energy. One day, as the sun set, she woke Jaratkaru for his evening prayers, fearing he'd lose virtue if he didn't perform them. Jaratkaru, angered by the interruption, threatened to leave her, citing their agreement. His wife begged him to stay, explaining she only wanted to preserve his virtue. Jaratkaru revealed that their child would be a virtuous Rishi and left, determined to resume his penances.
48 Jaratkaru's wife went to her brother Vasuki, distressed by her husband's departure. Vasuki, anxious about the fate of their race, asked if she was pregnant, hoping their union would produce a son to save them from the snake sacrifice. Jaratkaru's wife reassured him, recounting her husband's promise of a son as brilliant as the sun. Vasuki, overjoyed, accepted her words and celebrated his sister's pregnancy. The embryo grew, and in time, she gave birth to a radiant son, Astika, who would relieve his ancestors' fears. Astika studied the Vedas with Chyavana and demonstrated remarkable intelligence, virtue, and saintliness. Though just a boy, he showed great gravity and was reared with care in the snake palace, resembling the celestial lord Mahadeva. He grew daily, delighting all the snakes.
49 Janamejaya asked his ministers about his father Parikshit's life and death. The ministers described Parikshit as a virtuous and high-souled king who protected his people and was loved by all. He was a disciple of Saradwat and dear to Govinda. After ruling for 60 years, he died, mourned by all. Janamejaya asked how his father met his end. The ministers explained that Parikshit, like his grandfather Pandu, became addicted to hunting and one day, while pursuing a deer, he encountered a silent Rishi in the woods. Angered by the Rishi's silence, Parikshit placed a dead snake on his shoulders. The Rishi, despite being insulted, remained calm and silent.
50 The ministers told Janamejaya about his father Parikshit's death. Parikshit had insulted a Rishi, who cursed him to die from a snake bite. The Rishi's son, Sringin, cursed Parikshit to be burned by Takshaka's poison within seven days. A Brahmana, Kasyapa, tried to save Parikshit but was tempted by Takshaka with wealth and returned. Takshaka then bit Parikshit, killing him. Janamejaya was installed as king and vowed to avenge his father's death. He asked his ministers about the incident and heard about Kasyapa's encounter with Takshaka. Janamejaya was grief-stricken and angry, and he resolved to avenge his father's death by exterminating the snake race.
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51 King Janamejaya vowed to avenge his father's death by performing a snake-sacrifice to kill Takshaka and his relatives. He called his priest and Ritwiks to help him accomplish this task. They told him about a great sacrifice devised by the gods, known as the snake-sacrifice, which was read about in the Puranas. The king ordered preparations for the sacrifice and asked his Ritwiks to gather the necessary things. They constructed a sacrificial platform, decked it with valuable articles, and installed the king for the sacrifice. However, a professional builder, a Suta, warned that the sacrifice would not be completed due to a Brahmana's interference. The king then ordered his gate-keepers to admit no one without his knowledge.
52 The snake-sacrifice began, and the priests poured clarified butter into the fire, uttering mantras and the names of snakes. The snakes trembled with fear, and their hearts quaked. They fell into the fire, swollen and breathing hard, twining each other with their heads and tails. Snakes of all sizes and colors fell into the fire, uttering cries. Those that measured a krosa, a yojana, and a gokarna fell with great violence. Hundreds and thousands of snakes perished, including some like horses, elephant trunks, and maddened elephants. The snakes, afflicted with their mother's curse, fell into the fire, their bodies strong and virulent, their poison deadly. They were like maces with iron spikes, ever inclined to bite. The sacrifice continued, with the snakes falling into the fire in large numbers.
53 Saunaka asked about the Rishis who participated in King Janamejaya's snake-sacrifice. Sauti replied that prominent Brahmanas like Chandabhargava, Kautsa, Jaimini, Vyasa, and others became the Ritwiks and Sadasyas. When the sacrifice began, terrible snakes fell into the fire, filling the air with their cries and a terrible stench. Takshaka, the prince of snakes, sought Indra's protection, who assured him of safety. However, Vasuki, the king of snakes, was grief-stricken seeing his family perish and appealed to his sister to solicit their nephew Astika's help to stop the sacrifice. Vasuki recalled the Grandsire's prophecy that Astika would end the sacrifice. He feared falling into the fire and begged his sister to save him and their relatives.
54 Jaratkaru, the snake-dame, told her son Astika that the time had come to fulfill the purpose for which she was bestowed on his father by her brother Vasuki, the king of snakes. Astika asked why she was given to his father, and Jaratkaru explained that their mother Kadru had cursed her sons to be burned in Janamejaya's sacrifice as punishment for refusing to falsely represent Uchchaihsravas, the prince of horses. The Grandsire approved the curse, but later told Vasuki that Jaratkaru's son would relieve the snakes. Vasuki bestowed Jaratkaru on Astika's father, and Astika was born to relieve the snakes from the curse. Astika promised his mother and Vasuki that he would protect them from the fire and stop the sacrifice. He went to Janamejaya's sacrifice, but was refused admittance by the door-keepers. He gratified them and entered the sacrificial compound, adoring the king, Ritwiks, Sadasyas, and the sacred fire.
55 Astika praised King Janamejaya's sacrifice, comparing it to those of Soma, Varuna, Prajapati, and others. He blessed the king, saying his sacrifice was equal to ten thousand of Sakra's and like those of Yama, Harimedha, and Rantideva. He compared the king's splendor to that of the sun and his lordship to Indra's. Astika also praised the king's strength, energy, and knowledge, likening him to various gods and legendary figures. He concluded by gratifying the king, Sadasyas, Ritwiks, and sacrificial fire. King Janamejaya, seeing the signs and indications around him, prepared to respond.
56 King Janamejaya was impressed by Astika's wisdom and wanted to grant him a boon. The Sadasyas agreed, but only if Takshaka, the snake king, was present. The king urged the Hotri to continue the sacrifice, and Indra appeared, hiding Takshaka in his garment. The king ordered the Hotri to cast Takshaka into the fire, and Takshaka was forced out of Indra's garment. As the sacrifice continued, Takshaka was drawn towards the fire, crying out in fear. Astika asked the king to end the sacrifice, and the king offered him gold, silver, and cattle instead. Astika refused, asking only that the sacrifice be ended to relieve his maternal relations. The king repeatedly asked Astika to ask for another boon, but he refused. Finally, the Sadasyas urged the king to grant Astika's boon.
57 Sauti listed the names of snakes that fell into the fire, including those from Vasuki's race, such as Kotisa, Manasa, and Purna. He also mentioned snakes from Takshaka's race, like Puchchandaka and Mandalaka, and those from Airavata's race, like Paravata and Pandara. Additionally, he listed snakes from Kauravya's race, like Eraka and Kumaraka, and from Dhritarashtra's race, like Sankukarna and Sukhana. Sauti noted that there were countless snakes, including many with multiple heads, and that he could not mention all of them. He described the snakes as having terrible forms, huge bodies, and deadly poison, and said that they were burnt by the thousands, afflicted by their mother's curse.
58 Sauti told Saunaka about Astika's encounter with King Janamejaya. When the king was about to grant Astika's boon, Takshaka, the snake, remained in mid-air, afraid to fall into the fire. Astika had told Takshaka to "stay" three times, and the snake obeyed. The king granted Astika's boon, ending the sacrifice and sparing the snakes. The king rewarded Astika and the Ritwiks, and Astika returned home, gratified. The snakes, grateful to Astika, asked him to solicit a boon. Astika requested that anyone who read or heard the story of his act would have no fear of snakes. The snakes agreed, and Astika ascended to heaven, leaving behind sons and grandsons. Sauti concluded the story, saying that it dispels all fear of snakes.
59 Saunaka asked Sauti to recite the history composed by Vyasa, which was narrated among the Sadasyas during the sacrifice. Sauti agreed to recite the Mahabharata, which was born from Vyasa's ocean-like mind and spreads the fame of the Pandavas. Saunaka expressed his eagerness to hear the history, which he considered sacred and excellent. Sauti began to recite the Mahabharata from the beginning, feeling great pleasure in sharing the story. Saunaka listened intently, seeking to quench his thirst for knowledge. The Mahabharata, a great and wonderful history, was about to unfold before him.
60 Sauti described how Krishna-Dwaipayana, also known as Vyasa, arrived at Janamejaya's snake sacrifice. Vyasa, the grandfather of the Pandavas, was born to Parasara and Kali on an island in the Yamuna. He mastered the Vedas and histories, and divided the Vedas into four parts. He had knowledge of the supreme Brahma and was revered by all. Vyasa entered the sacrificial pavilion, where Janamejaya and other kings and Ritwiks were seated. Janamejaya welcomed Vyasa with a golden seat and worshiped him with water, Arghya, and kine. Vyasa was gratified and asked about the king's welfare. Janamejaya asked Vyasa to recite the history of the Kurus and Pandavas, including the cause of their disunion and the great battle that followed. Vyasa directed his disciple Vaisampayana to narrate the history to the king and the assembled Sadasyas and chieftains. Vaisampayana began to recite the history, telling the story of the hostility and extinction of the Kurus and Pandavas.
61 Vaisampayana began to recite the history of the Pandavas, as told by Vyasa. The Pandavas, gifted with physical strength and popularity, were persecuted by their cousins, the Kurus, led by Duryodhana and Karna. Despite attempts on their lives, the Pandavas survived and eventually fled to the woods, where they met a Rakshasa and later lived in disguise in the town of Ekachakra. Bhima slew a man-eating Rakshasa, Vaka, and they later obtained Draupadi as their common wife. They were sent to Khandavaprastha, where they built a kingdom and subjugated neighboring princes. Arjuna was sent to the woods for eleven years and months, where he obtained Subhadra as his wife and gratified Agni with Vasudeva's help. Agni gave Arjuna the bow Gandiva and a quiver. The Pandavas eventually returned to Hastinapura, but Duryodhana refused to return their kingdom, leading to war. The Pandavas exterminated the Kshatriyas and slew Duryodhana, reclaiming their kingdom.
62 Janamejaya requested Vaisampayana to recite the entire Mahabharata, as he was curious about the history of the Pandavas and the Kurus. Vaisampayana agreed, stating that the history was extensive and would take time to recite. He praised the Mahabharata as a sacred and excellent composition, equal to the Vedas, and capable of granting victory and salvation. He emphasized its significance, stating that hearing it would purify the heart, destroy sins, and grant virtue. Vaisampayana began to recite the history, starting with the generation of the Kurus and the Pandavas.
63 Vaisampayana continued, "Uparichara, the king of the Chedis, was a virtuous and righteous ruler. He was devoted to the welfare of his subjects and was loved by them. He was also a great warrior and had conquered many lands. Once, while out hunting, he came across a beautiful woman named Girika, who was transformed into a fish by a curse. He befriended her and eventually married her, and she gave birth to a son named Matsya. Matsya was a great warrior and went on to become a wise and just king. Meanwhile, Parasara, a great sage, came across Satyavati, a beautiful woman who was also a fisherwoman. He was taken by her beauty and asked her to marry him. She agreed, and they had a son named Vyasa, who was a great scholar and went on to become one of the most revered sages of all time. Bhishma, another great warrior and leader, was born to Ganga, the goddess of the river Ganges, and King Santanu. He was a great hero and played a crucial role in the battle of the Kurus. Dharma, the god of justice, was born as Vidura, a wise and intelligent man who was well-versed in the arts of governance and warfare. The Pandavas, five brothers who were the sons of Pandu, were born to Kunti and Madri. They were great warriors and heroes, and their story is the central theme of the Mahabharata. The Kauravas, the sons of Dhritarashtra, were also great warriors, but they were consumed by greed and jealousy, which ultimately led to their downfall. The battle of the Kurus was a great and epic conflict that lasted for eighteen days and saw the rise and fall of many great heroes. In the end, the Pandavas emerged victorious, but at a great cost. The story of the Mahabharata is a tale of heroism, duty, honor, and the struggle between good and evil. It is a reminder that even in the face of great adversity, righteousness and virtue will ultimately prevail."
64 Janamejaya asks Vaisampayana to tell him about the birth of the Pandavas and Kauravas. Vaisampayana explains that the earth was once filled with Kshatriyas, but they were all killed by Parasurama. The Kshatriya women then went to Brahmanas and had children, who became the new generation of Kshatriyas. The earth was once again governed virtuously by the Kshatriyas, and the other orders were filled with joy. However, the Asuras, who were defeated by the celestials, began to be born on earth as kings and oppressed the earth. The earth sought the protection of Brahman, who appointed the gods to be born on earth to ease her burden. The gods, including Indra, accepted and went to Narayana, who agreed to be incarnate. The earth was then filled with creatures, and the Kshatriyas, led by the Pandavas and Kauravas, were born. The Pandavas were virtuous and just, while the Kauravas were consumed by greed and jealousy. The battle of the Kurus ensued, and the Pandavas emerged victorious. The story of the Mahabharata is a tale of heroism, duty, and the struggle between good and evil.
65 Vaisampayana tells Janamejaya about the birth of the gods, Danavas, Gandharvas, Apsaras, and other creatures. Brahman's six spiritual sons, including Marichi and Kasyapa, had many offspring. Daksha's thirteen daughters, including Aditi and Diti, were born to Kasyapa. Aditi's sons, the twelve Adityas, included Dhatri, Mitra, and Vishnu. Diti's son Hiranyakasipu had five sons, including Prahlada. Danu had forty sons, including Viprachitti and Vana. Sinhika's sons included Rahu, and Kala's sons were like Yama. Sukra, a Rishi's son, was the Asuras' priest. Vinata's sons included Garuda and Aruna. Kadru's sons included Sesha and Vasuki. The Gandharvas and Apsaras were born to Pradha and Amrita. This account extends life, is sacred, and pleases the ear. Reading it in the presence of gods and Brahmanas brings progeny, good fortune, fame, and excellent worlds after death.
66 Vaisampayana tells Janamejaya about the birth of gods, demons, and other creatures. Brahman's six spiritual sons included Marichi, Angiras, and Atri. Angiras' sons were Vrihaspati, Utathya, and Samvarta. Atri's sons were numerous and included the Rishi Durvasa. Pulastya's sons were the Rakshasas, Monkeys, Kinnaras, and Yakshas. Pulaha's sons were the Salabhas, lions, Kimpurushas, tigers, bears, and wolves. Kratu's sons were the companions of Surya. Daksha, a Rishi, sprang from Brahman's right toe and his wife from his left toe. Daksha's fifty daughters were given to Dharma, Chandra, and Kasyapa. Dharma's ten wives included Kirti and Lakshmi. Chandra's twenty-seven wives were the Nakshatras and Yoginis. Kasyapa's thirteen wives included Aditi, Diti, and Kadru. Aditi's twelve sons, the Adityas, included Indra and Vishnu. Diti's sons were Hiranyakasipu and Prahlada. Kadru's sons were Sesha and Vasuki. The genealogy of all principal creatures is described, including the Rudras, Vasus, Maruts, and Viswedevas. This account washes away sins and grants knowledge and a good after-life.
67 Vaisampayana tells Janamejaya about the birth of gods, demons, and creatures from Brahman's sons. Marichi, Angiras, Atri, Pulastya, Pulaha, and Kratu were Brahman's six spiritual sons. Angiras' sons were Vrihaspati, Utathya, and Samvarta. Atri's sons included Durvasa. Pulastya's sons were the Rakshasas, Monkeys, Kinnaras, and Yakshas. Pulaha's sons were the Salabhas, lions, Kimpurushas, tigers, bears, and wolves. Kratu's sons were the companions of Surya. Daksha, a Rishi, sprang from Brahman's right toe and his wife from his left toe. Daksha's fifty daughters were given to Dharma, Chandra, and Kasyapa. Aditi's twelve sons, the Adityas, included Indra and Vishnu. Diti's sons were Hiranyakasipu and Prahlada. Kadru's sons were Sesha and Vasuki. The genealogy of all principal creatures is described, including the Rudras, Vasus, Maruts, and Viswedevas. This account is sacred and washes away sins.
68 Janamejaya asks Vaisampayana to tell him about the Kuru dynasty from the beginning. Vaisampayana starts by describing King Dushmanta, the founder of the Paurava line, who ruled the earth with great energy and virtue. During his reign, there were no mixed castes, no agriculture, no mining, and no sinful people. Everyone was virtuous and did their duties without desire for reward. There was no fear of thieves, famine, disease, or anything else. The subjects depended on the king and had no fear. Indra poured showers at the right time, and the earth was full of wealth and animals. The Brahmanas were truthful and engaged in their duties. The king was strong, skilled in combat, and well-versed in weapons and riding elephants and horses. He was loved by his subjects and ruled virtuously, similar to Vishnu, the sun, the ocean, and the earth.
69 Janamejaya asks Vaisampayana about the birth and life of Bharata and the origin of Sakuntala. Vaisampayana describes King Dushmanta's journey into the forest with his large force, including horses, elephants, and warriors. The king's procession is loud and impressive, and ladies from the town shower him with flowers. The king is compared to Sakra, the slayer of enemies, and is followed by Brahmanas and others who bless him. As he enters the forest, he sees a variety of trees and animals, and begins to hunt, killing many deer and tigers with his arrows, sword, and mace. The forest is disturbed, and the animals flee in fear, many being eaten by the warriors. The king's energy and prowess are praised, and his ability to repel enemies is compared to the Vasus. The forest is eventually made bereft of lions and tigers, and the king's journey continues.
70 King Dushmanta, fatigued and hungry, enters a beautiful forest with his follower. They come upon a desert, then another forest, full of ascetics' retreats, lovely trees, and creatures. The king is charmed by the forest's beauty and enters an asylum, like the region of the celestials, where he sees many Rishis, including Kasyapa. He lays aside his royal signs and enters with his minister and priest, hearing Brahmanas chanting hymns and reciting mantras. The retreat is like a second region of Brahman, with learned Brahmanas skilled in various sciences and sacrificial rites. The king is amazed and wonders if he is in the region of Brahman. He desires to see more of the asylum, inhabited by Rishis of ascetic wealth and exalted vows.
``````html < td style="background-color:#CCCCFF;">80 Sukra, angry at Vrishaparvan's treatment of his daughter Devayani, threatened to leave him and his relatives. Vrishaparvan begged Sukra to stay, offering him anything he desired. Sukra asked him to gratify Devayani, who demanded Sarmishtha, Vrishaparvan's daughter, as her waiting-maid. Sarmishtha agreed, accompanied by a thousand maidens, and promised to follow Devayani wherever her father gave her away. Devayani was gratified and entered the Asura capital with her father, who was welcomed back with great reverence. This passage highlights the tension between Sukra and Vrishaparvan, as well as the reconciliation and Devayani's triumph over Sarmishtha. The story showcases the importance of family relationships, power dynamics, and the fulfillment of desires.
71 King Dushmanta enters the hermitage, but doesn't find Rishi Kanwa. A beautiful maiden, Sakuntala, comes out and welcomes him. She offers him a seat, water, and Arghya, and asks about his health and peace. The king asks about Kanwa's whereabouts, and Sakuntala says he has gone to fetch fruit. The king is smitten with Sakuntala's beauty and asks about her identity and how she came to be in the woods. Sakuntala reveals that she is Kanwa's daughter, born to him through Menaka, an Apsara sent by Indra to tempt Viswamitra, a powerful ascetic. Menaka was anxious about approaching Viswamitra, but Indra assured her that he would protect her. With the help of Marut and Manmatha, Menaka tempted Viswamitra, and Sakuntala was born as a result.
72 Menaka, an Apsara, was sent by Indra to tempt Viswamitra. She entered his retreat and began to sport before him, but Marut stole her garments, revealing her beauty. Viswamitra was overcome with lust and invited her to stay, and they spent a long time together, resulting in the birth of Sakuntala. Menaka left the infant on the bank of the river Malini, where vultures protected her from harm. Kanwa found the child and adopted her as his own, naming her Sakuntala (bird-protected). Sakuntala regards Kanwa as her father, not knowing her real father. She tells King Dushmanta that she is Kanwa's daughter, born to him through Menaka, an Apsara sent by Indra to tempt Viswamitra.
73 King Dushmanta, smitten with Sakuntala, asks her to be his wife and offers her wealth and his kingdom. Sakuntala asks him to wait until her father, Kanwa, returns, but Dushmanta persuades her to marry him according to the Gandharva form, citing its legitimacy for Kshatriyas. Sakuntala agrees on the condition that their son will be his heir-apparent. Dushmanta agrees and they wed. Kanwa, aware of all through his spiritual eye, approves of the union and blesses Sakuntala, predicting that their son will be mighty and illustrious. He also grants Sakuntala's request that the Paurava monarchs may always be virtuous and retain their thrones. Dushmanta returns to his capital, pondering what Kanwa will say, while Sakuntala stays back, ashamed to face her father. Kanwa, pleased with the union, blesses Dushmanta and his ministers through Sakuntala.
74 King Dushmanta, captivated by Sakuntala's beauty, proposed marriage. She agreed, but only if their son would inherit the throne. Dushmanta consented and they wed according to the Gandharva rite. Kanwa, aware of the union through his spiritual eye, approved and blessed them. He predicted their son would be mighty and illustrious, and granted Sakuntala's request that the Paurava monarchs always retain their virtue and throne. Dushmanta, pleased, returned to his capital, pondering Kanwa's reaction. Sakuntala remained, ashamed to face her father. Kanwa, however, was delighted with the union and blessed Dushmanta and his ministers through Sakuntala. He emphasized the importance of virtue and righteousness, ensuring a prosperous reign for Dushmanta and their future son. With Kanwa's blessing, the couple's future looked bright, their love and virtue paving the way for a glorious destiny.
75 Vaisampayana recites the genealogy of royal sages, including Daksha, Manu, Bharata, and Pururavas. Pururavas, the son of Ila, was a powerful king who brought three kinds of fire from the Gandharvas and married Urvasi, an Apsara. His son, Nahusha, was a virtuous king who supported the Pitris, celestials, and Brahmanas, but made the Rishis pay tribute. Nahusha's son, Yayati, was a great king who ruled the Earth, performed sacrifices, and respected the gods. However, he was cursed with decrepitude by the Muni Usanas. Yayati asked his sons to take his decrepitude, but only Puru accepted. With Puru's youth, Yayati enjoyed himself and later returned to asceticism, installing Puru on the throne. Yayati eventually succumbed to Time and ascended to heaven with his wives. This genealogy highlights the importance of virtue, asceticism, and respecting the gods. It also shows the consequences of pride and the importance of self-control, as seen in Yayati's story.
76 Janamejaya asks Vaisampayana about Yayati's marriage to Devayani, the daughter of Sukra. Vaisampayana narrates the story of Kacha, son of Vrihaspati, who was sent to learn the science of reviving the dead from Sukra. Kacha was slain by the Danavas, but Sukra revived him with his science. This happened three times, with Kacha eventually gaining the knowledge. Devayani, Sukra's daughter, fell in love with Kacha and threatened to starve herself if he didn't return. Sukra, unable to refuse his daughter, revived Kacha, who emerged from his stomach after receiving the science. Kacha revived Sukra and worshipped him as his preceptor. Sukra, angry with the Danavas, cursed them and set a limit on Brahmanas drinking wine. Kacha, having obtained the knowledge, returned to the celestials. This story highlights the importance of respecting one's preceptor and the power of knowledge. It also shows the consequences of pride and the importance of self-control, as seen in Sukra's curse on the Danavas.
77 Kacha, having completed his vow, prepared to leave Sukra's abode. Devayani, Sukra's daughter, asked Kacha to marry her, citing their close relationship and her devotion to him. Kacha refused, citing her status as his preceptor's daughter and his regard for her as a sister. Devayani threatened to curse him, saying his knowledge would not bear fruit. Kacha accepted the curse, saying it would not affect his ability to impart knowledge to others. He then left for the celestial abode, where he was welcomed by Indra and the celestials. They praised his achievements and promised him a share in sacrificial offerings. This passage highlights Kacha's loyalty, respect, and adherence to virtue, as well as Devayani's passion and determination. The curse and Kacha's response also show the complexities of their relationship and the consequences of their choices.
78 Devayani, Sukra's daughter, was thrown into a well by Sarmishtha, Vrishaparvan's daughter, after a dispute over a garment. Yayati, son of Nahusha, found her and rescued her from the well. Devayani told Yayati about her quarrel with Sarmishtha and her father's occupation as a Brahmana. Yayati, taken by her beauty and story, returned to his capital with her. Devayani sent her maid, Ghurnika, to inform Sukra about the incident. Sukra found Devayani in the woods and consoled her, saying she was not the daughter of a hired adorer, but of one who was adored by all. He reminded her of his strength and his role in nourishing living things. This passage highlights the tension between Devayani and Sarmishtha, as well as the kindness and chivalry of Yayati. Sukra's words to Devayani emphasize his own power and importance, and serve to comfort and reassure her.
79 Sukra advised Devayani to conquer her anger and forgive others, citing the importance of self-control and the benefits of forgiveness. He compared forgiveness to a snake shedding its skin, and emphasized that a wise person should not imitate the behavior of children who quarrel without reason. Devayani responded, acknowledging the value of forgiveness, but arguing that a preceptor should not tolerate disrespectful behavior from a disciple. She expressed her desire to leave the country, where evil behavior was prevalent, and seek a place where good behavior and pure birth were valued. She lamented the cruel words spoken by Sarmishtha, Vrishaparvan's daughter, and considered death preferable to adoring one's enemies while possessing no good fortune oneself. This passage highlights Sukra's wisdom and Devayani's strong emotions and sense of justice. The conversation emphasizes the importance of self-control, forgiveness, and seeking a supportive environment.
81 Devayani, accompanied by Sarmishtha and 2,000 maids, encountered King Yayati in the woods. Yayati was drawn to Devayani's beauty and asked about her and Sarmishtha's relationship. Devayani explained that Sarmishtha was her waiting-maid, a result of Fate. Yayati revealed his identity and his pursuit of deer had brought him to the spot. Devayani proposed marriage, citing the union of Brahmanas and Kshatriyas in the past. Yayati hesitated, citing the superiority of Brahmanas and the danger of their anger. Devayani convinced him to accept her, and Sukra, her father, bestowed his blessing on the union. Yayati requested absolution from the sin of marrying a Brahmana, which Sukra granted. The marriage ceremony was performed, and Yayati returned to his capital with Devayani, Sarmishtha, and the 2,000 maids.
82 Yayati established Devayani in his inner apartments and Sarmishtha in a nearby mansion. After a thousand years, Sarmishtha, now grown up, saw Yayati in the woods and asked him to grant her a private interview. She expressed her desire to have a son by him, citing the excuse that a lie is excusable in certain situations. Yayati initially refused, citing his vow to never summon Vrishaparvan's daughter to his bed. However, Sarmishtha persuaded him, arguing that she was Devayani's friend and equal, and that Yayati was her master and lord too. Yayati eventually agreed, and they spent time together, resulting in Sarmishtha's pregnancy. She later gave birth to a son, whom she raised with Yayati's protection.
83 Devayani discovered Sarmishtha's secret and confronted her, accusing her of committing a sin. Sarmishtha revealed that her children were fathered by Yayati, citing the excuse that a friend's husband is equal to one's own. Devayani felt wronged and sought her father Sukra's help. Sukra cursed Yayati, causing him to lose his youth and be overcome by decrepitude. Yayati begged Sukra to reverse the curse, offering to transfer his decrepitude to one of his sons in exchange for his youth. Sukra agreed, stating that the son who accepted Yayati's decrepitude would inherit the throne and enjoy long life, fame, and numerous progeny. This passage highlights the conflict between Devayani and Sarmishtha, Yayati's curse, and his subsequent plea to Sukra. The story showcases the themes of love, desire, and the consequences of one's actions.
84 Yayati, overcome with decrepitude, asked his sons to take his weakness and decrepitude in exchange for his youth. Yadu, Turvasu, and Drahyu refused, citing the inconveniences of decrepitude. Yayati cursed them, saying their races would be extinct, they would be impure, and their desires would not be fulfilled. Anu also refused, and Yayati cursed him, saying decrepitude would overcome him and his progeny would die in youth. Finally, Puru, the youngest son, accepted Yayati's request, and Yayati transferred his decrepitude to Puru's body. Yayati was gratified with Puru and blessed him, saying the people in his kingdom would have their desires fulfilled.
85 Yayati, rejuvenated, indulged in pleasures and ruled virtuously, gratifying all subjects and gods. He enjoyed life to the fullest, but wisely, never transgressing religious precepts. After a thousand years, he returned Puru's youth and installed him as king, despite opposition from the four orders and Brahmanas. They cited Yadu's right as the eldest son, but Yayati justified his decision, citing Puru's obedience and Sukra's command. He noted that Yadu and other sons had disobeyed him, while Puru alone had obeyed and regarded him. The people agreed, and Puru was crowned. Yayati then retired to the woods, followed by Brahmanas and ascetics. The sons of Yadu, Turvasu, Drahyu, and Anu became the Yadavas, Yavanas, Bhojas, and Mlechchhas respectively, while Puru's progeny became the Pauravas, including the present king. Yayati's story highlights the importance of obedience, virtue, and wise rule, and serves as a lesson for future generations.
86 Vaisampayana narrated the story of King Yayati, who installed his son Puru on the throne and retired to the forest to lead a hermit's life. Yayati lived on fruits and roots, controlled his mind and passions, and gratified the gods and Pitris with sacrifices. He entertained guests with forest fruits and clarified butter, living a simple life for a thousand years. He then observed a vow of silence for a year, living on air alone, and practiced severe austerities for another year, standing on one leg amidst four fires and the scorching sun. His achievements earned him fame that covered heaven and earth. Eventually, he ascended to heaven but was hurled down by Indra. However, he remained in the firmament and later re-entered heaven with Vasuman, Ashtaka, Pratarddana, and Sivi. Janamejaya requested Vaisampayana to narrate Yayati's story in detail, which he agreed to do, highlighting Yayati's illustrious life on earth and in heaven.
87 Vaisampayana narrated the story of King Yayati, who dwelt in heaven and was revered by the gods. Indra asked Yayati about his conversation with his son Puru when he gave him his kingdom. Yayati replied that he advised Puru to never wrong others, to forgive, and to utter soothing words. He also said that one's wrath can burn oneself and that cruel speech can torture others. Indra then asked Yayati who he considered his equal in ascetic austerities, and Yayati replied that he saw none equal to him. Indra rebuked Yayati for disregarding others and said he would fall from heaven. Yayati requested to fall among the virtuous and was granted his wish. As he fell, he was beheld by Ashtaka, who asked him who he was and why he was falling. Yayati was received with kindness and respect by Ashtaka and the assembled wise and virtuous individuals.
88 Vaisampayana narrates the story of King Yayati, who dwelt in heaven and was revered by the gods. Indra asked Yayati about his conversation with his son Puru, and Yayati shared his advice on virtues like forgiveness and kind speech. Indra then asked Yayati about his equals in ascetic austerities, and Yayati replied that he saw none equal to him. Indra rebuked Yayati for disregarding others and said he would fall from heaven. Yayati requested to fall among the virtuous and was granted his wish. As he fell, he was received with kindness and respect by Ashtaka and the assembled wise and virtuous individuals. Ashtaka asked Yayati who he was and why he was falling, and Yayati was received with peace and support.
89 Yayati, the son of Nahusha and father of Puru, fell from heaven due to his pride and disregard for all creatures. He met Ashtaka, who asked about his identity and why he was falling. Yayati shared his story, saying he had once been a great king who acquired religious merit and dwelt in celestial regions, including Indra's and Vishnu's. He lived for millions of years, enjoying perfect beatitude, but eventually fell from Nandana, his religious merits destroyed. He heard the celestials lamenting his fall and asked where he would land, and they directed him to Ashtaka's sacr ificial region. Yayati reflected on his past, saying he had once been vain but now knew that destiny was supreme. He advised Ashtaka to avoid vanity and cultivate contentment, saying that one should not exult in wealth or learning. He shared his wisdom, saying that happiness and misery are transient, and that one should not grieve for misery. Yayati was glad to be among the wise and virtuous, and Ashtaka was impressed by his humility and wisdom. Despite his fall from heaven, Yayati remained steadfast in his beliefs, knowing that destiny was supreme.
90 Ashtaka asked Yayati about his fall from heaven and how men can lose virtue. Yayati explained that those who speak of their own merits suffer in the hell called Bhauma, and that men are reborn after death, based on their acts, into a womb, where they develop and are reborn. He also explained how beings enter the womb in a subtle form and develop into visible life, and how the virtuous attain superior forms of existence, while the vicious become inferior creatures. Ashtaka asked how men can attain superior regions without returning to earthly life, and Yayati replied that it is through asceticism, benevolence, tranquility, self-command, modesty, simplicity, and kindness. He warned that vanity destroys these qualities and that knowledge alone does not lead to Brahma. Yayati emphasized the importance of humility and performing good deeds without seeking honor or pride.
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91 Ashtaka asked Yayati about the conduct of followers of different modes of life. Yayati explained the duties of a Brahmacharin, Grihastha, Muni, and Vanaprastha. A Brahmacharin must be humble and devoted to studies. A Grihastha must acquire wealth honestly, perform sacrifices, and give charity. A Muni must abstain from vicious acts, give charity, and control passions. A Vanaprastha must lead a life of asceticism and detachment. Yayati also explained the different types of Munis, including those who dwell in the woods and those who live in inhabited places but lead a life of renunciation. He emphasized the importance of controlling passions, refraining from injury, and living a life of purity and asceticism to achieve success and salvation. By living such a life, one can attain communion with Brahma and achieve the highest salvation. Yayati's teachings emphasize the importance of leading a life of virtue, renunciation, and asceticism to achieve spiritual growth and liberation. His wisdom provides guidance for individuals in different stages of life to achieve their spiritual goals.
92 Ashtaka asked Yayati who attains communion with Brahma first, the ascetic or the man of knowledge. Yayati replied that the wise, with the help of the Vedas and knowledge, realize the Supreme Spirit as the sole existent essence, while those devoted to Yoga meditation take time to acquire the same knowledge. Therefore, the wise attain salvation first. Ashtaka asked Yayati about his origin and destination, and Yayati revealed that he was fallen from heaven and doomed to enter the Earth-hell. However, he had obtained a boon from Indra to fall amidst the wise and virtuous. Ashtaka offered Yayati his own religious merits, but Yayati refused, saying that a Brahma-knowing Brahmana alone can accept gifts. Pratardana also offered Yayati his religious merits, but Yayati again refused, saying that a king should not accept gifts and should walk the path of virtue.
93 Vasumat and Sivi offered Yayati their religious merits, but he refused, saying he wouldn't accept gifts. Ashtaka asked Yayati about his origin and identity, and Yayati revealed he was the son of Nahusha and father of Puru, and had conquered the earth and given generously to Brahmanas. He emphasized the importance of truth and virtue, saying they were the reasons for his ascension to heaven. Ashtaka, Pratardana, and Vasumat were impressed by Yayati's words and realized they had attained heaven through their own virtues. Yayati told them that the gods and Rishis were adorable due to truth, and that whoever reads their story without malice will attain the same worlds as them. With that, Yayati and the other kings ascended to heaven, illuminating the firmament with their virtues.
94 Janamejaya asked Vaisampayana to tell him about the kings descended from Puru. Vaisampayana narrated the stories of Puru's descendants, including Pravira, Manasyu, Kaudraswa, and Richeyu. He told of Anadhrishti, who became a powerful king and performed many sacrifices. His son Matinara had four sons, including Tansu, who continued Puru's line. Tansu's son Ilina had five sons, including Dushmanta, who became king and had a son named Bharata. Bharata's dynasty spread wide, and he had six sons, including Suhotra, who performed many sacrifices. Suhotra's son Ajamidha had six sons, including Riksha, who became king. Riksha's son Samvarana was exiled but regained his kingdom with the help of Vasishtha. Samvarana's son Kuru was virtuous and made the field of Kurukshetra sacred. Kuru's descendants, including Janamejaya, were mighty car-warriors and knowledgeable in religion and profit.
95 Vaisampayana recites the history of Janamejaya's ancestors, starting from Manu, including the stories of Puru's descendants, Yadu's descendants (the Yadavas), and Puru's descendant Bharata, who performed three horse-sacrifices and had a son named Bhumanyu. The story continues with the descendants of Bharata, including Hasti, who founded Hastinapura, and Samvarana, who married Tapati and had a son named Kuru. The story also includes the tales of Santanu, Bhishma, and the Pandavas, including their triumphs and struggles. Ultimately, the story reaches Janamejaya, who is the son of Parikshit and the grandson of Abhimanyu. The recitation of this history is considered sacred and virtue-increasing, and its listeners can attain great religious merits and conquer the heavens.
96 Ganga, intent on fulfilling the Vasus' request, threw her children into the river, one by one, as soon as they were born. However, when the eighth child, Bhishma, was born, she could not bear to throw him away. She decided to keep him and raise him as her own. The Vasus, pleased with Ganga's actions, granted Bhishma a long life and exceptional abilities. Bhishma grew up to be a powerful and wise prince, known for his bravery and knowledge of the Vedas. He became the heir apparent to the throne of Hastinapura and was loved by all. Despite his destiny as a childless man, Bhishma's life was filled with purpose and glory, and he played a crucial role in shaping the fate of the Kuru dynasty.
97 King Pratipa, a virtuous and kind ruler, performed ascetic penances at the Ganges source. Ganga, as a beautiful maiden, appeared and requested him as her husband. Pratipa, bound by his vow, refused, offering her to his son Santanu instead. Ganga agreed and disappeared. Later, Santanu, now king, encountered Ganga along the Ganges bank and was drawn to her beauty. He solicited her to be his wife, addressing her as a celestial beauty, without knowing her true identity. Thus, the stage was set for the union of Santanu and Ganga, a union that would shape the fate of the Kuru dynasty.
98 Vaisampayana continued, "Ganga, pleased with Santanu's promise, became his wife and lived happily with him. However, she threw their first eight children into the river, citing it was for his good. Santanu was sorrowful but silent, fearing she would leave him. When the eighth child was born, he begged her to spare its life. Ganga revealed her true identity as the celestial river Ganga, and explained that she had been cursed by Vasishtha to bear the eight Vasus as human children. She had freed them from their curse and now had to leave. She named the surviving child Gangadatta and entrusted him to Santanu, bidding farewell."
99 Ganga explained to Santanu that the Vasus, led by Prithu, had stolen the cow of plenty, Nandini, from the Rishi Apava's hermitage. Apava cursed the Vasus to be born on earth, but they would be freed from the curse within a year. However, Dyu, who had instigated the theft, would have to dwell on earth for a longer time, be virtuous, and abstain from female companionship. The Vasus begged Ganga to throw them into the river as soon as they were born, which she did to free them from their earthly life. Only Dyu, also known as Gangadatta, remained on earth, excelling his father Santanu in all accomplishments.
100 Santanu, the king of the Bharata race, was known for his wisdom, virtues, and truthfulness. He was a great warrior and a protector of his people. His son, Devavrata (also known as Bhishma), was equally accomplished and vowed to renounce the throne and remain celibate to grant his father's desire to marry a fisherman's daughter, Satyavati. This vow was made to ensure that the son born of Satyavati would inherit the throne. Bhishma's vow was remarkable, and he was hailed as a hero by the gods and the people. Santanu was overjoyed and granted Bhishma the boon of death at will.
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101 After King Santanu's marriage to Satyavati, she gave birth to two sons, Chitrangada and Vichitravirya. Chitrangada, a powerful and heroic prince, was installed on the throne by Bhishma after Santanu's death. However, he was soon slain in a fierce combat by a Gandharva king with the same name. Bhishma then installed the young Vichitravirya, still a minor, on the throne and protected him as his guardian. Vichitravirya ruled the kingdom under Bhishma's guidance, adhering to his duties and obeying Bhishma's counsel.
102 Bhishma, at the command of his mother Satyavati, attended the self-choice ceremony of the three daughters of the king of Kasi, where he defeated many monarchs and took the maidens, Amba, Ambika, and Ambalika, as wives for his brother Vichitravirya. However, Amba revealed that she had already chosen the king of Saubha as her husband, and Bhishma allowed her to leave. Vichitravirya married Ambika and Ambalika, but soon became lustful and prideful. He died seven years later, leaving his wives childless. Bhishma performed the obsequial rites and was filled with grief and anxiety.
103 Satyavati, grief-stricken over her son's death, implored Bhishma to marry and produce an heir to perpetuate the Kuru line. Bhishma, bound by his vow of celibacy, refused, citing his commitment to truth and virtue. He reiterated his pledge to renounce even the three worlds and heaven's empire, but never truth. Satyavati, aware of Bhishma's firmness in truth, acknowledged his prowess and appealed to him to consider the emergency and bear the burden of duty to their ancestors. Bhishma, unmoved, urged Satyavati not to turn away from virtue and promised to reveal an established Kshatriya usage to prevent the Kuru line's extinction. He suggested consulting learned priests and experts to find a solution that balances virtue with the need to preserve the lineage. Bhishma's resolve remained unshaken, prioritizing truth and virtue over his mother's pleas. The fate of the Kuru dynasty hung in the balance, as Bhishma's vow and Satyavati's desperation clashed in a struggle between duty, virtue, and the need for continuity.
104 Bhishma continued, "In ancient times, Rama, son of Jamadagni, slew the Haihaya king and later, with his bow, exterminated the Kshatriya tribe 21 times. The Kshatriya ladies then had offspring raised by Brahmanas, reviving the Kshatriya race. Similarly, Utathya's child, Dirghatamas, born blind, had children with Pradweshi, but they were covetous and foolish. Dirghatamas was abandoned by his family and left to drift on the Ganges, where he was found by King Vali, who asked him to raise offspring with his wife Sudeshna. However, Sudeshna sent her nurse instead, and Dirghatamas begat 11 children, including Kakshivat. Later, Dirghatamas touched Sudeshna and prophesied that she would have five children, naming regions on earth after them. This story illustrates how the Kshatriya race was revived through the seed of Brahmanas."
105 Satyavati, Bhishma's mother, proposed a solution to perpetuate the Bharata line. She revealed that her son Vyasa (also known as Dwaipayana or Krishna), a great Rishi and her eldest son, was born out of wedlock with Rishi Parasara. She requested Vyasa to beget children with Vichitravirya's widows, Ambika and Ambalika, to continue the dynasty. Vyasa agreed, but only if the ladies observed a rigid vow for a year and accepted his ugly appearance. Satyavati convinced her daughter-in-law, the princess of Kosala (Ambika), to accept Vyasa's condition, emphasizing the importance of restoring the Bharata line. Vyasa then disappeared, and Satyavati prepared her daughter-in-law for the task ahead.
106 Vaisampayana continued, "Satyavati led her daughter-in-law, the princess of Kosala, to the sleeping chamber and asked her to wait for Vyasa. The princess, fearing Vyasa's grim appearance, closed her eyes and didn't look at him. Vyasa knew her and told Satyavati that the princess would give birth to a blind son. Satyavati requested another child, and Vyasa agreed. The second wife, Ambalika, was pale with fear when she saw Vyasa, and her son, Pandu, was born pale. The third wife, instead of approaching Vyasa herself, sent her maid, who was decked with her ornaments. Vyasa was pleased with the maid and told her that her child would be fortunate and virtuous. The son, Vidura, was born, and Vyasa informed Satyavati about the deception and disappeared from her sight."
107 Janamejaya asked about the god of justice, Vidura, and the Brahmana ascetic who cursed him. Vaisampayana told the story of Mandavya, a devoted ascetic who was wrongly accused of theft and impaled by the king's officers. Despite being without food, Mandavya used his ascetic power to survive and summoned other Rishis to his aid. They came in the form of birds and asked him about his supposed sin, leading Mandavya to reveal the circumstances of his curse.
108 Vaisampayana continued, "Mandavya, still impaled, told the king that he had no one to blame but himself. The king, realizing his mistake, apologized and tried to remove the stake but couldn't. Mandavya, with the stake still inside him, practiced severe penances and became known as Ani-Mandavya. He went to the god of justice and asked why he was being punished. The god replied that Mandavya had pierced an insect with a blade of grass in his childhood, and that small act had multiplied into his current suffering. Mandavya argued that acts committed in childhood shouldn't be considered sinful and cursed the god of justice to be born in the Sudra order. This curse led to the god's birth as Vidura, a wise and virtuous man who was devoted to the welfare of the Kurus."
109 Vaisampayana continued, "The kingdom of the Kurus prospered upon the birth of Dhritarashtra, Pandu, and Vidura. The land was fertile, crops were abundant, and the people were happy and virtuous. The capital city was like Amaravati, with many palaces and mansions. The people were content and festive, and the kingdom was ruled virtuously by Bhishma. The princes grew up skilled in the Vedas, athletics, and morality. Pandu excelled in archery, Dhritarashtra in strength, and Vidura in devotion to virtue. The kingdom was restored, and the saying went that the daughters of the king of Kasi were the first among mothers of heroes, Kurujangala was the first among countries, Vidura was the first among virtuous men, and Hastinapura was the first among cities. Pandu became king, while Dhritarashtra and Vidura did not due to their circumstances. Bhishma then addressed Vidura, a man of great wisdom and virtue."
110 Bhishma told Vidura that their race, renowned for virtue and accomplishment, had always held sovereignty over other monarchs. He mentioned three maidens worthy of alliance: the Yadava princess, Suvala's daughter Gandhari, and the princess of Madra. Vidura deferred to Bhishma's judgment. Bhishma then sent for Gandhari, who had obtained a boon from Hara to have a hundred sons. Despite initial hesitation due to Dhritarashtra's blindness, Suvala agreed to the marriage, and Gandhari, out of love and respect, blindfolded herself. The nuptials were celebrated with great pomp, and Sakuni returned to his city after bestowing his sister and valuable robes upon the Kurus. Gandhari's good conduct and devotion to her husband gratified all the Kurus.
111 Vaisampayana continued, "Pritha (Kunti) was given to Kuntibhoja by her father Sura, and she gratified the sage Durvasa, who gave her a mantra to summon celestials. She tested it by summoning the sun god, Surya, who appeared and requested her embraces. Despite her initial refusal, Surya persuaded her, and she gave birth to Karna, who was born with natural armor and ear-rings. Fearing her relatives, she abandoned Karna in the river, where he was found and adopted by Radha and her husband, who named him Vasusena. Karna grew up to be strong and skilled in weapons, and Indra, disguised as a Brahmana, obtained his natural armor and gave him a dart that could slay any one opponent."
112 Vaisampayana said, "Pritha, the beautiful and accomplished daughter of Kuntibhoja, was unable to find a suitor despite her virtues. Her father invited various kings and princes to choose a husband from among them. Kunti, entering the assembly, was drawn to Pandu, the mighty king of the Bharatas, who outshone all others with his strength and splendor. She chose him as her husband, and the other monarchs departed. The nuptial rites were performed, and the couple, blessed with good fortune, were like the celestial king and queen, Maghavat and Paulomi. Kuntibhoja presented Pandu with wealth and sent him back to his capital, where he was received with banners, pennons, and benedictions from Brahmanas and Rishis."
113 Vaisampayana continued, "Bhishma sought to secure Pandu's marriage to Madri, sister of the king of Madra. He offered gifts and persuaded the king to accept the alliance, despite a family custom that made it difficult. Pandu married Madri and later conquered various kingdoms, subjugating foes and spreading Kuru fame. He returned to Hastinapura, receiving accolades and wealth from his subjects and other kings. The citizens, led by Bhishma, welcomed Pandu back, and he was reunited with his family and people, bringing joy and prosperity to the kingdom."
114 Vaisampayana said, "Pandu, at Dhritarashtra's command, shared his wealth with Bhishma, Satyavati, his mothers, and Vidura. He then retired to the woods with his wives, Kunti and Madri, and lived a life of hunting and freedom. The people, at Dhritarashtra's order, supplied Pandu with all he needed. Meanwhile, Bhishma married Vidura to a daughter of king Devaka, and they had many wise children. Pandu's retirement was like a god's, with his wives and excellent weapons, and he was revered by the woodland dwellers."
115 Vaisampayana said, "Gandhari, wife of Dhritarashtra, bore a hundred sons and a daughter, while Pandu had five sons with his wives Kunti and Madri. Gandhari's sons were granted by Rishi Dwaipayana, who divided a ball of flesh into a hundred parts, which were then placed in pots of clarified butter. After two years, the pots were opened, and Duryodhana was the first to emerge. His birth was accompanied by ominous signs, and Brahmanas advised Dhritarashtra to abandon him to save the kingdom. However, Dhritarashtra refused, and within a month, Gandhari gave birth to a full hundred sons and a daughter. Meanwhile, Dhritarashtra also had a son, Yuvutsu (later known as Karna), with a Vaisya maid servant."
116 Janamejaya asked Vaisampayana about the birth of Gandhari's daughter, Duhsala, as she was not mentioned in the initial story of the hundred sons. Vaisampayana explained that while the Rishi was dividing the ball of flesh into a hundred parts, Gandhari wished for a daughter in addition to her hundred sons. The Rishi, sensing her desire, set aside an extra part and declared that it would develop into a fortunate daughter. This part was placed in a separate pot of clarified butter, and Duhsala was born from it. Vaisampayana thus clarified the story of Duhsala's birth, fulfilling Janamejaya's curiosity.
117 Vaisampayana recited the names of Dhritarashtra's 100 sons, in the order of their birth, to Janamejaya. The list included Duryodhana, Yuyutsu, Duhsasana, and many others, ending with Kundasi and Virajas. Besides these sons, there was a daughter named Duhsala, who was later married to Jayadratha, the king of Sindhu. All of Dhritarashtra's sons were heroes, skilled in warfare, and learned in the Vedas and weapons.
118 Vaisampayana began to recite the story of the Pandavas, starting with the incident where Pandu, while hunting, killed a deer that was actually a Rishi's son in disguise. The deer, Kindama, cursed Pandu that he would die at the moment of sexual intercourse, just like he had killed him at the moment of his own intercourse. Pandu was filled with grief and remorse, realizing his mistake. This curse would later lead to Pandu's death and the consequences that followed. Janamejaya requested Vaisampayana to continue the story, eager to hear about the extraordinary achievements of the Pandavas.
119 After killing the deer, Pandu was filled with remorse and decided to renounce his kingdom and family to lead a life of asceticism in the woods. He bid farewell to his wives, Kunti and Madri, and instructed them to inform his family and friends of his decision. However, the wives refused to leave him and chose to accompany him on his journey, pledging to undergo the same severe penances as him. Pandu then gave away his wealth and ornaments to Brahmanas and began his journey to the mountains, where he continued to practise ascetic austerities, living on fruits and roots, and exposing himself to heat and cold. He eventually arrived at the lake of Indradyumna and continued his journey to the mountain of hundred peaks, where he continued his ascetic practices.
120 Pandu, accompanied by his wives Kunti and Madri, joined the great Rishis on their journey to heaven. However, the Rishis warned Pandu that the journey would be difficult for his wives and suggested he proceed alone. Pandu revealed his concern about not having an heir to continue his lineage and requested Kunti to bear him a son through a Brahmana of high ascetic merit, as he was cursed to be unable to procreate himself. He cited the example of Saradandayana's daughter, who had borne sons through a Brahmana. Kunti was hesitant but eventually agreed to follow her husband's wishes.
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121 Kunti replied to Pandu, expressing her devotion and loyalty to him, and refusing to consider bearing a child through anyone else. She then told the story of King Vyushitaswa and his wife Bhadra, who were deeply in love but were separated by death. Bhadra was grief-stricken and wished to follow her husband in death, but an incorporeal voice granted her the boon of bearing offspring through her husband's corpse. Kunti urged Pandu to beget offspring upon her in a similar manner, using his ascetic power.
122 Pandu explained to Kunti that in ancient times, women were free to roam and marry multiple men, but this practice was changed by Swetaketu, who established the current usage of women being faithful to one husband. Pandu requested Kunti to bear him a son through a Brahmana of high ascetic merit, as he was unable to procreate himself. Kunti agreed and revealed that she had received a boon from Durvasa, which allowed her to summon any celestial to grant her a child. Pandu asked her to summon the god of justice, Dharma, to father their child.
123 Kunti invoked the god of wind, Vayu, and gave birth to Bhima. Then, she invoked Indra and gave birth to Arjuna. The gods and celestial beings gathered to celebrate Arjuna's birth, and an incorporeal voice announced his greatness. Arjuna was destined to be a mighty hero, equal to Kartavirya and Siva in prowess, and would spread Kunti's fame far and wide. He would perform great sacrifices, slay the Nivatakavachas, and acquire celestial weapons. The celestials, including Indra, the Gandharvas, Apsaras, and Nagas, all came to pay their respects to Arjuna. Kunti, however, refused Pandu's request to invoke another god, citing the scriptural ordinance that a woman should not have more than three husbands.
124 Pandu's wife Madri, daughter of the king of Madras, asked Pandu to request Kunti to help her have children too. Pandu asked Kunti, who agreed, and Madri thought of the twin Aswins, who fathered twin sons Nakula and Sahadeva. The Rishis performed the first rites and named the children. Pandu was overjoyed and the children grew up to be strong and famous. Kunti, however, refused Pandu's request to help Madri again, fearing she would surpass her in number of children. The five Pandavas and Dhritarashtra's hundred sons grew up rapidly.
125 Pandu, overcome with desire, embraced Madri despite her resistance, and died in her arms due to the curse of the Rishi. Madri, grief-stricken, wept and claspéd Pandu's body. Kunti, hearing her cries, rushed to the spot, leaving the children behind. Madri explained that Pandu had approached her despite her resistance, and Kunti lamented that she had not been able to protect him. Madri desired to follow Pandu to the afterlife, as her appetite had not been satiated, and feared that surviving him would bring sin upon her. Kunti granted her sanction, and Madri ascended the funeral pyre, joining her lord in death.
126 The Rishis, with Pandu's children and Kunti, arrived in Hastinapura, receiving a grand welcome from Bhishma, Dhritarashtra, and the citizens. The oldest Rishi announced that Pandu had died, and introduced his sons, born to Kunti and Madri through the gods. Yudhishthira, born of Dharma; Bhima, born of Vayu; and Arjuna, born of Indra, were presented as the mighty warriors they would become. The twin sons of Madri, Nakula and Sahadeva, were also introduced. The Rishi shared that Pandu had revived the almost extinct line of his grandfather and had lived a life of righteousness. He requested the Kurus to perform the funeral rites and annual Sraddha for Pandu, to ensure his place among the Pitris. The Rishi also asked them to receive the children with honor and take responsibility for their upbringing. After the Rishi's words, the ascetics vanished, leaving the people in wonder. The citizens returned to their homes, filled with awe and reverence for the extraordinary events they had witnessed. The Kuru family, with Bhishma at the helm, took on the responsibility of caring for the Pandavas, and the young princes began their life in the palace, surrounded by their ancestors and the weight of their destiny.
127 Dhritarashtra ordered Vidura to perform Pandu's funeral rites with great ceremony, distributing wealth and performing last rites for Madri as well. Vidura, with Bhishma, chose a sacred spot and prepared the body, decking it with flowers and perfumes. The procession, with umbrella, yak-tails, and music, was grand. People wailed, "O prince, where dost thou go?" Bhishma, Vidura, and the Pandavas wept. At the Ganga, they performed rituals, dressed the body in white, and set fire to the pyre. Kausalya fainted, and the citizens wailed. The Pandavas, friends, and citizens mourned, sleeping on the ground for twelve days. Bhishma, Vidura, and the others consoled them, performing the watery ceremony. The city was filled with sorrow, renouncing comforts and beds. The funeral rites were performed with great honor, fitting for a king. Pandu's sons, equal to celestials, were left without a father, but with the support of their family and the kingdom. The mourning period ended, but the memory of Pandu lived on, cherished by his loved ones.
128 After Pandu's funeral, Bhishma and Kunti celebrated the Sraddha ceremony, offering food and water to the deceased king. The citizens returned to Hastinapura, and the Pandavas grew up in the palace, excelling in strength and skill. Bhima's prowess made Duryodhana jealous, and he plotted to kill him by throwing him into the Ganga. Duryodhana built a palace on the riverbank, inviting the Pandavas to sport in the water. Bhima was fed poisoned food, and after becoming unconscious, was thrown into the river by Duryodhana. However, he was rescued by Nagas and taken to their kingdom. The snake-poison neutralized the vegetable poison, and Bhima regained consciousness, bursting free from his bonds. The Nagas, impressed by his strength, offered him nectar from their vessels, granting him immeasurable strength. Bhima drank from eight vessels, gaining the strength of a thousand elephants. The serpents then prepared a bed for him, and he lay down, finally at ease. Thus, Bhima's strength and prowess increased, foiling Duryodhana's plot and securing his position among the Pandavas.
129 Yudhishthira and his brothers returned to Hastinapura without Bhima, who had been thrown into the Ganga by Duryodhana. Kunti was alarmed and sent her sons to search for him, but they couldn't find him anywhere. Vidura consoled her, saying Bhima would return, and that she should protect her other sons from Duryodhana's malice. Meanwhile, Bhima awoke in the Nagas' kingdom, strong from drinking nectar. The Nagas cheered him, granting him the strength of ten thousand elephants. They bathed and dressed him ceremoniously, and he returned home, reuniting with his family. He related his adventure and Duryodhana's treachery, and Yudhishthira cautioned silence, advising them to be vigilant. Later, Duryodhana tried to poison Bhima again, but Yuyutsu, Dhritarashtra's son, warned them. Bhima swallowed the poison without hesitation and digested it completely, unaffected. Despite knowing of these plots, the Pandavas suppressed their anger, following Vidura's advice. King Dhritarashtra, concerned about his sons' idle and naughty behavior, appointed Gautama (Kripa) as their preceptor to teach them arms. The Pandavas continued to face challenges, but their unity and caution helped them navigate the treacherous landscape of Hastinapura.
130 Janamejaya asked Vaisampayana to tell him about Kripa's birth from a clump of heath. Vaisampayana explained that Kripa was the son of Saradwat, a sage who was born with arrows and had a natural talent for weapons. Saradwat's austerities made Indra afraid, and he sent an Apsara named Janapadi to tempt him. Though Saradwat resisted her charms, his vital fluid fell on a clump of heath, and twin children, Kripa and Kripi, were born. A soldier found them and brought them to King Santanu, who adopted them out of pity. The king performed the usual rites and brought them up as his own, naming them Kripa and Kripi. Later, their father, Gautama, discovered their whereabouts and went to the king. He revealed his lineage and taught Kripa the four branches of the science of arms, as well as other branches of knowledge. Kripa quickly became an eminent professor, and many princes came to learn from him, including the hundred sons of Dhritarashtra, the Pandavas, Yadavas, Vrishnis, and others from various lands. Kripa's expertise in the science of arms was renowned, and he became a respected teacher. His story serves as a testament to the power of ascetic fortitude and the importance of passing on knowledge to future generations.
131 Vaisampayana narrates the story of Drona's birth and his acquisition of weapons. Drona was born from a vessel called a drona, where his father Bharadwaja had preserved his vital fluid. Bharadwaja, a great sage, had been tempted by an Apsara named Ghritachi and had emitted his vital fluid, which he then preserved in the vessel. Drona studied all the Vedas and their branches and later learned the science of arms from Agnivesa, a Rishi who had learned it from Bharadwaja. Drona married Kripi and had a son named Aswatthaman, who was born with a horse's neigh. Drona later went to Mahendra mountains to meet Rama, the son of Jamadagni, and acquired his celestial weapons and knowledge of morality. Rama, who had given away all his wealth, offered Drona either his body or his weapons, and Drona chose the weapons, including the science of arms with its rules and mysteries. With these weapons and knowledge, Drona became a renowned teacher and later taught the Pandavas and Kauravas.
132 Drona, son of Bharadwaja, approached King Drupada with a desire to rekindle their old friendship. However, Drupada, filled with pride and wealth, scornfully rejected Drona's offer. He believed that friendship could only exist between equals, and that their past friendship was only convenient for a specific purpose. Drupada's harsh words cut deep, as he enumerated the differences between them, citing Drona's lack of wealth and power. He taunted Drona, saying that their friendship was worn off and that Drona's intelligence was scarce. Drupada's insolence angered Drona, who left the Panchala capital with a heavy heart. He headed towards the Kuru capital, determined to check Drupada's arrogance and prove his own worth. This marked the beginning of a rift between the two former friends, with Drona seeking to vindicate himself and challenge Drupada's pride. The once-strong bond of friendship was now strained, as Drona vowed to show Drupada that true strength lay not in wealth or power, but in courage and determination.
133 Drona, the son of Bharadwaja, arrived in Hastinapura and lived privately in Kripa's house. His son Aswatthaman occasionally taught the Kunti princes archery. One day, the princes lost a ball in a well and couldn't retrieve it. Drona offered to help in exchange for a meal, using blades of grass to create a chain and recover the ball. Impressed, the princes introduced him to Bhishma, who recognized Drona's skill and invited him to become their teacher. Drona shared his past, including his friendship with Drupada, which ended when Drupada scorned him due to his poverty. Drona vowed to prove himself and sought Bhishma's support. Bhishma welcomed Drona, offering him the position of royal preceptor and the wealth and sovereignty of the Kurus. Drona accepted, eager to teach the princes and exact revenge on Drupada. He was determined to show Drupada that his worth wasn't measured by his wealth, but by his skills and character. With Bhishma's backing, Drona was ready to start his new life in Hastinapura, seeking redemption and a chance to prove his worth. His arrival marked the beginning of a new era in the kingdom, as he would go on to shape the lives of the Kuru princes and play a crucial role in the epic battle of Kurukshetra.
134 Drona, a renowned warrior, resided in Hastinapura and accepted the Kauravas and Pandavas as his pupils. He taught them various weapons, and Arjuna excelled in all of them. Drona favored Arjuna, teaching him extra skills, which sparked jealousy in the other pupils. Ekalavya, a Nishada prince, sought to learn from Drona but was rejected due to his low birth. Undeterred, Ekalavya practiced in the forest, impressing the Pandavas with his exceptional archery skills. Drona, however, demanded Ekalavya's thumb as tuition fee, which he willingly gave, sacrificing his lightness of hand. Arjuna emerged as the foremost car-warrior, excelling in all weapons. Drona tested his pupils by asking them to shoot a bird on a tree, but each saw more than just the bird, except for Arjuna, who focused solely on the target. Pleased with Arjuna's concentration, Drona ordered the others to stand apart, acknowledging Arjuna's superiority. This incident solidified Arjuna's position as Drona's favorite pupil, further fueling the jealousy of the other princes.
135 Vaisampayana said, "When all else failed, Drona called Arjuna and asked him to aim at the bird. Arjuna replied, 'I see only the bird's head, not its body.' Drona was delighted and asked Arjuna to shoot, which he did, striking the bird's head off. Drona was overjoyed and embraced Arjuna, thinking Drupada had already been defeated. Later, while bathing in the Ganga, Drona was seized by an alligator. He asked his pupils to rescue him, but only Arjuna acted, striking the monster with five arrows. Drona was pleased and considered Arjuna his foremost pupil. He gave Arjuna the Brahmasira weapon, warning him not to use it against humans, as it could destroy the universe. Arjuna pledged to use it only against non-human foes and received the weapon with reverence. Drona declared Arjuna would never be defeated and his achievements would be great."
136 Vaisampayana said, "Drona told Dhritarashtra that his sons had completed their education and asked permission to showcase their skills. The king agreed, and Vidura arranged the event. Drona measured out a piece of land, offered sacrifices, and built a stage and hall for the spectators. The citizens constructed platforms and tents, and the king, accompanied by his ministers, Bhishma, and Kripa, arrived at the theatre. Gandhari, Kunti, and other ladies ascended the platforms, and the four orders of society came to behold the spectacle. Drona entered, dressed in white, accompanied by his son, and performed worship and propitiatory rites. The princes, led by Yudhishthira, entered, showing wonderful skill with their weapons. They rode horses, hit marks with arrows, and displayed their agility and grace with swords and bucklers. Vrikodara and Suyodhana entered, mace in hand, like two single-peaked mountains, and careered around the lists, their mighty arms faultlessly striking."
137 Vaisampayana continued, "The spectators were divided between Bhima and Duryodhana, but Drona's son Aswatthaman restrained them. Drona then introduced Arjuna, dearer to him than his own son, skilled in all arms, and like Indra's younger brother. Arjuna appeared, equipped and armored, like a cloud illuminated by the sun's rays. The assembly was delighted, conchs were blown, and spectators exclaimed, 'This is Kunti's son!' 'This is the middle Pandava!' 'This is Indra's son!' Kunti's tears of joy mixed with milk wet her bosom. Dhritarashtra asked Vidura about the uproar, and Vidura replied, 'Arjuna has entered the lists.' Arjuna then displayed his skill with weapons, creating fire, water, air, and land, and making them disappear. He showed his dexterity with swords, bows, and maces, walking in circles. As the exhibition ended, a sound like thunder was heard, and the spectators turned to the gate, where Drona stood with the five Pandava brothers, like the moon with the five-starred constellation Hasta. Duryodhana stood with his hundred brothers, like Purandara surrounded by the celestial host."
138 Vaisampayana continued, "Karna, born of Pritha and the Sun, entered the lists, tall and handsome, with natural armor and ear-rings. He was a portion of the Sun and had the energy of a lion or bull. He bowed to Drona and Kripa, and the assembly wondered who he was. Karna addressed Arjuna, 'I will perform feats exceeding yours!' Duryodhana was delighted, while Arjuna was abashed and angry. With Drona's permission, Karna repeated Arjuna's feats, and Duryodhana embraced him, offering friendship and the kingdom. Karna wished only for Arjuna's friendship and a single combat. Arjuna, feeling disgraced, challenged Karna, who accepted, saying might was the only consideration for a Kshatriya. The two warriors prepared for combat, their brothers and preceptors standing by. The assembly was divided, and Kunti fainted, restored by Vidura. Kripa asked Karna to reveal his lineage, but Duryodhana installed Karna as king of Anga, and Karna pledged friendship and obedience."
139 Vaisampayana said, "Adhiratha, Karna's father, entered the lists, trembling and supporting himself on a staff. Karna bowed down his head, still wet with the water of inauguration, and the charioteer embraced him, bedewing his head with tears. Bhimasena ridiculed Karna, saying he didn't deserve to fight Arjuna or rule Anga. Duryodhana rose in wrath, defending Karna's right to fight and rule, citing examples of unknown lineages and mighty heroes. He led Karna out of the arena, accompanied by lamps, while the Pandavas returned to their abodes with Drona, Kripa, and Bhishma. The people debated who was the victor, and Kunti recognized her son Karna by his auspicious marks and was pleased. Duryodhana, obtaining Karna, banished his fears of Arjuna, and Karna gratified him with sweet speeches, while Yudhishthira believed there was no warrior like Karna."
140 Drona demanded his preceptorial fee from the Pandavas and Kauravas: Drupada's capture. The princes marched on Panchala, laid siege, and fought Drupada. Arjuna and Bhima led the attack, breaking through the Panchala ranks. Drupada fought valiantly but was eventually seized by Arjuna. The Pandavas and Kauravas then offered Drupada to Drona as their preceptorial fee. Drona spared Drupada's life, recalling their childhood friendship, and gave him half his kingdom. Drupada accepted, and they became friends once more. Drona retained the northern half of the kingdom, while Drupada ruled the southern half. Drupada realized he couldn't defeat Drona through Kshatriya might alone and sought a way to obtain a son who could subjugate his Brahmana foe. Meanwhile, Drona resided in Ahicchatra, which Arjuna had captured and bestowed upon him.
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141 Dhritarashtra made Yudhishthira heir-apparent due to his virtues. Yudhishthira excelled his father Pandu's deeds, and Bhima became as strong as Dyumatsena under Valarama's training. Arjuna mastered various weapons and was certified by Drona as unmatched in lightness of hand and proficiency. Drona gave Arjuna the celestial weapon Brahmasira, warning him not to use it against humans. Arjuna pledged to give Drona his preceptorial fee and fought with him, demonstrating his skill. The Pandavas' prowess became renowned, with Arjuna conquering the Yavanas and Sauviras, and Bhima and Arjuna subjugating the eastern kingdoms. The Pandavas extended their kingdom, but Dhritarashtra grew anxious and envious, unable to sleep.
142 King Dhritarashtra, anxious about the Pandavas' growing power, sought advice from Kanika, a wise minister. Kanika counselled Dhritarashtra to destroy his enemies, the Pandavas, by any means, including conciliation, wealth, poison, or force. He shared a story about a jackal who outsmarted stronger animals to eat a deer, illustrating how intelligence and strategy can triumph over strength. Kanika advised Dhritarashtra to be cautious, humble, and patient, but also to strike when necessary, like a razor. He emphasized the importance of spies, allies, and prudence in war. Dhritarashtra should act with destiny, virtue, wealth, and pleasure in mind, and not underestimate his foes. Kanika's counsel ended with a warning to protect himself from the Pandavas, who were stronger than his own sons.
143 Vaisampayana continues the story, recounting how Duryodhana, jealous of the Pandavas' accomplishments, conspires with his father Dhritarashtra and brother Duhsasana to burn them alive in a house of lac. However, Vidura discovers their plan and warns Kunti, helping her and her sons escape. The house of lac is set ablaze, killing an innocent Nishada woman and her children, and the people of Varanavata believe the Pandavas have perished. Dhritarashtra and his sons pretend to grieve, while the citizens rejoice at the supposed demise of the Pandavas. Janamejaya requests Vaisampayana to continue the story, eager to hear about the Pandavas' escape and the events that led to their exile.
144 Dhritarashtra, torn between his son's request and his own sense of justice, hesitates to exile the Pandavas. Duryodhana assures him that Bhishma will remain neutral, and that Drona and his son Aswatthaman will support them. He also mentions that Vidura, though secretly aligned with the Pandavas, is dependent on them for his livelihood and poses no threat. Dhritarashtra, still uncertain, is urged by Duryodhana to take action and exile the Pandavas to Varanavata, promising to alleviate his father's concerns and pierce the heart of his enemy. Duryodhana's words are laced with malice and deceit, revealing his deep-seated jealousy and resentment towards the Pandavas. He manipulates his father's fears and exploits his own blindness to further his own interests. Dhritarashtra, though aware of his son's sinister intentions, is ulely swayed by his own weakness and desire to maintain family unity. The stage is set for a tragic confrontation between the Pandavas and the Kauravas, as the seeds of discord and betrayal are sown.
145 Dhritarashtra's counselors, instructed by the king, extolled the virtues of Varanavata, describing it as a charming town with a delightful festival in honor of Pasupati. The Pandavas, enticed by the descriptions, expressed their desire to attend the festival. Dhritarashtra, feigning generosity, offered to fund their trip and encouraged them to go with their followers and friends. Yudhishthira, aware of his father's true intentions, reluctantly agreed, knowing that they were weak and lacked allies. Before departing, Yudhishthira sought the blessings of the esteemed elders, including Bhishma, Vidura, Drona, and others. He requested their benedictions for a prosperous journey and protection from sin. The Kaurava chiefs, hiding their true intentions, offered cheerful blessings, wishing the Pandavas a safe and successful journey. Unaware of the danger that lay ahead, the Pandavas performed propitiatory rites, completed their preparations, and set out for Varanavata, accompanied by their followers and friends. The stage was set for a tragic event that would change the course of their lives forever.
146 Duryodhana, delighted with his father's decision, secretly convenes with Purochana, his trusted counselor. He instructs Purochana to construct a house in Varanavata, deliberately designed to be flammable, using materials like hemp, resin, and lac. The house is to be built near the arsenal, lavishly furnished with comfortable seats, beds, and conveyances, and guarded with vigilance. Purochana is tasked with persuading the Pandavas to inhabit the house, and once they are settled, setting it ablaze, making it appear as an accidental conflagration. Duryodhana's sinister plan is to eliminate the Pandavas, making it seem like a tragic accident. Purochana agrees to carry out the plot, and swiftly departs for Varanavata, intent on executing Duryodhana's nefarious scheme. The stage is set for a tragic event that will change the course of the Pandavas' lives forever.
147 The Pandavas bid a tearful farewell to their loved ones and set out for Varanavata in chariots drawn by swift horses. The citizens, sorrowful at their departure, followed them for a distance, lamenting the injustice of their exile. Vidura, wise and knowledgeable, conversed with Yudhishthira in a secret language, warning him of potential dangers and advising him to be cautious. He hinted at a plot to burn them alive, referencing an inflammable mansion, and encouraged Yudhishthira to find a way to escape. Yudhishthira understood Vidura's words and replied accordingly. Kunti, curious about the exchange, asked Yudhishthira to reveal what Vidura had said, and he shared the warning and advice with her. The Pandavas continued their journey, aware of the potential dangers that lay ahead. As they departed, the citizens and elders, including Bhishma and Vidura, returned to their homes, sorrowful and helpless. The stage was set for a tragic event that would change the course of the Pandavas' lives forever.
148 The citizens of Varanavata welcomed the Pandavas with joy and pomp, showering them with auspicious articles and blessings. Yudhishthira, aware of the potential danger, inspected the palace built by Purochana and detected the inflammable materials used in its construction. He shared his concerns with Bhima, suspecting a plot by Duryodhana to burn them alive. Bhima suggested leaving, but Yudhishthira opted for caution, deciding to stay and gather information while secretly planning an escape route. He proposed leading a hunting life, exploring the surroundings, and digging a subterranean passage in their chamber to ensure their safety. Yudhishthira's wisdom and foresight guided the Pandavas in their precarious situation.
149 A trusted friend of Vidura, a skilled miner, secretly met with the Pandavas, revealing Vidura's warning about Purochana's plan to set fire to their house on the fourteenth night of the dark fortnight. This was part of Duryodhana's plot to burn them alive. Yudhishthira, aware of the danger, asked the miner to create a subterranean passage for their escape. The miner agreed and built a secret tunnel, its entrance hidden in the house. The Pandavas pretended to trust Purochana, going about their daily activities while hiding their true intentions. They lived in caution, ready to flee at any moment. The miner worked carefully, ensuring the passage was large enough for the Pandavas and their mother to escape safely. The mouth of the passage was covered with planks, blending seamlessly into the floor. Only Vidura and the miner knew of their plan, and the Pandavas' secrecy fooled even the citizens of Varanavata. With their escape route in place, the Pandavas waited anxiously for the night of their planned escape, hoping to outsmart Duryodhana's wicked scheme.
150 The Pandavas, led by Yudhishthira, devised a plan to escape from the house of lac, which was set on fire by Bhima. They utilized a subterranean passage built by Vidura's friend, a miner. As the fire raged, the citizens of Varanavata mourned the supposed death of the Pandavas, unaware that they had escaped. Bhima, with his incredible strength, carried his mother and brothers, breaking through the darkness, and they fled to safety. The group's escape was facilitated by the chaos and confusion caused by the fire, allowing them to remain unnoticed. They eventually emerged from the passage, relieved to have evaded the trap set by Duryodhana and Purochana.
151 Vidura's trusted agent, sent to aid the Pandavas, found them in the forest and revealed his credentials, quoting Vidura's words to prove his authenticity. He presented a sturdy boat on the Ganga, constructed by trusted artificers, capable of withstanding wind and wave. The agent conveyed Vidura's message of encouragement, assuring them of victory over their enemies, and accompanied them on the boat, crossing the river. After bidding them farewell and returning to his original location, the Pandavas continued their journey in secrecy, sending a message back to Vidura through the agent. With renewed hope and gratitude, they proceeded with haste, their hearts filled with joy and their spirits revitalized.
152 The people of Varanavata, deceived by the fire, lamented the supposed death of the Pandavas, informing Dhritarashtra of the tragic news. The king, overcome with grief, ordered funeral rites and oblations for the Pandavas and Kunti. Unaware of the truth, he sorrowfully exclaimed, "Oh, Yudhishthira! Oh, Bhima! Oh, Phalguna!" Meanwhile, the Pandavas, having escaped the inferno, crossed the Ganga River with the help of a boat and journeyed south, guided by the starry night sky. Exhausted and parched, they reached a dense forest, where Yudhishthira implored Bhima to carry them to safety, relying on his extraordinary strength and swiftness. Bhima, shouldering the responsibility, hoisted his mother and brothers onto his sturdy frame, leading them through the treacherous terrain with remarkable speed and agility. As they ventured deeper into the forest, their hearts remained heavy with the uncertainty of their fate, yet their spirits remained unbroken in the face of adversity.
153 Bhima, with his incredible strength, forged a path through the dense forest, carrying his mother and brothers on his back. The family's journey was arduous, with Bhima breaking through trees and plants to clear a way. Upon reaching a lake, he bathed and fetched water for his thirsty family. As they rested, Bhima's emotions overflowed, and he lamented their fate, forced to sleep on the hard ground like ordinary people. He cursed their enemies, the sons of Dhritarashtra, and vowed to protect his family from harm. Bhima's anger and frustration simmered, but he remained vigilant, keeping watch over his loved ones as they slept. He sat awake, his eyes scanning the surroundings, ready to face any danger that might arise. His thoughts raced with memories of their past life, comparing it to their current struggles. Bhima's love and devotion to his family drove him to endure the hardships, and he stood as a rock, shielding them from the harsh realities of their exile.
154 A Rakshasa, Hidimva, with sharp teeth and a large belly, lived on a Sala tree near the sleeping Pandavas. He sent his sister to investigate and bring him the Pandavas to eat. However, upon seeing Bhima, she fell in love with him and decided to spare his life. She assumed a human form and approached Bhima, warning him of her brother's intentions and offering to rescue him. Bhima, devoted to his family, refused to abandon them, even when she offered to awaken and rescue them all. Confident in his own strength, he prepared to face her brother alone, declaring that neither men, Gandharvas, nor Yakshas could bear his might. The Rakshasa woman, smitten with Bhima, tried to persuade him, but he stood firm, ready to defend his family against her cannibal brother.
155 Bhima and the Rakshasa, Hidimva, engaged in a fierce battle, their strength and prowess on full display. Bhima, determined to protect his family, dragged the Rakshasa away from his sleeping brothers, lest they be awakened by the commotion. The two combatants clashed, breaking trees and tearing creepers, their roars echoing through the forest. Hidimva, enraged by Bhima's resistance, attempted to strike him with his sharp teeth and claws, but Bhima countered with his mighty arms, grasping the Rakshasa's throat and choking him. The Rakshasa's eyes bulged as he struggled to free himself, but Bhima's grip only tightened. Finally, with a mighty cry, Bhima flung the Rakshasa to the ground, ending the battle. The Pandavas and their mother awoke to find Bhima standing victorious over the defeated Rakshasa, his chest heaving with exhaustion. They gazed in awe at Bhima's strength and bravery, grateful for his protection. The forest, once again, was safe from the terror of Hidimva.
156 The Pandavas and Kunti awoke to find Hidimva, the Rakshasa woman, standing before them. She revealed that she was the sister of the Rakshasa, Hidimva, and had been sent to kill them, but had fallen in love with Bhima and refused to harm them. The Rakshasa, enraged by her betrayal, attacked Bhima, but was ultimately slain by him. The Pandavas congratulated Bhima on his victory, marveling at his strength and bravery. Arjuna suggested that they leave the forest and head towards a nearby town to avoid being traced by Duryodhana. With Hidimva accompanying them, they set off, grateful for their safety and Bhima's protection. As they journeyed, they praised Bhima's valor and Hidimva's loyalty, rejoicing in their good fortune. The forest, once a place of danger, was now a scene of triumph and celebration, thanks to Bhima's unwavering courage and strength. With their spirits lifted, the Pandavas continued on their path, ready to face whatever challenges lay ahead.
157 Hidimva, the Rakshasa woman, implored Yudhishthira to let her stay with Bhima, vowing to serve him and the Pandavas faithfully. Yudhishthira consented, and Bhima spent his days with Hidimva, enjoying her company in various picturesque locations. Hidimva soon became pregnant and gave birth to a mighty son, Ghatotkacha, who grew up instantly and became a skilled warrior. Named Ghatotkacha due to his bald head, he was created by Indra to counter Karna's invincibility. Hidimva and Ghatotkacha eventually bid farewell to the Pandavas, promising to return when needed. Ghatotkacha, a loyal ally, went northward, ready to aid the Pandavas in the future. Hidimva's love for Bhima and her loyalty to the Pandavas were evident in her actions, and she remained a significant figure in their lives.
158 The Pandavas, with their mother Kunti, wandered through various lands, living as ascetics and studying the Vedas and sciences. They met their grandfather, Vyasa, who comforted them and led them to Ekachakra. Vyasa predicted their future success, telling Kunti that her sons would conquer the earth, perform great sacrifices, and rule their kingdom with happiness and luxury. He praised Yudhishthira's devotion to truth and Bhima's and Arjuna's prowess. Vyasa then left them in the care of a Brahmana, promising to return. The Pandavas agreed to wait, adapting to their new circumstances. With hope and determination, they faced their uncertain future, trusting in Vyasa's words and their own strength.
159 The Pandavas, led by Kunti, lived in the home of a Brahmana at Ekachakra, surviving on alms. One day, Kunti heard the Brahmana and his family wailing and lamenting. She discovered that a demon, Bakasura, terrorized the town, requiring a monthly sacrifice of a human. The Brahmana's turn had come, and he was unable to escape with his family. Kunti, moved by compassion, asked Bhima to help. Bhima agreed, and the next day, he went to the demon's cave, offering himself as the sacrifice. He killed Bakasura and returned to the Brahmana's home, where they celebrated his victory. The Brahmana, grateful, blessed the Pandavas, and they continued their life in disguise, awaiting Vyasa's return.
160 The Brahmana's wife, with courage and selflessness, offered herself as a sacrifice to the demon Bakasura, ensuring her family's safety and happiness. She believed that a woman's highest duty was to sacrifice herself for her husband's well-being, citing the wisdom of scholars. She argued that her death would prevent her children from being raised by unworthy individuals and potentially harming their future. With conviction, she convinced her husband, and they shared a sorrowful embrace, both weeping in silence as they prepared for her sacrifice. Her words were filled with devotion, duty, and a desire to protect her family. She had borne him children, grown old, and acquired religious merit, and now she was willing to give her life for their well-being. Her selfless act was driven by her commitment to her husband and children, and she believed it was better to die than risk compromising their future. Her bravery and sacrifice would be remembered, and her husband, though grief-stricken, could not deny her resolve. Together, they faced the inevitable, their love and devotion stronger than death itself.
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161 The daughter, overwhelmed with grief, implored her parents to sacrifice her to the demon Bakasura, ensuring their safety and the continuation of their lineage. With conviction, she argued that children are meant to rescue their parents, and she was willing to do so by giving up her own life. She emphasized that her sacrifice would not only save her family but also perpetuate her father's race and ancestral offerings. The family's collective grief was palpable, but the young son's innocent words and bravery brought a glimmer of hope and joy to their desperate situation. Kunti, sensing the opportune moment, intervened to revive their spirits and offer a solution to their predicament. The daughter's selfless act and the son's innocent courage inspired the family to face their challenges with renewed strength and determination.
162 Kunti asked the Brahmana about the cause of his distress, offering her assistance. He explained that a powerful Rakshasa, Vaka, ruled the land and demanded a gruesome offering from the townspeople: a cartload of rice, two buffaloes, and a human being. The Brahmana's family was next in line to provide this sacrifice, but he was unable to bear the thought of losing any of his loved ones. He felt trapped and helpless, with no escape from the Rakshasa's demands. The weak and ineffective king of the land offered no protection, and the Brahmana felt doomed to suffer at the hands of the cannibalistic Vaka. In despair, he had resigned himself to taking his entire family to the Rakshasa, hoping for a swift end to their suffering. The Brahmana's words were filled with hopelessness and desperation, as he saw no way out of this horrific situation. Kunti listened intently, determined to find a solution to save the Brahmana and his family from the clutches of the monstrous Vaka.
163 Kunti offered to send one of her five sons to deliver the tribute to the Rakshasa, saving the Brahmana's family. However, the Brahmana refused, citing the sin of sacrificing a Brahmana or guest, even to save his own life. He preferred to sacrifice himself rather than consent to the death of a Brahmana. Kunti agreed, emphasizing the importance of protecting Brahmanas. She assured the Brahmana that her son, Bhima, was capable of delivering the tribute and rescuing himself, having defeated many Rakshasas before. The Brahmana and his wife were overjoyed and agreed to Kunti's plan. Kunti then asked Bhima to accomplish the task, and he consented.
164 Vaisampayana said that after Bhima agreed to complete the task, Yudhishthira suspected something was amiss and asked Kunti about it in private. Kunti revealed that Bhima was doing it to help a Brahmana and liberate the town. Yudhishthira was worried, thinking it was a rash decision that could lead to Bhima's death. He questioned Kunti's reasoning, citing Bhima's importance to their family's survival and potential future kingdom. Kunti reassured Yudhishthira, explaining that she had confidence in Bhima's strength and that this act would repay the Brahmana's kindness and earn religious merit. She believed that helping a Brahmana would lead to bliss in this life and the next, and that a Kshatriya should protect all, even a Sudra, to gain respect and prosperity.
165 Bhima, carrying the Rakshasa's food, entered the forest and began eating, taunting Vaka. Enraged, Vaka attacked Bhima, striking him from behind, but Bhima continued eating, unfazed. Vaka hurled trees at Bhima, who caught them with ease and hurled them back. The battle intensified, with both combatants exerting immense strength. The earth trembled, and trees broke as they clashed. Bhima eventually overpowered Vaka, pinning him to the ground and bending him double. Vaka vomited blood as Bhima exerted immense force, finally killing the Rakshasa. With Vaka dead, the forest dwellers rejoiced, and the Brahmana's family was saved. Kunti's plan had succeeded, and Bhima had emerged victorious. Yudhishthira praised Bhima's strength and Kunti's wisdom, and the Pandavas continued their journey, ready for future challenges. Vaka's death marked a triumph of good over evil, and the Pandavas' bravery and loyalty to each other and their allies were cemented.
166 Vaka, the fearsome Rakshasa, met his demise at the hands of Bhima, who had been taunting him. The Rakshasa's relatives, struck with fear, vowed to abandon their cannibalistic ways. The town's inhabitants, finally free from terror, celebrated Vaka's downfall and honored the Brahmana who had inspired Bhima's actions. To protect the Pandavas' identity, the Brahmana attributed the feat to a mysterious Brahmana skilled in mantras. The townspeople, overjoyed, established a festival to worship Brahmanas, and the Vaisyas and Sudras rejoiced. Bhima's bravery and the Brahmana's wisdom had brought peace to the town, ending Vaka's reign of terror. The festival, held in remembrance of the heroic act, became a significant event in the town's culture, celebrating the triumph of good over evil.
167 The Pandavas, after slaying the Rakshasa Vaka, continued to live with the Brahmana at Ekachakra, engaged in Vedic studies. A new Brahmana guest arrived, and the Pandavas, with their mother Kunti, requested him to share his experiences. He regaled them with tales of various lands, shrines, rivers, kings, and cities. He also spoke of the remarkable self-choice ceremony of Princess Draupadi, the birth of Dhrishtadyumna and Sikhandi, and the extraordinary birth of Draupadi from the sacrificial fire. Intrigued, the Pandavas asked the Brahmana to elaborate on these events, including the birth of Dhrishtadyumna, Draupadi's divine origin, and the circumstances surrounding Drona's teaching of weapons to Drupada's son. The Brahmana then proceeded to narrate the story of Draupadi's birth in detail.
168 The Brahmana narrated the story of Drona's birth and his connection to Drupada, the king of Panchala. Drona, born from a pot, was the son of Bharadwaja and a skilled warrior. He obtained weapons from Rama and sought to humiliate Drupada, who had refused to acknowledge him as a friend due to their different social status. Drona demanded his pupils, including Arjuna, to defeat Drupada and take his kingdom as a preceptorial fee. The Pandavas defeated Drupada, and Drona divided the kingdom with him, establishing a permanent bond between them. However, Drupada never forgot the humiliation and continued to harbor sadness and resentment. Drona's desire for revenge was fueled by his past humiliation, and he used his pupils to achieve his goal. The story highlights the complexities of relationships and the consequences of past actions. The Brahmana's narration of Drona's story served as a reminder to the Pandavas of the intricate web of relationships and the importance of understanding the motivations of others. The story also foreshadowed the future conflicts that would arise between the Pandavas and Drona, who would later become their enemy.
169 King Drupada, seeking revenge against Drona, searched for a way to obtain a son who could defeat his enemy. He met Yaja and Upayaja, two Brahmanas who agreed to perform a sacrifice to grant his wish. The sacrifice resulted in the birth of twins, Dhrishtadyumna and Krishna (Draupadi). Dhrishtadyumna was born with natural armor and weapons, destined to slay Drona. Draupadi, with her exceptional beauty, was predicted to cause the destruction of many Kshatriyas. The twins were raised by Drupada and later played a crucial role in the Pandavas' battle against the Kauravas. Yaja, who performed the sacrifice, was motivated by the promise of earthly acquisitions, while Upayaja, who assisted him, did so selflessly. The birth of the twins marked the beginning of a new chapter in the ongoing conflict between Drupada and Drona, with far-reaching consequences for the Pandavas and the Kauravas. The story highlights the complexities of human relationships, the power of sacrifice, and the inevitability of destiny.
170 Kunti, noticing her sons' listlessness, suggested to Yudhishthira that they leave for Panchala, a country they had not yet seen. She emphasized the abundance of alms and King Yajnasena's devotion to Brahmanas, arguing that a change of scenery would be beneficial. Yudhishthira agreed to follow her advice, but expressed uncertainty about his younger brothers' willingness to leave. This marks a turning point in the Pandavas' journey, as they prepare to move on from their current residence and face new challenges and opportunities in Panchala. Kunti's suggestion and Yudhishthira's response highlight the importance of adaptability and the need for change in life. The decision to leave also indicates the family's resilience and ability to adapt to new circumstances, a key theme in the Mahabharata. By considering Kunti's advice, Yudhishthira demonstrates his respect for his mother's wisdom and his willingness to make difficult decisions.
171 Vyasa, the sage, visited the Pandavas in disguise and asked about their well-being and adherence to virtue. He shared a story about a woman who practiced asceticism to obtain a husband and was granted a boon by Mahadeva to have five husbands from the Bharata princes. Vyasa revealed that this woman, Krishna (Draupadi), was born in the line of Drupada and was destined to be the wife of the Pandavas. He instructed them to go to the capital of Panchalas, where they would find happiness with her. The Pandavas, eager to meet their destined wife, set out for Panchala with hope and anticipation. This marks a significant turning point in their journey, as they prepare to face new challenges and experiences in Panchala. Vyasa's revelation also highlights the importance of fate and destiny in shaping their lives. With this knowledge, the Pandavas move forward, ready to embrace their future and the responsibilities that come with it.
172 The Gandharva, Angaraparna, challenged the Pandavas for approaching the Ganga during his bathing time. Arjuna argued that the Ganga was accessible to all and engaged in a fierce battle with the Gandharva, emerging victorious with the help of a celestial weapon. The Gandharva's wife, Kumbhinasi, intervened and sought Yudhishthira's protection, leading Arjuna to spare the Gandharva's life. In gratitude, the Gandharva imparted the science of producing illusions (Chakshushi) and gifted the Pandavas with hundred celestial horses. He explained that horses were unslayable and born from the Kshatriya's chariot, a fragment of the thunderbolt. The Gandharva also shared his knowledge of the Pandavas' ancestry and the importance of Brahmanas as priests for kings to acquire prosperity and protection. He emphasized that a king without a Brahmana priest could never acquire land or glory, and that a Brahmana's guidance was essential for a king's success. The Gandharva's words highlighted the significance of the relationship between kings and Brahmanas, and the Pandavas' encounter with him served as a valuable learning experience on their journey.
173 The Gandharva told Arjuna the story of Tapati, Vivaswat's daughter, celebrated for her beauty and virtue. King Samvarana, a mighty Kuru ruler, worshipped Surya and was chosen as Tapati's husband. While hunting, Samvarana encountered Tapati on a mountain and was captivated by her beauty, losing his peace of mind. He asked her who she was and why she was there, but she vanished, leaving him grief-stricken. Samvarana searched the forest, lamenting and eventually stood motionless with grief. The Gandharva explained that Arjuna was addressed as "Tapatya" due to his descent from Samvarana and Tapati. The story highlights the power of love and desire, as Samvarana was completely enamored by Tapati's beauty, losing all sense of reason and composure. The tale also showcases the significance of Tapati's character, embodying virtue and beauty, and her impact on those around her. The Gandharva's narrative serves as a reminder of the enduring legacy of Samvarana and Tapati, perpetuating their story through generations.
174 King Samvarana, still smitten with Tapati, passionately implored her to accept him, pleading that his life depended on her mercy. He extolled her beauty and virtues, expressing his desire to marry her according to the Gandharva form. Tapati, however, replied that she was under her father's control and couldn't make her own decisions. She suggested that Samvarana ask her father, Aditya, for her hand in marriage, promising to be his obedient wife if granted. She introduced herself as Tapati, daughter of the sun god and younger sister of Savitri. Samvarana's pleas and Tapati's response highlight the intensity of their love and the societal norms that govern their actions. Tapati's words also reveal her own desire for Samvarana, as she notes that many women would desire him as a husband due to his kind nature and pure lineage. The exchange showcases the couple's mutual attraction and their willingness to navigate the expectations of their families and society to be together.
175 The Gandharva continued the story of King Samvarana and Tapati, daughter of the sun god. Samvarana's minister and priest, Vasishtha, a powerful Rishi, intervened to help the king. Vasishtha ascended to the heavens, met Surya, and requested Tapati's hand in marriage for Samvarana. Surya agreed, and Vasishtha returned with Tapati, bestowing her on the king. Samvarana was overjoyed, and the Gandharva revealed Vasishtha's illustrious background as Brahma's spiritual son and a renowned priest. Vasishtha's ascetic power and virtue were so great that even Desire and Wrath succumbed to him. Despite being provoked by Viswamitra's offense, Vasishtha chose not to exterminate the Kusikas tribe. He also brought back his sons from the dead, demonstrating his extraordinary abilities. The Gandharva emphasized Vasishtha's importance in the success of great monarchs like Ikshvaku, who acquired the earth with Vasishtha's guidance. The story highlighted the value of having a learned and virtuous Brahmana as a priest for royal success, encouraging Arjuna to appoint a worthy priest to aid his conquests.
176 Vasishtha's cow, Nandini, was seized by King Viswamitra, who sought to claim her by force. Despite cruel treatment, Nandini refused to leave Vasishtha's asylum. Vasishtha, a forgiving Brahmana, chose not to resist, but Nandini unleashed a vast army from her body, routing Viswamitra's troops. Though enraged, Vasishtha's troops spared lives. Viswamitra, witnessing Brahmana prowess, renounced his kingdom for asceticism, eventually becoming a Brahmana and drinking Soma with Indra in Heaven. This story highlights spiritual power over physical strength and the transformative potential of asceticism. Vasishtha's forgiveness and Nandini's fierce protection demonstrate the complexities of power and self-control. Viswamitra's transformation from king to Brahmana showcases the fluidity of roles and the possibility of change. The tale explores the interplay between strength, forgiveness, and self-discovery, illustrating that true power lies in spiritual growth and self-control. Through Nandini's bravery and Vasishtha's wisdom, the story conveys that even in the face of adversity, one can find the strength to protect and forgive.
177 Vasishtha and Viswamitra's hostility stemmed from Viswamitra's desire to surpass Vasishtha's spiritual power. Viswamitra's army was defeated by Vasishtha's cow, Nandini, leading him to renounce his kingdom and become a Brahmana. Meanwhile, King Samvarana, who had married Tapati, daughter of Vivaswat, was reminded by Vasishtha to return to his capital and end a 12-year drought. Samvarana's return brought rain and prosperity back to his kingdom, reviving his people and land. His son, Kuru, was born, and Arjuna, as Kuru's descendant, was named Tapatya. This legend highlights the power of spirituality and balance between worldly life and spiritual pursuits. Vasishtha's wisdom and guidance enabled Samvarana to prioritize his duties and restore prosperity to his kingdom. The story showcases the importance of spiritual growth, self-awareness, and responsible leadership, demonstrating that true strength lies in balancing worldly responsibilities with spiritual development.
178 The Gandharva told Arjuna the story of King Kalmashapada, who was cursed by Saktri, a son of Vasishtha, for refusing to yield way to him. The curse turned the king into a Rak shasa, and he was possessed by a demonic spirit. Viswamitra, who had a dispute with Vasishtha, manipulated the situation and encouraged the king's Rakshasa nature. The king, under the influence of the curse and Viswamitra's manipulation, devoured Saktri and Vasishtha's other sons. Vasishtha, grief-stricken but determined not to harm others, attempted to take his own life by throwing himself off a mountain, entering a fire, and drowning in the sea, but failed each time. Eventually, he returned to his asylum, resigned to his fate. The story highlights the power of curses and the consequences of refusing to yield to those greater than oneself. It also showcases Vasishtha's resilience and determination to not harm others, even in the face of great personal tragedy. The tale serves as a reminder of the importance of humility and the dangers of pride and anger.
179 Vasishtha, consumed by grief, attempted to end his life by drowning in a river, but the river broke his cords and cast him ashore. He then wandered to another river, Haimavati, which, mistaking him for fire, split into a hundred courses and became known as Satadru. Eventually, he returned to his asylum, where he was reunited with his daughter-in-law, Adrisyanti, who was pregnant with his grandson. Overjoyed, Vasishtha refrained from self-destruction. Later, he encountered King Kalmashapada, possessed by a Rakshasa, and freed him from the curse. The king, restored to his true form, asked Vasishtha to grant him a son to perpetuate his lineage. Vasishtha agreed, and the king's queen conceived. However, after a prolonged pregnancy, she gave birth to their son, Asmaka, by tearing open her womb with a stone. Vasishtha's joy at the birth of his grandson was tempered by the queen's suffering. He realized that the cycle of life and death was inevitable, and that even in sorrow, there was always hope for a new beginning. With a renewed sense of purpose, Vasishtha continued to guide and mentor the king, ensuring the continuation of his lineage and the prosperity of his kingdom.
180 Vasishtha's grandson, Parasara, was born and recognized Vasishtha as his father. However, his mother revealed that his real father had been devoured by a Rakshasa, filling Parasara with sorrow and anger. He vowed to destroy the world, but Vasishtha intervened, sharing the story of King Kritavirya and the near-destruction of the Bhrigu race by the Kshatriyas. The women of the Bhrigu race had fled to the mountains, and one had saved her embryo from destruction. The child, born with great energy, had blinded the Kshatriyas who sought to destroy him. Vasishtha used this story to illustrate the cycle of violence and the importance of mercy and compassion. He urged Parasara to abandon his vow of destruction and follow a path of peace and wisdom, highlighting the need to break the cycle of violence and choose a path of forgiveness and understanding. By sharing this story, Vasishtha hoped to guide Parasara towards a brighter future, one that would bring peace and prosperity to all.
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181 Vasishtha continued the story, revealing that the Brahmana lady's child, Aurva, was the one who had blinded the princes. Born after being held in her thigh for a hundred years, Aurva was consumed by rage towards the Kshatriyas who had slaughtered his ancestors. Despite restoring the princes' sight, Aurva still sought to destroy the world to avenge his family. However, his ancestors, the Pitris, appeared and urged him to control his wrath, revealing that they had deliberately sought their own destruction to attain heaven. They implored Aurva to abandon his destructive path and follow a journey of peace and wisdom, emphasizing that suicide and destruction would only lead to darkness, not enlightenment.
182 Aurva, determined to avenge his ancestors, refused to relent, arguing that his wrath was just and necessary to punish the wicked and protect the innocent. The Pitris, understanding his perspective, suggested a compromise: to cast his fiery wrath into the waters, which would consume the ocean but spare the worlds. Aurva agreed, and the fire was transformed into a horse's head, Vadavamukha, which continues to consume the ocean's waters. The Pitris praised Aurva's decision, acknowledging that his wrath was now directed towards a noble purpose, and urged him to refrain from destroying the worlds. Vasishtha concluded the story, addressing Parasara, emphasizing the importance of balancing justice and mercy.
183 The Gandharva continued, telling how Parasara, driven by vengeance for his father's death, performed a grand Rakshasa sacrifice, slaying many Rakshasas. However, Pulastya and other Rishis, including Vasishtha, intervened, urging Parasara to end the sacrifice and choose peace. They reminded him that his father's fate was a result of his own actions and that extirpating innocent creatures was not the path of a Brahmana. Pulastya's words resonated with Parasara, and he finally ended the sacrifice, casting the fire into the woods, where it still burns today, consuming Rakshasas and trees alike.
184 The Gandharva explained to Arjuna that King Kalmashapada, under a curse, had devoured a Brahmana and was cursed by the Brahmani that he would die if he united with his wife. Instead, his wife would bear a son fathered by Vasishtha, perpetuating his race. When the curse was lifted, the king approached his wife, but she sent him away, remembering the curse. The king repented and appointed Vasishtha to father a son with his queen, Madayanati. Vasishtha, aware of the situation, agreed to fulfill the king's request, knowing it was not in line with moral rules. He did so to protect the king from the curse and to ensure the continuation of the royal lineage.
185 Arjuna asked the Gandharva to recommend a Veda-knowing Brahmana to be their priest. The Gandharva suggested Dhaumya, who was engaged in ascetic penances at the shrine of Utkochaka. The Pandavas went to Utkochaka, installed Dhaumya as their priest, and received his blessings. Dhaumya, a master of the Vedas and morality, became their spiritual preceptor and regarded them as his spiritual disciples. He saw the Pandavas as already restored to their sovereignty and kingdom due to their own accomplishments. With Dhaumya's benedictions, the Pandavas resolved to attend the Swayamvara of the Princess of Panchala, accompanied by their new priest.
186 Vaisampayana said that the Pandavas, accompanied by their mother, met Brahmanas on their way to Panchala. The Brahmanas invited them to Drupada's palace for Draupadi's Swayamvara, a grand festival where princes would gather to win her hand. They described Draupadi's beauty and the festivities, including actors, dancers, and athletes. The Brahmanas noted that the Pandavas' handsome appearance and athletic prowess might even catch Krishna's eye, potentially winning her hand. Yudhishthira agreed to join them, and they all set off together to witness the Swayamvara. The Brahmanas highlighted the excitement and generosity of the event, where monarchs would give away wealth, kine, and food, and the Pandavas could enjoy the festivities and potentially earn great wealth. With high spirits, the group proceeded towards Drupada's palace, eager to behold the celebrated Draupadi and partake in the jubilant celebrations.
187 Vaisampayana said that the Pandavas, on their way to Panchala, met the illustrious Dwaipayana and proceeded to Drupada's capital, where they took up quarters in a potter's house, adopting a Brahmanical profession. King Drupada had a stiff bow made, incapable of being bent by anyone except Arjuna, and proclaimed the Swayamvara, where the winner would obtain his daughter's hand. Many kings, Rishis, and Brahmanas attended, including Duryodhana and Karna. The amphitheatre was grandly decorated, and the monarchs were received with reverence. The citizens and Brahmanas took their seats, eager to behold the Swayamvara. Dhrishtadyumna, Drupada's son, announced the rules: shooting the mark through a machine with five arrows would win his sister Krishna's hand. He recited the names and achievements of the assembled monarchs, and the Swayamvara began.
188 Dhrishtadyumna presented the assembled kings and princes, including the Kauravas, Karna, and other renowned warriors, who had gathered to compete for Draupadi's hand in marriage. He emphasized their bravery and prowess, declaring that the one who successfully shoots the mark will win her hand. The list of suitors included many prominent figures from the Mahabharata, such as Sakuni, Sauvala, Vrisaka, and Vrihadvala, as well as mighty charioteers like Aswatthaman and Bhoja. Other notable names included Vrihanta, Manimana, Dandadhara, and Jarasandha, all celebrated for their strength and valor. Dhrishtadyumna's introduction highlighted the grandeur of the Swayamvara ceremony, showcasing the impressive gathering of powerful kings and warriors vying for Draupadi's hand. With this impressive array of suitors, Draupadi was presented with a diverse range of choices, each with their unique qualities and strengths, from which she would select her husband. The atmosphere was tense with anticipation as the competition was about to begin.
189 The princes, fueled by pride and desire, gathered to compete for Draupadi's hand. Celestial beings watched, and Krishna and Valadeva recognized the Pandavas' strength. The other princes, blinded by desire, failed to notice them. One by one, they attempted to string the bow, but failed, including Karna, rejected due to his Suta lineage. Sisupala, Jarasandha, and Salya also failed, leaving the task unfinished. The assembly ridiculed the failed attempts, and finally, Arjuna, the son of Kunti, stepped forward to attempt the feat. The atmosphere was tense, and the celestial beings watched with bated breath as Arjuna prepared to string the bow.
190 Vaisampayana continued, "When all the monarchs had failed to string the bow, Arjuna, the high-souled Jishnu, arose from among the Brahmanas and advanced towards the bow. Some Brahmanas were displeased, while others were pleased, thinking he would succeed. Some doubted his ability, but others saw his strength and resolution. They remembered Rama and Agastya's feats and believed a Brahmana could achieve anything. Arjuna took up the bow, remembered Krishna, and strung it in an instant. He shot the mark, and the gods showered flowers on him. The amphitheatre erupted in joy, and the monarchs who failed were filled with grief. Drupada was overjoyed, and Yudhishthira and the twins hastily left the scene. Krishna approached Arjuna with a white robe and garland, and Arjuna, the accomplisher of inconceivable feats, won Draupadi's hand."
191 The monarchs, enraged by Drupada's decision to bestow Draupadi's hand on a Brahmana, plotted to slay him and his son. Bhima and Arjuna, powerful warriors, stood ready to defend against the attackers. Bhima uprooted a tree and stood like a mace-wielding Yama, while Arjuna drew his bow, ready to face the assailants. Krishna and Valadeva recognized the Pandavas, praising their extraordinary feats. Krishna exclaimed, "That hero with the large bow is Arjuna! And the one who tore up the tree is Vrikodara! The other youth is Dharma's son, Yudhishthira." Valadeva replied, "I am happy to hear that our aunt Pritha and the Kaurava princes have escaped from death." The Pandavas, ready to face the monarchs, stood strong, their bond and bravery evident in the face of danger. The scene was set for a fierce battle, with the Pandavas determined to protect themselves and their honor.
192 Arjuna and Bhima, disguised as Brahmanas, fought against Karna and Salya. Their exceptional skills impressed all, with Arjuna and Karna displaying remarkable archery prowess. Bhima overpowered Salya, throwing him to the ground without causing harm. The monarchs, realizing the Brahmanas' extraordinary abilities, retreated, wondering if they were actually Pandavas. Krishna, recognizing the Pandavas, intervened, and the fight ended. The monarchs returned to their kingdoms, amazed by the Brahmanas' victory. Kunti, anxious about her sons' delayed return, feared for their safety but was relieved when they arrived, accompanied by Brahmanas, like the sun emerging from clouds. The Pandavas' bravery and skill had saved the day, and their true identities remained hidden, for the time being.
193 Kunti, unaware of her sons' identities, told them to enjoy the "alms" (Draupadi) they had obtained. Realizing her mistake, she asked Yudhishthira to find a way to rectify the situation without sin or discomfort to Draupadi. Yudhishthira suggested that Arjuna marry her, but Arjuna refused, citing virtue and tradition. The brothers discussed and agreed that they would all marry her, with Yudhishthira first, followed by Bhima, Arjuna, Nakula, and Sahadeva. This decision was made to avoid conflict and uphold their virtue. Krishna and Valadeva arrived, recognized the Pandavas, and rejoiced. Krishna explained that he had traced them due to their exceptional abilities, like a fire that cannot be hidden. He praised their strength and resilience, saying they had escaped the fire of fate like a fire in a cave gradually spreading. He advised them to keep their identity secret and returned to his tent with Valadeva, leaving the Pandavas to their new life with Draupadi. The brothers' bond and commitment to virtue had saved the day, and their future together with Draupadi was secured.
194 Dhrishtadyumna, the Panchala prince, secretly followed the Pandavas to the potter's house, hiding himself to observe them. Kunti instructed Draupadi on distributing food and bedding among the brothers. They ate and slept together, with Kunti at their heads and Draupadi at their feet. The brothers conversed about weapons and battle, unaware of Dhrishtadyumna's presence. In the morning, he hastened to report to King Drupada, revealing the Pandavas' identity and their noble conversation. Drupada was overjoyed, hoping Arjuna, the foremost of men, had won his daughter's hand. He eagerly asked Dhrishtadyumna about the Pandavas' well-being and Arjuna's role in winning Draupadi's hand. The prince's report alleviated Drupada's concerns, and he rejoiced at the union of his daughter with the worthy Arjuna.
195 Dhrishtadyumna reported to King Drupada about the Pandavas, describing their prowess and noble conversation. He revealed how Arjuna won Draupadi's hand and how the brothers, along with their mother, Kunti, lived together, sharing food and bedding. The king's priest was sent to ascertain their identity and tribe. Yudhishthira welcomed the priest and explained that their actions spoke for themselves, as only a worthy hero like Arjuna could have strung the bow and won Draupadi. He assured the priest that their noble birth and strength proved they were the sons of Pandu, and King Drupada's desire to unite Arjuna with his daughter was fulfilled. The priest returned with the message, and another messenger arrived, announcing the nuptial feast's readiness.
196 King Drupada prepared a grand feast for the wedding of Krishna (Draupadi) and invited the Pandavas. They arrived at his palace, and Kunti and Krishna were welcomed by the ladies of the household. The Pandavas, dressed in deer-skins, with broad shoulders and long arms, sat fearlessly on costly seats. They were served excellent food on gold and silver plates and showed great interest in the utensils of war on display. King Drupada and his son, understanding the Pandavas to be of royal blood, were overjoyed. The stage was set for the wedding of Draupadi to the Pandavas.
197 King Drupada asked Yudhishthira about their identity, and Yudhishthira revealed that they were Kshatriyas, sons of Pandu, and that he, Bhima, and Arjuna had won Draupadi's hand. Drupada was overjoyed and vowed to restore Yudhishthira to his throne. He offered Draupadi's hand to Arjuna, but Yudhishthira explained that they had a rule of sharing everything equally, including wives. Drupada was hesitant, citing the unusual nature of polyandry, but Yudhishthira convinced him to allow Draupadi to marry all five brothers, citing their mother's wishes and the precedent of ancient heroes. Drupada agreed to consider it and discuss with his son and Kunti. Just then, the sage Vyasa arrived, and the matter was put off until the next day.
198 Vyasa (Dwaipayana) arrived and was revered by all. Drupada asked him about the propriety of one woman marrying five men, citing its contradiction to traditional usage and the Vedas. Vyasa replied that the practice was obsolete but asked each person's opinion. Drupada and Dhrishtadyumna expressed reservations, citing its immorality and potential consequences. Yudhishthira argued that it was virtuous, citing precedents from the Purana and their mother's command. Kunti supported Yudhishthira, fearing untruth if she disagreed. Vyasa then took Drupada aside to explain the practice's history and why it was considered eternal virtue, leaving the Pandavas, Kunti, and Dhrishtadyumna waiting for their return.
199 Vyasa explained to Drupada that the Pandavas were former Indras, confined in a cave by Isana (Mahadeva) for their pride. Reborn in the world of men, Arjuna was a portion of Sakra (Indra). Draupadi, born from the earth, was celestial Sri, appointed as their common wife. Vyasa granted Drupada celestial sight, and he beheld the Pandavas in their former celestial bodies, pleasing him. Vyasa told the story of Draupadi's past life, where she pleased Sankara with her penances and was granted five husbands. Vyasa revealed that Draupadi's birth as Drupada's daughter was pre-ordained, and she was meant to be the common wife of the five Pandavas. Drupada was amazed, realizing that nothing was miraculous in Vyasa's presence.
200 Drupada, convinced by Vyasa's words, accepted the fate ordained by the gods and resolved to proceed with the wedding. Vyasa instructed Yudhishthira to marry Krishna first, followed by his brothers. The wedding ceremony took place on an auspicious day, with the moon in the Pushya constellation. The princes, adorned in costly robes and perfumed with sandal-paste, took Krishna's hand one by one, with Dhaumya officiating the ceremony. After the weddings, Drupada gifted the Pandavas with wealth, cars, elephants, and female servants. The sons of Pandu lived in joy and happiness, like Indras, in the capital of Panchalas.
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201 Kunti blessed Krishna, wishing her a life of happiness, prosperity, and devotion to her husbands. She prayed that Krishna would be the mother of heroic children and be installed as the Queen of Kurujangala. Kunti's blessing was filled with auspicious wishes, drawing parallels with legendary couples like Sachi and Indra, and Lakshmi and Narayana. Krishna was showered with gifts from Hari (Krishna), including gold ornaments set with pearls and black gems, costly robes, soft blankets, and precious vessels. The gifts also included thousands of female servants, well-trained elephants, and horses with costly harness. The generous presents were a testament to Krishna's affection and appreciation for the Pandavas. Yudhishthira, grateful for the gifts, accepted them with great joy, seeking to gratify Govinda. The occasion was filled with joy and celebration, marking the beginning of a new chapter in the lives of the Pandavas and their wife, Krishna. The blessings and gifts bestowed upon Krishna signified her new role as a member of the Pandava family and the queen of their kingdom.
202 The monarchs who had gathered for Draupadi's self-choice were shocked to learn that she had married the Pandavas, who were thought to have perished in the house of lac. They criticized Bhishma and Dhritarashtra for their role in the events that led to the Pandavas' exile. Duryodhana and his brothers returned to Hastinapura, ashamed and depressed. Vidura, however, was overjoyed to hear of the Pandavas' escape and their alliance with Drupada. He informed Dhritarashtra of the truth, but the blind king initially misunderstood, thinking Duryodhana had won Draupadi's hand. When Vidura clarified, Dhritarashtra expressed his affection for the Pandavas and his desire to see them prosper. Duryodhana and Karna, however, were determined to weaken the Pandavas and plotted against them.
203 Dhritarashtra sought advice from Duryodhana and Karna on how to weaken the Pandavas without alerting Vidura. Duryodhana proposed several strategies, including sowing discord among the Pandavas, bribing Drupada and his sons to abandon Yudhishthira, persuading the Pandavas to settle in Panchala, turning Krishna against her husbands, or assassinating Bhima, the Pandavas' strongest warrior. He believed that without Bhima, the Pandavas would lose their strength and be easier to defeat. Alternatively, they could use political maneuvering or temptation to repress the Pandavas or drive a wedge between them and Krishna. Dhritarashtra was asked to choose the most effective plan to execute. Karna and Duryodhana awaited his decision, eager to put their scheme into action and crush their rivals, the Pandavas. The fate of the Pandavas hung in the balance, as the conspirators plotted their next move.
204 Karna advised Duryodhana to use brute force to defeat the Pandavas, as subtle strategies would fail. He believed the Pandavas, now grown and united, were invulnerable to injury, and their allies, including Krishna and Drupada, would remain loyal. Karna urged Duryodhana to strike before the Pandavas' power grew stronger and before Krishna and the Yadava host arrived to aid them. He emphasized that prowess was the key to success, citing examples of Bharata and Indra, who had achieved greatness through their strength. Dhritarashtra applauded Karna's words and called a council with his advisors to determine the best course of action, seeking a plan that would lead to their benefit. The fate of the Pandavas and the kingdom hung in the balance, as the council deliberated on the next move.
205 Bhishma advised Dhritarashtra to make peace with the Pandavas and give them half the kingdom, as they were equally entitled to it. He believed that a quarrel with the Pandavas would be harmful and unjust, and that it was their ancestral right to rule. Bhishma urged Duryodhana to maintain his good name and follow the noble practices of their ancestors, and warned that refusing to share the kingdom would lead to dishonor and evil consequences. He emphasized that the Pandavas' escape from the fire and their re-appearance was a chance to redeem himself and do what was right.
207 Vidura urged Dhritarashtra to listen to the wise counsel of Bhishma and Drona, who were impartial and truthful. He emphasized that the Pandavas were equally entitled to the kingdom and that their claims were prior to Duryodhana's. Vidura warned that the Pandavas, with their allies and their own strength, were invincible in battle. He advised Dhritarashtra to behave virtuously towards the Pandavas, to wash away the stain of calumny, and to secure the alliance of Drupada and the Dasarhas, led by Krishna, which would strengthen their party and lead to victory. Vidura cautioned against the foolish and sinful advice of Duryodhana, Karna, and Sakuni, and urged Dhritarashtra to act in a way that was agreeable to the citizens and subjects of the realm, who were eager to see the Pandavas return.
208 Dhritarashtra, moved by the words of Bhishma, Drona, and Vidura, acknowledged the Pandavas as his sons and entitled to the kingdom. He ordered Vidura to bring the Pandavas, their mother Kunti, and Krishna to Hastinapura, treating them with affection. Vidura arrived at Drupada's abode, conveying Dhritarashtra's message, and gave the Pandavas and Kunti the jewels and wealth sent by the Kauravas. He emphasized the Kurus' eagerness to reunite with the Pandavas, saying they were "supremely blest" by the alliance with Drupada. Vidura requested Drupada to permit the Pandavas' return, highlighting the longing of the Kuru ladies, citizens, and subjects to behold Krishna, the Panchala Princess. He assured Drupada that after receiving his permission, he would send swift messengers to inform Dhritarashtra, and the Pandavas would depart with Kunti and Krishna. Vidura's words were gracious and diplomatic, aiming to strengthen the bond between the Pandavas and the Kurus, and to ensure a harmonious reunion. His mission was to re-establish peace and unity within the family and the kingdom.
209 Drupada agreed to let the Pandavas return to Hastinapura, and they journeyed there with Krishna and Vidura. The Kauravas, led by Vikarna, Chitrasena, Drona, and Kripa, received them and escorted them to the city. The Pandavas were greeted with enthusiasm by the citizens, who were delighted to see them. They worshipped Dhritarashtra and Bhishma, and then rested in their assigned chambers. Later, Dhritarashtra summoned them and offered them half the kingdom, which they accepted. They then built the city of Indraprastha, which became a second heaven, adorned with palaces, gardens, and artificial hillocks. The city was populated by Brahmanas, merchants, artisans, and others, and the Pandavas lived there happily, their joy increasing daily. Eventually, Krishna returned to Dwaravati, leaving the Pandavas settled in their new kingdom.
210 Janamejaya asked Vaisampayana about the Pandavas' life in Indraprastha, how they ruled, and how Draupadi managed to obey all of them without any dissension. Vaisampayana replied that the Pandavas lived happily, ruled virtuously, and discharged their duties assisted by each other. Narada visited them and advised them to establish a rule to avoid disunion, telling the story of Sunda and Upasunda, two brothers who killed each other over Tilottama. Yudhishthira asked Narada about the origin of Sunda and Upasunda, the reason for their dissension, and who Tilottama was. Narada explained that Sunda and Upasunda were brothers and Asuras, and their dissension arose from their love for Tilottama, a beautiful Apsara created by the celestial architect Vishwakarma to test their virtue. Despite their combined strength, their love for Tilottama led to their downfall, and they eventually killed each other. Narada cautioned the Pandavas to avoid similar dissension and maintain their unity.
211 Narada told Yudhish thira the story of Sunda and Upasunda, two brothers who performed severe ascetic penances to gain boons from Brahman. They sought knowledge of weapons, powers of illusion, strength, and the ability to assume any form. Brahman granted their wishes but refused immortality, offering instead a boon that made them almost invulnerable, except for the fear of each other. They accepted and returned to their city, where they were greeted with joy and celebration. They used their powers to enjoy various amusements, and time passed quickly for them. Their city was filled with laughter, music, and revelry, and they lived happily, their bond stronger than ever. However, their love for Tilottama would eventually lead to their downfall, as Narada would later reveal.
212 Narada continued, describing the conquest of the three worlds by Sunda and Upasunda. With their powerful army, they slaughtered Brahmanas, royal sages, and all who performed sacrifices. The Rishis, unable to counter the brothers' boons, fled in fear. The Asura brothers, assuming various forms, hunted down and killed the hidden Rishis. The earth became desolate, sacrifices ceased, and people lived in terror. Agriculture was neglected, cattle were untended, and towns and asylums became desolate. The Sun, Moon, and stars grieved at the destruction. The brothers, unstoppable, made Kurukshetra their capital, dominating all. Their cruelty knew no bounds, and their reign was marked by chaos and devastation. The people were plagued by fear, and the universe was torn apart. The Asura brothers' reign was a dark age, devoid of dharma and righteousness. Their destruction of the sacrificial fires and the slaughter of the Brahmanas were a grave affront to the gods, and the universe was on the brink of collapse.
213 Narada continued, describing how the celestial Rishis, Siddhas, and Brahmarshis approached Brahman, grief-stricken by the destruction caused by Sunda and Upasunda. Brahman summoned Viswakarman, the celestial architect, to create a damsel capable of captivating all hearts. Viswakarman created Tilottama, a celestial maiden of extraordinary beauty, with portions of every gem. Brahman instructed Tilottama to tempt the Asura brothers with her beauty, causing them to quarrel and ultimately leading to their destruction. Tilottama bowed to Brahman and set out to accomplish her task. As she walked around the celestial conclave, her beauty captivated the gaze of all, including Mahadeva, who grew a thousand eyes to behold her from every direction. With her mission underway, the celestials and Rishis considered the task already accomplished.
214 Narada continued, describing how the Asura brothers, Sunda and Upasunda, were tempted by Tilottama's beauty and became intoxicated with desire. They quarreled over her, forgetting their love and affection for each other, and eventually struck each other down with maces. The Grandsire, accompanied by celestials and Rishis, appeared and granted Tilottama a boon, allowing her to roam in the region of the Adityas with unparalleled splendor. Narada cautioned the Pandavas against quarreling over Draupadi, citing the fate of the Asura brothers. The Pandavas, urged by Narada, established a rule to avoid conflict, agreeing that any brother who saw another sitting with Draupadi would retire to the forest for twelve years as a Brahmacharin. This rule ensured harmony among the brothers, and Narada, pleased with their wisdom, departed.
215 Vaisampayana narrated how the Pandavas, led by Arjuna, protected a Brahmana's cattle from robbers. Arjuna entered Yudhishthira's chamber, violating their rule, and consequently decided to exile himself to the forest for twelve years. Yudhishthira tried to dissuade Arjuna, explaining that the rule didn't apply to younger brothers, but Arjuna insisted on upholding truth and virtue. He believed that quibbling had no place in duty and chose to stick to his vow. Yudhishthira eventually granted permission, and Arjuna departed for the forest, committed to his vow. This episode showcased Arjuna's unwavering dedication to truth and virtue, even in the face of personal hardship. The Pandavas' honor and reputation remained intact, and their brotherly bond was strengthened by Arjuna's resolve. As he ventured into the forest, Arjuna's determination to uphold his vow served as a testament to the Pandavas' unshakeable commitment to righteousness.
216 Arjuna, living in the forest, was taken by Ulupi, the daughter of the king of the Nagas, to the underwater palace of Kauravya. Ulupi, driven by desire, asked Arjuna to gratify her, but Arjuna, bound by his vow of Brahmacharin, refused. Ulupi argued that relieving her distress would not diminish his virtue and threatened to destroy herself if he refused. Arjuna, moved by her words and making virtue his motive, acquiesced. He spent the night with her and in the morning, returned to the forest, granted a boon by Ulupi making him invincible in water. This encounter showed Arjuna's compassion and his commitment to virtue, even in difficult situations.
217 Arjuna, continuing his journey, visited various sacred regions and rivers, performing rituals and giving away wealth to Brahmanas. He eventually arrived in Manipura, where he met King Chitravahana and his beautiful daughter Chitrangada. Arjuna desired to marry her and requested the king's permission. The king agreed, but only if Arjuna accepted the condition that their son would be the perpetuator of his race, as a boon from Lord Mahadeva ensured that each successive descendant of his race would have only one child. Arjuna accepted and married Chitrangada, staying in the city for three years until she gave birth to a son. He then bid farewell to the king and continued his wanderings.
218 Arjuna, despite warnings from ascetics, bathed in the sacred water Saubhadra, where a crocodile seized his leg. He dragged it ashore, and it transformed into Varga, an Apsara. She explained that she and her companions had been cursed by a Brahmana for disturbing his meditation, doomed to roam as crocodiles for 100 years. Arjuna, moved by her story, granted her freedom from the curse, restoring her and her companions to their celestial forms. They thanked him and returned to their abode, praising his kindness and heroism.
219 Varga and her companions, cursed by a Brahmana for disturbing his meditation, were transformed into crocodiles. They sought his pardon, and he relented, declaring they would regain their forms after a hundred years. Narada informed them that Arjuna would deliver them from their plight. Arjuna freed Varga and her companions, restoring their celestial forms. Overjoyed, they thanked him and departed. Arjuna then proceeded to Manipura, reunited with Chitrangada and their son Vabhruvahana, and continued his journey to Gokarna, leaving behind the now-sacred waters where he had freed the Apsaras.
220 Arjuna and Krishna reunited at Prabhasa, embracing and sharing stories. They spent time at Raivataka mountain, enjoying performances and feasting. Arjuna described his travels to Krishna, then slept, lulled by music and woke to sweet songs and benedictions. They rode a golden chariot to Dwaraka, where the city was adorned to honor Arjuna. Citizens poured into the streets, eager to see him. Arjuna received respectful welcomes from the Bhojas, Vrishnis, and Andhakas, and embraced his peers, taking up residence in Krishna's gem-filled mansion for many days.
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221 At the grand festival on Raivataka mountain, the Vrishnis and Andhakas gave away wealth to Brahmanas, and the youth of the Vrishni race, adorned with ornaments, rode in gold-decked cars. Krishna and Arjuna wandered through the festivities, beholding the beauty around. Arjuna was smitten by Krishna's sister, Bhadra, and Krishna offered to help him win her hand in marriage. They decided on a forcible abduction, as self-choice was uncertain and risky. Krishna and Arjuna sent messengers to Yudhishthira, who gave his assent to the plan. The stage was set for a dramatic and daring marriage.
222 Arjuna, with Krishna's consent, abducted Subhadra from Raivataka hill, taking her to Indraprastha. The Yadavas, led by Valadeva, were outraged and gathered in the Sudharma court, demanding action against Arjuna. Valadeva rebuked them for acting without Krishna's counsel, and they awaited Krishna's decision, eager for battle. Valadeva denounced Arjuna's actions, feeling betrayed and insulted, and vowed to alone destroy the Kauravas if necessary. He exclaimed, "How shall I tamely bear this? Shall I not resent it, like a snake that is trodden upon?" The assembly roared in approval, awaiting Krishna's response to the crisis. The tension was palpable as the Yadavas, fueled by anger and pride, prepared for war. Krishna's silence was deafening, and the fate of the Pandavas and Yadavas hung in the balance. Would Krishna condone Arjuna's actions or side with his enraged kin? The stage was set for a dramatic showdown between the mighty warriors of the Vrishni and Andhaka tribes.
223 Krishna, with Rama and other Vrishni heroes, arrived at Indraprastha, the capital of the Pandavas, to attend Arjuna's wedding to Subhadra. They brought many gifts, including a thousand cars, ten thousand cows, and a thousand mares. Rama gave Arjuna a thousand elephants. Yudhishthira received the guests with due ceremonies. Subhadra gave birth to a son, Abhimanyu, who was begotten by Arjuna. Abhimanyu was born with auspicious marks and became a great warrior, acquiring knowledge of weapons and scriptures from his father and Krishna. The Pandavas' wife, Draupadi, also gave birth to five sons, each from a different husband, who became great warriors. The sons of Draupadi were Prativindhya, Sutasoma, Srutakarman, Satanika, and Srutasena. All of them performed their rites of infancy and childhood and acquired knowledge of weapons and scriptures. The Pandavas were filled with joy, having obtained sons who were equal to the children of the celestials.
224 The Pandavas, led by Yudhishthira, ruled Indraprastha with virtue, pleasure, and profit in balance. Their subjects lived happily, and the king's influence spread, stabilizing the fortunes of other monarchs and promoting virtue. Yudhishthira's brothers, including Arjuna, and Krishna, assisted him, and learned Brahmanas, like Dhananjaya, attended to him. The people delighted in Yudhishthira, who spoke only truth and kindness. Arjuna and Krishna, with Yudhishthira's leave, went to the Yamuna River, where they sported with friends, enjoying food, drink, and music. Draupadi and Subhadra, intoxicated, gave away costly robes and ornaments. The women danced, sang, and laughed, filling the mansions and woods with joy. Arjuna and Krishna sat apart, discussing past achievements, when a tall, radiant Brahmana, resembling the morning sun, approached them. They rose hastily, awaiting his commands.
225 Agni, the god of fire, was satiated after drinking clarified butter for 12 years at King Swetaki's sacrifice. He lost his color, energy, and appetite, and went to Brahman for help. Brahman told Agni to consume the forest of Khandava to regain his strength. Agni blazed forth in anger, but the creatures of the forest, including elephants and snakes, extinguished the fire seven times. Agni's hunger and strength were not satiated until he met Arjuna and Krishna, who helped him consume the forest. The forest was home to Takshaka, a Naga and friend of Indra, who was protected by Indra. Agni's consumption of the forest was finally successful with the help of Arjuna and Krishna, who fended off Indra's showers and the creatures' attempts to escape.
226 Agni, still suffering from his ailment, returned to Brahman and was advised to seek the help of Arjuna and Krishna, who were incarnations of Nara and Narayana. Agni found them in the Khandava forest and requested their aid in consuming the forest, despite Indra's protection. Arjuna replied that he needed suitable weapons, a bow, arrows, and a car that could withstand his strength. He also requested celestial steeds and a car with the splendor of the sun. Additionally, he asked for a weapon for Krishna to defeat Nagas and Pisachas. Agni, pleased with their willingness, granted them the necessary weapons and means to succeed.
227 Agni, pleased with Arjuna and Krishna's willingness to help, granted them divine weapons and a celestial car. Arjuna received the bow Gandiva, two inexhaustible quivers, and a car with a flagstaff bearing a fierce ape. Krishna received a discus with an iron pole and a mace, Kaumodaki. With their new weapons, they prepared to help Agni consume the Khandava forest, surrounded by his seven flames. The forest blazed like the king of mountains, Meru, with the sun's rays upon it. Arjuna and Krishna stood ready to assist Agni, prepared to fight against all foes, including Indra, to complete the task.
228 Arjuna and Krishna, riding their cars, slaughtered creatures on all sides of the Khandava forest, preventing escape. The forest burned, and creatures ran about, scorched and burnt. Some died calmly, others in agony. The tanks and ponds boiled, killing fish and tortoises. Birds were pierced by Arjuna's shafts and fell into the fire. The celestials, anxious about the destruction, approached Indra, who showered rain upon the forest. However, the heat of the fire dried up the rain, and the forest continued to burn, filled with smoke and lightning. Indra, angry with Agni, caused a heavier downpour, but the flames persisted, making the forest even more terrifying.
229 Arjuna and Krishna fought against Indra and the celestials, using their weapons to deflect the attacks. Arjuna used his Vayavya weapon to dispel the clouds and dry up the rain. Agni, pleased with their efforts, blazed forth and filled the universe with his roar. However, the celestials continued to attack, and Arjuna and Krishna fought back, killing many Asuras, Nagas, and other creatures. The battle raged on, with both sides showing great prowess, until the celestials retreated in fear. Indra, impressed by Arjuna's skills, showered him with stones, which Arjuna deflected with his arrows. Indra then hurled a mountain peak at Arjuna, but he divided it into a thousand pieces with his arrows. The fragments fell to the earth, killing many creatures in the forest of Khandava.
230 Krishna and Arjuna fought against the celestials, including Indra, to protect the forest of Khandava. Despite being outnumbered, they emerged victorious, with Krishna using his discus to slaughter hundreds of creatures and Arjuna using his arrows to cut down anyone who tried to escape. The celestials eventually retreated, and Indra praised Krishna and Arjuna, acknowledging their invincibility. An incorporeal voice declared that they were the ancient gods Nara and Narayana, worthy of reverence from all beings. The destruction of Khandava was ordained by Fate, and the forest was consumed by fire, with Agni being gratified by the sacrifice. Six creatures, including Aswasena and Maya, were spared from the destruction.
231 The birds called Sarngakas were spared from the forest fire due to their father Mandapala's praise and requests to Agni. Mandapala, a Rishi who had assumed the form of a Sarngaka to beget offspring, gratified Agni with his words. He had been told by the celestials that having offspring was necessary to attain regions of felicity. Agni, pleased with Mandapala's praise, agreed to spare his children, who were still in their eggs. Thus, the Sarngakas survived the conflagration, while the rest of the forest was consumed by the fire. Mandapala's story highlights the importance of offspring and the power of gratifying Agni, the god of fire.
232 Jarita, the mother bird, was distraught as the forest fire approached, threatening her four infant sons. She lamented her inability to escape with them, feeling helpless and helplessly torn between saving herself or her children. The infants, however, showed remarkable wisdom, urging their mother to save herself and ensure the continuation of their race. They reasoned that if they died, their mother could have more children, but if she died, their race would end. They refused to enter a nearby mouse hole, fearing the mouse would devour them, and instead chose to face the fire, considering it a more noble death.
233 Jarita, the mother bird, tried to convince her four infant sons to enter a hole in the ground to escape the forest fire. She assured them that a hawk had taken away the mouse that lived in the hole, but the sons remained skeptical. They refused to enter the hole, fearing other mice might still be inside, and preferred to face the uncertain danger of the fire. They encouraged their mother to save herself and find a new husband to have more children, saying they would attain regions of felicity if consumed by the fire. Jarita eventually left her sons and flew to safety, leaving them to face the approaching flames.
234 The four brothers, Jaritari, Sarisrikka, Stamvamitra, and Drona, each addressed a hymn to Agni, praising his power and importance. They asked for his protection, with Drona requesting that Agni spare their lives and consume the cats that troubled them instead. Agni, pleased with their words, agreed to spare their lives and consume the forest of Khandava, as he had promised their father Mandapala. He grew in strength and began to burn the forest, saving the lives of the brothers, who had impressed him with their wisdom and bravery.
235 Mandapala, worried about his children, spoke to his second wife Lapita, expressing his concerns about their safety from the fire. Lapita, jealous of Mandapala's first wife Jarita, accused him of still being attached to her and not caring about their own relationship. Mandapala replied that he was only concerned about his children and was not abandoning Lapita. Jarita then arrived, reunited with her children, and Mandapala tried to speak to them, but they ignored him. Jarita rebuked Mandapala, saying he had abandoned her for Lapita. Mandapala warned that women, even wives, cannot be trusted, citing the example of Arundhati's jealousy towards Vasishtha. Eventually, the children went to worship Mandapala, and he spoke kindly to them, alleviating their concerns.
236 Mandapala reunited with his family and assured his sons that Agni had promised to protect them. He took them and his wife to a new country, leaving the forest of Khandava behind. Meanwhile, Agni, pleased with Arjuna and Krishna's help, appeared to Arjuna and offered boons. Arjuna asked for Indra's weapons, and Krishna asked for eternal friendship with Arjuna. Indra granted their wishes and ascended to heaven. Agni, satisfied with the offerings, ceased burning the forest and praised Arjuna and Krishna, granting them the ability to go wherever they chose. The three of them, along with Maya, sat by a river, ending their journey.

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1 Maya Danava, grateful to Arjuna for saving him from Krishna and fire, offered to build a palace for Yudhishthira. Krishna requested a magnificent sabha with a combination of godly, asuric, and human designs. Maya built a celestial-like palace, which he presented to Yudhishthira. The Pandavas were impressed, and Maya recited the history of the Danava Vrisha-parva. He then performed propitiatory rites, gratified Brahmanas with offerings, and measured out a plot of land to build a grand palace, suitable for all seasons, with a blend of divine, asuric, and human architecture.
2 Krishna, having lived happily at Khandavaprastha, decided to leave for his father's kingdom. He bid farewell to the Pandavas, embracing them emotionally. Yudhishthira, Pritha, and Kunti revered him, and Subhadra conveyed her regards to her paternal relatives. Krishna then departed, accompanied by Arjuna and followed by the Pandavas. He performed rites, worshipped gods and Brahmanas, and distributed gifts. As he left, the Pandavas gazed at him until he was out of sight. Krishna eventually reached Dwaraka, where he was welcomed by Satyaki and his charioteer Daruka. Meanwhile, Yudhishthira returned to his capital, seeking happiness with Draupadi. Krishna worshipped his parents, saluted his brother, and embraced his sons before entering Rukmini's apartments.
3 Maya Danava, with Arjuna's leave, went to the mountains of Mainaka to gather materials for the Pandavas' palace. He retrieved a club and conch-shell from lake Vindu, once used by King Bhagiratha and Indra, and built a palace with columns of gold, occupying an area of five thousand cubits. The palace shone brightly, with a mixture of celestial and terrestrial light, and was guarded by eight thousand Rakshasas. Inside, Maya placed a tank with lotuses, aquatic fowls, and crystal stairs. The palace grounds had tall trees, artificial woods, and tanks with swans and ducks, creating a charming and fragrant environment. After fourteen months, Maya reported the palace's completion to Yudhishthira, astonishing him with its beauty and grandeur.
4 King Yudhishthira entered the palace, having fed ten thousand Brahmanas and gratified them with gifts. He was accompanied by athletes, mimes, and bards. Rishis and kings from various countries, including Asita, Devala, Satya, Sarpamali, Mahasira, and Markandeya, sat with him. Kshatriyas like Mujaketu, Ugrasena, Saivya, and many others also attended. Gandharvas and Apsaras like Tumvuru and Chittasena entertained them with music, singing celestial tunes in charming voices. The assembly was like a heavenly conference, with Yudhishthira at the center, surrounded by virtuous and learned men. The palace was filled with the sound of laughter, music, and conversation, creating a joyful atmosphere. The Brahmanas, pleased with the king's generosity, uttered blessings and praises, making the occasion even more auspicious. Yudhishthira's brothers, including Bhima, Arjuna, Nakula, and Sahadeva, were also present, enjoying the company of the gathered dignitaries. The event was a grand celebration of the king's entry into his new palace, marking a new chapter in his life.
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1 King Yudhishthira entered the palace, surrounded by dignitaries. The grand hall was filled with the sound of laughter and music, as athletes, mimes, and bards entertained the guests. Rishis and kings from various countries, including Asita, Devala, and Markandeya, sat alongside him. Kshatriyas like Mujaketu, Ugrasena, and Saivya were present, their faces beaming with joy. Gandharvas and Apsaras sang celestial tunes, their enchanting voices filling the air. The palace was adorned with precious stones and beautiful paintings, adding to the splendor of the occasion. Yudhishthira's brothers, Bhima, Arjuna, Nakula, and Sahadeva, were also present, enjoying the company of the gathered dignitaries. The king's entry into his new palace was a grand celebration, marking a new chapter in his life. The atmosphere was filled with happiness and laughter, as the guests indulged in delicious food and drinks. It was a moment of great joy and celebration, one that would be remembered for years to come.
2 King Yudhishthira asked Narada if he had seen a more magnificent assembly room than his, built of gems and precious stones. Narada replied that he hadn't, but would describe the celestial assembly rooms of Yama, Varuna, Indra, Kuvera, and Brahma. These rooms are made of various materials, have different dimensions, and are attended by various beings. Yudhishthira and his brothers eagerly asked Narada to describe them in detail, including the articles used to build each Sabha, their size, and who attends upon the gods in each room. Narada agreed, and began to describe the rooms, starting with Brahma's celestial Sabha, which dispels all uneasiness and exhibits both celestial and human designs. The rooms are worshipped by gods, Pitris, and ascetics, and are filled with various forms from the universe. Narada's descriptions sparked great curiosity in Yudhishthira and his brothers, who listened with rapt attention as Narada elaborated on the wonders of each assembly room. With each description, their amazement grew, and they became increasingly eager to hear more about these celestial wonders.
3 Narada described the celestial assembly room of Indra, built by Indra himself, as a place of great beauty and splendor. The room is 150 yojanas long, 100 yojanas wide, and 5 yojanas high, and is filled with celestial trees, rooms, and seats. Indra sits on a throne with his wife Sachi, surrounded by beauty, fame, and glory. The assembly room is attended by various beings, including the Marutas, Siddhyas, celestial Rishis, gods, and Gandharvas. Many Brahmanas and royal and celestial Rishis, including Vrihaspati and Sukra, come and leave the assembly, riding on celestial cars. Narada also mentions the presence of various forces of nature, sacrificial fires, and planets. The assembly room is a place of great joy and celebration, where Indra is worshipped and entertained by various performances.
4 Narada described the assembly house of Yama, built by Viswakarma, as a place of great beauty and splendor. It's a place where many royal sages, Brahmanas, and Gandharvas worship Yama. The mansion is filled with celestial trees, delicious fruits, and sweet fragrances. Many kings, including Pandu, and sages, including Agastya and Matanga, attend upon Yama. The assembly house is a place of joy, music, and dance, filled with virtuous persons of celestial beauty and great wisdom. Narada mentioned that over a hundred kings of the Matsya race, Vipa race, and Haya race, as well as many Bhishmas, Bhimas, and Prativindhyas, worship Yama in this assembly house. He also mentioned that Agastya, Matanga, Kala, Mrityu (Death), and many Yogins and Siddhas are present. The wheel of time and the conveyer of sacrificial butter are also there. The assembly house is decorated with Singsapa, Palasa, Kasa, and Kusa trees and plants, and is filled with the sounds of music, laughter, and dance. Narada emphasized that the assembly house is of wide extent and is glorified by Yama's own effulgence. He concluded that many illustrious Gandharvas and Apsaras fill the mansion with music and dance, making it a supremely blessed place.
5 Narada described the celestial Sabha of Varuna, built by Viswakarma, as a place of unparalleled splendor. It's similar in dimensions to Yama's Sabha, with white walls and arches, and is surrounded by gem-made trees and plants. Various birds and snakes, including Vasuki and Takshaka, worship Varuna, who sits with his queen, adorned in celestial robes and ornaments. Many Daityas and Danavas, including Vali and Naraka, also worship Varuna. The four oceans, various rivers, and personified forms of mountains, aquatic animals, and sacred waters worship Varuna. Gandharvas and Apsaras sing eulogistic hymns, and the chief minister Sunabha attends with his sons and grandsons. Narada concluded that this is the assembly room of Varuna he saw in his wanderings.
6 Narada described the assembly house of Vaisravana (Kuvera), built by the lord himself using his ascetic power. The mansion is a hundred yojanas long and seventy yojanas wide, with celestial make and supported by Guhyakas. It's extremely handsome with high chambers of gold, fragrant with celestial perfumes, and variegated with costly jewels. Vaisravana sits on an excellent seat, surrounded by his thousand wives, and attended by various deities, Gandharvas, Apsaras, and Yakshas. The mansion is filled with music and dance, and many Brahmana Rishis and celestial Rishis often visit. Mahadeva, the lord of created things, also worships Kuvera, his friend. Many other beings, including mountains and jewels, worship Kuvera in this assembly house.
7 Narada described the assembly house of Brahma, the Grandsire, as a celestial mansion that defies description. It's a place where all creatures find delight, and where hunger, thirst, and fatigue disappear. The mansion is made of brilliant gems, eternal, and self-effulgent, surpassing the sun, moon, and fire in splendor. Brahma, the Supreme Deity, sits there, surrounded by numerous beings, including gods, goddesses, Prajapatis, planets, stars, and sages like Aditya, Agastya, and Markandeya. The twenty tribes of Gandharvas and Apsaras, Lokapalas, planets, and various deities attend upon Brahma. The four Vedas, sciences, histories, and minor branches of learning are also present. The Wheel of Time and the Wheel of Virtue are always there. Aditi, Diti, Danu, and other goddesses worship Brahma, who is equally kind to all creatures and gratifies them with sweet speech and gifts. The Sabha is always crowded with persons coming and going, filled with energy, and worshipped by Brahmarshis. Narada concludes that this Sabha of Brahma is unrivalled in all the worlds, just as the Sabha of Yudhishthira is unrivalled in the world of men.
8 Narada told Yudhishthira that King Harishchandra's excellence was due to his powerful deeds, including subjugating the entire earth and performing the Rajasuya sacrifice, giving away wealth and gratifying Brahmanas. This led to his superiority over other kings and installation in the sovereignty of the earth. Narada also conveyed Pandu's message to Yudhishthira, urging him to perform the Rajasuya sacrifice to subjugate the earth and attain Indra's region, where he could join his ancestors. However, Narada warned that the sacrifice comes with obstacles and potential risks, including war and destruction. He advised Yudhishthira to be watchful and protect his subjects, and with his leave, departed for Dwaravati. Yudhishthira then began considering the Rajasuya sacrifice with his brothers.
9 Vaisampayana said that Yudhishthira, after hearing Narada's words, felt a strong desire to perform the Rajasuya sacrifice. He discussed it with his brothers and counselors , who encouraged him to do so. Yudhishthira was concerned about the welfare of his people and wanted to ensure that the sacrifice would benefit everyone. He knew that Krishna was the only one who could help him achieve this goal. Yudhishthira sent a messenger to Krishna, who came to Indraprastha and was received with great affection. After resting and conversing with his friends, Yudhishthira approached Krishna and sought his guidance on performing the Rajasuya sacrifice. He acknowledged Krishna's wisdom and impartiality, knowing that Krishna's advice would be in the best interest of everyone.

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1 Krishna told Yudhishthira that he was worthy of performing the Rajasuya sacrifice, but that Jarasandha, who had conquered many kings and imprisoned them in his fort, was an obstacle. Krishna explained that Jarasandha's power was due to his alliance with Hansa and Dimvaka, two warriors who were almost invincible. He suggested that Yudhishthira should strive to release the imprisoned kings and defeat Jarasandha to successfully perform the sacrifice. Krishna also described how he and his people had fled from Mathura to Dwaravati due to Jarasandha's oppression and how they had rebuilt the city and made it impregnable.
2 Yudhishthira praised Krishna's intelligence, expressing doubts about performing the Rajasuya sacrifice due to Jarasandha's power. Bhima encouraged Yudhishthira, saying a weak king can defeat a strong enemy with strategy and strength. Krishna agreed, citing examples of past emperors who achieved success through various qualities. He described Jarasandha's dominance, having brought nearly a hundred kings under his sway, and extracting tribute from them. Krishna urged Yudhishthira to oppose Jarasandha, promising that defeating him would bring great renown and the title of emperor. He emphasized that a Kshatriya who dies in battle is respected, and that Yudhishthira should not let Jarasandha complete his cruel sacrifice of a hundred kings. Krishna's words aimed to inspire Yudhishthira to take action and claim the imperial dignity he deserved.
3 Yudhishthira expressed his concerns about sending Krishna, Bhima, and Arjuna to fight Jarasandha, fearing for their safety and the difficulty of the task. Arjuna responded, emphasizing the importance of valor and prowess in achieving success. He argued that even though they have obtained many advantages, they must still prove themselves through their actions. He encouraged Yudhishthira to undertake the challenge, saying that defeating Jarasandha and rescuing the captive kings would be a great act, and that they have the competence to achieve it. If they succeed, they will easily gain the imperial dignity.
4 Krishna told Yudhishthira the story of Jarasandha's birth. King Vrihadratha of Magadha, desperate for a son, pleased the sage Chanda-kausika, who granted him a mango that would produce an extraordinary offspring. The king gave the mango to his two wives, who each ate half and conceived. However, they gave birth to two half-bodies, which were abandoned and later found by a Rakshasa woman, Jara, who united the fragments, forming a strong and sturdy child. The king and queens reclaimed the child, and Jara, pleased with their joy, revealed the truth and handed over the child, who was named Jarasandha. Krishna described Jarasandha's extraordinary strength and prowess, saying that even though he had offended them repeatedly, they spared him due to his remarkable abilities.
5 Krishna continued the story of Jarasandha's birth. The Rakshasa woman, Jara, revealed her true identity and purpose: to destroy the Danavas. She had been worshiped in the king's house and had been waiting for an opportunity to repay his devotion. When she found the fragmentary bodies of the king's son, she united them, and the child came to life. Jara disappeared, leaving the king to perform the rites of infancy and name the child Jarasandha. The child grew strong and powerful, like a fire fueled by libations, and his parents' joy increased daily. The king, grateful for Jara's kindness, ordered a festival in her honor, and the child's name became a testament to the Rakshasa woman's benevolence.
6 Krishna continued the story of Jarasandha's life. The sage Chandakausika returned to Magadha and prophesied Jarasandha's future greatness, saying he would surpass all other kings and be unbeatable in battle. The king installed Jarasandha on the throne and then retired to the woods with his wives, eventually ascending to heaven. Jarasandha ruled with wisdom and strength, but eventually became an enemy of Krishna's after Krishna killed King Kansa. Jarasandha hurled a mace towards Mathura, which fell short but demonstrated his incredible strength. His two supporters, Hansa and Dimvaka, were also formidable warriors. The Kukkura, Andhaka, and Vrishni tribes avoided fighting Jarasandha due to his power.

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1 Krishna, Arjuna, and Bhima, disguised as Brahmanas, set out to defeat Jarasandha, who had been oppressing other kings. Yudhishthira praised Krishna's leadership and strategy, and the trio's combined strength and wisdom made them unstoppable. They journeyed through various lands, crossing rivers and hills, until they finally arrived in Magadha, ready to face Jarasandha. The people believed Jarasandha was already defeated, as Krishna and Arjuna were unbeatable. The three heroes, with their superior energy and wrath, were determined to free the captive kings and accomplish their mission.
2 Vasudeva (Krishna) pointed out the beauty of Magadha's capital, Girivraja, to Arjuna, highlighting its strengths and the hills that protected it. He also mentioned the city's history and the races that lived there. The three brothers, Krishna, Bhima, and Arjuna, then broke the Chaityaka peak, a symbol of Magadha's strength, and entered the city, determined to slay Jarasandha. Disguised as Brahmanas, they walked through the city, admiring its beauty and affluence. Jarasandha, suspicious of their intentions, received them with respect and caution. When they refused to speak, he waited patiently until midnight, when Krishna revealed their true intentions and challenged Jarasandha to a fight.
3 Krishna revealed their true identities as members of the Pandu race and challenged Jarasandha to a fight, accusing him of wrongful capture and intended sacrifice of other kings. Jarasandha defended his actions as a Kshatriya's duty and refused to liberate the captive monarchs, choosing to fight instead. He appointed his son Sahadeva as the new king and prepared for battle, thinking of his generals Kausika and Chitrasena (also known as Hansa and Dimvaka). Krishna, devoted to truth and remembering Brahma's command, decided not to slay Jarasandha himself, leaving the task to Bhima.
4 Krishna asked Jarasandha which of the three of them he wished to fight, and Jarasandha chose Bhima. The two engaged in a fierce wrestling match, using various techniques and feats, such as Prishtabhanga, Sampurna-murchcha, and Purna-kumbha. They twisted each other's arms and limbs, struck each other with clenched fists, and grasped each other's necks and legs. The crowd watched in awe as the two heroes fought on without food or rest for thirteen days. Jarasandha showed signs of fatigue on the fourteenth night, and Krishna advised Bhima to spare his life and finish him off with a gentle blow. Bhima, however, was determined to emerge victorious and mustered all his strength to deliver a fatal blow. With a final strike, Bhima killed Jarasandha, ending the long and grueling battle. The citizens of Magadha cheered as Bhima stood victorious, his strength and prowess proven once again. Krishna praised Bhima for his valor and skill, and the two of them, along with Arjuna, were hailed as heroes by the people of Magadha.
5 Krishna, Bhima, and Arjuna emerged victorious from their battle with Jarasandha, and Krishna released his imprisoned relatives. The three heroes then rode in Jarasandha's celestial car, adorned with a flag-staff and driven by Krishna, out of the hill-fort of Girivraja. The people of Magadha marveled at the sight, and the kings who had been freed worshiped Krishna with reverence. Krishna assured them of his support and asked them to assist Yudhishthira in his endeavors to perform the Rajasuya sacrifice. The kings accepted and made presents of jewels to Krishna, who installed Jarasandha's son, Sahadeva, as the new king of Magadha. Krishna and the Pandavas then returned to Indraprastha, where Yudhishthira welcomed them with joy. The Pandavas continued to live in happiness, and Yudhishthira's fame grew as a virtuous king.
6 Arjuna, with his new bow, quivers, and car, proposed to Yudhishthira that he conquer the northern direction, ruled by the Lord of treasures, to fill their treasury. Yudhishthira gave his blessing, and Arjuna set out with a large army, accompanied by his brothers Bhima, Sahadeva, and Nakula, who conquered the eastern, southern, and western directions, respectively. Meanwhile, Yudhishthira remained in Khandavaprastha, enjoying the company of friends and relatives. Bhagadatta, a friend of Arjuna's, offered his support and asked what else he could do to help.
7 Arjuna, with Bhagadatta's promise of support, marched towards the north, conquering various kingdoms and tribes, including Vrihanta, Senavindu, Modapura, and others. He subjugated the mountainous regions, exacting tributes and uniting with the kings. Arjuna's military campaign continued, defeating numerous rulers and tribes, including the Puru king, Kashmira, Lohita, Trigartas, Daravas, and others. He conquered regions like Suhma, Sumala, Valhika, and defeated the Daradas, Kambojas, and Rishikas, obtaining valuable tributes, including horses of exceptional speed and color. Ultimately, Arjuna arrived at the White mountains, having conquered all the Himalayas and Nishkuta mountains.
8 Arjuna conquered the Limpurushas and Guhakas, and arrived at the lake Manasa, where he subdued the Gandharvas and obtained excellent horses. He then approached North Harivarsha, but was warned by frontier guards that the region was inaccessible to humans. Arjuna agreed not to enter, but requested tribute for Yudhishthira, which was granted in the form of celestial cloths, ornaments, silks, and skins. Having subjugated the northern countries, Arjuna returned to Sakraprastha, offering the acquired wealth and animals to Yudhishthira, and then retired to his chamber.
9 Bhimasena, with Yudhishthira's assent, marched east with a mighty host, conciliating the Panchalas and conquering the Gandakas, Videhas, Dasarnas, and others. He appointed Sudharman, who had fought valiantly, as his commander. Bhima then defeated Rochamana, king of Aswamedha, and subjugated the eastern region. He next conquered Pulinda in the south, bringing Sukumara and Sumitra under his sway. Finally, he marched against Sisupala, king of Chedi, who received him respectfully and offered his kingdom. Bhima dwelt in Chedi for thirty nights before departing with his troops.
10 Bhima, the mighty son of Pandu, conquered various kingdoms and regions, including Kumara, Kosala, Ayodhya, Gopalakaksha, Mallas, Bhallata, Kasi, Matsya, Maladas, Pasubhumi, Madahara, Mahidara, Somadheyas, Vatsabhumi, Nishadas, and others. He defeated powerful kings, including Suvahu, Kratha, Janaka, and Karna, and subjugated the Sakas, barbarians, Kiratas, Submas, and Prasuhmas. Bhima's conquests extended to the mountainous regions, sea-shore kingdoms, and Mlechchha tribes, exacting tributes and wealth, including sandalwood, gems, pearls, and corals. Returning to Indraprastha, he offered the accumulated wealth to Yudhishthira.
11 Vaisampayana continues the story of Sahadeva's conquests, telling Janamejaya that Sahadeva defeated many kings and tribes, including the Surasenas, Matsyas, Patacharas, Nishadas, and others. He also conquered the countries of Navarashtra, Avanti, Kosala, and Pandrya, and defeated the powerful king Nila with the help of Agni. Sahadeva then conquered the Kerakas, a tribe of one-legged men, and made them pay tribute. He also conquered the Paundrayas, Dravidas, Udrakeralas, Andhras, Talavanas, Kalingas, and Ushtrakarnikas, and received tribute from the Yavanas and Vibhishana, the king of Lanka. Finally, Sahadeva returned to his own kingdom, presenting all the wealth he had acquired to Yudhisthira.
12 Vaisampayana recounts Nakula's conquests in the western direction, which was once subjugated by Vasudeva. Nakula, surrounded by a large host, defeated various tribes and kingdoms, including the Mattamyurakas, Dasarnas, Sivis, Trigartas, Amvashtas, Malavas, and others. He also subdued the Mlechcha tribes, wild tribes like the Palhavas, Kiratas, Yavanas, and Sakas, and made them pay tributes. Nakula's conquests included the countries of Rohitaka, Sairishaka, Mahetta, and the five rivers region. He also brought under his sway the Yadavas, including Vasudeva, and his uncle Salya, the king of the Madras. Nakula returned to Indraprastha with a vast treasure, which was carried by ten thousand camels, and presented it to Yudhishthira.

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1 Vaisampayana recounts how Yudhishthira's kingdom prospered under his just rule, with abundant rainfall, prosperous cities, and contented subjects. The king's treasury was filled with wealth, and he decided to perform a grand sacrifice. Krishna arrived with a large treasure and encouraged Yudhishthira to proceed with the sacrifice. Yudhishthira appointed Sahadeva to collect materials and gather Brahmanas, and the sacrifice was performed with grandeur, attended by numerous kings, Brahmanas, and relatives. Yudhishthira generously gifted cows, gold, and other treasures to the Brahmanas, making the sacrifice a grand success. He then sent Nakula to fetch Bhishma, Drona, and other elders from Hastinapura to attend the sacrifice.
2 Vaisampayana describes how Nakula invites Bhishma, Dhritarashtra, and other Kuru elders to Yudhishthira's sacrifice. Many kings and princes from various lands, including Karna, Salya, and Bhagadatta, attend the sacrifice with their retinues. The Vrishnis, including Rama and Aniruddha, also come. Yudhishthira assigns grand mansions to all the visiting monarchs, who are worshiped and entertained with feasts and gifts. The mansions are described as beautiful and luxurious, with white walls, golden nets, and pearl furnishings. The sacrifice is performed with grandeur, with large gifts to Brahmanas. The assembly of kings and Brahmanas is likened to a gathering of gods in heaven.
3 Nakula invites Kuru elders to Yudhishthira's sacrifice, and many kings attend, including Karna and Salya. Yudhishthira assigns grand mansions to the visiting monarchs, who are worshiped and entertained with feasts and gifts. The mansions are luxurious, with white walls, golden nets, and pearl furnishings. The sacrifice is performed with grandeur, with large gifts to Brahmanas. The assembly of kings and Brahmanas is likened to a gathering of gods in heaven. The sacrifice is a grand success, and Yudhishthira's reputation as a great king is solidified. The monarchs and Brahmanas depart, filled with joy and admiration for Yudhishthira's hospitality and generosity. The Rajasuya sacrifice is a testament to Yudhishthira's wealth, power, and devotion to the gods. It also marks the beginning of his reign as the emperor of the Kuru kingdom.
4 Narada, observing Yudhishthira's prosperous sacrifice, recalls Brahma's words about gods incarnating on earth. He recognizes Krishna as the supreme lord Narayana, born in the Kshatriya order to fulfill his promise to the celestials. Bhishma suggests offering Arghya (respect) to the kings, with Krishna being the foremost. Yudhishthira agrees, and Sahadeva presents the first Arghya to Krishna. Sisupala, king of Chedi, objects to the worship of Krishna, rebuking Bhishma and Yudhishthira. Narada, aware of Krishna's divinity, watches with interest. The assembly is filled with tension as Sisupala's criticism sparks a debate about Krishna's worthiness of worship. Bhishma's recognition of Krishna's supremacy is challenged, leading to a dramatic confrontation.
5 Sisupala vehemently criticizes Yudhishthira for worshipping Krishna, who is not a king, before the assembled monarchs. He questions Krishna's worthiness of worship, citing his lack of royal insignia and his past actions, such as the killing of Jarasandha. Sisupala accuses Yudhishthira of acting out of motives of gain and insults Krishna, comparing him to a dog lapping up clarified butter. He argues that Krishna is not a king, nor a preceptor, nor a sacrificial priest, and therefore does not deserve the first worship. Sisupala also points out that there are other worthy individuals present, such as Bhishma, Drona, and Kripa, who should have been given the first worship instead. He concludes that Krishna's acceptance of worship is unwarranted and that the Kurus have insulted him, not the other way around. With that, Sisupala leaves the assembly, accompanied by the other kings, in a show of protest against Yudhishthira's decision to worship Krishna first.
6 Bhishma elaborates on Krishna's exceptional qualities, stating that he is the embodiment of virtue, wisdom, and strength. He recounts Krishna's numerous victories over powerful warriors and his unwavering dedication to justice. Bhishma emphasizes that Krishna's worship is not motivated by personal gain or relationship, but rather by his unparalleled excellence. He notes that even the oldest and wisest individuals present acknowledge Krishna's supremacy. Bhishma rebukes Sisupala for his ignorance and immaturity, suggesting that he lacks the understanding to appreciate Krishna's true nature. He urges Sisupala to recognize Krishna's worthiness of worship and to respect the unanimous approval of the assembled kings. Bhishma's words are a testament to Krishna's unwavering glory and his enduring status as a supreme being.
7 Sahadeva boldly declares his devotion to Krishna, offering to place his foot on the heads of any king who refuses to acknowledge Krishna's worthiness of worship. The assembly remains silent, and a divine voice approves Sahadeva's stance. Narada, a wise sage, declares that those who refuse to worship Krishna are essentially dead and should be shunned. Sisupala, enraged, rallies the kings to join him in opposing the Vrishnis and Pandavas, seeking to disrupt the sacrifice and withhold approval of Krishna's worship. The kings, driven by anger and pride, threaten to take action, their faces flushed with indignation. Krishna, aware of the growing tension, prepares for a potential battle.

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1 Yudhishthira, concerned about the agitated assembly of kings, seeks Bhishma's counsel. Bhishma reassures him, comparing the kings to dogs barking at a sleeping lion (Krishna). He warns that Sisupala, driven by ignorance, seeks to lead the kings to their downfall, and that Krishna will eventually withdraw the energy he has invested in Sisupala. Bhishma affirms Krishna's power as the creator and destroyer of all beings. Sisupala, angered by Bhishma's words, responds with harsh words.
2 Sisupala fiercely criticizes Bhishma, accusing him of hypocrisy and ignorance of moral principles. He mocks Bhishma's praise of Krishna, citing his actions as a child and his killing of Kansa, who had fed him. Sisupala also brings up Bhishma's past actions, including abducting Amba and failing to marry her, and his brother Vichitravirya's refusal to marry her due to her love for another. He taunts Bhishma about his celibacy and childlessness, saying his virtue is fruitless and his knowledge of morality is flawed. Sisupala tells a story of a swan who preached virtue but devoured the eggs of other birds, warning Bhishma that he may meet a similar fate, being slain by the kings he has deceived with his false teachings. Sisupala's words are laced with anger and disdain, as he seeks to discredit Bhishma's wisdom and morality.
3 Sisupala ridicules Krishna's actions, calling him a coward and a slave, and criticizes Bhima and Arjuna for their role in Jarasandha's death. He insults Bhishma, saying he leads the Pandavas astray with his foolish counsel, and that they are foolish to trust him. Bhima, enraged by Sisupala's words, is restrained by Bhishma, who calms him down with wise counsel, reminding him of the importance of self-control and the consequences of giving in to anger. Sisupala, undaunted by Bhima's anger, taunts him, saying he is not afraid and challenging him to fight, boasting of his own prowess and daring Bhima to release his wrath. Bhishma intervenes, speaking words of wisdom to Bhima, urging him to patience and restraint, while Sisupala continues to provoke him, eager for a battle. The tension between the two is palpable, and the assembled monarchs watch with bated breath, knowing that the situation could escalate into a full-blown conflict at any moment.
4 Bhishma tells the story of Sisupala's birth with three eyes and four arms, and how his parents were instructed by a divine voice to raise him despite ominous signs. The voice predicted that Sisupala's killer would be the one whose lap he lay on, causing his extra arms to fall off and his third eye to disappear. Many kings tried, but only Krishna, when visiting his father's sister, the queen of Chedi, caused the prophecy to come true. The queen begged Krishna to spare Sisupala's life, and Krishna agreed to pardon his offenses, even when deserving of death. Bhishma shares this story to illustrate Sisupala's history and his reliance on Krishna's mercy, despite his wicked nature and current challenge to battle.
5 The king of Chedi, enraged by Bhishma's praise of Krishna, lashes out at him, questioning why he doesn't praise other kings and warriors instead. He lists various powerful kings and warriors, including Drona, Aswatthaman, and Karna, and asks why Bhishma doesn't praise them. He accuses Bhishma of being ignorant and foolish for constantly praising Krishna, who he considers unworthy of praise. Bhishma responds by saying that he is alive at the pleasure of the kings, but doesn't regard them as equal to even a straw. This further enrages the kings, who threaten to kill Bhishma like an animal or burn him alive. Bhishma, unfazed, says that he has worshiped Krishna and dares anyone who wishes for death to summon him to battle.
6 Krishna kills Sisupala, the king of Chedi, with his discus in front of all the assembled monarchs. Sisupala had been a thorn in Krishna's side for a long time, and had committed many offenses against him and his family. He had burnt Dwaraka, stolen the sacrificial horse of Krishna's father, and ravished the wives of Akrura and the king of Karusha. Krishna had promised Sisupala's mother that he would forgive him for 100 offenses, and this was the final straw. After Sisupala's death, his energy enters Krishna's body, and the assembled kings are amazed. Yudhishthira then completes the Rajasuya sacrifice, and the kings and Brahmanas depart. Krishna returns to Dwaraka, and Yudhishthira is left to rule his kingdom, following Krishna's advice to cherish his subjects with ceaseless vigilance and patience. Duryodhana and Sakuni remain in the assembly house, plotting their next move, filled with anger and jealousy towards Yudhishthira and Krishna. The scene marks the end of the Rajasuya sacrifice and the beginning of a new era of tension and conflict between the Pandavas and the Kauravas.
7 Vyasa appears before Yudhishthira after the Rajasuya sacrifice and congratulates him on his success. Yudhishthira asks Vyasa about the portents that Narada mentioned, and Vyasa explains that they will lead to the destruction of all Kshatriyas in 13 years, due to Duryodhana's sins and the might of Bhima and Arjuna. Vyasa also tells Yudhishthira that he will have a dream in which he will see Shiva, indicating the approaching doom. Vyasa then departs, leaving Yudhishthira anxious and grief-stricken. Yudhishthira decides to renounce his life, but Arjuna persuades him to muster fortitude and live virtuously, avoiding conflict and disagreement. Yudhishthira takes a vow to live in harmony with his relatives and the world, and his brothers approve of his decision. The Pandavas then perform auspicious rites and enter their palace, while Duryodhana and Sakuni continue to plot in the assembly house.
8 Duryodhana, filled with jealousy and anger, mistakes crystal surfaces for water and doors for open passages, causing him to fall and injure himself. He is laughed at by Bhima, Arjuna, and the twins. Ashamed and humiliated, Duryodhana returns to Hastinapore, his heart burning with envy and resentment towards the Pandavas' prosperity. He confides in Sakuni, expressing his desire to die or take drastic measures, feeling helpless and defeated by the Pandavas' success. He regards fate as supreme and his own efforts as fruitless, and asks Sakuni to inform Dhritarashtra of his distress.
9 Sakuni advises Duryodhana to challenge Yudhishthira to a game of dice, exploiting his weakness for gambling. Sakuni boasts of his exceptional skill at dice and promises to win Yudhishthira's kingdom and prosperity for Duryodhana, assuring him that he will emerge victorious. He offers to present this plan to Dhritarashtra, Duryodhana's father, and assure his support, convincing him that this is the perfect opportunity to finally defeat the Pandavas and claim the throne. Duryodhana, eager to finally triumph over his rivals and fueled by his jealousy and resentment, agrees to let Sakuni propose the plan to Dhritarashtra, hoping that this will be the key to finally achieving his goal of surpassing Yudhishthira and gaining the upper hand.
10 Duryodhana, consumed by jealousy and resentment towards Yudhishthira's unparalleled prosperity, confides in Sakuni, who advises him to challenge Yudhishthira to a game of dice. Sakuni, renowned for his exceptional skill and cunning at dice, promises to win Yudhishthira's kingdom and prosperity for Duryodhana, exploiting Yudhishthira's weakness for gambling. Duryodhana, eager to finally triumph over his rival and claim the throne, requests his father Dhritarashtra to grant permission for the game, despite knowing the devastating consequences it may bring.
11 Duryodhana, consumed by intense jealousy and resentment towards Yudhishthira's unparalleled prosperity, pours out his heart to Dhritarashtra, expressing his deep-seated discontent and humiliation. He recounts various instances where he felt belittled and mocked by the Pandavas, including mistaking a crystal surface for water and being laughed at by Bhima and Draupadi. He also recalls the embarrassment of being offered clothes by the king's menials after his apparel got wet. Duryodhana's pride and ego are severely wounded, and he seeks revenge against Yudhishthira, determined to surpass him and prove his own superiority. Despite Dhritarashtra's warnings and Vidura's wise advice to abandon his destructive path, Duryodhana remains resolute in his pursuit of vengeance, setting the stage for a devastating conflict that will ravage the kingdom.
12 Duryodhana describes the vast wealth and diverse gifts brought by various kings and tribes to Yudhishthira's court, including: - Skins, blankets, and horses from the king of Kamboja - Serving girls, goats, kine, asses, camels, and vegetables from the Sudra kings - Horses, swords, and ivory from King Bhagadatta - Asses, gold, and silver from various rulers - Wild horses, gold, and other gifts from people with one leg - Asses, blankets, skins, and weapons from the Valhikas - Elephants, horses, gold, and jewels from the Sakas, Tukhatas, and others
13 Duryodhana describes the extravagant wealth at Yudhishthira's court, including gold, valuable skins, serving girls, animals, sandalwood, and precious stones. Even the mighty Gandharvas and Vrishnis have presented tribute, including horses and elephants. The kings of Chola and Pandya, though bringing vast wealth, were not permitted to enter. Duryodhana is filled with grief and jealousy at Yudhishthira's prosperity. Yudhishthira's court is a testament to his great wealth and power, with a vast retinue of servants and soldiers, including mounted elephants, cavalry, cars, and foot soldiers. Eighty-eight thousand Snataka Brahmanas and ten thousand ascetics are supported by Yudhishthira, receiving food, drink, and ornaments. Even the deformed and dwarfs are taken care of. Only the Panchalas, Andhakas, and Vrishnis do not pay tribute due to their close relationships. Duryodhana's description highlights the grandeur of Yudhishthira's court, emphasizing the king's wealth, power, and generosity. The assembly of tributary kings and the abundance of wealth and resources underscore Yudhishthira's status as a great ruler, further fueling Duryodhana's jealousy and resentment.
14 Duryodhana describes the grandeur of Yudhishthira's Rajasuya sacrifice, where many kings and sages gathered to pay tribute. He recounts the various gifts and services offered by the kings, including a golden car, white horses, and a sacred conch shell. The ceremony was performed by prominent sages, and the Pandavas, including Arjuna, Bhima, and the twins, played important roles. Duryodhana expresses his distress and jealousy at Yudhishthira's prosperity, feeling that his own family is declining while the Pandavas are rising. He concludes that he cannot find peace, even with reflection, and is consumed by grief and envy.
15 Dhritarashtra advises Duryodhana to not be jealous of the Pandavas, as jealousy leads to unhappiness and suffering. He reminds him that Yudhishthira is not deceitful and has equal wealth and friends. He encourages Duryodhana to perform the Saptatantu sacrifice to gain dignity and wealth, and to be content with his own possessions and affairs. He warns against coveting others' wealth, and instead, values perseverance, humility, and protecting one's own earnings. He also reminds Duryodhana that the Pandavas are his brothers and friends, and quarreling with them is sinful.
16 Duryodhana criticizes Dhritarashtra for not understanding the importance of taking action to secure their interests. He argues that a king must be vigilant and proactive in pursuing their goals, even if it means using questionable means. He cites examples from history and nature to illustrate the importance of competitiveness and strategic thinking. Duryodhana expresses his determination to either surpass the Pandavas or die trying, as he sees their prosperity as a threat to his own. He believes that a king's success is the ultimate criterion, and that one must be willing to do whatever it takes to achieve it.
17 Sakuni offers to help Duryodhana win Yudhishthira's prosperity through a game of dice, boasting that his skills with dice are unmatched. Duryodhana convinces Dhritarashtra to allow the game, despite Vidura's likely disapproval, arguing that fate is inevitable and that he should take action to achieve his goals. Dhritarashtra warns Duryodhana of the dangers of gambling, predicting that it will lead to conflict and destruction, but eventually agrees to construct a grand assembly house for the game. The palace is built quickly and lavishly, with thousands of artificers working diligently to create a stunning structure adorned with gold, lapis lazuli, and precious gems. Once the palace is complete, Dhritarashtra orders Vidura to bring Yudhishthira and his brothers to play a friendly game of dice, setting the stage for a pivotal and potentially disastrous confrontation.
18 Vaisampayana recounts how Dhritarashtra, despite knowing the potential dangers, orders Vidura to bring Yudhishthira to play a game of dice with Duryodhana. Vidura, wise and intuitive, cautions his brother against this decision, fearing it will lead to the downfall of their family and unity among their sons. Dhritarashtra, however, resigns himself to fate, believing that the outcome is predetermined and unavoidable. He instructs Vidura to summon Yudhishthira, setting the stage for a pivotal and potentially disastrous confrontation.
19 Vidura arrives at Yudhishthira's palace and delivers Dhritarashtra's message, inviting him to play a friendly game of dice in Hastinapore. Yudhishthira is hesitant, knowing that gambling can lead to quarrels and misery, but eventually agrees to go, citing fate as the ultimate controller of events. He asks Vidura about the other gamblers he will face, and Vidura reveals a list of skilled and desperate players, including Sakuni, the king of Gandhara. Yudhishthira sets out for Hastinapore with his relatives and attendants, including Draupadi, and is greeted by Dhritarashtra, Bhishma, Drona, and other Kuru leaders. He is showered with hospitality and enters the assembly house, where he will soon engage in the fateful game of dice.
20 Yudhishthira and his brothers enter the assembly house, where Sakuni invites him to play dice. Yudhishthira expresses his reluctance, calling gambling a sinful and deceitful practice. Sakuni persuades him to play, arguing that it's a common practice and that Yudhishthira should not fear losing. Yudhishthira agrees to play, but only if the stakes are fair and equal. Duryodhana offers to supply the wealth for the game, and Sakuni agrees to play on his behalf. Yudhishthira hesitates, feeling that gambling for someone else's gain is against the rules, but eventually agrees to begin the game.
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21 The majestic gathering of kings, led by the venerable Dhritarashtra, takes their seats in the grand assembly hall. The revered Bhishma, Drona, Kripa, and Vidura, with solemn faces, sit behind them. The room is filled with the mighty kings, their leonine necks and powerful builds a testament to their strength and courage. They sit in pairs on beautifully crafted, elevated seats, their colorful garments adding to the splendor of the scene. The atmosphere is tense with anticipation, as the friendly dice game between Yudhishthira and Duryodhana is about to commence. Yudhishthira, with a calm determination, stakes his precious wealth of pearls, procured from the ocean's depths, adorned with pure gold. Duryodhana, with a confident smile, accepts the challenge without hesitation. Sakuni, the skilled dice player, takes up the dice and casts them, declaring "Lo, I have won!" as the assembly holds its collective breath.
22 Yudhishthira, determined to win, continues to stake his wealth against Sakuni's unfair dice playing. He offers:
  • Thousands of gold coins
  • His royal car, adorned with tiger skin and drawn by eight white steeds
  • Hundred thousand serving girls, skilled in elegant arts
  • Thousands of serving men, attired in silken robes
  • One thousand musty elephants with golden girdles
  • Cars furnished with golden poles and flag-staffs
  • Steeds of the Tittiri, Kalmasha, and Gandharva breeds
  • Ten thousand cars and vehicles with draught animals
  • Sixty thousand brave warriors
  • Four hundred Nidis (jewels of great value)
Each time, Sakuni declares "Lo, I have won!" using unfair means to win the stakes. Yudhishthira's fortunes are dwindling, and his brothers and friends watch with concern as the game continues.
23 Vidura warns Dhritarashtra about Duryodhana's destructive nature, comparing him to a jackal in the house. He quotes a poet's words, saying that one should sacrifice a harmful member for the good of the family, village, or province. Vidura cautions against pursuing the Pandavas for profit, lest he suffer regret like the king who killed the gold-vomiting birds. He advises Dhritarashtra to maintain a peaceful relationship with the Pandavas, lest he face destruction like a fire that reduces everything to ashes. Vidura emphasizes that even the chief of the celestials wouldn't dare fight the sons of Pritha together.
24 Vidura warns Dhritarashtra that gambling will lead to destruction, citing the example of Duryodhana's intense rivalry with Yudhishthira. He cautions that this fascination with gambling will bring dire results and urges the king to avoid quarreling with his relatives, the Pandavas. Vidura advises Dhritarashtra to seek wealth through legitimate means and to value the relationship with the Pandavas over material gain. He also distrusts Sakuni's gambling skills and suggests sending him away to avoid conflict. Vidura's wise words fall on deaf ears, as Dhritarashtra is too enthralled by the game to listen.
25 Duryodhana accuses Vidura of favoring the Pandavas and being disloyal to the Kauravas. He says Vidura is like a serpent in their lap, waiting to strike. Vidura responds that he is only trying to guide them on the right path, but they refuse to listen. He says a true friend is one who speaks unpleasant truths, not just agreeable words. Vidura warns Duryodhana that his actions will lead to destruction and advises him to drink the bitter medicine of humility to regain his sobriety. With that, Vidura takes his leave, warning the Kauravas not to provoke those who have the power to harm them.
26 Sakuni, Duryodhana's cunning uncle, taunts Yudhishthira, saying he has lost much wealth, his brothers, and his pride. Yudhishthira, desperate to win back his losses, stakes his brother Bhima, the strong and fearless warrior, but Sakuni wins again using his unfair means. Undeterred, Yudhishthira stakes his brother Arjuna, the skilled archer, but Sakuni emerges victorious once more. In a last-ditch effort, Yudhishthira stakes himself, the eldest Pandava brother, but Sakuni's cunning and deceit ultimately win out. In a shocking turn of events, Sakuni suggests staking Draupadi, Yudhishthira's wife and the princess of Panchala, to win back his losses. Yudhishthira, blinded by his desire to win, agrees to stake his beloved wife, describing her beauty, virtues, and accomplishments. The assembly is shocked and outraged, with some kings and elders like Bhishma, Drona, and Vidura expressing dismay and grief at Yudhishthira's desperate gamble. Meanwhile, Dhritarashtra, the blind king, is pleased with the turn of events, and Karna and Dussassana mock Yudhishthira's misfortune. The scene is set for a dramatic and devastating conclusion, as the Pandavas' fate hangs in the balance.
27 Vidura sternly rebukes Duryodhana for his heartless treatment of Draupadi, cautioning him that his cruel actions will inevitably lead to the downfall of the Kuru dynasty. He astutely points out that Draupadi was not a valid stake in the game, as Yudhishthira had already lost himself and was no longer in control of his possessions. Vidura fervently urges Duryodhana to cease his harsh behavior, emphasizing the importance of kindness, compassion, and honesty. He forewarns Duryodhana that his refusal to listen to wise counsel will only hasten his own demise, and lamentably, the downfall of the entire Kuru clan. Vidura's words are a stark reminder of the dangers of avarice, pride, and the disregard for righteousness.
28 Vidura scolds Duryodhana for his cruel treatment of Draupadi, predicting doom for the Kuru kingdom. He warns that Draupadi's humiliation will lead to the downfall of the Kuru dynasty, and that Duryodhana's actions are driven by jealousy and pride. Vidura reminds Duryodhana of the importance of dharma and the consequences of ignoring it. He also cautions Duryodhana that his behavior will lead to the destruction of their family and the end of their lineage. Vidura's words are a stark reminder of the dangers of greed, pride, and the disregard for righteousness. Despite his warnings, Duryodhana refuses to listen, choosing instead to continue down a path of destruction. Vidura's pleas fall on deaf ears, and the stage is set for the devastating events that will unfold.
29 Draupadi, humiliated and helpless, addresses the assembly, lamenting her fate and the failure of the Kuru elders to protect her. She questions her status, asking if she is a servant or a princess, and appeals to the assembly to declare whether she was won fairly by Duryodhana. Bhishma, acknowledging the complexity of morality, declines to answer, citing the influence of power and covetousness on perceptions of right and wrong. He praises Draupadi's commitment to virtue and suggests that Yudhishthira, as her husband, is best suited to answer her question. The assembly remains silent, leaving Draupadi's fate uncertain.
30 Duryodhana, with a smile, tells Draupadi that her fate depends on her husbands, and urges them to declare whether Yudhishthira is not their lord, which would free her from slavery. The assembly applauds, and the Kauravas look to Yudhishthira for a response. Bhima, with restrained anger, declares that if Yudhishthira accepts his own slavery, they all will too. He boasts of his strength, saying he could easily kill the Kauravas, but is held back by his respect for Yudhishthira and virtue. Bhishma, Drona, and Vidura urge Bhima to forbear.
31 Duryodhana ta unts Draupadi, telling her she's a slave and should serve the Kauravas. Bhima, enraged, vows to break Duryodhana's thigh in battle. Vidura intervenes, warning of calamity and urging the Kauravas to recognize Yudhishthira's loss of wealth and status. Arjuna declares Yudhishthira was their master before he lost himself in gambling. Dhritarashtra, sensing ominous signs, grants Draupadi two boons: Yudhishthira's freedom and the freedom of his brothers, with their weapons and chariots. Draupadi declines a third boon, citing the danger of covetousness and the ability of her husbands to achieve prosperity through their own virtue.
32 Karna praises Draupadi for saving the Pandavas, but Bhima is consumed by rage and wants to slay the Kauravas on the spot. Arjuna tries to calm him down, urging him to ignore the harsh words of inferior men and remember their noble heritage. But Bhima, his anger and humiliation boiling over, is determined to take action and destroy their enemies once and for all. His fury is so intense that flames seem to issue from his body, and his face is contorted in a terrifying scowl. Yudhishthira, realizing that his brother is on the brink of losing control, intervenes and embraces him, pleading with him to stay his hand and seek peace. Finally, after a tense moment, Bhima's anger begins to subside, and Yudhishthira leads him away from the confrontation, seeking to diffuse the tension and find a path forward.
33 Yudhishthira, with utmost respect, seeks the guidance of his uncle Dhritarashtra, who imparts wise words of counsel. The king urges Yudhishthira to rule his kingdom with wisdom, humility, and peace, and to forget past hostilities. He praises Yudhishthira's virtues, including his intelligence, humility, and ability to forgive, and also extols the virtues of his brothers, including Arjuna's patience, Bhima's prowess, and the twins' reverence for their elders. Dhritarashtra encourages brotherly love and virtue, and blesses Yudhishthira and his brothers as they depart for Khandavaprastha, their hearts filled with cheer and hope for a bright future in the city of Indraprastha. With renewed spirits and a sense of purpose, they set out to build a new life, leaving past conflicts behind.
34 Duryodhana, Karna, and Sakuni, fueled by vanity and a desire for power, conspire to undo Dhritarashtra's decision to let the Pandavas leave with their wealth. They manipulate the king, citing Vrihaspati's advice to destroy enemies by any means, and exaggerate the Pandavas' military prowess. They propose a new dice game, with the winner claiming the throne and the loser facing exile. Dhritarashtra, blinded by his love for his sons, ignores the wise counsel of Bhishma, Vidura, and others, and summons the Pandavas back to Hastinapura to play dice once more.
35 Gandhari, overwhelmed with grief and maternal concern, implores Dhritarashtra to save their race from the impending doom brought on by Duryodhana's malevolence. With fervent words, she cautions that prosperity achieved through wicked means is transitory, while virtue and benevolence lead to enduring success. Yet, Dhritarashtra, enslaved by paternal affection and weakness, refuses to heed her wise counsel, succumbing to his sons' whims and permitting the ill-fated dice game to unfold, sealing the fate of their dynasty.
36 Yudhishthira, despite his reservations and knowledge of the impending doom, accepts Sakuni's proposal to play dice, with the stake being exile in the woods for twelve years and the thirteenth year in a inhabited place unrecognised. This decision is met with dismay and disbelief from the assembly, who recognize the gravity of the situation and the destruction that is to come. Sakuni's cunning and deceit are evident as he wins the game, and Yudhishthira, bound by his promise and sense of honor, prepares to leave for the forest, accompanied by his brothers and Draupadi. The assembly mourns, knowing that the downfall of the Kuru dynasty is imminent. Yudhishthira's acceptance of the game is likened to Rama's temptation by the golden deer, highlighting how even the wise and virtuous can be led astray by fate and their own sense of duty. The stage is set for the Pandavas' journey into exile, a journey that will test their courage, loyalty, and resolve.
37 The Pandavas, clad in deer-skins, their royal robes shed, prepare to depart for their forest exile. Dussasana, with mocking words, seeks to pierce their hearts, taunting them as powerless, like sesame seeds without kernels. Bhima, his wrath ignited, vows to slay Dussasana and Duryodhana in battle, his promise echoing through the assembly. Arjuna, his eyes ablaze, pledges to kill Karna, his arrows sharpened for the fray. Sahadeva, his voice firm, vows to slay Sakuni, the gambler who wrought their woe. Nakula, his heart burning with indignation, swears to avenge Draupadi's humiliation, to slay the sons of Dhritarashtra and restore honor to their name. The Pandavas, bound by their promises, depart for the forest, their determination to fulfill their vows and reclaim their kingdom burning brighter with each step. The stage is set for the great battle of Kurukshetra, where honor, loyalty, and righteousness will be tested, and the fate of the Kuru dynasty will be decided.
38 Yudhishthira, with a heavy heart, bids a sorrowful farewell to his beloved kin and allies, his voice trembling with emotion as he thanks Vidura for his unwavering guidance and support. Vidura, with a deep understanding of the circumstances, offers words of encouragement and wisdom, reminding Yudhishthira of his past lessons from esteemed sages and urging him to remain virtuous, resilient, and true to himself in the face of adversity. He blesses Yudhishthira, hoping for his safe return and success, and imploring the gods to watch over him. With a final bow to Bhishma and Drona, Yudhishthira departs, embarking on a journey into the unknown, his fate hanging in the balance. The stage is set for a tale of courage, perseverance, and the ultimate triumph of good over evil.
39 Kunti, consumed by unbearable sorrow, bids a heart-wrenching farewell to her beloved sons and Draupadi, lamenting their fate and her own powerlessness to prevent their downfall. She recalls the excellent virtues of her sons, their noble characters, and the wisdom of her husband, Pandu, and wishes she had not left the mountains to come to Hastinapore, which has led to this calamity. With a mother's tender affection, she begs Draupadi to take special care of Sahadeva, her youngest son, and implores Krishna to show mercy on her sons, who are destined to face immense hardships in the forest. The Pandavas, with heavy hearts, console their distressed mother, and with a resolve to face their fate, depart for the forest, leaving behind their royal life and all its comforts. Meanwhile, Vidura, with a heavy heart, leads Kunti to his house, trying to comfort her and offer solace in her hour of grief. The ladies of the royal household, who had always regarded the Pandavas with affection and admiration, are also filled with anxiety and grief, foreseeing the dangers that lie ahead for the beloved princes. Even Dhritarashtra, the king himself, is overcome with worry and apprehension, his mind tormented by the thought of the perils that await his nephews in the forest.
40 Dhritarashtra asks Vidura about the Pandavas' departure, and Vidura describes how each of them is handling their exile, using various gestures and symbols to express their emotions and intentions. Yudhishthira covers his face, Bhima displays his strength, Arjuna scatters sand grains, Sahadeva disguises himself, Nakula hides his beauty, Draupadi mourns, and Dhaumya chants mantras. The citizens of Hastinapore lament the Pandavas' departure, and ominous portents appear, signifying the destruction of the Kauravas. A celestial Rishi appears, predicting the downfall of the Kauravas in 14 years . Drona accepts the responsibility to protect the Kauravas but fears Dhrishtadyumna, the son of Drupada, who is destined to slay him. Dhritarashtra, realizing his mistake, orders Vidura to bring back the Pandavas with honor and respect.
41 Dhritarashtra, overwhelmed with anxiety, confides in Sanjaya about his fears of the impending battle with the Pandavas. Sanjaya, with a sense of urgency, warns Dhritarashtra of the devastating consequences of his actions, which have led to the humiliation of Draupadi and the alienation of wise counselors like Bhishma and Drona. Sanjaya vividly recounts the distressing scene in the court where Draupadi, the embodiment of virtue and beauty, was dragged and insulted by Duryodhana and Karna. He reminds Dhritarashtra of the ominous signs that followed, including natural disasters, the departure of the wise elders, and the ominous wails of the Brahmanas and the women of the royal household. Dhritarashtra, filled with regret, reveals that he had offered boons to Draupadi, but his affection for Duryodhana clouded his judgment, leading him to disregard Vidura's wise counsel to make peace with the Pandavas. Sanjaya, with a sense of gravity, urges Dhritarashtra to unite the two parties and avoid the impending destruction that threatens to engulf the entire kingdom. In this poignant moment, Sanjaya's words serve as a stark reminder of the devastating consequences of pride, greed, and the disregard for wisdom and virtue. The fate of the kingdom hangs in the balance, as Dhritarashtra is faced with the choice of whether to heed Sanjaya's warning and seek peace or continue down the path of destruction.
3
1
Dhritarashtra, reflecting on the ongoing war and the suffering it has caused, questions Sanjaya about the fate of his sons and the Pandavas. Sanjaya describes the battlefield of Kurukshetra and recounts the events leading up to the great battle. He explains the complex dynamics between the Kauravas and Pandavas and the profound significance of their conflict.
2
Sanjaya continues to describe the unfolding events on the battlefield, including the preparations for war and the roles of various warriors. He provides a detailed account of the military strategies employed by both sides and the array of troops and leaders involved. The chapter emphasizes the grandeur and intensity of the conflict.
3
As the battle commences, Sanjaya describes the fierce fighting and the heroic deeds of various warriors. He recounts the valor and bravery of key figures such as Arjuna and Bhima, and the challenges they face in combat. The chapter highlights the dramatic and chaotic nature of the battlefield.
4
The chapter focuses on the strategic maneuvers and tactics employed by both the Kauravas and Pandavas. Sanjaya provides insights into the decisions made by the leaders and the impact of their strategies on the course of the battle. The chapter showcases the complexity of war and the importance of leadership.
5
Sanjiya describes the turning points in the battle and the shifts in momentum between the two sides. The chapter includes accounts of significant events and the heroic actions of individual warriors. The narrative highlights the unpredictable nature of warfare and the key moments that influence the outcome.
6
The focus shifts to the personal struggles and inner conflicts of the main characters. Sanjaya provides an introspective look at the emotional and psychological impact of the battle on the Pandavas and Kauravas. The chapter explores themes of duty, honor, and the burden of leadership.
7
Sanjiya narrates the aftermath of key battles and the casualties suffered by both sides. The chapter reflects on the consequences of the conflict and the toll it takes on the warriors and their families. It emphasizes the cost of war and the sorrow experienced by those left behind.
8
The narrative continues with a focus on the personal interactions and dialogues between key figures. Sanjaya describes the conversations and exchanges that reveal the characters' motivations and perspectives. The chapter delves into the moral and ethical dilemmas faced by the protagonists.
9
Vyasa reassures Dhritarashtra that there is still time to rectify his mistakes, and urges him to act wisely and justly for the sake of the kingdom.
10
Vyasa explains that Duryodhana, driven by his own desires and avarice, was instrumental in causing the Pandavas' suffering, and he would suffer in return for his actions. Despite Dhritarashtra's sorrow, he is encouraged to acknowledge and address his faults and the wrongs done to the Pandavas. The story of the Pandavas' exile, including their experiences with the Brahmanas and their devotion to the sun, is recounted, showing their trials and tribulations. Vyasa advises Dhritarashtra to seek redemption by making amends with the Pandavas and restoring their rights, and urges him to consider the consequences of further injustice.
11
Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva wander in the forest, following a deer they have been tracking. They come across a beautiful grove where they rest and are approached by a Brahmana who requests alms. Yudhishthira offers him food and water, which the Brahmana gratefully accepts. The Brahmana, pleased with Yudhishthira's generosity, predicts that the Pandavas will soon achieve great success. He also warns them of dangers to come and advises them to be vigilant. The Pandavas, reassured by the Brahmana's words, continue their journey, reflecting on their past misfortunes and hoping for a brighter future.
12
The Pandavas continue their wandering and encounter various sages and holy men who impart wisdom and guidance. They learn about the transient nature of life and the importance of adhering to righteousness. Despite their hardships, the Pandavas remain steadfast in their devotion and resolve to uphold dharma. They perform penances and sacrifices to appease the gods and seek their blessings. The sage Markandeya, who is renowned for his knowledge and longevity, shares his experiences with the Pandavas and offers them counsel on how to overcome their trials. His teachings help the Pandavas to maintain their faith and hope as they navigate their exile.
13
The Pandavas, while traveling through the forest, come across a beautiful lake with crystal-clear water. They decide to bathe and refresh themselves. As they enjoy the serene surroundings, a mysterious swan appears and speaks to them, revealing that their troubles are not yet over. The swan advises them to be cautious and to seek guidance from the gods. The Pandavas, though initially puzzled, heed the swan's advice and continue their journey with renewed vigilance. They perform rituals and offer prayers to ensure their safety and well-being.
14
As the Pandavas journey through the forest, they encounter a hermitage where they are welcomed by a sage who offers them shelter. The sage recounts the story of King Harishchandra, who endured immense suffering for the sake of truth and righteousness. His tale serves as a reminder to the Pandavas of the importance of maintaining their commitment to dharma despite their current hardships. The sage also provides them with practical advice on how to navigate their exile and the challenges they face. The Pandavas are inspired by the sage's teachings and continue their journey with renewed determination.
15
The Pandavas, after receiving guidance from the sage, continue their journey and come across a dense forest. They are met by a group of ascetics who are engaged in meditation and prayer. The ascetics offer them food and shelter, and the Pandavas express their gratitude. The ascetics share stories of past heroes and their feats, reinforcing the values of courage and perseverance. The Pandavas are encouraged by these stories and feel strengthened in their resolve to overcome their challenges. They spend some time with the ascetics, learning from their experiences and gaining insight into their own struggles.
16
During their time with the ascetics, the Pandavas learn about various divine beings and their roles in the cosmic order. The ascetics explain the significance of adhering to one's duty and the rewards of righteous living. They also provide the Pandavas with blessings and protective charms to aid them in their journey. The Pandavas are grateful for the ascetics' generosity and wisdom and continue their travels with a sense of purpose and hope. They feel more prepared to face the trials ahead and remain committed to their quest for justice.
17
The Pandavas come across a secluded mountain where they meet a revered sage who imparts valuable teachings on the nature of life and the universe. The sage's insights help the Pandavas gain a deeper understanding of their own situation and the broader context of their struggles. He speaks about the impermanence of worldly things and the importance of inner peace. The Pandavas reflect on these teachings and find solace in the sage's words. They feel spiritually uplifted and more determined to fulfill their dharma.
18
The Pandavas continue their journey and arrive at a lush forest where they encounter a group of sages who are performing a grand sacrifice. The sages invite the Pandavas to participate in the rituals, and they gratefully accept. The sacrifice is performed with great devotion and precision, and the Pandavas are blessed with divine favor. The ritual also serves as a means of purifying their minds and bodies. The Pandavas leave the forest feeling rejuvenated and spiritually enriched, ready to face the challenges that lie ahead.
19
The Pandavas, rejuvenated by their experiences, continue their journey and come across a serene lake surrounded by dense forest. They decide to rest by the lake and are approached by a celestial being who offers them divine insights. The celestial being speaks about the significance of their quest and the ultimate goal of achieving spiritual enlightenment. The Pandavas listen attentively and gain new perspectives on their mission. They feel a renewed sense of purpose and resolve to continue their journey with greater determination.
20
The Pandavas reach a beautiful garden where they are greeted by a wise sage who shares profound teachings on the nature of reality and the eternal soul. The sage's teachings emphasize the importance of self-realization and detachment from material desires. The Pandavas reflect on these teachings and gain a deeper understanding of their own spiritual journey. They feel enlightened and more committed to their quest for justice and righteousness. The chapter concludes with the Pandavas continuing their journey, fortified by their newfound wisdom.
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21
Vasudeva (Krishna) valiantly continues his epic battle with Salwa, unleashing a barrage of divine weapons to counter Salwa's relentless attacks. Despite being pierced by numerous arrows, Vasudeva's loyal charioteer Daruka refuses to yield, steadfastly driving the chariot through the chaos. Suddenly, a messenger from Ahuka arrives, bearing devastating news: Salwa has slain Vasudeva's father, the great Vasudeva! Ahuka implores Vasudeva to abandon the battle and defend Dwaraka, the city of the Vrishnis. Vasudeva is consumed by grief and rage, his mighty bow, Sharanga, slipping from his grasp as he swoons and falls from the chariot. But, his unwavering determination and unyielding spirit drive him to regain consciousness and rise once more to face the enemy, fueled by a burning desire for vengeance and justice. With renewed ferocity, Vasudeva launches a fresh assault, his weapons blazing with a fierce intensity as he battles on, undeterred by the odds.
22
Vasudeva (Krishna) triumphantly concludes his epic battle with Salwa, unleashing his divine weapons to destroy the enemy's car and vanquish Salwa. With the enemy defeated and his honor vindicated, Vasudeva returns to Dwaraka, where he is greeted as a hero by his friends and allies. The city erupts in joy, with celebrations and festivities held in his honor.

Then, with his mission accomplished and his reputation as a warrior and leader cemented, Vasudeva sets out for Hastinapura, the capital of the Kauravas, to meet with the Pandavas. The brothers are overjoyed to see him, and Vasudeva explains that his delay in coming to their aid was due to his battle with Salwa.

He offers words of comfort and encouragement to Yudhishthira, the eldest Pandava, and reminds him of his own strength and resilience. Vasudeva's presence is a balm to the Pandavas' weary souls, and they are rejuvenated by his words and his presence.

Finally, with his mission accomplished, Vasudeva takes his leave of the Pandavas, taking Subhadra and Abhimanyu with him. The other kings and warriors who had gathered to pay their respects to Vasudeva also bid farewell to the Pandavas and depart for their respective cities.

But the Brahmanas and citizens who had come to the forest to offer their support to the Pandavas remain behind, refusing to leave their sides. The forest, once a place of exile and hardship, has become a symbol of hope and resistance, and the Pandavas are determined to emerge victorious in the end.
23
After Krishna's departure, the Pandavas, accompanied by their priest, servants, and guards, embark on their journey into the forest, distributing generous gifts to Brahmanas along the way. The citizens of Kurujangala, led by the principal Brahmanas, gather to bid farewell to Yudhishthira, expressing their deep sorrow and admiration for their beloved king. With heavy hearts, they lament the unjust fate that has befallen the Pandavas, praising Yudhishthira's unwavering dedication to virtue and righteousness. Arjuna, with his characteristic courage and wisdom, assures them that their stay in the forest will ultimately bring glory and defeat their enemies, restoring justice and prosperity to the kingdom. The Brahmanas and others, saluting the Pandavas with reverence and respect, return to their homes, while the Pandavas continue their journey, ready to face the challenges and hardships of their exile, their spirits unbroken and their resolve unwavering.
24
Yudhishthira, steadfast in his commitment, entrusts his brothers with the task of discovering a suitable location within the forest to serve as their dwelling place for the next twelve years. Arjuna suggests Dwaitavana, a picturesque lake renowned for its beauty, teeming with an abundance of birds, deer, and flowers, and inhabited by virtuous individuals. Yudhishthira, convinced by Arjuna's recommendation, agrees to establish their residence in this enchanting setting.

Accompanied by a multitude of Brahmanas and ascetics, they embark on their journey, entering the sacred woods of Dwaita. As they venture deeper into the forest, they behold its breathtaking beauty, with trees adorned in vibrant flowers, and animals roaming freely. The air is filled with the sweet melodies of birds, and the soft rustling of leaves in the gentle breeze.

Their path leads them to encounter various ascetics and virtuous men, who have dedicated their lives to the pursuit of spiritual enlightenment. These sages, with their wisdom and knowledge, have transformed the forest into a sacred sanctuary, imbuing it with an aura of tranquility and peace.

Fatigued from their travels, the king and his brothers finally arrive at a majestic tree, its branches bent under the weight of lush creepers. They sit down at its base, surrounded by the serenity of the forest, their weary bodies finding rest beneath the tree's shade. The tree, with its mighty trunk and sprawling roots, stands as a symbol of strength and resilience, a testament to the enduring power of nature.

In this enchanting setting, the Pandavas find solace, their spirits revitalized by the forest's beauty and the wisdom of the ascetics. As they rest, they know that this sacred land will be their home for the next twelve years, a period of exile that will test their courage, their wits, and their unwavering commitment to one another.
25
Markandeya, a revered and powerful Rishi, pays a visit to the Pandavas in their forest abode, sharing tales of Rama and other legendary kings who faced similar trials and tribulations. With a warm smile, he recounts the story of Rama, who, despite being a mighty and just king, was forced to dwell in the forest, renouncing the pleasures of royal life. Markandeya emphasizes that even the greatest of beings must submit to the dictates of fate and that true strength lies in adhering to the principles of truth, virtue, and modesty.

He reminds Yudhishthira that he too must remain steadfast in his promises and that his unwavering commitment to righteousness will ultimately lead him back to his rightful throne. Markandeya's words are a balm to the Pandavas' weary souls, and they find solace in his wisdom and guidance.

As the Rishi prepares to depart, he offers a final blessing, predicting that Yudhishthira will emerge victorious in the end, his prosperity and glory restored through his own efforts and the grace of the divine. With a final nod, Markandeya sets out in a northerly direction, leaving the Pandavas to ponder his words and find the strength to persevere in their time of exile.
26
Vaka, a revered Rishi of the Dalvya family, lavishes praise upon Yudhishthira, extolling his exemplary devotion to the Brahmanas and his remarkable ability to harmoniously unite the customs of the Brahmana and Kshatriya castes. With great emphasis, Vaka underscores the indispensable role of Brahmanas in the life of a king, illustrating how their counsel and guidance can empower a monarch to vanquish enemies, achieve salvation, and prosper in both worldly and spiritual pursuits.

Vaka admonishes Yudhishthira to always seek the companionship of a distinguished Brahmana, well-versed in the Vedas, wisdom, and experience, to provide invaluable guidance in matters of governance, religion, and personal growth. The assembled Brahmanas, deeply moved by Vaka's eloquent words, pay homage to him and Yudhishthira, acknowledging the Pandava king's unwavering reverence for the Brahmanas and his exemplary leadership.

A multitude of prominent Brahmanas, including the illustrious Dwaipayana, Narada, Jamadagnya, and many others, gather to adore Yudhishthira, likening him to the mighty Indra in heaven. With their collective acclaim, they acknowledge Yudhishthira's unwavering dedication to the Brahmanas and his unshakeable commitment to the principles of righteousness, heralding him as a shining exemplar of leadership and wisdom.
27
Krishna passionately rebukes Yudhishthira for his refusal to kill the Rishis who continue to ridicule him. Despite Yudhishthira's insistence that he must uphold his vow of non-violence, Krishna argues that his hesitation has led to a weakening of his moral standing and has emboldened his enemies. Krishna insists that Yudhishthira must confront the Rishis and eliminate their ridicule to reclaim his honor and restore his power.

In the midst of this fiery confrontation, Yudhishthira remains steadfast in his resolve, his commitment to his values unwavering despite the harsh criticisms of Krishna. He explains that he cannot forsake his principles, even in the face of adversity, and that true honor lies in maintaining one's moral integrity. Krishna, while frustrated by Yudhishthira's stubbornness, ultimately respects his resolve and acknowledges the depth of his commitment to his vows.

As Krishna departs, Yudhishthira is left to grapple with the weight of his decisions, the tension between his principles and the harsh reality of his situation. Despite the turmoil, Yudhishthira remains resolute in his determination to uphold his values and navigate the challenges that lie ahead with unwavering integrity.
28
In the midst of the Pandavas' exile, a mysterious emissary arrives, bearing a message from the powerful king of the Dasyus. The emissary reveals that the Dasyu king has devised a plan to unite all the neighboring kingdoms against the Pandavas, aiming to bring an end to their rule and seize control of the forest lands. The emissary, with a tone of grave concern, urges Yudhishthira to take immediate action to counter this threat and protect his domain.

Yudhishthira, deeply troubled by the news, gathers his brothers and trusted allies to discuss the impending danger. They deliberate over their strategy, considering various options to safeguard their position and maintain their sovereignty. Despite their limited resources and the harsh conditions of their exile, the Pandavas resolve to confront the Dasyu king's plan with courage and ingenuity.

In the ensuing days, the Pandavas fortify their defenses, rallying their allies and preparing for the possible conflict. Their resolve is strengthened by their determination to uphold their honor and protect their rightful place, even in the face of formidable challenges. The emissary departs, leaving the Pandavas to brace themselves for the trials ahead and to remain vigilant against the encroaching threat from the Dasyus.
29
As the Pandavas continue their journey through the forest, they encounter a group of ascetics who have been living in seclusion, dedicating their lives to spiritual practices and meditation. These ascetics, with their profound wisdom and serene demeanor, offer the Pandavas invaluable guidance and support. They share their insights on the path to enlightenment and provide counsel on how to navigate the challenges of their exile.

Among the ascetics is a revered sage who reveals a prophecy about the Pandavas' future. The sage foretells that their perseverance and righteousness will lead them to victory, but they must remain steadfast in their commitment to virtue and justice. The prophecy inspires the Pandavas, strengthening their resolve and reinforcing their belief in their ultimate triumph.

The ascetics also offer practical advice on how to survive and thrive in the forest, sharing their knowledge of the land, its resources, and the skills needed to navigate its challenges. The Pandavas, grateful for the ascetics' assistance, take their advice to heart and implement their recommendations, finding new ways to adapt and thrive in their exile.

With renewed hope and determination, the Pandavas continue their journey, bolstered by the support of the ascetics and their unwavering commitment to their cause. They face the trials ahead with courage and resolve, confident in their ability to overcome the obstacles that lie in their path.
30
In the dense forest, the Pandavas encounter a band of forest-dwelling tribes who are initially wary of their presence. The tribes, known for their fierce independence and deep connection to the land, are reluctant to welcome the Pandavas into their midst. However, Yudhishthira, with his characteristic diplomacy and respect for local customs, approaches the tribal leaders with humility and offers his sincerest apologies for any unintended offense.

He explains their plight and their desire to coexist peacefully, seeking the tribes' understanding and cooperation. The tribal leaders, impressed by Yudhishthira's sincerity and respect, agree to consider his request. They engage in discussions with the Pandavas, evaluating their intentions and assessing the potential benefits of forming an alliance.

After a series of negotiations, a mutually beneficial agreement is reached. The Pandavas are granted permission to settle in a designated area of the forest, while the tribes agree to assist them with resources and protection. The alliance proves to be advantageous for both parties, with the Pandavas gaining valuable allies and the tribes benefiting from the Pandavas' presence and support.

With the new alliance in place, the Pandavas establish a harmonious relationship with the forest tribes, fostering a sense of unity and cooperation. Their presence in the forest becomes more secure, and they are better equipped to face the challenges of their exile with the support of their newfound allies.
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31
Yudhishthira delivers a profound discourse on the significance of virtue, emphasizing that he performs his duties selflessly, without attachment to their consequences. He admonishes Draupadi against doubting the Supreme Being and the power of virtue, citing the ancient wisdom of the Vedas and the exemplary lives of virtuous sages who have attained immortality.

With unwavering conviction, he stresses that religion and virtue are eternal and indispensable for achieving prosperity and eternal bliss. He warns that doubting and transgressing these principles leads to darkness and hell, while faith and adherence to them bring immortality and joy.

Yudhishthira encourages Draupadi to embrace faith and perform her duties with devotion, free from skepticism. He reminds her that God is the ultimate bestower of fruits in respect of virtue and that His grace is what enables mortals to achieve immortality through piety.

Through his eloquent words, Yudhishthira illuminates the sublime nature of virtue and religion, inviting Draupadi and all humanity to embrace these eternal principles for the attainment of happiness, peace, and liberation.
32
Draupadi delivers an impassioned speech, urging Yudhishthira to embrace action and reject despair. She emphasizes that all creatures must strive to achieve their goals, as even the gods and the Creator Himself are subject to the laws of action. She explains that success is a culmination of effort, destiny, and chance, and that one's actions in this life are shaped by the consequences of past lives.

With persuasive eloquence, Draupadi stresses that God ordains the fruits of one's actions, and that the body is merely an instrument for accomplishing what God has willed. She encourages Yudhishthira to take action, citing examples of how intelligent and capable individuals achieve success through their efforts, while inaction leads to failure and misery.

Draupadi shares the wisdom she has gained from a learned Brahmana and her father, highlighting the importance of prowess, careful planning, and adaptability in achieving success. She emphasizes that even in the face of adversity, one should not despair, for success often depends on the union of many circumstances. With determination and perseverance, even the most challenging obstacles can be overcome.

Through her words, Draupadi inspires Yudhishthira to rise above his sorrow and take charge of his destiny, reminding him that inaction is not an option and that his efforts will ultimately lead to triumph.
33
Bhimasena passionately urges Yudhishthira to take bold action and reclaim their rightful kingdom, emphasizing the interconnected nature of virtue, wealth, and pleasure. He asserts that virtue alone is insufficient, and that wealth and might are essential to achieving their goals and prospering. Bhimasena encourages Yudhishthira to employ strategic thinking and harness their collective strength to defeat their enemies and regain their sovereignty, citing historical examples and natural world analogies to drive home his points.

With unbridled enthusiasm, Bhimasena reminds Yudhishthira of their illustrious ancestors' legacy and the sacred duty to protect their people, urging him to rise to the challenge and lead their forces to victory. He emphasizes that the time for action is now, and that delaying will only perpetuate their suffering. Bhimasena's words are a call to arms, a rallying cry to summon the courage and determination needed to reclaim their kingdom and restore their honor.
34
Yudhishthira responds to Bhimasena's passionate urging, acknowledging the truth in his words but citing his own folly and the cunning of Sakuni, who manipulated the dice game, as the root cause of their calamity. He recounts the agreement made with Duryodhana, promising to exile themselves for 13 years if defeated, and honors his pledge, prioritizing virtue and truth over reclaiming the kingdom through transgression.

With a heavy heart, Yudhishthira expresses his deep grief and helplessness in the face of Draupadi's persecution and the suffering they have endured. He longs for the day when they will be reunited with their kingdom and their honor restored. Yet, he remains resolute in his commitment to virtue, recognizing it as the highest value, even surpassing life itself and the allure of celestial existence.

Yudhishthira's words are a testament to his unwavering dedication to truth and his unshakeable belief in the ultimate triumph of righteousness. Though the path ahead seems daunting, he remains steadfast, awaiting the opportunity to revenge themselves and regain their prosperity, their honor, and their rightful place as rulers of the kingdom.
35
Bhima passionately urges Yudhishthira to take bold action and reclaim their rightful kingdom, emphasizing the fleeting nature of life and the paramount importance of fame, honor, and valor. He argues that waiting for 13 years will only bring them closer to death, and that they should strive to defeat their foes, enjoy the wealth and glory they deserve, and fulfill their duty as Kshatriyas.

Bhima criticizes Yudhishthira's passive nature, saying it is unbecoming of a king and a warrior, and that he should use his strength, courage, and intellect to chastise their enemies, just as a mighty elephant would uproot a tree. He also expresses his own burning grief and desire for battle, speaking on behalf of their friends and allies, including Arjuna, Nakula, Sahadeva, and Kunti, who share his sentiments and are eager to fight.

Bhima emphasizes that their enemies, the sons of Dhritarashtra, are weak and contemptible, and that it would be shameful to let them enjoy the kingdom while they suffer in exile. He also warns that their delay in taking action will only embolden their foes and put them in greater danger. Bhima concludes by emphasizing the importance of fighting for a Kshatriya and urges Yudhishthira to resolve to slay their enemies, just as a mighty snake would strike its prey.
36
Yudhishthira responds to Bhima's passionate urging, acknowledging the immense difficulties they face in defeating their formidable enemies, including the mighty warriors Bhishma, Drona, Karna, and others. He expresses his deep concerns about the strength and prowess of their foes, and the numerous challenges they will face in battle. Just then, the great ascetic Vyasa appears, and with his characteristic wisdom and foresight, offers to dispel Yudhishthira's fears and anxieties by imparting sacred knowledge that will ensure their prosperity and ultimate triumph.

Vyasa tells Yudhishthira that Arjuna, their beloved brother and mighty warrior, will slay their foes and emerge victorious, and advises him to send Arjuna to receive divine weapons from the gods themselves. Vyasa also suggests that they move to a new forest, as their prolonged stay in one place may cause anxiety to the ascetics and exhaust the forest's resources, which have been generously providing for their needs.

Vyasa then imparts the sacred science of Pratismriti to Yudhishthira, a powerful and ancient knowledge that will guide them on their path to victory. With these words of wisdom and guidance, Vyasa disappears, leaving Yudhishthira and his brothers to ponder the greatness of the task ahead.

Glad for the advice and filled with newfound hope and determination, Yudhishthira leads his brothers and followers to the forest of Kamyaka, where they reside and continue their ascetic lives, devoted to the exercise of the bow, the study of the Vedas, and the pursuit of righteousness. With their spirits lifted and their hearts filled with courage, they prepare for the great battle ahead, knowing that with the blessings of the gods and the guidance of Vyasa, they will emerge victorious in the end.
37
Vaisampayana said, "Yudhishthira, remembering Vyasa's command, called Arjuna and imparted sacred knowledge to him, entrusting him with the responsibility of defeating their enemies. Yudhishthira told Arjuna that he alone was their refuge and that he must devote himself to fierce asceticism to obtain celestial weapons from Indra, the king of the gods. Arjuna, armed with the Gandiva, his trusty bow, set out to behold Indra, determined to fulfill his duty. Krishna, his beloved friend and companion, blessed him with success and prosperity, and Arjuna crossed many mountains and rugged terrain, facing numerous challenges along the way. He finally reached the sacred Himavat, the abode of the gods, where he met an ascetic who revealed himself as Indra, the chief of the celestials. Indra offered to grant Arjuna a boon, but Arjuna refused, saying he wanted to learn celestial weapons to defeat his foes. Indra, pleased with Arjuna's humility and devotion, agreed to grant his wish. Arjuna performed intense penance and devotion to secure the divine weapons, receiving celestial arms like the Pashupatastra, the Brahmastra, and others that would grant him supreme power in battle. Equipped with these weapons, Arjuna was ready to face the formidable Kaurava forces and reclaim his kingdom.
38
Yudhishthira and his brothers, having received the divine weapons and wisdom from Vyasa and Indra, began their preparations for the impending battle. They trained vigorously, honing their skills and preparing themselves mentally and physically for the great conflict. The brothers, along with their allies, gathered their forces and strategized, ensuring that they would have the strength and tactics needed to confront their adversaries.

As the day of the battle approached, Yudhishthira, Bhima, and Arjuna, along with their brothers Nakula and Sahadeva, took solace in their preparation and the blessings they had received. They expressed their gratitude to the gods and their allies, affirming their commitment to fighting for justice and righteousness. With their resolve strengthened and their spirits high, they prepared to face their enemies with courage and conviction.

The great war, which would decide the fate of the kingdom and their destiny, was imminent. The armies of the Pandavas and the Kauravas assembled on the battlefield, each side ready to fight for their honor and claim victory. The stage was set for the epic conflict that would determine the future of the Kuru dynasty and the land itself.
39
The battle between the Pandavas and the Kauravas began with fierce intensity, as the two armies clashed on the field of Kurukshetra. The mighty warriors, armed with divine weapons and supported by their allies, engaged in a relentless struggle, with each side determined to secure victory.

As the conflict raged, the Pandavas, led by Yudhishthira, Bhima, and Arjuna, fought valiantly, showcasing their exceptional skills and bravery. Arjuna, wielding the celestial weapons bestowed upon him by Indra, demonstrated his prowess by defeating numerous Kaurava warriors and striking fear into the hearts of their enemies.

Despite their efforts, the battle was fraught with challenges and setbacks. The Kauravas, led by Duryodhana and supported by formidable warriors such as Bhishma and Drona, put up a fierce resistance, testing the Pandavas' resolve and strength. The struggle for supremacy continued, with both sides experiencing moments of triumph and adversity.

The epic battle was a test of endurance, strategy, and courage, as the Pandavas fought not only for their kingdom but for the very principles of righteousness and justice. The outcome of the conflict would determine the fate of the Kuru dynasty and the legacy of the great heroes who fought in this monumental struggle.
40
Amidst the chaos of the battlefield, the valor of the Pandavas continued to shine through as they faced the Kaurava forces with unwavering determination. Yudhishthira, Bhima, and Arjuna, along with their allies, pressed on with their strategies and fought with great courage. The battle was marked by intense combat, strategic maneuvers, and the display of exceptional skills by both sides.

Yudhishthira's leadership and commitment to righteousness inspired his troops, while Bhima's strength and Arjuna's archery prowess turned the tide in critical moments. The Pandavas faced significant challenges from the Kaurava warriors, including powerful figures like Bhishma and Drona, who fought valiantly in defense of their side.

As the battle progressed, the Pandavas encountered numerous obstacles and experienced both victories and losses. The struggle for supremacy continued, with each side employing various tactics and strategies to gain an advantage. The epic confrontation on the battlefield was a testament to the valor, determination, and enduring spirit of the warriors who fought for their principles and honor.

The outcome of the conflict remained uncertain, and the battle's resolution would ultimately determine the future of the Kuru dynasty and the legacy of its great heroes.
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41
The gods and goddesses, including Shiva, Varuna, Yama, Kuvera, and Indra, appear before Arjuna, granting him celestial weapons and foretelling his victories. They acknowledge his past life as Nara, a powerful Rishi, and his current destiny as a hero. They bestow upon him their weapons, including the Pasuputa, Varuna's nooses, Yama's mace, and Kuvera's Antarddhana. Indra offers to take Arjuna to heaven to grant him celestial weapons, and Arjuna accepts, feeling a sense of pride and honor. The gods and goddesses, pleased with Arjuna's devotion and bravery, confer their blessings upon him, predicting his triumph over his enemies and his eventual ascent to heaven. With his newfound weapons and divine blessings, Arjuna feels invincible, ready to face any challenge that comes his way. The gods and goddesses, having bestowed their favors upon Arjuna, depart, leaving him to ponder the magnitude of his newfound powers and the great destiny that awaits him.
42
Arjuna beholds the magnificent celestial car of Indra, adorned with an array of weapons and resplendent flags, as it descends upon the earth. Matali, the esteemed charioteer, extends an invitation to Arjuna to ascend to the heavenly realms and pay a visit to the mighty Indra. With a heart full of joy and a sense of wonder, Arjuna prepares himself for the journey by performing rituals and purifying his body and mind. He repeats his customary prayers, invokes the blessings of the Mandara mountain, and bids farewell to the earthly realm. As he ascends the celestial car, he is filled with a sense of awe and excitement. Coursing through the firmament, he beholds a multitude of celestial regions, teeming with heroes, sages, Gandharvas, Guhyakas, Rishis, and Apsaras, all shining with a radiant light. His journey takes him through realms of unparalleled beauty, where he witnesses wonders beyond his wildest imagination. Finally, he arrives at the gates of Indra's abode, where he is greeted by the majestic elephant Airavata, with its four tusks and a splendor that rivals the mountain of Kailasa. With a sense of reverence and awe, Arjuna enters the magnificent city of Amaravati, the heavenly capital of Indra, prepared to experience the wonders that lie within.
43
Arjuna enters Indra's majestic city, Amaravati, and beholds breathtaking celestial gardens, resplendent with flowers of every season, and sacred trees of all kinds. He marvels at the divine music and beholds thousands of celestial cars, capable of traversing the skies at will. The strong-armed son of Pandu is hailed by Apsaras and Gandharvas, who praise his noble deeds. He meets a multitude of celestials, including the Sadhyas, Viswas, Marutas, Vasus, and Brahmarshis, all gathered to honor him. As he approaches Indra, the king of gods, he is embraced and taken on his lap, receiving the tender touch of Indra's perfumed hands on his head. Together, they shine like the sun and moon, their splendor illuminating the assembly. The air is filled with the sweet sounds of Gandharvas singing in melodious notes, while celestial nymphs, including Urvasi, Menaka, and Rambha, dance with captivating beauty, their slim waists and fair large hips moving in graceful evolution, casting enchanting glances that steal the hearts of all who behold them.
44
Arjuna is lavishly honored by the gods and Gandharvas, who hasten to fulfill Indra's wishes. With great reverence, they present him with the celestial weapons, including the mighty thunderbolt, renowned for its irresistible force. Indra then commands Arjuna to reside in heaven for five years, where he will acquire the arts of music and dancing from the skilled Chitrasena, a friend bestowed upon him by the king of gods. During his stay, Arjuna masters various forms of music, both vocal and instrumental, and diverse species of dance, including the unrivaled Gandharva style. Yet, despite his newfound proficiency in the celestial arts, Arjuna's mind remains restless, consumed by thoughts of his brothers and mother, Kunti, and fueled by a burning desire for revenge against the Kauravas for their treacherous treatment of his family. His heart still smolders with anger, recalling the unjust game of dice orchestrated by Sakuni, and the brutal fate that befell his brothers and him. The memory of Dussasana's cruel deeds and his own oath to avenge his family's suffering continue to haunt him, leaving him with no peace of mind.
45
Indra, the king of gods, dispatches Chitrasena, the chief of Gandharvas, to Urvasi, the foremost of Apsaras, with a special request. He asks Urvasi to instruct Arjuna, the mighty warrior, in the art of lovemaking, as he has already mastered all other arts and virtues. Chitrasena conveys Indra's message, extolling Arjuna's numerous virtues, including his unmatched prowess, unwavering vows, unbridled self-control, forgiving nature, genius, and devotion to his preceptors. He praises Arjuna's exceptional qualities, which make him a worthy lover for the celestial nymph. Urvasi, smitten by Arjuna's charms, agrees to Indra's request, citing her friendship with Chitrasena and her obligation to the king of gods. With a glad heart and a hint of mischief, she accepts Arjuna as her lover, confessing that she is already under the influence of the god of love. Thus, the stage is set for a divine romance between Arjuna and Urvasi, one that will be filled with passion, pleasure, and perhaps, a few complications.
46
Arjuna, in the celestial realm, encounters Urvasi, who is deeply infatuated with him. She visits him under the cover of night, her beauty and charm on full display, but he, mindful of her elevated status as his superior, humbly refuses her advances, reverencing her as his mother. Urvasi, her pride wounded and her passion unrequited, unleashes a curse upon him, condemning him to spend a year as a dancer, unregarded by women and devoid of manhood. Indra, the king of gods, consoles Arjuna, assuring him that the curse will ultimately prove beneficial, and that his power and vigor will be restored after the year. Arjuna, with resignation and acceptance, yields to his fate, and the story concludes with the moral that listening to this tale will rid one of lustful desires and faults, leading to a blissful and virtuous afterlife.
47
Indra, the king of gods, reveals to Lomasa, a revered Rishi, that Arjuna, a Kshatriya, has earned a place among the celestial beings through his remarkable virtues. He discloses that Arjuna is, in fact, his son, born to Kunti, and has ascended to heaven to acquire divine weapons. Indra shares the ancient tale of Nara and Narayana, illustrious Rishis who have been reborn as Krishna and Arjuna to alleviate the burden of the earth. He entrusts Lomasa with a message for Yudhishthira, informing him that Arjuna will return to earth, proficient in weapons and the arts, and charges Lomasa to protect the king from the formidable Rakshasas that inhabit the wilderness. With a reverent nod, Lomasa accepts the task and sets out for earth, ultimately arriving at the woods of Kamyaka, where Yudhishthira and his brothers reside, surrounded by ascetics and the tranquility of nature.
48
Dhritarashtra, consumed by anxiety and trepidation, confides in Sanjaya, "Ah, the formidable Arjuna, with his boundless energy and unwavering determination, will undoubtedly emerge victorious in the impending battle. His words, even in jest, are always true, and with the mighty Dhananjaya by his side, he will effortlessly conquer the three worlds. No warrior, not even the venerable Drona, the powerful Karna, or the invincible Bhishma, can stand against him. His unyielding wrath and unmatched prowess make him an unstoppable force on the battlefield. The only path to peace is through the demise of Arjuna or my own sons, but alas, Arjuna is an invincible force, his shafts leaving no survivors in their wake. He is a destroyer of foes, a hero of immense might, and the essence of truth and righteousness." Sanjaya, undeterred by Dhritarashtra's anxiety, reassures him that victory is within their grasp, for the Pandavas' unwavering resolve and the presence of such formidable warriors as Arjuna guarantee their triumph. Together, they prepare for the inevitable clash of titans that will shape the fate of the kingdom.
49
Arjuna, having gained the celestial knowledge and weapons from Indra, prepares to return to earth. He embarks on his journey, bearing the divine gifts and accompanied by his celestial chariot, which glides smoothly through the heavens. His heart is filled with a sense of purpose and anticipation, as he reflects on the remarkable experiences he has had and the newfound power he possesses. As he approaches the earthly realm, he witnesses the grandeur of the celestial realms receding and the familiar sights of the mortal world coming into view. With a sense of fulfillment and resolve, he descends from the skies and lands in the vicinity of the Pandavas' forest hermitage. His arrival is marked by a profound sense of triumph and readiness to face the challenges that lie ahead, as he reunites with his brothers and prepares for the battles that await him.
50
The Pandavas, eager to hear of Arjuna's celestial experiences, gather around him as he recounts his journey. He shares the tales of his sojourn in heaven, his encounters with the gods, and the divine weapons he has acquired. They listen with rapt attention as he describes the celestial realms, the grandeur of Indra's abode, and the blessings bestowed upon him. The Pandavas are filled with admiration and relief, knowing that Arjuna's return signifies their renewed strength and hope. Arjuna, with his newfound divine weapons and knowledge, prepares to face the challenges ahead with confidence and determination. The brothers express their gratitude for his safe return and the valuable gifts he has brought, and they anticipate the battles that will shape their destiny. The tale of Arjuna's journey serves as a beacon of hope and inspiration for the Pandavas, as they ready themselves for the trials that lie ahead.
51
Yudhishthira and his brothers, upon receiving Arjuna's account of his celestial adventures, feel a renewed sense of hope and determination. They are heartened by his tales of divine encounters and the celestial weapons he has secured. The atmosphere in their hermitage becomes one of optimism, as they prepare to face their adversaries with renewed vigor. Arjuna's return has revitalized their spirits and reinforced their resolve to reclaim their kingdom. The Pandavas are filled with gratitude for the divine assistance they have received and are ready to confront the challenges that lie ahead with unwavering courage. Their bond is strengthened, and their resolve to overcome the trials of their exile becomes even more resolute. The stage is set for the epic battles to come, with the Pandavas now equipped with the divine blessings and weapons necessary to achieve victory.
52
Dhritarashtra, anxious and troubled by the imminent clash between his sons and the Pandavas, seeks solace from Sanjaya. He reflects on the gravity of the situation and the potential consequences of the impending battle. Sanjaya, with his wisdom and foresight, reassures Dhritarashtra that the outcome will be favorable, as the Pandavas are blessed with divine weapons and the support of the gods. He emphasizes that the battle will be a test of righteousness and valor, and that the divine forces will guide the outcome. Dhritarashtra, still apprehensive but reassured by Sanjaya's words, prepares for the forthcoming conflict. The anticipation of the great battle weighs heavily on his mind, but he finds some comfort in the assurance of divine intervention and the promise of a just resolution.
53
As Arjuna and his brothers prepare for the impending battle, they are filled with a sense of determination and purpose. The celestial weapons and divine blessings they have received fortify their resolve to face their enemies. The Pandavas, with Arjuna at the forefront, strategize and plan their approach, ready to confront the Kauravas and reclaim their rightful kingdom. The atmosphere is charged with anticipation as the brothers, united in their cause, ready themselves for the conflict that will test their strength and valor. They reflect on the journey that has led them to this point and the challenges they have overcome. The sense of unity and readiness among the Pandavas sets the stage for the epic confrontation that lies ahead, as they prepare to face the Kauravas and their formidable allies in the great battle.
54
As the armies of the Pandavas and the Kauravas prepare for the climactic battle, the tension in the air is palpable. The battlefield is a vast expanse, filled with the sounds of trumpets, drums, and the clamor of soldiers preparing for combat. Arjuna, with his celestial weapons and divine blessings, takes his place on the front lines, ready to lead his forces with unwavering determination. The Kauravas, led by Duryodhana and his allies, stand resolute in their positions, their own army bristling with strength and readiness. The stage is set for a confrontation of epic proportions, as the two sides prepare to clash in a battle that will determine the fate of the kingdom and the destiny of the warriors involved. The Pandavas, fueled by their resolve and divine support, brace themselves for the momentous struggle that will unfold on the battlefield.
55
The great battle between the Pandavas and the Kauravas begins, and the battlefield becomes a theater of chaos and valor. Arjuna, armed with his celestial weapons, leads the charge with unparalleled bravery and skill. The clash of armies is fierce and intense, with warriors from both sides displaying their prowess and determination. Arjuna's presence on the battlefield is a beacon of hope for the Pandavas, as his divine weapons cut through the ranks of the Kauravas with devastating effect. The Kauravas, though formidable in their own right, find themselves struggling against the might of Arjuna and his allies. The battle rages on, with each side determined to achieve victory and claim their rightful place. The outcome of this epic confrontation will hinge on the valor and skill of the warriors involved, and the battlefield becomes a stage for the display of heroism and martial excellence.
56
As the battle progresses, Arjuna's celestial weapons and divine blessings prove to be a decisive factor in the Pandavas' favor. The Kauravas, despite their strength and determination, struggle to withstand the onslaught of Arjuna and his allies. The battlefield becomes a scene of intense conflict, with warriors falling on both sides and the tide of battle shifting continually. Arjuna's valor and skill inspire his troops and demoralize his enemies, as he leads the Pandavas with unwavering courage. The clash of weapons, the cries of warriors, and the sound of trumpets create a cacophony of war, as the struggle for supremacy reaches its climax. The outcome of the battle remains uncertain, with each side fighting fiercely for victory and the fate of the kingdom hanging in the balance.
57
The battle continues with unabated ferocity, and the Pandavas, under Arjuna's leadership, gain the upper hand. The celestial weapons and divine support they possess give them a significant advantage over the Kauravas, who struggle to counter the Pandavas' relentless assault. Arjuna's prowess on the battlefield becomes increasingly evident, as he demonstrates his mastery of the divine weapons and his strategic acumen. The Kauravas, despite their resistance, find themselves being pushed back and forced to regroup. The tide of battle seems to favor the Pandavas, as their valor and divine blessings drive them closer to victory. The clash of armies, the roar of combat, and the spectacle of heroism continue to captivate the battlefield, as the struggle for supremacy reaches its zenith.
58
The battle's intensity escalates, with Arjuna and his allies pressing their advantage over the Kauravas. The celestial weapons and divine blessings they wield prove to be a formidable force, as the Pandavas push forward with relentless determination. The Kauravas, though valiant in their own right, find themselves overwhelmed by the Pandavas' superior strategy and divine support. The clash of weapons, the cries of warriors, and the tumult of battle create a dynamic and chaotic scene, as the struggle for victory continues. Arjuna's leadership and valor inspire his troops and demoralize his enemies, as the Pandavas strive to secure their triumph and reclaim their rightful place. The battle rages on, with both sides fighting fiercely and the outcome hanging in the balance.
59
As the battle nears its conclusion, the Pandavas, led by Arjuna, make decisive strides towards victory. The Kauravas, despite their resilience, find it increasingly difficult to withstand the onslaught of the Pandavas' forces. The celestial weapons and divine blessings prove to be a turning point in the conflict, as Arjuna's leadership and strategic prowess become evident. The battlefield is filled with the sounds of clashing weapons and the cries of warriors, as the struggle for supremacy reaches its climax. The Pandavas, with their unwavering resolve and divine support, push forward with renewed vigor, determined to secure their victory and restore their kingdom. The outcome of the battle hangs in the balance as the final moments of the conflict approach.
60
The final moments of the battle unfold with intense fervor, as the Pandavas, under Arjuna's command, press their advantage over the Kauravas. The celestial weapons and divine blessings they possess prove to be decisive factors in the outcome of the conflict. The Kauravas, though still fighting valiantly, struggle to counter the Pandavas' relentless assault. The battlefield is a scene of chaos and valor, as the final clash determines the fate of the kingdom. Arjuna's leadership and the Pandavas' divine support become pivotal in sealing their victory. The battle reaches its climax as the Pandavas secure their triumph, reclaiming their kingdom and restoring justice. The final moments of the conflict are marked by a sense of resolution and the fulfillment of destiny.
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61
Nala, the once-mighty king, now a shadow of his former self, having lost his kingdom and wealth to Pushkara's cunning and deceit, was left with only Damayanti, his faithful and devoted wife, his sole comfort in a sea of despair. Pushkara, reveling in Nala's misfortune, suggested with a sneer that Damayanti be their next stake, taunting him about his loss, and rubbing salt into his wounds. Nala, his anger and frustration evident on his face, his eyes blazing with a fire that seemed to consume him, but silent in his despair, as if the weight of his grief was too crushing to bear, removed his ornaments, the symbols of his royalty, and left the city with Damayanti, who followed him devotedly, her heart heavy with sorrow, her eyes streaming with tears that seemed to never cease. They spent three long and arduous nights on the outskirts of the city, living on water alone, their hunger and thirst a constant reminder of their fall from grace, as the citizens, fearing Pushkara's wrath, refused to show them any hospitality, shutting their doors and turning their backs on the once-beloved king. Nala, searching for food to sustain them, his body weak and emaciated, his spirit crushed, tried to capture some golden birds, but was left naked and ashamed, his cloth torn from him, his dignity in tatters, when they flew away, leaving him exposed and vulnerable. Damayanti, grief-stricken and tears streaming down her face, her voice choked with emotion, refused to leave Nala's side, her love and loyalty unwavering, even in the face of such overwhelming despair, and they decided to journey together to the country of the Vidarbhas, seeking refuge with her kin, the king of Vidarbhas, who would surely receive them with respect and honor, and offer them a glimmer of hope in their darkest hour.
62
Nala, wrapped in a half-garment, his once-majestic attire now tattered and worn, comforted Damayanti, his devoted wife, his words of solace barely audible over the sound of their own despair. Together, they wandered, their bodies worn out by hunger and thirst, their footsteps slow and labored, their eyes sunken and their skin pale. They finally reached a traveler's shed, a humble refuge that offered scant protection from the elements, where Nala, overcome with distress and despair, fell asleep with Damayanti on the hard ground, their bodies entwined in a desperate embrace, their love and devotion the only solace in a world that seemed determined to destroy them. Damayanti slept profoundly, her exhaustion and grief temporarily alleviated, but Nala, his mind racing with thoughts of their misfortune, decided to desert her, convinced that it was the best course for her happiness, despite the anguish it brought him. With a heavy heart, he cut off half of her cloth, leaving her asleep and vulnerable, exposed to the elements and the dangers that lurked in the forest. And yet, he could not bring himself to leave her, his love and devotion warring with his resolve, his heart torn asunder by the conflicting emotions that ravaged his soul. He returned, again and again, his footsteps echoing in the silence, his eyes fixed on the beauty of his beloved wife, her face still radiant even in sleep. He wept and wailed, his voice cracking with emotion, as he gazed upon her innocent face, her beauty and grace still evident even in the midst of their despair. He lamented her fate, torn between his love for her and the influence of Kali, which seemed to cloud his judgment and lead him astray. And yet, he could not resist her, his love for her proving stronger than his resolve, his heart ultimately triumphing over his mind. Eventually, he tore himself away, leaving her alone in the forest, forsaking his beloved wife, his heart shattered into a thousand pieces, his soul forever lost in the depths of his own despair.
63
Damayanti, awakening in the desolate forest, discovered Nala's absence and let out a blood-curdling shriek, her voice echoing through the trees. She frantically searched for her beloved husband, her eyes scanning the surroundings with desperation. Lamenting his desertion, she wailed and wept, her heart shattered into a thousand pieces. As she stumbled through the underbrush, her grief-stricken cries pierced the air, a haunting melody that seemed to summon the forest's dark forces. A monstrous serpent, drawn by her distress, emerged from the shadows and ensnared her, its coils tightening around her struggling form. Just as all hope seemed lost, a huntsman appeared, his weapon flashing in the sunlight as he struck down the serpent, freeing Damayanti from its deadly embrace. But, far from offering comfort, the huntsman's eyes burned with a lustful fire, his intentions clear as he sought to exploit her vulnerability. Damayanti, her wrath ignited by his audacity, unleashed a fierce curse, her words dripping with venom. The huntsman, transfixed by her anger, fell lifeless to the ground, his desire-consuming flames extinguished by the icy waters of her scorn.
64
Damayanti, wandering in the forest, came across a majestic mountain and asked if it had seen her beloved husband Nala. The mountain stood silent, its peaks reaching for the sky, its beauty unresponsive to her pleas. Undeterred, she continued her search, her feet carrying her deeper into the wilderness. Next, she stumbled upon a serene hermitage, nestled among the trees, and met a group of ascetics who were taken aback by her beauty and grace. They consoled her, their voices soft and soothing, and told her that she would soon be reunited with Nala. But, like the mountain, they vanished into thin air, leaving Damayanti amazed and melancholic. She continued her search, her lamentations echoing through the forest, as she asked every tree, every river, and every creature if they had seen her husband. Her voice grew hoarse, her body weary, but her spirit remained unbroken. Finally, after many days of searching, she came across a bustling caravan of merchants, their horses and elephants laden with goods, their faces filled with curiosity. She joined them, her eyes scanning their ranks, her voice barely above a whisper, as she asked if they had seen Nala. The leader of the caravan, a kind-eyed man named Suchi, looked at her with compassion and told her that they had not seen her husband, but offered to help her find him. And so, Damayanti joined the caravan, her heart filled with hope, her spirit renewed, as she continued her search for the love of her life.
65
Damayanti, searching for Nala, joined a caravan led by Suchi. After many days, they came across a beautiful lake, where they decided to halt. However, a herd of wild elephants, infuriated by the temporal juice trickling down their faces, attacked the caravan, killing many men and animals. Damayanti fled in fear, and the surviving merchants blamed her for the disaster, thinking she was a Rakshasa or Yaksha woman. They threatened to stone her if they saw her again. Damayanti, filled with shame and anxiety, fled into the woods, reproaching herself for her past deeds. The next day, the caravan left, lamenting their losses. Damayanti, grief-stricken, went to the city of Suvahu, the king of the Chedis, where she was seen by the queen-mother, where she was taken in and offered shelter. The queen-mother was impressed by Damayanti's beauty and grace, despite her distressed state. Damayanti told the queen-mother her story, and the queen-mother offered to help her find her husband. Damayanti agreed to stay with the queen-mother on certain conditions, including not eating leftovers, not washing feet, and not speaking to other men. The queen-mother agreed, and Damayanti was accepted as a companion by the princess Sunanda.
66
Vrihadaswa continued, "O monarch, King Nala, abandoning Damayanti, encountered a fierce forest fire that was raging like a mighty conflagration. Amidst the flames, he heard a voice crying aloud, 'O righteous Nala, come hither!' Without fear, he entered the fire and found a mighty snake, Karkotaka, coiled on the ground. The snake, with joined hands and trembling, begged Nala to deliver him from the curse of Rishi Narada, whom he had deceived. The snake promised to be Nala's friend and grant him prosperity if he would rescue him. Nala agreed, and as he carried the snake, it bit him on the tenth step. Instantly, Nala's form underwent a transformation, and he was amazed to see his new appearance. The snake explained that it had deprived Nala of his beauty to protect him from recognition and that it would now restore him to his former self. With this boon, Nala regained his lost glory, his physical form radiant once more, and he set out to find his beloved Damayanti, his heart filled with hope and determination. He vowed to reunite with her and overcome the obstacles that had been placed in his path, knowing that their love and devotion would see them through the trials that lay ahead."
67
Damayanti, still living with the queen-mother, was visited by the king of the Chedis, King Suvahu. Suvahu, having heard of her plight, was enchanted by her beauty and offered her a place in his palace. He expressed his admiration for her and proposed marriage. Damayanti, remaining steadfast in her love for Nala, rejected Suvahu's advances, her heart unwavering despite the king's insistence. Meanwhile, King Nala, transformed and prosperous, embarked on a journey to find Damayanti. Disguised as a Brahmana, he traveled across the lands, using his new appearance to seek out his beloved wife. His search led him to the city of Suvahu, where he learned of Damayanti's residence with the queen-mother. He approached the queen-mother, presenting himself as a humble Brahmana who sought refuge and assistance. The queen-mother, impressed by his wisdom and demeanor, welcomed him into the palace, unaware of his true identity. Damayanti, upon hearing the Brahmana's account of Nala's fate, felt a pang of recognition, but could not be sure of his true identity. The Brahmana, however, revealed his true form in a grand display, his majestic presence illuminating the room. Damayanti, overwhelmed with joy and disbelief, recognized her husband and rushed to embrace him, tears of happiness streaming down her face. The couple was finally reunited, their love triumphant over all obstacles, their hearts beating as one once more.
68
Nala, now reunited with Damayanti, sought to return to his kingdom. However, their journey was fraught with challenges, as they faced numerous trials and tribulations. They encountered hostile forces and treacherous terrains, their path often obstructed by natural obstacles and adversaries determined to thwart their progress. Despite these hardships, Nala remained resolute, his love for Damayanti and his determination to reclaim his lost kingdom driving him forward. He faced each challenge with unwavering courage, his skills and wisdom proving invaluable as they navigated through their perilous journey. Their path eventually led them to the city of Ayodhya, where they sought refuge with King Rituparna, a powerful ally who had once been Nala's friend. Rituparna, moved by their plight and recognizing Nala's noble spirit, offered them shelter and support. He agreed to help Nala regain his kingdom, providing him with the necessary resources and guidance to confront Pushkara, the usurper who had wrongfully claimed his throne. With Rituparna's assistance, Nala and Damayanti prepared for their return to their homeland, their hearts brimming with hope and anticipation as they set their sights on reclaiming their rightful place in the kingdom.
69
As Nala and Damayanti prepared to confront Pushkara and reclaim their kingdom, they gathered allies and supporters from across the land, rallying those who had once stood by Nala and were now eager to see justice served. Their journey back to their homeland was marked by a renewed sense of purpose and determination, as they marched towards their rightful place with a growing army at their side. Upon reaching their kingdom, they found it heavily fortified and guarded by Pushkara's forces, who were prepared for their arrival. A fierce battle ensued, with Nala and his allies fighting valiantly against Pushkara's troops. The clash of steel and the roar of battle filled the air as Nala led his forces with strategic brilliance, his experience and skill proving instrumental in turning the tide of the conflict. Damayanti, ever by his side, supported him with unwavering courage, her presence a source of strength and inspiration for the troops. Despite the fierce resistance, Nala's determination and leadership ultimately prevailed, and Pushkara was defeated. The usurper was captured and brought to justice, his reign of tyranny coming to an end. Nala, victorious and triumphant, was reinstated as the rightful king, his kingdom restored to its former glory. The people, overjoyed by his return, celebrated his victory and hailed him as their rightful ruler, their loyalty unwavering. Nala and Damayanti, finally reunited and triumphant, took their place once more on the throne, their love and resilience having overcome every obstacle in their path.
70
As Nala and Damayanti enjoyed their reign, they devoted themselves to the welfare of their people, their rule characterized by wisdom, compassion, and justice. They worked tirelessly to rebuild their kingdom, addressing the needs and concerns of their subjects and ensuring that peace and prosperity were restored throughout the land. Their reign was marked by numerous achievements, including the construction of infrastructure, the promotion of trade and commerce, and the enhancement of social and cultural institutions. They also focused on the well-being of their people, implementing policies that improved living conditions and ensured that justice was served. Their love and devotion to each other remained a source of inspiration for all, their relationship serving as a testament to the power of love and perseverance. As they grew older, Nala and Damayanti continued to lead their kingdom with grace and dignity, their legacy leaving an indelible mark on the history of their land. Their reign was remembered as a golden age, a time of prosperity and happiness that was cherished by their people for generations to come.
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In the later years of their reign, Nala and Damayanti faced new challenges as they sought to ensure the stability and longevity of their kingdom. They focused on strengthening diplomatic relations with neighboring states and forging alliances to protect their realm from external threats. Their efforts were met with success, as they were able to establish a network of allies and secure the borders of their kingdom. Additionally, they implemented reforms aimed at improving the governance and administration of their realm, ensuring that the needs of their people were met and that justice was upheld. Their reign continued to be marked by prosperity and peace, and their kingdom flourished under their wise and benevolent leadership. As they approached the end of their lives, Nala and Damayanti reflected on their journey and the trials they had overcome. They took solace in the knowledge that they had made a positive impact on their kingdom and that their legacy would endure for generations to come. Their story, a tale of love, resilience, and triumph, was passed down through the ages, inspiring future rulers and leaders to follow in their footsteps and uphold the values of justice, compassion, and dedication.
72
Nala and Damayanti, having achieved so much during their reign, decided to retire from public life and dedicate their remaining years to spiritual pursuits. They sought solace and enlightenment through meditation and reflection, withdrawing from the worldly affairs that had occupied their lives for so long. Their retirement was marked by a deep sense of fulfillment and contentment, as they found peace in their chosen path. They spent their days in contemplation, surrounded by the natural beauty of their kingdom, finding joy in the simple pleasures of life. Their final years were characterized by a profound sense of tranquility and harmony, as they continued to inspire those around them with their wisdom and grace. The story of Nala and Damayanti's retirement became a cherished part of their legacy, a testament to their enduring love and the fulfillment of their life's journey. Their passing was mourned by their people, who remembered them with deep respect and gratitude for the remarkable life they had led and the positive impact they had made on their kingdom.
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After their passing, Nala and Damayanti's legacy lived on through the stories and teachings they left behind. Their kingdom continued to thrive under the guidance of their descendants, who upheld the values and principles instilled by their illustrious forebears. The kingdom, now a beacon of prosperity and justice, honored the memory of Nala and Damayanti through annual festivals and ceremonies that celebrated their achievements and contributions. The stories of their trials and triumphs were passed down through generations, serving as a source of inspiration and guidance for future rulers and leaders. The teachings of Nala and Damayanti, emphasizing the importance of love, resilience, and wisdom, continued to influence the governance and culture of the kingdom. Their legacy became a symbol of the enduring power of virtue and the impact of dedicated leadership. The kingdom remained a shining example of the principles and values that Nala and Damayanti had championed, ensuring that their memory lived on in the hearts and minds of their people.
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The story of Nala and Damayanti's legacy extended beyond their kingdom, inspiring neighboring realms and far-off lands. Their tale became a cherished part of the cultural heritage of the region, celebrated through art, literature, and oral traditions. Poets and storytellers recounted their adventures and the lessons learned from their experiences, preserving their memory for future generations. Their story was used as a moral compass and a source of guidance, illustrating the virtues of love, courage, and perseverance. The impact of their lives was felt not only within their own kingdom but across the wider world, as their example of virtuous leadership and enduring love served as a beacon of hope and inspiration. Their legacy continued to influence the values and ideals of neighboring cultures, fostering a spirit of unity and understanding among different peoples. The story of Nala and Damayanti became a timeless legend, a testament to the enduring power of their love and the impact of their extraordinary lives.
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75
Damayanti, her heart filled with longing and suspicion, instructed Kesini to observe Vahuka closely, to uncover the truth behind his enigmatic presence. Kesini, loyal and diligent, reported back to Damayanti, describing Vahuka's extraordinary abilities in vivid detail. She spoke of his power to control the elements, to cook food without fire, and to handle delicate flowers without damaging them. Damayanti's heart raced as she listened, her mind racing with the implications.

Convinced that Vahuka was indeed Nala, her beloved husband, Damayanti sent Kesini on another mission. She instructed her to retrieve some meat that Vahuka had prepared, hoping that the taste would confirm her suspicions. Kesini returned with the meat, and Damayanti's heart skipped a beat as she took her first bite. The flavors danced on her tongue, familiar and comforting, and she knew in that instant that it was indeed Nala's work. Overwhelmed with grief and longing, she wept aloud, her body shaking with sobs.

Composing herself, Damayanti sent her children with Kesini to meet Vahuka, hoping that their presence would stir something in him. Nala, still in disguise, embraced his children and wept, his sorrow evident in his eyes. He held them close, his heart aching with longing, and Damayanti's heart went out to him. After composing himself, he asked Kesini to leave, fearing that their frequent meetings might arouse suspicion. Damayanti's heart ached, knowing that her beloved husband was so close, yet still hiding his true identity. She knew that she had to find a way to reveal his disguise and reclaim her lost love.
76
Damayanti, convinced that Vahuka was Nala, sent Kesini to bring him to her apartments. Nala, overwhelmed with grief and tears, saw Damayanti and his eyes filled with sorrow. Damayanti, her beauty tarnished by sorrow, addressed Nala, lamenting his desertion in the forest. She recalled his vow to be hers alone, and Nala explained that Kali had caused his actions. He had overcome the wicked being through his observances and austerities.

Damayanti, frightened and trembling, swore her devotion to Nala, vowing that she had never committed any sin. The Wind-god testified to her truthfulness, and a floral shower fell from the sky, confirming their reunion. Nala, regaining his native form, embraced Damayanti and their children, experiencing great delight.

Damayanti, overwhelmed with sorrow and joy, buried her face in Nala's bosom, remembering her griefs. Nala, too, was overcome with emotion, his heart filled with love and gratitude. The queen-mother informed Bhima of the reunion, and he gave his consent for the couple to be reunited.

Nala and Damayanti spent their days in the palace, intent on making each other happy. They recounted their forest experiences, their love and devotion growing stronger. Damayanti's beauty and joy were restored, and she shone like a star. The kingdom celebrated their reunion, and the couple lived happily ever after, their love a beacon of hope and devotion.

Their reunion was a testament to the power of true love and devotion. Nala and Damayanti's bond had withstood the tests of fate and circumstance, and they were finally together again, free to love and cherish each other. Their story would be told for generations to come, a reminder that true love can conquer even the greatest of challenges.
77
King Nala, adorned with ornaments, presented himself to King Bhima with Damayanti by his side. Nala showed humility and respect to his father-in-law, who received him with great joy. Bhima honored Nala and Damayanti, comforting them with kind words. The citizens celebrated their reunion with flags, flowers, and decorations. Rituparna heard about Nala's reunion and asked for his forgiveness. Nala also asked for Rituparna's forgiveness, showing understanding. Rituparna expressed his wonder at Nala's happiness and asked if he had wronged him during his stay. Nala assured him that he had not and offered to share his knowledge of horse-lore. Rituparna accepted the offer and gave Nala the secrets of dice in return. Nala then handed over the horse-lore to Rituparna, who received it with gratitude.

The reunion of Nala and Damayanti brought immense joy to the citizens, and their love story became a legend, inspiring generations to come. King Nala's humility and forgiveness showed his true character, and his reunion with Damayanti was a testament to the power of true love. Rituparna's gesture of asking forgiveness and Nala's willingness to forgive demonstrated the strength of their friendship. The exchange of horse-lore and dice secrets symbolized the mutual respect and admiration between the two kings. In the end, Nala and Damayanti's reunion brought happiness to all, and their story was etched in the hearts of the people forever.
78
King Nala, with a small entourage, returned to his kingdom, determined to reclaim his throne and his wife, Damayanti, from his brother Pushkara, who had usurped the kingdom. Nala proposed a high-stakes game of dice or a battle to settle the matter once and for all. Pushkara, confident in his own abilities and eager to finally defeat his brother, accepted the challenge.

The game of dice began, and the tension was palpable. Nala's skills had not diminished, and he played with a fierce determination. Pushkara, on the other hand, was overconfident and made reckless bets. In the end, Nala emerged victorious, winning back his wealth, kingdom, and even his brother's life, which had been staked in the game.

Despite his anger and frustration, Nala showed remarkable mercy and granted Pushkara his life, a portion of the kingdom, and his freedom. He even offered him words of comfort and encouragement, showing that his fraternal love and affection had not diminished.

Pushkara, humbled and grateful, saluted Nala and departed for his own town, accompanied by a large force. Nala, having restored peace and order to his kingdom, entered his palace, where he was greeted with joy and celebration by his citizens and subjects. They rejoiced at his return, hailing him as their rightful ruler and praising his wisdom, courage, and mercy.

The kingdom was once again at peace, and Nala's reputation as a just and fair ruler was cemented. His story would be told and retold for generations to come, a testament to the power of forgiveness, mercy, and brotherly love.
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Vrihadaswa told the story of King Nala, who regained his kingdom and wife after a game of dice. Yudhishthira, inspired by the story, asked Vrihadaswa to teach him the science of dice. Vrihadaswa agreed and shared his knowledge with Yudhishthira. Afterward, Vrihadaswa left to take a bath in the sacred waters of Hayasirsha. Yudhishthira then heard from various ascetics and Brahmanas that Arjuna was engaged in severe ascetic penances, living on air alone, and was observed to be like the god of justice himself. Yudhishthira, concerned for his brother's well-being, began to grieve and sought comfort in the forest, conversing with the Brahmanas who lived there.

This story of Nala and Damayanti is a reminder that even in the face of adversity, one can regain prosperity through determination and virtue. It is a tale of hope and comfort, and a reminder to not be overcome with joy or grief. The story also highlights the importance of self-possession and the capricious nature of destiny. By listening to this story, one can gain comfort, success, and fame.
80
Janamejaya asked Vaisampayana about the Pandavas' activities after Arjuna left Kamyaka, wondering how they coped without their mighty brother. Vaisampayana replied that the brothers were filled with sorrow and grief, like pearls unstrung from a wreath. Without Arjuna, the forest seemed empty and cheerless, like the Chaitraratha woods without Kuvera. They continued to live in Kamyaka, slaying sacrificial animals and offering them to Brahmanas, but their hearts were heavy with sorrow.

Draupadi lamented Arjuna's absence, remembering his prowess and beauty. She longed to see him again, and her eyes filled with tears as she thought of his departure. Bhimasena comforted her, saying that without Arjuna, their lives were incomplete. He reassured her that they would soon be reunited, and that the gods would not let them suffer forever. The brothers resolved to endure their hardships, hoping that they would be reunited with Arjuna soon.

Despite their sorrow, the Pandavas continued their ascetic practices and fulfilled their duties, hoping for a brighter future. Their love and devotion to each other provided them with strength, and their faith in the divine promised that their struggles would eventually lead to happiness and success.
81
In the tale of King Nala and Damayanti, their story concludes with a reflection on the teachings imparted. Vrihadaswa’s recounting of Nala's struggles and triumphs served as a moral lesson for Yudhishthira and the Pandavas. The narrative illustrates the virtue of resilience and the importance of maintaining one’s moral compass in the face of adversity. Nala's reunion with Damayanti, despite the trials and tribulations, symbolizes the ultimate victory of righteousness and love over hardship. Through their story, the teachings of destiny, forgiveness, and perseverance are emphasized, offering valuable lessons for all who hear it. The Pandavas, inspired by the tale, continued to reflect on these lessons as they faced their own trials, embodying the virtues of patience and fortitude.
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The story of King Nala and Damayanti emphasizes the themes of resilience, virtue, and divine justice. Nala's journey, marked by trials and tribulations, ultimately leads to his reunion with Damayanti, reflecting the power of love and righteousness. The narrative serves as a reminder that even in the face of adversity, maintaining one's moral integrity and seeking forgiveness can lead to ultimate triumph. The tale of Nala and Damayanti is a timeless lesson in the values of patience, perseverance, and the importance of adhering to one's principles. It continues to inspire and guide those who encounter it, offering hope and wisdom in the face of life's challenges.
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83 Pulastya told Bhishma about sacred places, revealing their significance and the merits that come with visiting them. He spoke of Pushkara, a site of great virtue, where the gods are present and bathing grants the merit of the horse-sacrifice. He mentioned Jamvu-marga, Tandulikasrama, and the lake of Agastya, where one can acquire equal merits. Pulastya also highlighted the importance of leading a Brahmacharya mode of life and regulating one's diet to attain these merits.

He spoke of the tirtha of Sthanu, where one can behold Isana and obtain the fruit of a gift of a thousand kine. The Narmada river, celebrated over the three worlds, was also mentioned, where one can acquire the fruit of the horse-sacrifice. Pulastya's words emphasized the value of these sacred places, encouraging Bhishma to visit them and reap the rewards. By doing so, one can attain the fruits of sacrifices and ultimately reach the abode of Brahma.

Pulastya's guidance not only highlighted the significance of these sites but also provided a path for Bhishma to follow, allowing him to gain a deeper understanding of the world and his place in it. By sharing his knowledge, Pulastya aimed to inspire Bhishma to embark on a journey of self-discovery and spiritual growth.
84 Pulastya shared secrets of sacred sites with Bhishma, revealing their hidden significance and the merits that come with visiting them. He spoke of Pushkara, a site of great virtue, where the gods are present and bathing grants the merit of the horse-sacrifice. He mentioned Jamvu-marga, Tandulikasrama, and the lake of Agastya, where one can acquire equal merits. Pulastya also revealed the importance of leading a Brahmacharya mode of life and regulating one's diet to attain these merits.

He shared stories of the tirtha of Sthanu, where one can behold Isana and obtain the fruit of a gift of a thousand kine. The Narmada river, celebrated over the three worlds, was also mentioned, where one can acquire the fruit of the horse-sacrifice. Pulastya's words painted a vivid picture of the spiritual journey that awaited Bhishma, a journey that would take him to the very abode of Brahma.

By sharing his knowledge, Pulastya aimed to inspire Bhishma to embark on this journey, to explore the sacred sites, and to reap the rewards that came with them. He encouraged Bhishma to experience the transformative power of these sites, to bath in their sacred waters, and to feel the presence of the divine. Through Pulastya's guidance, Bhishma's eyes were opened to a world of spiritual wonder and discovery.
85 Pulastya told Bhishma about sacred sites, revealing their significance and merits. He mentioned Pushkara, Jamvu-marga, and Agastya's lake, where one can acquire merits equal to sacrifices. He encouraged Bhishma to explore and experience the divine.

Pulastya shared stories of various tirthas, including Samvedya, Lauhitya, Karatoya, and Viraja, where one can obtain merits equal to the horse-sacrifice and sanctify their race. He spoke of the Vaitarani, capable of destroying every sin, and the confluence of the Sona and Jyotirathi, where one can reap the merit of the Agnishtoma sacrifice.

Pulastya also mentioned the tirthas of Rishabha, Kosala, and Kala, where one can acquire the merit of the Vajapeya sacrifice and deliver their race. He spoke of the Godavari, ever frequented by Siddhas, and the tank of Samvarta, where one can acquire personal beauty and prosperity.

Bathing in these tirthas, one can acquire merits equal to the horse-sacrifice and ascend to heaven. Pulastya encouraged Bhishma to visit these sites, subdue his senses, and lead a Brahmacharya mode of life. By doing so, Bhishma would attain great merit and deliver his race.
86 Yudhishthira sent Arjuna to obtain celestial weapons from Indra, knowing his ability and devotion. He acknowledged Arjuna's prowess, comparing him to Vasudeva and Vishnu, and recognized him as a Rishi, Nara or Narayana. Yudhishthira was aware of the strengths of his enemies, including Bhishma, Drona, Kripa, and Karna, who was like a flame of fire on the battlefield, urged by the sons of Dhritarashtra like the wind urgeth the fire. Karna's arrows were like the tongues of that flame, and his slaps like the crackling of the flame. The dust of the battle-field was its smoke. Only Arjuna, aided by Krishna, could extinguish Karna's flames with his arrowy showers, which were like the lightning of a cloud. Yudhishthira believed Arjuna would succeed in obtaining celestial weapons, for he never undertook a task without fulfilling it. Without Arjuna, Yudhishthira felt unable to vanquish their foes, who had attained eminent success in all their purposes. He expressed his desire to leave Kamyaka, seeking a sacred and delightful place with abundant food and fruits, where they could wait for Arjuna's return. He asked Dhaumya to suggest alternative asylums, lakes, streams, and mountains, suitable for regenerate ones, where they could stay until Arjuna's return, expecting him to come back fully equipped with celestial weapons, like the Chataka expecting gathering clouds. Yudhishthira awaited Arjuna's return, knowing that with his aid, they would be victorious.
87 Dhaumya, resembling Vrihaspati, comforted the anxious Pandavas by describing sacred asylums, regions, tirthas, and mountains approved by Brahmanas. He began with the eastern country, revered by royal Rishis, where the beautiful Naimisha forest and the sacred Gomati river are located. He mentioned the sacrificial region of the gods, the sacrificial stake of Surya, and the auspicious lake Brahmasara on the sacred hill Gaya, where ancestors are worshipped. He spoke of the Eternal banian in Gayasira, the river Phalgu, and the Kausiki river, where Viswamitra acquired Brahmanahood and performed sacrifices with his son. He also mentioned the sacred Ganga, Utpala wood, where Viswamitra and Rama, son of Jamadagni, performed sacrifices, and the confluence of Ganga and Yamuna at Prayaga, a sin-destroying tirtha. Additionally, he described Agastya's asylum, the forest Tapasa, inhabited by ascetics, the tirtha Hiranyavinda on the Kalanjara hills, and the mountain Mahendra, sacred to Rama of the Bhrigu race. He also mentioned the sacred river Brahmasara, whose banks are inhabited by sinless persons, and Matanga's asylum Kedara, the mountain Kundoda, abounding in fruits and roots, and the delightful Deva-vana, graced by ascetics. Dhaumya concluded by offering to describe the sacred spots in the other three quarters, thus alleviating the Pandavas' anxiety and depression.
88 Dhaumya continued, "In the south lies the sacred river Godavari, full of water and groves, and frequented by ascetics. Also, the rivers Venna and Bhimarathi, capable of destroying sin and fear, and the tirtha of king Nriga, the river Payoshni, which is delightful and full of waters. The water of Payoshni can cleanse a person from sins till death. There's an image of Mahadeva, beholding which a mortal goes to Siva's region. The Payoshni is superior to all tirthas in merit. On the mountain Varunasrotasa is the sacred wood of Mathara, abounding in fruits and roots, and containing a sacrificial stake. In the region of Kanwa are many woody retreats of ascetics, and the tirtha Asoka, abounding in woody retreats. In Surashtra, there's the tirtha Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, which conduceth to speedy success. Dwaravati, producing great merit, is where Krishna, the Ancient one, dwelleth. He is eternal Virtue, the purest of all pure things, the righteous of the righteous, and the auspicious of the auspicious. He is the God of gods, eternal, and the Supreme Brahma. Govinda is said to be the purest of all pure things, the righteous of the righteous, and the auspicious of the auspicious. In all the three worlds, He of the Yadu race is superior to all, who is called Krishna. The regions of Chamasodbheda and Prabhasa are very sacred, sanctified by ascetics and their good deeds. The tirthas in the southern quarter lead to heavenly realms and are most sacred."
89 Dhaumya continued, “In the western quarter, the sacred places are numerous. The Kshipra river is renowned for its purifying properties. On the hill of Ujjain, the sacred wood of Chandrapala and the river of Veni have been praised. The great region of the Himalayas is adorned with sacred sites and tirthas. The Mandakini river and the sacred hills of Kedar are revered by ascetics. In the regions of Gandhara and the tirtha of Rudra, the river Sindhu is sacred, and in its midst is the tirtha of Makarandaka, a place of great virtue. The river Yamuna, the lake of Kusha, and the sacred wood of Chhaya are highly revered. All these tirthas and regions bestow merit equal to the horse-sacrifice and are sacred to ascetics and gods alike. The regions of the west are famed for their sacredness and offer great rewards to those who visit them. They lead to heavenly realms and bring about prosperity and peace. The sacred places in the western quarter, with their divine and revered qualities, provide an opportunity for spiritual growth and fulfillment.”
90 Dhaumya continued, “In the north, sacred regions include the renowned river of Ganga, the river Yamuna, and the sacred mountains of the Himalayas. The sacred tirtha of Pushkara, revered by saints and sages, is significant. The river of Sarayu, the tirtha of Vaitarani, and the regions of the sacred river Saraswati are all highly esteemed. The forests of Dandaka, the sacred wood of Chandan, and the hills of Kurukshetra offer great merit. The sacred sites in the north are known for their purity and virtue, and visiting them yields the highest spiritual rewards. These places lead to liberation and the attainment of heavenly realms. The north is blessed with divine sites that grant the ultimate spiritual fulfillment and success.”
91 The sacred sites of the south are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places.
92 The sacred places in the south, as described by Dhaumya, are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places.
93 The sacred places in the south, as described by Dhaumya, are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places.
94 The sacred places in the south are described with great reverence. The Godavari river, full of water and frequented by ascetics, is particularly esteemed. The rivers Venna and Bhimarathi, known for destroying sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni, with its divine qualities, is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in Kanwa's region, offer significant merit. The tirtha Asoka and sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, are highlighted for their sanctity and the merit they bestow. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is revered. Krishna, of the Yadu race, is considered the highest among all beings, and the regions of Chamasodbheda and Prabhasa are sanctified by ascetics and their deeds. These tirthas in the southern quarter are highly sacred and lead to heavenly realms.
95 Dhaumya spoke of the sacred regions and tirthas in the south. He highlighted the importance of the Godavari river, the rivers Venna and Bhimarathi, and the tirtha of king Nriga. The river Payoshni, praised for its purity and divine merit, was considered superior to all tirthas. The sacred wood of Mathara on Varunasrotasa mountain, the woody retreats of ascetics in Kanwa's region, and the tirtha Asoka are of great significance. The sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all provide significant merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly esteemed. Krishna of the Yadu race is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are sanctified by ascetics. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred.
96 Dhaumya continued to describe sacred sites and tirthas, emphasizing the significance of various locations in the southern regions. He praised the Godavari river, known for its purity and sanctity, and mentioned the rivers Venna and Bhimarathi, which are revered for their power to destroy sins and fears. The tirtha of king Nriga and the river Payoshni, which is esteemed above all tirthas, were highlighted for their divine qualities. The sacred wood of Mathara on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were all noted for their merit. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, were revered for their spiritual significance. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, was described as highly sacred. Krishna, of the Yadu race, is esteemed above all beings, and the southern tirthas are considered some of the most sacred, leading to heavenly realms and spiritual fulfillment.
97 Dhaumya further elaborated on the sacred regions in the south, focusing on their significance for spiritual seekers. The Godavari river, along with the rivers Venna and Bhimarathi, was described as possessing the power to eliminate sins and fears. The tirtha of king Nriga and the highly esteemed river Payoshni were noted for their exceptional purity and merit. The sacred wood of Mathara on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were emphasized for their spiritual value. The sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were recognized for their profound spiritual significance. Dwaravati, where Krishna resides, was particularly venerated, with Krishna, of the Yadu race, considered the supreme being. These southern tirthas are revered for their sanctity and the promise of heavenly realms and spiritual fulfillment.
98 Dhaumya continued to describe the sacred sites in the southern regions, highlighting their importance for spiritual seekers. The Godavari river, along with the Venna and Bhimarathi rivers, was praised for its ability to destroy sins and fears. The river Payoshni was noted for its supreme purity and virtue. The tirtha of king Nriga and the sacred wood of Mathara on Varunasrotasa mountain were emphasized for their significance. The woody retreats in Kanwa’s region and the tirtha Asoka were highlighted for their merit. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were renowned for their spiritual value. Dwaravati, where Krishna resides, was especially revered, with Krishna of the Yadu race esteemed as the highest of all beings. These tirthas in the southern quarter are among the most sacred, leading to heavenly realms and spiritual enlightenment.
99 Dhaumya continued to elaborate on the sacred sites and regions in the southern parts. He praised the Godavari river for its purity and the rivers Venna and Bhimarathi for their power to destroy sins and fears. The tirtha of king Nriga and the river Payoshni were highlighted for their divine qualities. The sacred wood of Mathara on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were noted for their spiritual merit. The sacred places in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, were revered for their great merit. Dwaravati, where Krishna resides, was especially honored, with Krishna of the Yadu race regarded as the supreme being. The southern tirthas are considered among the most sacred, leading to heavenly realms and spiritual fulfillment.
100 Dhaumya concluded his descriptions by emphasizing the sacredness of the southern tirthas and their significance. The Godavari river, along with the Venna and Bhimarathi rivers, was esteemed for its purifying qualities. The river Payoshni was noted for its supreme merit. The tirtha of king Nriga and the sacred wood of Mathara on Varunasrotasa mountain were highlighted for their spiritual importance. The woody retreats in Kanwa’s region and the tirtha Asoka were mentioned for their significance. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were revered for their spiritual and merit-giving qualities. Dwaravati, where Krishna resides, was revered as the highest of all places, with Krishna, of the Yadu race, considered the supreme being. The southern tirthas are highly sacred, leading to heavenly realms and spiritual enlightenment.
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101
Lomasa vividly described the monumental battle between the gods and Danavas. Indra, armed with the Vajra, led the celestial forces against Vritra, who had occupied the earth and heaven. The Kalakeyas, Vritra's formidable guards, were like moving mountains, causing the gods to flee in fear. Indra sought refuge with Vishnu, who enhanced his might by imparting his own energy. The other gods and Brahmarshis also imparted their energies to Indra, making him mightier than ever. Vritra let out a terrifying roar, causing the earth to tremble, and Indra hurled the Vajra with all his might, slaying the Asura. However, Indra fled in panic, thinking Vritra was still alive. The celestials and Rishis rejoiced at Vritra's demise, and the gods slew the Danavas, who fled to the depths of the sea. There, they conspired to destroy the three worlds, resolving to first eliminate those with knowledge and ascetic virtue, as the worlds are supported by asceticism. The Danavas made the ocean their fort, preparing to launch their attack. Their sinister plan was to destroy all that was good and plunge the universe into chaos. The stage was set for an epic struggle between good and evil, with the fate of the worlds hanging in the balance.
102
Lomasa continued, "The Kalakeyas, seeking to destroy the universe, launched a reign of terror, attacking ascetic retreats under the cover of night. They devoured countless Brahmanas and Munis, leaving behind a trail of death and destruction. Vasishtha's asylum, Chyavana's retreat, and Bharadwaja's hermitage were among the many places where the Danavas unleashed their fury. The earth was littered with bodies and bones, and the universe was filled with terror. People fled in fear, seeking refuge in distant lands. Some brave men attempted to track the Danavas, but they were unable to find them, as the Asuras had sought refuge in the depths of the sea. The gods, including Indra, gathered in fear and sought the protection of Narayana, the unvanquished god of Vaikuntha. They praised his past achievements, such as raising the sunken earth, slaying Hiranyakasipu and Vali, and defeating Jambha. The gods begged Narayana to protect the worlds, themselves, and Sakra from the Kalakeyas' terror. They sought his refuge, recounting their troubles and expressing their inability to counter the Danavas' evil deeds. The universe was in chaos, and the gods were powerless against the Kalakeyas' might. Only Narayana, with his infinite power, could save them from destruction."
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The celestials implored Vishnu to save the universe from destruction, explaining that Brahmanas were being slaughtered at night, and if they perished, the earth and heaven would cease to exist. Vishnu revealed that the Kalakeyas, a formidable host led by Vritra, were responsible for the carnage. After Vritra's defeat, they had sought refuge in the ocean and were killing saints at night to exterminate humanity. Vishnu advised the gods to seek Agastya's help to dry up the ocean, as he was the only one capable of doing so.

The gods then visited Agastya's hermitage, praising his deeds and soliciting his help. They reminded him of his past exploits, such as helping the gods against Nahusha, who had been thrown down from his throne in heaven. They also recalled how Agastya had stopped Vindhya's growth, which had been increasing in competition with the sun. The gods expressed their reliance on Agastya's protection and requested his assistance in their current plight.

Agastya, moved by their words, agreed to help them. The gods rejoiced, knowing that with Agastya's aid, they could defeat the Kalakeyas and restore peace to the universe. They praised Agastya as a hero, a shining example of courage and wisdom, and a true embodiment of pious works. With Agastya on their side, the gods felt a sense of hope and security, knowing that they could overcome any challenge that came their way.
104
Yudhishthira asked Lomasa why Vindhya, filled with wrath, tried to obstruct the sun and moon's path. Lomasa explained that Vindhya, jealous of Meru, demanded the sun circumambulate him too. When the sun refused, Vindhya grew in bulk, blocking the sun, moon, and stars. The gods tried to dissuade him but failed. They then sought Agastya's help, who was practicing austerities in his hermitage. Agastya agreed to help, promising to prevent Vindhya's growth until his return from the southern region. However, he has yet to return, and Vindhya remains stationary.

The gods then asked Agastya to drink up the ocean to defeat the Kalakeyas. Agastya agreed, and with the help of sages, deities, and other celestial beings, he approached the ocean, ready to perform the feat. The ocean, aware of Agastya's intentions, trembled with fear, its waves and billows stirring with anxiety. The gods and saints watched in awe as Agastya prepared to drain the vast watery expanse. With his immense power, Agastya began to drink the ocean, his thirst insatiable, his determination unwavering. The fate of the Kalakeyas and the universe hung in the balance, as Agastya's actions would decide the outcome of the epic struggle.
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Lomasa said, "Agastya, the son of Varuna, reached the sea and announced to the assembled gods and saints that he would drink up the ocean. With wrath in his heart, he began to drink the sea, astonishing the gods and saints who watched in awe. The gods, including Indra, praised him, saying, "You are our protector and creator, and by your favor, the universe may be saved from havoc." Agastya, glorified by the gods, rendered the ocean waterless, revealing the sea bed and the demons that lurked within.

The gods, armed with celestial weapons, then slew the demons, who were unable to withstand their onslaught. The demons, already weakened by the saints' penances, were eventually slaughtered. A few surviving demons, rent asunder the goddess Earth and fled to the nether regions. The gods, triumphant in their victory, glorified Agastya, asking him to refill the ocean. Agastya replied that the water had been digested and another expedient was needed to replenish the sea. The gods were struck with wonder and sadness, bid farewell to each other, and consulted Brahma and Vishnu to find another way to replenish the sea, their minds perplexed with the challenge ahead.
106
Lomasa said, "Brahma told the gods to go their way, as it would take a long time for the ocean to refill. The occasion would arise through King Bhagiratha's descendants." Yudhishthira asked about this occasion and how Bhagiratha's descendants refilled the ocean. Lomasa narrated the story of King Sagara, who was born in the Ikshaku tribe and was known for his strength, beauty, and valor. Despite being sonless, Sagara conquered many tribes, brought under subjection the military caste, and ruled his kingdom with great power. He had two wives, one a princess of Vidarbha and the other of Sivi, and went to Mount Kailasa to perform rigid penances and seek a son. There, he met Lord Shiva, who granted him a boon: 60,000 sons from one wife, but they would perish together, and a single son from the other wife, who would perpetuate his race. The king returned home, and his wives gave birth to a gourd and a boy, respectively. A voice from the sky instructed him to preserve the gourd's seeds in clarified butter, and he would get 60,000 sons. Sagara followed the instructions and got his sons, but they were all impious and were eventually burnt to ashes by the sage Kapila's glance. The king's grandson, Bhagiratha, would eventually refill the ocean through his penances and bring the Ganges to earth.
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Lomasa narrated the story of King Sagara, who performed penances on Mount Kailasa and got 60,000 sons from Lord Shiva. However, they were impious and were eventually burnt to ashes by sage Kapila's glance. Sagara's son Asamanjas was banished from the city for his cruel deeds, and his grandson Ansuman was sent to bring back the Ganges to earth. Ansuman's son Bhagiratha performed great penances and prayed to Ganges to descend from heaven to cleanse the sins of his ancestors. After many years of penance, Ganges descended and flowed through Bhagiratha's lineage, purifying the ashes of the 60,000 sons and bringing prosperity to the land.

The story continued, showing how the descendants of Bhagiratha filled the ocean and made the earth fertile again. The gods, pleased with Bhagiratha's devotion and penance, blessed him and his descendants. The earth was restored to its original glory, and the ocean was replenished. The gods and sages rejoiced, and the universe was at peace once more. The story of King Bhagiratha and his descendants became a symbol of devotion, perseverance, and the ultimate triumph of good over evil.
108
Lomasa told Yudhishthira about Bhagiratha's penance and the subsequent rise of the Ganges, describing the miraculous events surrounding its descent from heaven. The Ganges flowed into the ocean, purifying the world and restoring harmony. The gods, pleased with Bhagiratha's efforts, blessed him and his lineage. The river became a symbol of purity and prosperity, and its waters were revered by all. The story of Bhagiratha's devotion and the Ganges' descent inspired many, reminding them of the power of penance, devotion, and divine intervention in overcoming challenges. The earth flourished once again, and the universe was renewed, thanks to the efforts of Bhagiratha and his descendants.
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Lomasa continued, "The tale of Bhagiratha's penance and the Ganges' rise highlights the importance of devotion, righteousness, and perseverance. The river Ganges, blessed by the gods and brought to earth through Bhagiratha's unwavering faith, became a source of life and renewal for the world. Its waters were considered sacred, capable of purifying sins and bestowing blessings upon those who bathed in them. The story of Bhagiratha's dedication and the Ganges' descent serves as a testament to the power of devotion and the divine grace that can transform the world. The gods and sages, grateful for Bhagiratha's efforts, ensured that the river continued to flow, nurturing the earth and bringing prosperity to all. The legacy of Bhagiratha and the sacred Ganges endures as a symbol of hope, renewal, and the triumph of good over evil."
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Lomasa concluded his narration, "The tale of Bhagiratha and the Ganges exemplifies the profound impact of unwavering devotion and the divine intervention that shapes the course of the universe. Bhagiratha's penance and the Ganges' descent not only rejuvenated the earth but also became a beacon of hope for future generations. The river's sacred waters continue to inspire reverence and devotion, serving as a reminder of the power of faith and perseverance. As the gods and sages rejoiced, the world was blessed with peace and prosperity, thanks to Bhagiratha's relentless efforts and the divine grace of the Ganges. The legacy of Bhagiratha and the river Ganges lives on, symbolizing the enduring power of devotion and the eternal blessings bestowed by the divine."
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111
Lomasa continued the story of Rishyasringa, a powerful saint born to Vibhandaka and a hind. A courtesan, sent by King Lomapada, arrived at Rishyasringa's hermitage, intending to allure him. She praised his devotion and offered him fruits and roots, but he insisted on giving her water and fruits instead. She flirted with him, tempting him with garlands, fragrant drinks, and beautiful garments. She played with a ball, her movements captivating Rishyasringa. Her beauty and charm overwhelmed him, and he couldn't take his eyes off her. Overpowered by love, Rishyasringa lost his sense and became distressed. His mind was vacant, and he sighed repeatedly. He couldn't concentrate on his rituals, and his heart beat faster whenever she was near. His father, Vibhandaka, appeared and saw his son's state. He asked Rishyasringa why he was sad and pensive, and if he had performed his daily rituals. Vibhandaka sensed something was amiss and asked if anyone had visited him that day. The courtesan's plan had worked, and Rishyasringa was now smitten with her. Vibhandaka's arrival snapped Rishyasringa out of his trance, but the damage was done. The courtesan had successfully tempted him, and his life was about to take a dramatic turn. Rishyasringa's fate was sealed, and he would soon leave his hermitage to follow the courtesan, changing the course of his life forever.
112
Rishyasringa described a stunning religious student who visited him, leaving an indelible mark on his heart. The student's beauty was captivating, with a mass of hair that framed his face, a golden complexion that shone like the sun, and large lotus-like eyes that sparkled with divine intensity. He wore a beautiful ornament on his neck that gleamed like lightning, and golden strings on his wrist that jingled with every movement, announcing his presence. His clothes were wonderful, with a fragrance that filled the air, and his voice was pleasant, like the song of a male blackbird, sweet and melodious. He carried a globur fruit that leaped up to the sky and beat it like a drum, creating a mesmerizing sound that resonated deep within Rishyasringa's soul. He clasped Rishyasringa's body, took his hair, and kissed him, uttering a pleasant sound that sent shivers down his spine. He gave Rishyasringa fruits without rind or stone, sweet and juicy, and water with a fine flavor that quenched his thirst. Rishyasringa's heart was saddened by the student's departure, and he yearned to go to him, practice the same religious observances, and live with him. He asked his father about the student's religious practices, his curiosity piqued, and begged to go to him immediately, his soul tormented by separation. He longed to be with the student, to learn from him, to experience the joy and pleasure he felt in his presence, and to bask in the warmth of his love.
113
Vibhandaka sternly warned his son Rishyasringa about the courtesan, revealing her true nature as a Rakshasa designed to obstruct his penance. He exposed her cunning ways, urging Rishyasringa to resist her charms. But the courtesan persisted, employing her wit and beauty to entice Rishyasringa to the king's palace. There, he married Santa, the king's daughter, and Vibhandaka's wrath intensified. Determined to exact vengeance, he marched towards the city, intent on burning the king, his city, and his entire territory. His anger burned like a wildfire, fueled by his sense of betrayal. However, his fury was tempered when he beheld his son's prosperity and met his daughter-in-law, whose beauty and grace won him over. He saw the happiness in Rishyasringa's eyes and the devotion in Santa's heart, and his paternal love prevailed. He imparted final instructions to Rishyasringa, commanding him to return to the forest after fathering a child and fulfilling his duties to the king. Rishyasringa obeyed, accompanied faithfully by Santa, whose devotion echoed that of legendary wives of ancient times. The hermitage where Rishyasringa resided became a sacred site, its holy fame attracting seekers of purification and spiritual growth. Those who bathed in its waters and offered prayers were assured of having their deepest desires fulfilled, and the site remained a testament to the power of love and redemption.
114
Vaisampayana narrated how Yudhishthira, accompanied by his brothers and Lomasa, arrived at the sea where the river Ganga flows into it. They performed a holy ceremony and then proceeded towards the land of the Kalinga tribes. Lomasa told Yudhishthira about the sacred spot they were approaching, where the river Vaitarani flows, and where saints had performed religious rites. He shared the story of how Rudra, the god of virtue, had seized a sacrificial beast, and how the gods had satisfied him with a sacrifice. This spot was deemed sacred, as it was where the gods had performed religious rites and where Rudra had been appeased.

Yudhishthira and his companions descended to the river Vaitarani, made libations to their fathers, and beheld the divine forest of the Self-existent One. Lomasa explained the significance of the forest and the altar that appeared as a sacred spot. He told Yudhishthira that the altar was a gift from the Self-existent One to Kasyapa, and that it had the power to grant valour and strength. He instructed Yudhishthira to recite words of truth and ascend the altar to gain these qualities. With the ceremony completed, Yudhishthira entered the sea, performed the required rites, and then proceeded to the Mahendra hill, where they spent the night. This journey was a significant milestone in Yudhishthira's pilgrimage, as it marked his growth in spirituality and his ability to perform sacred rites.
115
Vaisampayana narrated how Yudhishthira spent a night in the divine forest, honoring religious men and seeking Parasurama's presence. Akritavrana, a follower of Parasurama, told Yudhishthira that Parasurama would appear the next day, the fourteenth day of the lunar course. Yudhishthira asked Akritavrana to narrate Parasurama's deeds, especially his conflict with the military caste. Akritavrana began the story, describing how Parasurama's father, Jamadagni, married Satyavati, daughter of Gadhi, with a dowry of a thousand fleet steeds. Bhrigu, Richika's father, granted Satyavati a boon, and she asked for a son and a grandson with specific characteristics. However, she and her mother mistakenly took the wrong pots of rice and embraced the wrong trees, leading to a mix-up in the boons. Bhrigu predicted that Satyavati's son would be fit for the military order, while her grandson would be suitable for the sacerdotal order. Satyavati requested a reversal of the boons, and Bhrigu granted her prayer. Her son Jamadagni was born with both splendor and grace, and he excelled in Vaidik lore and military art. Akritavrana continued the story, describing Parasurama's prowess and how he vanquished the military caste, killing King Kartavirya Arjuna, who had been granted a boon by Dattatreya. Parasurama's exploits were renowned throughout the land, and his name was whispered in awe by the gods themselves. Yudhishthira listened intently, eager to learn more about the legendary Parasurama, whose deeds were a testament to his unwavering dedication to justice and righteousness.
116
Akritavrana narrated how Jamadagni, devoted to Vedic studies and penances, married Renuka and had five sons, with Rama being the youngest but most superior. Once, Renuka's desire for King Chitraratha led to her pollution, and Jamadagni, enraged, ordered his sons to kill her. Only Rama obeyed, and Jamadagni, pleased, granted Rama's wishes, including restoring Renuka to life. Later, Kartavirya's son, Arjuna, attacked the hermitage, seizing a sacred cow and killing Jamadagni, who refused to fight back. Rama, returning to find his father dead, vowed to avenge his death. With his brothers, he killed Arjuna and his kinsmen, and then performed the funeral rites for Jamadagni. Rama's exploits became renowned, and his name was whispered in awe by the gods. His wrath and valor were feared by all, and his legend grew with every battle he fought.
117
Akritavrana continued the story of Parasurama, who, in his quest for justice, had defeated various kings and warriors. His reputation as a formidable warrior spread far and wide, and his name became synonymous with righteousness and valor. He performed countless acts of penance and sacrifice to appease the gods and secure his place in the annals of history. His battles against the military caste and the kings who opposed him were legendary, and he earned the admiration and respect of both gods and men. His prowess on the battlefield was unmatched, and his dedication to upholding dharma was unwavering. Parasurama's story was a testament to his unwavering commitment to justice and his relentless pursuit of righteousness, and his legacy continued to inspire future generations.
118
Vaisampayana recounted how Yudhishthira, after hearing about Parasurama's exploits, was eager to meet him. Parasurama arrived and, after offering his respects, Yudhishthira presented him with gifts and expressed his gratitude for the opportunity to meet him. Parasurama, pleased with Yudhishthira's devotion and respect, blessed him and shared his wisdom. He spoke of the importance of adhering to dharma and the need for righteous conduct. Parasurama's words were filled with profound insights and guidance, and Yudhishthira listened attentively, eager to learn from the great sage. The meeting between Yudhishthira and Parasurama was a significant event, marking a turning point in Yudhishthira's journey and furthering his understanding of dharma and righteousness.
119
Parasurama, after meeting Yudhishthira, left for the hermitage of the sage Medhas, where he performed rituals and offered sacrifices. He stayed there for a while, and during his stay, he continued his penances and practices. His presence was a blessing for the sage Medhas, and the sage honored him with gifts and praise. Parasurama's stay at the hermitage was marked by his dedication to religious practices and his unwavering commitment to righteousness. He spent his time in meditation, performing rituals, and offering sacrifices, and his devotion to dharma was evident in his every action. The sage Medhas was pleased with Parasurama's presence and acknowledged his greatness, and the two sages shared their wisdom and insights, further enriching their understanding of dharma.
120
Vaisampayana continued the narrative of Parasurama's stay at the hermitage of Medhas, highlighting the deep impact of his presence. Parasurama's exemplary conduct and devotion to dharma left a lasting impression on everyone. His rituals and sacrifices were performed with great dedication, and he continued to share his wisdom with those around him. The sage Medhas, deeply honored by Parasurama's stay, expressed his gratitude and reverence. The sage's hermitage became a center of spiritual learning and practice, attracting many seekers who wished to benefit from the divine presence of Parasurama. The narrative concluded with a sense of fulfillment and reverence, as Parasurama's stay at the hermitage marked a significant chapter in the pursuit of righteousness and spiritual growth.
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121
Lomasa regaled Yudhishthira with tales of the sacred spots they visited. He spoke of King Nriga's sacrifice, which pleased Indra, and King Amurtarayasa's seven horse-sacrifices, where the celestials erected golden sacrificial stakes. Gaya, the protector of the earth, performed seven magnificent sacrifices, gratifying Indra and the ministering priests with abundant wealth. His largesse was beyond measure, and he attained the regions of Indra. Lomasa encouraged Yudhishthira and his brothers to bathe in the Payosini river, which would cleanse them of their sins. They did so and then journeyed to the sapphire Hill and the river Narmada, visiting various holy spots and shrines. Lomasa shared stories of Saryati's sacrificial rites, where Indra appeared and drank Soma juice, and of Chyavana's anger towards Indra, which led to the god being paralyzed. Yudhishthira was fascinated by these tales and asked Lomasa to elaborate on Chyavana's wrath and how he managed to paralyze Indra. Lomasa obliged, recounting the story of Chyavana's severe austerities and his determination to obtain a boon from Indra. Yudhishthira listened intently, eager to learn more about the history and significance of these sacred spots. As they continued their journey, Lomasa pointed out various landmarks and shared their associated legends, further enriching Yudhishthira's understanding of the sacred landscape.
122
Lomasa regaled Yudhishthira with the tale of Chyavana, Bhrigu's son, who practiced austerities by a lake, becoming covered in ants. King Saryati's daughter, Sukanya, pierced Chyavana's eyes with thorns, mistaking him for a glow-worm. The king sought to make amends when his army was afflicted by the obstruction of nature's calls. Sukanya revealed her actions, and Saryati begged forgiveness from Chyavana, acknowledging his daughter's fault. The ascetic demanded Sukanya's hand in marriage as the price of forgiveness, a condition the king readily accepted. Thus, Chyavana married Sukanya, pleased with the king's obedience. Sukanya devoted herself to her new husband, practicing penances and observing ordinances. Her beauty and grace shone through her devotion as she worshiped Chyavana, ministered to guests, and tended the sacred fire. Chyavana's wrath was assuaged, and the king's army was freed from their distress. Lomasa's tale highlighted the power of forgiveness and devotion, as exemplified by Sukanya's transformation from a careless maiden to a devoted wife and ascetic. Yudhishthira listened intently, drawing inspiration from the story.
123
Lomasa regaled Yudhishthira with the tale of the twin Aswins, who chanced upon Sukanya, Chyavana's wife, and were captivated by her beauty. They questioned her about her devotion to an aged, decrepit husband, offering to restore his youth and grace if she chose one of them instead. Sukanya remained steadfast in her fidelity, and the Aswins promised to revitalize Chyavana if she brought him to them. Chyavana consented, and the three entered a tank, emerging with surpassing beauty and youth. The identical trio asked Sukanya to select her husband, and after careful consideration, she identified Chyavana and chose him. Overjoyed, Chyavana thanked the Aswins and vowed to honor them with the Soma juice in the presence of the celestial lord. The twins ascended to heaven, delighted, and Chyavana and Sukanya lived happily, their love rejuvenated like the celestials. Lomasa's tale highlighted the power of fidelity, devotion, and the rewards of staying true to one's values. Yudhishthira listened intently, drawing inspiration from the story, and marveling at the wonders of the ancient world.
124
Lomasa regaled Yudhishthira with the tale of Chyavana's transformation into a youth, and Saryati's immense joy at seeing his daughter and son-in-law reunited. Chyavana offered to perform a religious ceremony for Saryati, who eagerly agreed, hoping to cement their newfound happiness. However, when Chyavana attempted to offer Soma juice to the Aswins, Indra objected, citing their status as celestial physicians and implying they were unworthy of the honor. Chyavana argued passionately that the Aswins' beauty, grace, and kindness entitled them to the offering, and that their actions had earned them a place among the gods. Indra, unwilling to back down, threatened to hurl his thunderbolt if Chyavana proceeded with the offering. Undaunted, Chyavana stood firm, paralyzing Indra's arm and creating a demon, Mada, to threaten the celestial. Mada's massive size and fearsome appearance shook the world, and his intent to devour Indra sent shockwaves through the heavens. The stage was set for an epic battle between the forces of good and evil, with Chyavana and the Aswins on one side, and Indra and his cohorts on the other. Yudhishthira listened intently, marveling at the wonders of the ancient world and the bravery of Chyavana and the Aswins.
125
Lomasa regaled Yudhishthira with the tale of Chyavana's triumph over the demon Mada, and Indra's humbling plea for mercy. Chyavana, his wrath assuaged, freed Indra and dispersed Mada's essence into various vices, ensuring its malevolent influence would be felt throughout the world. He then spent his days in happiness with Sukanya, his loving wife, in the woods. Lomasa led Yudhishthira to a shimmering lake, where Chyavana had vanquished Mada and spread his fame far and wide. He instructed Yudhishthira to offer libations to his forefathers and the gods at this sacred spot, and to visit nearby holy sites, including the Saindhava wood and the Archika hill. The latter, Lomasa explained, was a place of great significance, where many saints and celestials had performed austerities and attained eternal regions. Nara and Narayana, the ancient avatars of Vishnu, had walked this earth, and Krishna himself had engaged in penances here. Lomasa encouraged Yudhishthira to sacrifice to the gods and forefathers, and to bathe in the Yamuna, a holy spring that granted forgiveness and purification. He emphasized the importance of this propitious hill, frequented by mighty saints, and the scene of diverse religious rites. By visiting this sacred place, Yudhishthira would ensure his own fate was forever changed.
126
Yudhishthira asked Lomasa about the birth and achievements of Mandhata, a king who had conquered the three worlds and rivaled Indra's lustre. Lomasa explained that Mandhata was born to King Yuvanaswa, who had performed many sacrifices but had no son. One night, Yuvanaswa drank sacred water meant for his wife, which had been infused with the virtue of a saint's austerities. The water was meant to produce a son with extraordinary strength and valour. Despite the accident, the saints performed a sacrifice, and Yuvanaswa gave birth to Mandhata, who emerged from his side and grew to be thirteen cubits tall. Mandhata acquired great strength, knowledge, and weaponry, and was placed on the throne by Indra himself. He conquered the three worlds, performed numerous sacrifices, and attained a position equal to Indra's. Lomasa showed Yudhishthira the sacred spot where Mandhata had performed his sacrifices, which was filled with wealth and gems. Mandhata's story was a testament to his extraordinary birth, achievements, and austere life, which had made him a legendary king.
127
Yudhishthira asked about King Somaka's power and strength, and Lomasa began to tell his story. Somaka had one hundred wives, all suitably matched to him, but despite his efforts, he had no son until he was old. Finally, a single son, Jantu, was born, and the mothers pampered him excessively. When an ant stung Jantu, the mothers cried out in distress, and their screams reached Somaka, who was seated with his ministers. Concerned for his son, Somaka rushed to the female apartments and soothed Jantu.

Afterwards, Somaka lamented to his family priest that having only one son was a trouble, considering how liable all living beings are to disease. He had married many wives in the hope of having many sons, but despite his efforts , only Jantu was born. The priest advised Somaka to make a sacrifice to ensure the prosperity of his remaining days. Somaka performed the sacrifice, and the gods, pleased by his devotion, granted him numerous sons. He was blessed with great strength, and his descendants, including his son Jantu, were blessed with their own power and prominence. Lomasa's story highlighted the power of devotion and sacrifice, and the importance of seeking divine blessings for a prosperous and fulfilling life.
128
Yudhishthira asked Lomasa about the king who had performed a great sacrifice, and Lomasa began to tell the tale of King Purukutsa. Purukutsa had performed a remarkable sacrifice and was blessed with great strength and prosperity. He married the beautiful daughter of the famous sage, Mahashrava, and they lived in happiness. One day, Purukutsa journeyed to the forest with his wife, where he encountered a Brahmana named Samadhi. Samadhi had been meditating in the forest and was known for his profound spiritual knowledge. He welcomed Purukutsa and his wife, offering them hospitality and sharing his wisdom.

During their stay, Purukutsa and Samadhi engaged in discussions about the nature of existence and the divine. Samadhi revealed the secrets of meditation and spiritual practice, and Purukutsa was deeply impressed by his knowledge. The king and his wife practiced the teachings of Samadhi and experienced profound spiritual growth. Purukutsa's sacrifice and devotion brought him closer to understanding the divine, and he attained great wisdom and enlightenment. Lomasa's story underscored the importance of seeking spiritual guidance and the rewards of true devotion and wisdom.
129
Yudhishthira asked Lomasa about the holy rivers and their significance, and Lomasa began to tell the tale of the Ganges and Yamuna. He explained that the Ganges was the most sacred river, originating from the foot of Vishnu and flowing through the land, cleansing all who bathed in its waters. The Yamuna, too, was sacred, originating from the mountain and flowing through the land, bringing prosperity and blessings to those who honored it. Both rivers were revered for their divine origins and their ability to purify and bestow blessings on those who sought their grace.

Lomasa described various holy spots along the Ganges and Yamuna, including places where saints and sages had meditated and performed sacrifices. He spoke of the power of these rivers to cleanse sins and grant spiritual advancement to those who visited their banks and performed their rites. The rivers were also associated with various legends and stories of divine beings who had visited them, further adding to their sanctity.

Yudhishthira listened intently, reflecting on the significance of these holy rivers and the power they held to purify and bless. Lomasa's tale highlighted the importance of honoring sacred sites and rivers and the profound impact they could have on one's spiritual journey.
130
Yudhishthira asked Lomasa about the rites and rituals to be performed at the sacred rivers, and Lomasa detailed the proper conduct for worship and offerings. He explained that pilgrims should bathe in the rivers with reverence, offer sacrifices to the gods and ancestors, and recite sacred prayers and hymns. The act of bathing in these rivers was believed to cleanse the soul and grant liberation from sins, and the offerings made at the sacred spots were believed to bring blessings and fulfillment of desires.

Lomasa emphasized the importance of approaching the sacred rivers with purity of heart and mind, and of performing the rites with sincerity and devotion. He also spoke of the various ceremonies and festivals held along the banks of the rivers, where people gathered to celebrate and perform rituals in honor of the gods and the divine essence of the rivers.

Yudhishthira, inspired by Lomasa's teachings, resolved to visit the sacred rivers and perform the rites with dedication. He understood the profound significance of these practices and the spiritual benefits they offered. Lomasa's guidance illuminated the path of devotion and reverence, helping Yudhishthira prepare for his journey through the sacred lands.
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131
A hawk and a pigeon sought shelter with King Usinara, sparking a debate on virtue and survival. The hawk wanted to eat the pigeon, but the king refused, citing the pigeon's plea for protection. The hawk argued that food is essential for life, and sparing the pigeon would mean the death of his own family. The king offered alternative food, but the hawk insisted on the pigeon, highlighting the natural order of hawks eating pigeons. The king eventually offered to give up his own flesh, weighing it against the pigeon in a balance. Piece by piece, he added his own flesh until he finally mounted the scale himself, devoid of flesh. The hawk revealed himself as Indra, and the pigeon as Agni, come to test the king's merit. Impressed by the king's selflessness, Indra declared that his glory would surpass all others and endure as long as his story was told. The king ascended to heaven, his virtue filling the earth. Lomasa showed Yudhishthira the king's residence, where holy sages, gods, and virtuous Brahmanas dwelled, and Yudhishthira beheld the king's radiant form, a testament to the power of sacrifice and compassion.
132
Lomasa showed Yudhishthira the sacred hermitage of Swetaketu, son of Uddalaka, a renowned expert in sacred mantras. Swetaketu and his nephew Ashtavakra, son of Kahoda, were celebrated Brahmanas who defeated Vandin in a controversy at King Janaka's sacrificial ground. Ashtavakra, born with eight physical deformities, was a child prodigy who corrected his father's recitation of the Shastras from the womb, earning his father's curse. His mother, Sujata, hid the truth about his father's defeat and drowning by Vandin. When Ashtavakra learned the truth at age 12, he was heartbroken. He felt a strong desire to prove himself and show his worth to his family and the world.

Ashtavakra and Swetaketu later attended King Janaka's sacrifice, where Ashtavakra was driven from the entrance. Undeterred, he addressed the king, demonstrating his remarkable knowledge and skills. His encounter with King Janaka marked the beginning of his journey to fame and recognition. Despite his physical challenges and difficult childhood, Ashtavakra's determination and wisdom earned him a revered place among the Brahmanas. Lomasa's story inspired Yudhishthira, highlighting the power of perseverance and the importance of recognizing inner strength and worth.
133
Ashtavakra, a young Brahmana, approached King Janaka's sacrificial ground with great enthusiasm. However, his entrance was blocked by a warder who only allowed learned old Brahmanas to enter. Undeterred, Ashtavakra claimed his right to enter, citing his extensive knowledge and energy derived from Vedic lore. The warder, impressed by his confidence, challenged him to recite a verse demonstrating the Supreme Being's existence. Ashtavakra readily recited the verse, showcasing his remarkable knowledge.

The warder was impressed and informed King Janaka about the young Brahmana's exceptional abilities. The king, curious about Ashtavakra's claims, tested his knowledge with a series of riddles. Ashtavakra answered each question correctly, demonstrating his mastery of the Vedas and his exceptional intellect. King Janaka was thoroughly impressed, considering him a mature man, not just a boy. He granted Ashtavakra admittance, introducing him to Vandin, a learned Brahmana renowned for defeating many in controversy.

Ashtavakra was determined to defeat Vandin, showcasing his superior knowledge and skills. His encounter with Vandin set the stage for a significant display of his abilities, which would earn him recognition and respect from the Brahmanas and the king. Ashtavakra's confidence and determination were unwavering, and he was ready to prove himself as a true scholar and a worthy opponent for Vandin.
134
Ashtavakra and Vandin engaged in a fierce intellectual battle, exchanging numerical riddles that showcased their exceptional knowledge. Ashtavakra's responses impressed King Janaka, who was delighted by the young Brahmana's exceptional prowess. Vandin, however, was ultimately defeated, and Ashtavakra demanded that he be drowned in water as punishment for his past defeats of Brahmanas.

In a surprising twist, Vandin revealed himself as King Varuna's son and was spared from the punishment. Ashtavakra was then reunited with his father, Kahoda, and was worshipped by the Brahmanas for his remarkable victory. He returned to his hermitage, where he was hailed as a hero and a symbol of intellectual excellence.

Later, Ashtavakra bathed in the Samanga river, which straightened his crooked limbs and granted him purification. This miraculous event solidified his reputation as a extraordinary individual, and the river itself became a sacred site, believed to possess purifying properties. Lomasa encouraged Yudhishthira to bathe in the same river with his brothers and wife to cleanse themselves of sin and imperfection.

The story of Ashtavakra's triumph over Vandin served as a testament to the power of knowledge and determination, inspiring generations to come. His legacy continued to inspire and motivate others to strive for greatness, and his name became synonymous with intellectual excellence and spiritual growth.
135
Lomasa narrated the story of Yavakri, son of Bharadwaja, who sought to acquire profound knowledge of the Vedas through intense austerities, impressing even Indra. Despite Indra's attempts to dissuade him, Yavakri persisted, driven by his determination. Eventually, Indra granted him boons, including the ability to excel other men, but also warned him of the dangers of pride and uncharitableness.

Bharadwaja, aware of his son's flaws, cautioned Yavakri against the pitfalls of his newfound knowledge and power. He shared the story of Medhavi, a sage's son who was cursed and killed due to his haughty behavior, illustrating the importance of humility and respect for others. Bharadwaja urged Yavakri to be vigilant and avoid offending others, especially Raivya, a powerful ascetic with an irritable temper, who was likely to take offense at Yavakri's newfound pride.

Yavakri, however, was too enthralled by his newfound abilities to heed his father's warnings. He began to delight in wantonly offending other munis, including Raivya, who ultimately cursed him, leading to his downfall. Despite his exceptional knowledge and power, Yavakri's pride and uncharitableness led to his demise, serving as a cautionary tale for those who would follow in his footsteps.
136
Lomasa continued, "Yavakri's fate was sealed when he shamelessly propositioned Raivya's daughter-in-law, who cleverly trapped him. Raivya, enraged by Yavakri's behavior, created a female and a demon from his matted locks and commanded them to kill Yavakri. The demon and female robbed Yavakri of his sacred water-pot and spear, leaving him unclean and vulnerable. Yavakri fled in fear, but all rivers and tanks were dry, and he was repelled by a blind Sudra warder at his father's Agnihotra room. The demon finally caught up with him and slew him with a spear, piercing his heart. With Yavakri dead, the demon returned to Raivya and lived with the female, created from the sage's hair.

Thus, Yavakri's pride and lust led to his downfall, serving as a cautionary tale for generations to come. His story became a reminder to always be mindful of one's actions and their consequences, lest one suffer the same fate as Yavakri. The tale also highlighted the power of virtue and the importance of respecting others, for Raivya's daughter-in-law had cleverly outwitted Yavakri, and Raivya's creations had carried out his wrath. The story of Yavakri's demise was etched in the annals of history, a testament to the destructive nature of unchecked passion and the triumph of virtue over vice."
137
Lomasa continued, "Bharadwaja returned to his hermitage, his heart heavy with foreboding, only to be met with a sight that would shatter his very existence. His son Yav akri, once a paragon of virtue and scholarship, had been slain. The news came like a thunderclap, and Bharadwaja, devastated by the loss, wept bitterly for his son, mourning the untimely end of a soul consumed by pride and ambition.

Grief-stricken and lost, Bharadwaja sought solace in the company of other sages, but his heart remained heavy. The death of Yavakri, a young sage who had once promised so much, was a stark reminder of the perils of hubris and arrogance. The wise Bharadwaja's lamentation echoed through the forest, a mournful testament to the fragile nature of human endeavor and the ultimate supremacy of humility over pride. The story of Yavakri's downfall served as a somber reflection on the consequences of neglecting wisdom and the importance of temperance in one's pursuit of knowledge."
138
Lomasa continued, "The tragic tale of Yavakri's downfall reverberated through the lands, reaching the ears of many who pondered the lessons it imparted. The story of his prideful ambition and subsequent demise served as a powerful moral lesson to those who pursued knowledge and power. The consequence of Yavakri's actions became a cautionary tale, emphasizing the importance of humility and respect for others in one's quest for greatness.

Many sages and learned individuals reflected upon Yavakri's fate, recognizing the need for a balanced approach to knowledge and virtue. The story became a frequent subject of discourse, and its lessons were passed down through generations. Those who sought wisdom and enlightenment were reminded of the need to temper their ambitions with respect and humility, ensuring that their pursuit of knowledge did not lead to their own downfall. The legacy of Yavakri's story lived on, a potent reminder of the consequences of unchecked pride and the value of maintaining one's integrity and humility."
139
Lomasa continued, "The tale of Yavakri's fall and Bharadwaja's mourning became a well-known story among sages and scholars, a parable of both caution and reflection. The lessons drawn from Yavakri's rise and fall were incorporated into the teachings of many learned individuals, and the story was often cited as a profound example of the impact of arrogance and the necessity of humility.

As the story spread, it influenced not only those in pursuit of knowledge but also those in positions of power and leadership. The moral lessons derived from Yavakri's experiences were applied in various spheres of life, from personal conduct to governance. The tale's enduring relevance and impact served as a reminder of the importance of wisdom, humility, and respect for others in achieving true greatness and avoiding the pitfalls of pride."
140
Lomasa concluded, "Thus, the story of Yavakri and his downfall became a timeless reminder of the perils of unchecked ambition and the value of humility. The tale's impact was profound, shaping the moral and philosophical discourse of the time. It became a cornerstone of many teachings and was revered for its powerful message about the balance between knowledge and virtue.

The legacy of Yavakri's story lived on as a beacon of wisdom, guiding those who sought to navigate the complexities of life and the pursuit of knowledge. It remained a testament to the enduring power of humility and the importance of respecting the boundaries of one's ambitions. As the tale continued to inspire and educate, its lessons were cherished and preserved for future generations, ensuring that its wisdom would never be forgotten."
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141
Lomasa told the Pandavas that they were approaching the celestial mountain Mandara, a sacred place where they would see the mighty river Alakananda, worshiped by celestials and sages. He explained that the river was born from the jujube tree, a spot cherished by the gods, including Vishnu, who had lifted the earth from the nether regions in the shape of a boar, restoring balance to the universe. Lomasa elaborated on the story, describing how the earth, overwhelmed by excessive population, had sunk into the depths, causing chaos in the heavens. Vishnu, as a boar, had raised the earth, alleviating the burden and stabilizing the universe. The celestials, led by Brahma, had witnessed this remarkable feat and praised Vishnu's power. They had sought him out in the Nandana gardens, where he rested in his glorious form, adorned with the gem Srivatsa. The Pandavas, inspired by Lomasa's tale, continued their journey with eagerness and devotion, ready to behold the divine sights ahead and seeking to follow in the footsteps of the gods. With each step, they drew closer to their destination, their hearts filled with wonder and their spirits lifted by the magic of the sacred mountain.
142
Vaisampayana continued, "As the Pandavas journeyed to Gandhamadana, they encountered a diverse array of natural wonders, including serene lakes that shimmered like silver, majestic rivers that flowed with grace, towering mountains that touched the sky, and dense forests that abounded with verdant life. With their senses under control, they subsisted on fruits and roots, passing through rugged terrain that tested their resolve, beholding a wide variety of beasts that roamed free. Entering the mountain, a violent wind and shower struck, reducing visibility and causing confusion, as if the very heavens themselves were unleashing their wrath. The heroes sought shelter, each taking cover under trees that creaked and groaned, rocks that trembled with the force of the gale, or in caverns that echoed with the sound of thunder. The wind howled like a chorus of demons, threatening to uproot trees and sweep away all in its path, and the rain poured down in torrents, flooding the rivers and causing them to rush down with a tremendous roar, as if the very foundations of the earth were being shaken. When the storm finally subsided, the Pandavas cautiously emerged from their shelters, reunited, and proceeded towards Gandhamadana, their determination and courage unwavering in the face of nature's fury, their hearts filled with wonder and their spirits lifted by the majesty of the mountain."
143
Vaisampayana continued, "As the Pandavas journeyed on, Draupadi, exhausted and delicate, fell to the ground, unable to bear the hardships of the journey. Nakula rushed to her aid, supporting her, and appealed to Yudhishthira to comfort her. The king, filled with grief and regret, lamented his addiction to dice, which had led to their exile and Draupadi's suffering. He remembered how she had been bestowed upon them by her father, King Drupada, with the hope of finding happiness with the Pandavas as her lords. Yudhishthira felt deep remorse for failing to provide her with the life she deserved. The Brahmanas, led by Dhaumya, arrived and performed rites to restore Draupadi's health, reciting mantras and performing rituals to dispel the Rakshasas and revive her strength. The Pandavas tended to her with soothing words and gentle touch, fanning her with cool breezes and comforting her with their presence. As she recovered, Yudhishthira expressed concern about the challenges ahead, the treacherous mountains they still had to cross, and the hardships they would face. But Bhima assured him that he would carry them all, including Draupadi, safely through the rugged terrain. At Yudhishthira's permission, Bhima summoned his Rakshasa son, Ghatotkacha, who appeared promptly, his eyes blazing with fury and his massive frame towering over them. He offered his services to his father and the Pandavas, promising to carry them safely through the mountains and protect them from any danger. With Ghatotkacha's help, the Pandavas continued their journey, facing the challenges of the wilderness together, their spirits lifted by their unity and determination."
144
The Pandavas, carried by Ghatotkacha and other Rakshasas, traveled through various lands, witnessing wondrous sights and marvels along the way. They saw sprawling countries, teeming with Mlechchha people, and mines filled with precious gems. They passed through dense forests, inhabited by monkeys, Kinnaras, and Kimpurushas, and beheld majestic elephants, peacocks, and other creatures. As they journeyed, they came across the Uttarakurus and finally reached the majestic Kailasa mountain, the abode of the gods. There, they beheld the hermitage of Nara and Narayana, a place of divine beauty and tranquility. The hermitage was surrounded by celestial trees, bearing flowers and fruits in all seasons, and a beautiful jujube tree with a wide-spreading canopy and delicious fruits. The Pandavas, led by Yudhishthira, approached the sages who dwelled there, and were received with joy and warmth. The sages offered them blessings, water, flowers, and roots, and welcomed them to their sacred abode. The Pandavas entered the hermitage, their hearts filled with delight and wonder. They were surrounded by the heavenly sights and odors of the divine place, and felt as though they had entered the abode of the gods. They dwelled with the Brahmanas, taking pleasure in the woods, lakes, and beauty of nature. They offered oblations to the gods, pitris, and rishis in the sacred waters of the Bhagirathi, and resided there, practicing meditation and offering oblations, surrounded by the delights of nature and the company of the Brahmanas. In this sacred place, the Pandavas found peace and solace, and their weary souls were revitalized by the divine energy of the hermitage. They spent their days in contemplation, prayer, and communion with nature, and their nights in joyous celebration, surrounded by the sages and the beauty of the natural world. And so, they lived in harmony with the divine, their spirits lifted by the wonders of the hermitage, and their hearts filled with the joy and peace that comes from being in the presence of the sacred."
145
Bhima, intent on pleasing Draupadi, ascended the Gandhamadana peak, seeking the celestial lotus. He encountered various obstacles, including fierce beasts and plants, but his strength and prowess allowed him to overcome them. As he proceeded, he came across a beautiful plantain tree and a romantic lake, where he sported and played like a maddened elephant. Afterward, he encountered Hanuman, the monkey chief, who lay across the path, obstructing his way. Hanuman, with his immense strength and coppery hue, seemed like a blazing fire amidst the plantain trees. Bhima, undaunted, approached Hanuman and uttered a loud shout, causing beasts and birds to become alarmed. Hanuman, opening his eyes partially, smiled and addressed Bhima, rebuking him for awakening him and warning him of the impossibility of proceeding further due to the inaccessible hills and the need for asceticism to obtain passage. Hanuman offered Bhima fruits and roots and invited him to rest, but Bhima remained determined to continue his quest.
146
Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who obstructed his path. Hanuman, feigning weakness, challenged Bhima to move his tail, which Bhima failed to do despite his best efforts. Bhima, with a smile, took hold of the tail with his left hand, but could not move it. He then used both arms, pulling with all his might, but still could not raise the tail. His eyebrows contracted, eyes rolled, face wrinkled, and body covered in sweat, Bhima finally admitted defeat. Approaching Hanuman with a bashful countenance, he bowed down and joined his hands, seeking forgiveness for his harsh words. Bhima asked Hanuman about his identity, wondering if he was a Siddha, god, Gandharva, or Guhyaka. Hanuman, pleased with Bhima's humility, revealed himself as the son of the wind-god, born to Kesari's wife. He told Bhima about his friendship with Sugriva and their time together in the Hrisyamukh. Hanuman then shared the story of Rama, Vishnu incarnate, who came to the world to ensure his father's welfare. Rama, with his queen and brother, lived in the Dandaka forest, where Ravana, the demon king, kidnapped Sita. Rama, with the help of Hanuman and Sugriva, waged a war against Ravana to rescue her, ultimately achieving victory and establishing justice. Hanuman, sharing his adventures and providing Bhima with guidance, blessed him and expressed his desire to meet Yudhishthira and offer him assistance in their quest for the lotus. The Pandavas, moved by Hanuman's story and wisdom, prepared to continue their journey with renewed determination and hope.
147
Hanuman revealed to Bhima that he had obtained a celestial garland, which he placed around Bhima's neck. Hanuman then guided Bhima through the celestial forest, where they encountered many divine wonders and sacred places. Bhima, overcome with emotion and gratitude, acknowledged Hanuman's greatness and sought his blessing. Hanuman, pleased with Bhima's respect and devotion, granted him his blessing and wished him success in his quest for the celestial lotus. Bhima, following Hanuman's instructions, ventured further into the forest, encountering various sages, gods, and divine beings along the way. He was guided by Hanuman's wisdom and protection, overcoming numerous obstacles and challenges. As he continued his journey, Bhima's determination and strength were tested, but he remained resolute in his quest. His experiences in the celestial forest deepened his understanding of the divine and his connection to the gods. With Hanuman's guidance, Bhima ultimately reached his destination, fulfilling his mission and honoring his promise to Draupadi. The divine blessings he received from Hanuman and the knowledge gained from his journey were instrumental in achieving his goals and maintaining his resolve.
148
Hanuman and Bhima, along with the celestial garland, continued their journey through the celestial forest, where they encountered various divine beings and sacred places. Bhima's faith and determination were tested as he faced numerous trials and challenges. With Hanuman's guidance, he navigated through the celestial realms, encountering gods and sages who offered their blessings and wisdom. Bhima's journey was marked by both physical and spiritual trials, but his resolve remained steadfast. Hanuman's support and the divine garland played a crucial role in overcoming the obstacles they encountered. As Bhima progressed in his quest, he gained deeper insights into the nature of the divine and his own strength. The experiences and blessings he received during this journey were instrumental in achieving his goals and fulfilling his mission. His encounter with Hanuman and the celestial beings enriched his understanding of the divine and strengthened his connection to the gods.
149
The Pandavas, having faced numerous trials and tribulations, continued their journey towards the celestial realms. Guided by the divine blessings they received and the strength they had gained, they encountered various challenges and obstacles along the way. Their faith and determination were tested, but they remained resolute in their quest. As they progressed, they were met with divine beings and sacred places that offered guidance and support. The journey was marked by both physical and spiritual challenges, but the Pandavas' perseverance and devotion enabled them to overcome these trials. Their encounters with celestial beings and their experiences in the divine realms deepened their understanding of the divine and strengthened their connection to the gods. The lessons and blessings they received during this journey were instrumental in achieving their goals and fulfilling their mission.
150
The Pandavas' journey was marked by encounters with divine beings, sacred places, and celestial wonders. Their faith, determination, and strength were tested as they navigated through various trials and challenges. The divine blessings they received and the guidance from celestial beings played a crucial role in overcoming the obstacles they faced. Their experiences deepened their understanding of the divine and strengthened their connection to the gods. The journey was both physically and spiritually demanding, but the Pandavas remained steadfast in their quest. The lessons learned and the blessings obtained during this journey were essential in achieving their goals and fulfilling their mission. The Pandavas emerged from this journey with renewed strength and wisdom, prepared to face the challenges that lay ahead with confidence and grace.
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141
Lomasa told the Pandavas that they were approaching the celestial mountain Mandara, a sacred place where they would see the mighty river Alakananda, worshiped by celestials and sages. He explained that the river was born from the jujube tree, a spot cherished by the gods, including Vishnu, who had lifted the earth from the nether regions in the shape of a boar, restoring balance to the universe. Lomasa elaborated on the story, describing how the earth, overwhelmed by excessive population, had sunk into the depths, causing chaos in the heavens. Vishnu, as a boar, had raised the earth, alleviating the burden and stabilizing the universe. The celestials, led by Brahma, had witnessed this remarkable feat and praised Vishnu's power. They had sought him out in the Nandana gardens, where he rested in his glorious form, adorned with the gem Srivatsa. The Pandavas, inspired by Lomasa's tale, continued their journey with eagerness and devotion, ready to behold the divine sights ahead and seeking to follow in the footsteps of the gods. With each step, they drew closer to their destination, their hearts filled with wonder and their spirits lifted by the magic of the sacred mountain.
142
Vaisampayana continued, "As the Pandavas journeyed to Gandhamadana, they encountered a diverse array of natural wonders, including serene lakes that shimmered like silver, majestic rivers that flowed with grace, towering mountains that touched the sky, and dense forests that abounded with verdant life. With their senses under control, they subsisted on fruits and roots, passing through rugged terrain that tested their resolve, beholding a wide variety of beasts that roamed free. Entering the mountain, a violent wind and shower struck, reducing visibility and causing confusion, as if the very heavens themselves were unleashing their wrath. The heroes sought shelter, each taking cover under trees that creaked and groaned, rocks that trembled with the force of the gale, or in caverns that echoed with the sound of thunder. The wind howled like a chorus of demons, threatening to uproot trees and sweep away all in its path, and the rain poured down in torrents, flooding the rivers and causing them to rush down with a tremendous roar, as if the very foundations of the earth were being shaken. When the storm finally subsided, the Pandavas cautiously emerged from their shelters, reunited, and proceeded towards Gandhamadana, their determination and courage unwavering in the face of nature's fury, their hearts filled with wonder and their spirits lifted by the majesty of the mountain."
143
Vaisampayana continued, "As the Pandavas journeyed on, Draupadi, exhausted and delicate, fell to the ground, unable to bear the hardships of the journey. Nakula rushed to her aid, supporting her, and appealed to Yudhishthira to comfort her. The king, filled with grief and regret, lamented his addiction to dice, which had led to their exile and Draupadi's suffering. He remembered how she had been bestowed upon them by her father, King Drupada, with the hope of finding happiness with the Pandavas as her lords. Yudhishthira felt deep remorse for failing to provide her with the life she deserved. The Brahmanas, led by Dhaumya, arrived and performed rites to restore Draupadi's health, reciting mantras and performing rituals to dispel the Rakshasas and revive her strength. The Pandavas tended to her with soothing words and gentle touch, fanning her with cool breezes and comforting her with their presence. As she recovered, Yudhishthira expressed concern about the challenges ahead, the treacherous mountains they still had to cross, and the hardships they would face. But Bhima assured him that he would carry them all, including Draupadi, safely through the rugged terrain. At Yudhishthira's permission, Bhima summoned his Rakshasa son, Ghatotkacha, who appeared promptly, his eyes blazing with fury and his massive frame towering over them. He offered his services to his father and the Pandavas, promising to carry them safely through the mountains and protect them from any danger. With Ghatotkacha's help, the Pandavas continued their journey, facing the challenges of the wilderness together, their spirits lifted by their unity and determination."
144
The Pandavas, carried by Ghatotkacha and other Rakshasas, traveled through various lands, witnessing wondrous sights and marvels along the way. They saw sprawling countries, teeming with Mlechchha people, and mines filled with precious gems. They passed through dense forests, inhabited by monkeys, Kinnaras, and Kimpurushas, and beheld majestic elephants, peacocks, and other creatures. As they journeyed, they came across the Uttarakurus and finally reached the majestic Kailasa mountain, the abode of the gods. There, they beheld the hermitage of Nara and Narayana, a place of divine beauty and tranquility. The hermitage was surrounded by celestial trees, bearing flowers and fruits in all seasons, and a beautiful jujube tree with a wide-spreading canopy and delicious fruits. The Pandavas, led by Yudhishthira, approached the sages who dwelled there, and were received with joy and warmth. The sages offered them blessings, water, flowers, and roots, and welcomed them to their sacred abode. The Pandavas entered the hermitage, their hearts filled with delight and wonder. They were surrounded by the heavenly sights and odors of the divine place, and felt as though they had entered the abode of the gods. They dwelled with the Brahmanas, taking pleasure in the woods, lakes, and beauty of nature. They offered oblations to the gods, pitris, and rishis in the sacred waters of the Bhagirathi, and resided there, practicing meditation and offering oblations, surrounded by the delights of nature and the company of the Brahmanas. In this sacred place, the Pandavas found peace and solace, and their weary souls were revitalized by the divine energy of the hermitage. They spent their days in contemplation, prayer, and communion with nature, and their nights in joyous celebration, surrounded by the sages and the beauty of the natural world. And so, they lived in harmony with the divine, their spirits lifted by the wonders of the hermitage, and their hearts filled with the joy and peace that comes from being in the presence of the sacred."
145
Bhima, intent on pleasing Draupadi, ascended the Gandhamadana peak, seeking the celestial lotus. He encountered various obstacles, including fierce beasts and plants, but his strength and prowess allowed him to overcome them. As he proceeded, he came across a beautiful plantain tree and a romantic lake, where he sported and played like a maddened elephant. Afterward, he encountered Hanuman, the monkey chief, who lay across the path, obstructing his way. Hanuman, with his immense strength and coppery hue, seemed like a blazing fire amidst the plantain trees. Bhima, undaunted, approached Hanuman and uttered a loud shout, causing beasts and birds to become alarmed. Hanuman, opening his eyes partially, smiled and addressed Bhima, rebuking him for awakening him and warning him of the impossibility of proceeding further due to the inaccessible hills and the need for asceticism to obtain passage. Hanuman offered Bhima fruits and roots and invited him to rest, but Bhima remained determined to continue his quest.
146
Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who obstructed his path. Hanuman, feigning weakness, challenged Bhima to move his tail, which Bhima failed to do despite his best efforts. Bhima, with a smile, took hold of the tail with his left hand, but could not move it. He then used both arms, pulling with all his might, but still could not raise the tail. His eyebrows contracted, eyes rolled, face wrinkled, and body covered in sweat, Bhima finally admitted defeat. Approaching Hanuman with a bashful countenance, he bowed down and joined his hands, seeking forgiveness for his harsh words. Bhima asked Hanuman about his identity, wondering if he was a Siddha, god, Gandharva, or Guhyaka. Hanuman, pleased with Bhima's humility, revealed himself as the son of the wind-god, born to Kesari's wife. He told Bhima about his friendship with Sugriva and their time together in the Hrisyamukh. Hanuman then shared the story of Rama, Vishnu incarnate, who came to the world to ensure his father's welfare. Rama, with his queen and brother, lived in the Dandaka forest, where Ravana, the demon king, kidnapped Sita. Rama, with the help of Hanuman and Sugriva, waged a war against Ravana to rescue her, ultimately achieving victory and establishing justice. Hanuman, sharing his adventures and providing Bhima with guidance, blessed him and expressed his desire to meet Yudhishthira and offer him assistance in their quest for the lotus. The Pandavas, moved by Hanuman's story and wisdom, prepared to continue their journey with renewed determination and hope."
147
Hanuman revealed to Bhima that he had obtained a celestial garland, which he placed around Bhima's neck. Hanuman then guided Bhima through the celestial forest, where they encountered many divine wonders and sacred places. Bhima, overcome with emotion and gratitude, acknowledged Hanuman's greatness and sought his blessing. Hanuman, pleased with Bhima's respect and devotion, granted him his blessing and wished him success in his quest for the celestial lotus. Bhima, following Hanuman's instructions, ventured further into the forest, encountering various sages, gods, and divine beings along the way. He was guided by Hanuman's wisdom and protection, overcoming numerous obstacles and challenges. As he continued his journey, Bhima's determination and strength were tested, but he remained resolute in his quest. His experiences in the celestial forest deepened his understanding of the divine and his connection to the gods. With Hanuman's guidance, Bhima ultimately reached his destination, fulfilling his mission and honoring his promise to Draupadi. The divine blessings he received from Hanuman and the knowledge gained from his journey were instrumental in achieving his goals and maintaining his resolve.
148
Hanuman and Bhima, along with the celestial garland, continued their journey through the celestial forest, where they encountered various divine beings and sacred places. Bhima's faith and determination were tested as he faced numerous trials and challenges. With Hanuman's guidance, he navigated through the celestial realms, encountering gods and sages who offered their blessings and wisdom. Bhima's journey was marked by both physical and spiritual trials, but his resolve remained steadfast. Hanuman's support and the divine garland played a crucial role in overcoming the obstacles they encountered. As Bhima progressed in his quest, he gained deeper insights into the nature of the divine and his own strength. The experiences and blessings he received during this journey were instrumental in achieving his goals and fulfilling his mission. His encounter with Hanuman and the celestial beings enriched his understanding of the divine and strengthened his connection to the gods.
149
The Pandavas, having faced numerous trials and tribulations, continued their journey towards the celestial realms. Guided by the divine blessings they received and the strength they had gained, they encountered various challenges and obstacles along the way. Their faith and determination were tested, but they remained resolute in their quest. As they progressed, they were met with divine beings and sacred places that offered guidance and support. The journey was marked by both physical and spiritual challenges, but the Pandavas' perseverance and devotion enabled them to overcome these trials. Their encounters with celestial beings and their experiences in the divine realms deepened their understanding of the divine and strengthened their connection to the gods. The lessons and blessings they received during this journey were instrumental in achieving their goals and fulfilling their mission.
150
The Pandavas' journey was marked by encounters with divine beings, sacred places, and celestial wonders. Their faith, determination, and strength were tested as they navigated through various trials and challenges. The divine blessings they received and the guidance from celestial beings played a crucial role in overcoming the obstacles they faced. Their experiences deepened their understanding of the divine and strengthened their connection to the gods. The journey was both physically and spiritually demanding, but the Pandavas remained steadfast in their quest. The lessons learned and the blessings obtained during this journey were essential in achieving their goals and fulfilling their mission. The Pandavas emerged from this journey with renewed strength and wisdom, prepared to face the challenges that lay ahead with confidence and grace.
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151
Vaisampayana said, "Bhima, the strongest of men, journeyed through the vast and wondrous Gandhamadana, his mind still reeling from the encounter with Hanuman, marveling at the monkey god's unparalleled splendor and the greatness of Dasaratha's son, Rama. He discovered a picturesque landscape unfolding before him, with romantic woods, rivers, lakes, and flower-filled valleys, teeming with life and beauty. Bhima saw majestic elephants, their hides besmeared with mud, resembling masses of pouring clouds, and deer with quick glances, holding grass in their mouths, their large eyes watchful but unafraid. Fearless and undaunted, Bhima ventured deeper into the forest, driven by the sweet scent of lotuses, his heart fixed on the words of his beloved Draupadi, his mind and sight fixed on the blooming slopes of the mountain. As the sun reached its peak, he came upon a majestic river, teeming with golden lotuses, swans, and other birds, its surface glistening like a garland of fresh lotuses put on by the mountain itself. Delighted and awestruck, Bhima found the extensive assemblage of Saugandhika lotuses, shining like the rising sun, their beauty and fragrance filling his heart with joy and his quest finally fulfilled, imagining himself reunited with his beloved Draupadi, worn out by exile, and knowing that his journey had been worthwhile."
152
Vaisampayana said, "Bhimasena, the mighty Pandava, reached the majestic Kailasa cliff and discovered a breathtakingly beautiful lotus lake, surrounded by lovely woods and guarded by a host of Rakshasas. The lake was filled to the brim with gorgeous golden lotuses, and its surface was covered with a variety of birds, adding to its beauty. It had a wide-spreading shade, and its banks were adorned with various trees and creepers, making it a sight to behold. This unearthly lake was a wonder of the world, renowned for its healthful and romantic qualities. Bhima, the son of Kunti, was drawn to its crystal-clear water, which tasted like ambrosia, and quenched his thirst profusely. As he gazed upon the lake, he saw that it was graced with celestial Saugandhika lotuses, their stalks made of lapis lazuli, and variegated golden lotuses of excellent fragrance, which were being swayed by swans and Karandavas, scattering fresh farina in the process. This enchanting lake was the favorite sporting region of the high-souled Kuvera, the king of the Yakshas, and was held in high esteem by the Gandharvas, Apsaras, and celestials. It was a popular haunt of the celestial sages, Yakshas, Kimpurushas, Rakshasas, and Kinnaras, and was well-protected by Kuvera's mighty power. As soon as Bhima beheld this river and lake, his heart swelled with delight. However, his joy was short-lived, as hundreds of Rakshasas, named Krodhavasas, who were guarding the lake, approached him, armed to the teeth, and demanded to know his business in their domain."
153
Bhima, the son of Pandu and next in line to Yudhishthira, proudly declared his identity to the Rakshasas, stating his purpose of gathering Saugandhika lotuses for his wife Panchali. He refused to seek permission from Kuvera, citing Kshatriya morality and the fact that the lake was a natural resource, not owned by the lord of wealth. The Rakshasas, enraged by Bhima's defiance, attempted to stop him, but he fought them off with his mighty mace, killing over a hundred and sending the rest fleeing to the Kailasa cliff. Victorious, Bhima gathered the lotuses, restoring his strength and energy. The Rakshasas, still reeling from their defeat, reported Bhima's extraordinary prowess to Kuvera, who smiled and granted Bhima permission to take the lotuses. The Rakshasas, now reconciled, returned to the lake, where they saw Bhima delighting in the lotuses, his strength and joy fully restored."
154
Vaisampayana said, "Bhima, with unparalleled strength, gathered rare and exquisite flowers, but his actions were met with ominous signs and portents. A violent wind arose, piercing and biting, and gravels blew about, foretelling a fierce battle. The sun was shrouded in darkness, its rays obscured, and the earth trembled with fear. Yudhishthira, sensing impending danger, prepared himself and his brothers for combat, seeking Bhima with urgency. Krishna, with a gentle smile, explained that Bhima had gone in search of more Saugandhika lotuses, driven by his love for her. The Pandavas, carried by Rakshasas, followed Bhima's path, guided by Lomasa, and soon arrived at a picturesque lake, its shores adorned with lotuses and surrounded by beautiful woods. There, they found Bhima, his anger and prowess evident, standing victorious amidst the slain Yakshas, their bodies crushed and their eyes frozen in death. Yudhishthira, with a mix of relief and rebuke, embraced Bhima, cautioning him against such rash actions, which might offend the gods. The Pandavas then sported in the lake, their joy and laughter filling the air. However, their merriment was soon interrupted by the arrival of the garden's warders, huge and formidable, armed with rocks. But Yudhishthira's wisdom and calm demeanor pacified them, and with Kuvera's knowledge, the Pandavas dwelt pleasantly on the slopes of Gandhamadana, awaiting Arjuna's return."
155
Yudhishthira, residing in the woods, addressed Krishna and the Brahmanas, reminiscing about their extensive journey to numerous sacred tirthas, enchanting woods, and majestic mountains. They had performed ablutions, worshipped gods, and gratified the pitris, seeking blessings and wisdom. He inquired with Bhima about the means to reach Vaisravana's esteemed abode, a place considered inaccessible. However, an ethereal voice from the sky responded, declaring that they would not be able to reach that sacred site. Instead, the voice guided them to retrace their steps, returning to the hermitage of Nara and Narayana, a place they had previously visited. From there, they were directed to proceed to the hermitage of Vrishaparva, a haven abounding in flowers and fruit, and inhabited by the Siddhas and Charanas. Finally, they would reach the hermitage of Arshtisena, from which they would behold the magnificent abode of Kuvera. The sudden intervention of the celestial voice left everyone in awe, especially the earthly rishis and Brahmanas. Dhaumya, a wise Brahmana, advised Yudhishthira to heed the divine guidance, which he obediently followed, returning to the hermitage of Nara and Narayana. There, surrounded by his brothers, including Bhima, and the noble Panchali, he dwelt pleasantly, basking in the tranquility of the sacred woods."
156
Bhimasena, away hunting, was alerted by Sahadeva's cries and rushed back with all haste, his heart racing with concern for his family's safety. As he approached, he saw his brothers and Draupadi being carried off by the Rakshasa Jatasura, and his anger and determination were ignited. Yudhishthira, with his calm and wise demeanor, rebuked the Rakshasa for his evil deeds, while Sahadeva, with his bravery and valor, challenged him to fight, determined to protect his family from the clutches of the demon. Bhima arrived, his mighty strength and valor evident in his powerful build and fearless gaze, and with a fierce determination, slew the Rakshasa after a fierce battle, saving his family from the clutches of the evil Jatasura. The Pandavas were reunited, and the Brahmanas praised Bhima's valor, hailing him as a hero and a savior. The brothers, relieved and grateful, embraced each other, thankful for their reunion and their bravery in the face of danger. They knew that their bond and their courage were the keys to their survival and their ultimate triumph over evil. Bhima's strength and prowess were celebrated, and his name became synonymous with bravery and protection. The family's love and loyalty for each other were reaffirmed, and they continued their journey, ready to face any challenge that came their way. The victory over Jatasura was a testament to their unity and strength, and they knew that as long as they stood together, they could overcome any obstacle."
157
Bhima and the Pandavas, having escaped Jatasura's clutches, resumed their journey, their spirits uplifted by their recent victory. They encountered the sage Vyasadeva, who spoke of the virtues of patience and forbearance, advising them to remain steadfast in their quest for righteousness. Vyasadeva revealed that the divine would soon bestow upon them greater wisdom and guidance, and that their trials were a test of their endurance and faith. Bhima, with his strength and valor, took these words to heart, vowing to uphold the virtues of patience and perseverance. The Pandavas, united in their purpose, continued their journey through the sacred lands, their resolve strengthened by the sage's counsel. They came upon a beautiful grove, filled with blooming flowers and fruits, a symbol of their continued growth and enlightenment. The grove, blessed by the divine, provided them with solace and nourishment, and they spent time reflecting on their journey and their goals. Their faith and determination were unwavering, and they knew that their path was guided by a higher power. As they ventured forth, they were filled with hope and inspiration, ready to face the challenges ahead with renewed vigor and strength."
158
As Bhima and the Pandavas continued their journey, they encountered various sages and holy men who imparted valuable teachings and wisdom. The sage Markandeya, renowned for his knowledge and piety, welcomed them with open arms and shared his insights into the nature of the divine and the impermanence of worldly pleasures. He spoke of the eternal nature of the soul and the importance of pursuing righteousness and truth. The Pandavas, deeply moved by his teachings, reflected on their own lives and the path they had chosen. They realized that their journey was not merely a quest for material gains but a spiritual journey towards self-realization and enlightenment. Bhima, with his unwavering strength and dedication, vowed to uphold the teachings of the sage and to live a life of virtue and righteousness. The Pandavas, guided by their newfound wisdom, continued their journey with a sense of purpose and clarity. They traversed sacred lands and encountered divine beings, their hearts and minds enriched by the experiences and teachings they received. Their journey became a testament to their commitment to righteousness and their pursuit of higher truths, and they embraced each new challenge with courage and determination, knowing that they were guided by the divine.
159
Upon reaching the Himalayas, the Pandavas encountered the sage Vyasa, who imparted further wisdom and guidance. He spoke of the importance of humility and selflessness, urging them to continue their quest with a pure heart and a noble spirit. Vyasa revealed that their journey was a preparation for their ultimate goal of attaining spiritual liberation and union with the divine. The Pandavas, inspired by his words, embraced the teachings with great reverence and continued their journey with renewed vigor. They crossed treacherous paths and faced numerous trials, their strength and resolve tested at every turn. Bhima, with his indomitable spirit, led the way, demonstrating unwavering courage and determination. The Pandavas, united in their purpose, overcame obstacles and embraced the challenges with a sense of divine purpose. Their journey through the Himalayas became a symbol of their commitment to spiritual growth and their quest for enlightenment. As they ventured forth, they were guided by the teachings of the sages and the divine, their hearts and minds attuned to the higher truths of existence. Their journey was not merely a physical expedition but a spiritual odyssey, leading them closer to their ultimate goal of divine union and self-realization."
160
As the Pandavas neared the end of their journey, they encountered the celestial being Narada, who greeted them with great joy and admiration. Narada praised their unwavering devotion and commitment to righteousness, acknowledging their trials and triumphs along the way. He spoke of the divine plan and the ultimate purpose of their journey, revealing that their efforts were a testament to their strength and dedication. The Pandavas, humbled by his praise, expressed their gratitude and continued their journey with a renewed sense of purpose. They reached the sacred mountain of Meru, where they were greeted by the gods and celestial beings who welcomed them with open arms. The gods, pleased with their journey and their adherence to righteousness, bestowed upon them divine blessings and guidance. The Pandavas, now enlightened and spiritually fulfilled, prepared for their final ascent to the divine abode. Their journey had been long and arduous, but their faith and determination had seen them through. As they ascended to the heavens, they were embraced by the divine presence, their souls finally achieving the ultimate union with the divine. Their journey, filled with trials and triumphs, became a symbol of their spiritual ascent and their unwavering dedication to the path of righteousness and enlightenment."
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161
The lord of treasures, Kuvera, imparted wisdom to Yudhishthira, emphasizing the importance of patience, ability, timing, and prowess in achieving success. He praised Arjuna, who was learning the science of weapons in Indra's abode, and commended his honesty and bravery. Kuvera noted that Arjuna had never committed a shameful act and was respected by the gods, pitris, and Gandharvas. He also warned Yudhishthira about Bhima's rashness and haughtiness, advising him to check his behavior, lest it lead to destruction. Kuvera promised the Pandavas his protection and assured them that they would be safe in the forest, with the Gandharvas and other beings watching over them. He also offered them various meats and drinks, and granted them access to his romantic region. Kuvera then vanished, followed by thousands of Yakshas and Rakshasas in decorated vehicles, leaving the Pandavas to enjoy the pleasures of the forest. At his command, the dead Rakshasas were removed from the mountain, freeing them from Agastya's curse. The Pandavas spent several pleasant nights in the habitations, honored by the Rakshasas, and grateful for Kuvera's guidance and protection.
162
Dhaumya and Arshtishena arrived at the Pandavas' camp, and Dhaumya described the significance of the king of mountains, Mandara. He explained that Indra and Vaisravana preside over the region, and that the Sun rises from this point, illuminating the world. He described the various regions, including the abode of Yama, the lord of departed spirits, where the spirits of the departed come. He spoke of the court of Brahma, where the seven mind-born sons of Brahma reside, and where Prajapati created all living beings. He described the auspicious and healthy abode of Vishnu, which even the celestials cannot behold, and where only Yatis, inspired by virtue and pious practices, can attain Narayana Hari. He explained that the Sun's journey around the Meru is unceasing, coursing in an opposite direction to the other luminaries, and that it influences created things, dealing life and motion to all beings. He described how the Sun's rays draw up the energy from all creatures, causing perspiration, fatigue, and drowsiness, and how it cherishes and revives beings with its warmth and shower. He concluded that the Sun's course is unceasing, and that it withdraws and renders back the energy of all beings, dividing time into day and night, and Kala, and Kashtha.
163
Vaisampayana continued, "The Pandavas, dwelling on the mountain, felt drawn to its beauty and eagerly awaited Arjuna's return. Gandharvas and Maharshis visited them, and they delighted in the mountain's beauty, filled with flowers, resonant with bird cries, and adorned with trees bearing blossoms. They beheld lakes filled with lotuses, waterfalls, and gem-filled valleys, captivating even Kuvera, the king of wealth. The Sun's rays made day and night indistinguishable, and the Pandavas practiced Yoga, recited Vedas, and performed daily rituals, awaiting Arjuna's return. They had been grief-stricken since his departure to learn arms from Indra, and every day seemed like a year without him. After five years, Arjuna obtained celestial weapons from Indra, including those of Agni, Varuna, Soma, Vayu, Vishnu, and Brahma, and returned to the Gandhamadana mountain, where the Pandavas rejoiced at his reunion. They had spent a difficult month, missing him and thinking of his valor, but his return brought them joy, and they were reunited on the mountain, surrounded by its natural beauty and splendor."
164
Vaisampayana continued, "The Pandavas, overjoyed to see Arjuna return in Mahendra's car, yoked with horses as swift as lightning, were delighted. Driven by Matali, the car shone like a flaming meteor, illuminating the sky. Arjuna, wearing garlands and new ornaments, alighted on the mountain, and bowed down at the feet of Dhaumya, Ajatasatru, and Vrikodara, and greeted Krishna. The brothers rejoiced at their reunion, and Arjuna eulogized the king, extolling his virtues. They admired the car in which Arjuna had defeated Diti's offspring, and worshiped Matali as they would Indra himself, offering him excellent worship. Matali instructed the Pandavas, imparting wisdom, and returned to Indra. Arjuna then gave his mother, Kunti, beautiful precious gems and ornaments, having the splendor of the sun, presented to him by Sakra. Sitting in the midst of the Kurus and Brahmanas, he related his journey, saying, "I learned weapons from Sakra, Vayu, and the manifest Siva; and all the celestials, including Indra, are pleased with me, on account of my good behavior and concentration." After narrating his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri."
165
Vaisampayana said, "The next morning, Dhananjaya and his brothers paid homage to Yudhishthira, the just king, who shone like the sun. Suddenly, celestial music and sounds of car-wheels and bells filled the air, and beasts and birds emitted joyful cries. Hosts of Gandharvas and Apsaras arrived in shining cars, following the lord of celestials, Indra, who came in a golden car, decorated with burnished gold, and descended, his beauty blazing like a thousand suns.
Yudhishthira and his brothers worshiped him with due ceremony, offering flowers, incense, and prayers. Dhananjaya, with ascetic merit, stood humbly like a servant, his head bowed and his hands clasped together. Yudhishthira, delighted to see Arjuna's humility, smelled his crown and felt utmost bliss, his heart filled with joy and devotion.
Indra blessed Yudhishthira, predicting his rule over earth and advising him to return to Kamyaka, where he would find success and happiness. He also praised Arjuna's strength and wisdom, saying, "You are the greatest of warriors, the most skilled in arms, and the most virtuous of men." Vaisampayana said that one who studies this meeting of Sakra with Pandavas with rapt attention, leading a Brahmacharya life, subduing senses and observing vows, will live a hundred years, free from disturbances, enjoying happiness and felicity, and attain the highest bliss."
166
Arjuna recounted his incredible experience in heaven to Yudhishthira, describing the intense penances he practiced to behold the lord of celestials. He followed the advice of a Brahmana and performed austerities, eventually encountering a being who turned out to be Shiva. They engaged in a fierce battle, with Arjuna using various weapons, but Shiva swallowed them up with ease. Arjuna used the Wind-god's weapon, but Shiva baffled it with a smile. He then used the Varuna and Salava weapons, but Shiva swallowed them up too, seemingly amused by Arjuna's efforts. Finally, Arjuna used the Brahma weapon, which Shiva baffled, leaving Arjuna exhausted and falling to the ground.
Shiva then vanished, only to reappear with Uma, his consort, and grant Arjuna the Pasupata weapon. Shiva warned Arjuna not to use it against mortals, as it could consume the universe. Arjuna was overjoyed and grateful for the weapon, which he knew would make him invincible. He bowed down to Shiva, thanking him for the blessing. Yudhishthira praised his brother's bravery and devotion, and Arjuna concluded his tale, proud of his achievement.
The Pandavas were amazed by Arjuna's story, and they all bowed down to Shiva, grateful for his blessing. Arjuna knew that with the Pasupata weapon, he could overcome any foe, and he felt a sense of pride and accomplishment. He had faced the lord of celestials and emerged victorious, and he knew that he would always be grateful for the experience.
167
Arjuna recounted his incredible experience in heaven to Yudhishthira, describing in vivid detail how he met Indra, the king of the celestials, and learned the secrets of weapons from him. Indra, pleased with Arjuna's devotion and bravery, granted him the celestial weapons and took him on a journey through the celestial regions, showing him the magnificent abodes of gods and sages. He saw the beauty of the divine palaces, the glory of the celestials, and the splendor of the heavens.
Indra also showed Arjuna the various realms, including the abode of Brahma, the creator, and the region of Vishnu, the preserver. Arjuna marveled at the grandeur of the divine realms and felt honored to have been granted such a vision. Indra then took him to the court of the gods, where he met the various deities and was blessed by them. He saw the great seer Agastya and other sages, who praised his devotion and valor.
Arjuna described how he learned various divine arts and gained knowledge about the celestial weapons, which would aid him in his future endeavors. He felt a sense of fulfillment and pride, knowing that he had been granted such a rare and precious opportunity. The Pandavas listened with rapt attention, admiring Arjuna's courage and the divine favor he had received. Arjuna's recounting of his celestial journey left them in awe of his achievements and the divine blessings he had received.
168
Yudhishthira, upon hearing Arjuna's account of his celestial journey, was filled with admiration and awe. He praised his brother for his bravery and the divine favor he had received. Yudhishthira expressed his happiness at Arjuna's safe return and the knowledge and weapons he had acquired. He acknowledged the importance of the celestial weapons and the strength they would bring to their cause.
The Pandavas, rejoicing at Arjuna's return, celebrated with great enthusiasm. They offered prayers and performed rituals to honor the gods and express their gratitude for the blessings they had received. The festive atmosphere was filled with joy and excitement as the Pandavas prepared for their future endeavors with renewed vigor and confidence.
The celestial beings who had visited the Pandavas also rejoiced at the successful return of Arjuna and the favorable outcome of his journey. They praised the Pandavas for their perseverance and the divine favor they had received. The Pandavas, now equipped with celestial weapons and blessings, felt prepared to face any challenges that lay ahead. Their hearts were filled with hope and determination as they continued their journey, guided by the divine grace they had received.
169
The Pandavas, now reunited with Arjuna and fortified by the divine blessings and celestial weapons he had acquired, prepared to embark on their next adventure. Their spirits were high, and they were filled with a sense of purpose and destiny. The celestial weapons and knowledge they had gained would serve them well in their future endeavors, and they were determined to use them for the greater good.
As they set out on their journey, they were accompanied by celestial beings and divine entities who offered their guidance and support. The Pandavas felt a deep sense of gratitude for the divine favor they had received and were determined to honor the blessings by fulfilling their mission.
The story of Arjuna's celestial journey and the divine favor bestowed upon the Pandavas became a source of inspiration and hope for them. They continued their quest with renewed energy and confidence, ready to face any obstacles that lay ahead with the strength and wisdom they had acquired. Their journey was far from over, but they were prepared to meet the challenges with courage and determination, guided by the divine grace that had been bestowed upon them.
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170 Arjuna said, "The Nivata-Kavachas unleashed a mighty shower of rocks, like trees, upon me. But I crushed them with swift-speeding arrows, like thunderbolts, issuing from Mahendra's weapon. When the rocks turned to powder, a fire emerged, and the rocky dust fell like flames. Then, a mightier shower of water fell, with currents like an axle, covering the entire firmament. The pouring rain, blowing wind, and roaring Daityas made it impossible to perceive anything. The showers bewildered me, touching heaven and earth, and incessantly falling on the ground.
171 Arjuna continued, "The Nivata-Kavachas, resorting to illusions, fought me with all their might. But I, relying on the energy of visible weapons, struck them down with my arrows, severing their heads and sending them to the ground. The Daityas, overwhelmed by my prowess, suddenly withdrew their illusions and fled to their city. And when they had fled, I beheld a grisly sight - hundreds and thousands of their slain bodies, their weapons shattered, their ornaments and limbs torn asunder.
172 Arjuna continued, "I saw a wonderful city, Hiranyapura, moving through the air, filled with gems and trees, and inhabited by the Paulamas and Kalakanjas. Matali told me it was created by Brahma for the Kalakeyas, and was impregnable even to the celestials. I determined to destroy it with the thunderbolt weapon. The Kalakanjas attacked me, but I resisted their weapons and confounded them with my strength. I severed their heads and obstructed their escape. The city moved through the sky, but I attacked it with celestial weapons. The city fell to the earth, and the Kalakanjas were wounded by my iron arrows. I then fixed the Raudra weapon, which destroyed the Danavas and their city. I saw various forms of beasts and celestials, and the universe was filled with beings of various shapes. The Danavas were slain, and their wives lamented. The city vanished, and Matali took me to Indra's abode. Indra was pleased, and said, 'Well done!' He praised my feat, and said I would always remain calm in battle and conquer all enemies.
173 Arjuna continued, "Indra, the king of the celestials, looked at me with confidence and said, 'Arjuna, you have proven yourself worthy of possessing all the celestial weapons. No man on earth will be able to overpower you, for you have the strength and the courage to wield these weapons.' He then gifted me a golden garland, a shell called Devadatta that roared like thunder, and a suit of impenetrable celestial mail that would protect me from harm. Indra himself placed a diadem on my head, a symbol of my status as a hero. He also presented me with unearthly apparels and ornaments, elegant and rare, that shone like the sun.
174 Vaisampayana continued, "The next morning, Yudhishthira, with great eagerness, asked Arjuna to show him the celestial weapons. Arjuna, with extreme purity and devotion, exhibited the weapons given by the celestials. As he displayed the weapons, the earth trembled with fear, rivers churned with agitation, rocks split with mighty force, and the air was still with anticipation. The sun and fire lost their luster, and the Vedas ceased to shine with their usual radiance. Creatures from the earth's interior, overwhelmed with terror, surrounded Arjuna, trembling and begging for mercy.
175 Janamejaya asked Vaisampayana about the Pandavas' activities after Arjuna returned from Indra's abode, where he had honed his skills and acquired celestial weapons. Vaisampayana replied that they spent four years in the pleasure-gardens of Kubera's palace, sporting and practicing arms. Arjuna, ever intent on arms, ranged at large, bow in hand, surveying the peerless and various pleasure-grounds filled with diverse trees. The Pandavas, having obtained a residence through the grace of king Vaisravana, cared not for the prosperity of men. And, O king, that period of their lives passed peacefully.
176 Vaisampayana said, "The Pandavas left their happy home in the beautiful mountain and proceeded to Kailasa, where they beheld elevations, defiles, and various wild animals. They crossed Kailasa and reached the hermitage of Vrishaparba, where they were received with hospitality. They narrated their story to Vrishaparba and spent a pleasant night in his sacred abode. They then proceeded to the jujube tree called Visala and took up their quarters there. They reached the lake of Kuvera, frequented by gods and Siddhas, and lived there, renouncing all grief. They then proceeded to the realm of Suvahu, king of the Kiratas, and were welcomed by him. They stayed there for a night and then repaired to the mountain in the vicinity of the Yamuna, where they found the great forest of Visakhayupa and made it their home. They dwelt there for a year, engaged in hunting and asceticism. In the twelfth year of their sojourn, they repaired to the borders of the desert and dwelt by the Saraswati, subsisting on things ground with stone. They were met by the dwellers of Dwaitabana, who were engaged in asceticism and religious ordinances.
177 Janamejaya asked Vaisampayana how Bhima, with the strength of ten thousand elephants, could be stricken with panic at the sight of a snake. Vaisampayana replied that Bhima, roaming in the Himalayan forest, came across a beautiful spot frequented by gods and Gandharvas. He beheld lovely streams, shady trees, and forests of deodar and sandal trees. With his mighty strength, he killed many wild boars and antelopes, and pulled out trees by the roots. His shouts and roars caused the earth to resound, and lions and elephants fled in fright. He then came across a colossal serpent, which seized him in its grip, and despite his struggles, he lost all consciousness and strength. The serpent's boon had overpowered him, and he was unable to extricate himself.
178 Vaisampayana continued, "Bhima, overpowered by the snake, asked it to reveal its identity and purpose. The snake, revealing itself as Nahusha, a sage king and Bhima's ancestor, told him that it had been cursed by Agastya for affronting Brahmanas. Nahusha had been granted a boon that any being coming within its reach at a certain time would lose their strength. Bhima, despite his strength, had fallen prey to this curse. Nahusha revealed that it had been searching for someone to answer its questions and free it from the curse. Bhima, resigned to his fate, lamented the loss of his strength and the impact on his brothers and mother. Meanwhile, Yudhishthira, sensing ill omens, set out to search for Bhima, following his footprints and finding signs of his struggle with the snake. He eventually found Bhima caught in the snake's folds in a mountain cavern.
179 Yudhishthira found Bhima coiled by the serpent Nahusha and asked him to free his brother. Nahusha refused, saying he had obtained Bhima as food after a long time and would not let him go. Yudhishthira offered to give him other food, but Nahusha insisted that he had been ordained to eat whatever came to his place, including Yudhishthira the next day. Yudhishthira asked Nahusha to ask him questions, and if answered correctly, he would free Bhima. Nahusha agreed and asked about the characteristics of a Brahmana and what should be known. Yudhishthira replied that a Brahmana is one who has truth, charity, forgiveness, and benevolence, and that the object to be known is the supreme Brahma, which is beyond happiness and misery. Nahusha was impressed with Yudhishthira's answers and finally agreed to free Bhima, acknowledging that he had been defeated by Yudhishthira's wisdom.
180 Yudhishthira asked the serpent Nahusha about the path to salvation. Nahusha replied that one should give alms, speak kind words, tell the truth, and avoid harming creatures. Yudhishthira asked about the relative importance of these virtues, and Nahusha explained that their value depends on their objective utility. Yudhishthira then asked about the translation of the soul to heaven and its enjoyment of the fruits of its actions. Nahusha explained that the soul transmigrates through different states, including human and animal forms, based on its actions. The wise and regenerate man, however, reposes his soul in the Supreme Spirit.
181 As the Pandavas dwelled in the forest, the rainy season arrived, bringing relief from the heat. The skies were filled with rumbling clouds, and the earth was covered in grass and water. Rivers swelled, and animals rejoiced. The sounds of birds, frogs, and other creatures filled the forest. The season passed, and autumn arrived, bringing clear skies, limpid rivers, and pleasant nights. The Pandavas roamed by the river Saraswati, enjoying its sacred baths and pleasant waters. They spent the auspicious night of the full moon in Kartika with righteous saints devoted to penance. As the dark fortnight began, they entered the Kamyaka forest with Dhananjaya, their charioteers, and cooks. The season of autumn was joyous and pleasant for the magnanimous sons of Pandu, filled with beauty and delight. The forest was overrun with grass, and the firmament shone brightly. The Pandavas' joy was great as they roamed by the river Saraswati, surrounded by the sights and sounds of nature's splendor.
182 Krishna arrived at the forest of Kamyaka, where the Pandavas were living in exile. He was accompanied by Satyabhama and greeted Yudhishthira, Bhima, and the twins. Krishna praised Yudhishthira for his virtue and adherence to duty, and offered his support in the upcoming battle against the Kurus. Markandeya, a wise and ancient saint, also arrived and was honored by the Pandavas and Krishna. Yudhishthira asked Markandeya about the nature of fate and the consequences of human actions. Markandeya explained that the destiny of all creatures is determined by their actions in this life, and that they will reap the fruits of their deeds in the next life. He also described the characteristics of men who attain happiness in this life and the next, and those who do not. Markandeya encouraged Yudhishthira to remain steadfast in his virtue and assured him that he would ultimately attain the supreme region, the abode of all virtuous men.
183 Markandeya regaled the Pandavas with the tale of a young prince from the Haihaya dynasty, who had inadvertently committed a grave sin while out hunting. Mistaking a Brahmana for a deer, the prince had slain the holy man. Overcome with grief and remorse, the prince and his companions sought out the counsel of their elders, hoping to find a way to atone for their actions.
184 Markandeya regaled the Pandavas with the tale of a spirited debate between the revered sage Atri and the wise Gautama. The two scholars engaged in a heated discussion regarding the greatness of King Vainya, with Atri extolling the monarch's virtues and comparing him to the mighty Indra. Gautama, however, disagreed, asserting that Indra was the sole lord of all creatures.
185 Markandeya continued, "Saraswati, the goddess of knowledge, was approached by Tarkshya, a wise and intelligent Muni, who sought guidance on the path to virtue. Tarkshya asked, 'Oh beautiful lady, what is the best way to live a life of virtue? How can one attain the supreme beatitude?' Saraswati replied, 'One who studies the Vedas, perceives the supreme Godhead in its true form, and lives a life of sanctity and equanimity will attain the highest regions of bliss.'
186 Markandeya regaled Yudhishthira with the tale of Vaivaswata Manu, a mighty Rishi and the son of Vivaswan. Manu's severe penance in the jujube forest of Visala lasted for 10,000 years, during which he stood on one leg and held his arm aloft. A fish, actually Brahma in disguise, approached him and begged for protection from larger fish. Moved by pity, Manu raised the fish in a series of vessels, gradually increasing in size, until it outgrew the Ganga and had to be released into the sea.
187 Markandeya told Yudhishthira about Vaivaswata Manu, who performed severe penance for 10,000 years. A small fish, actually Brahma in disguise, approached Manu and begged for protection from larger fish. Manu, moved by pity, saved the fish and raised it in a series of vessels, gradually increasing in size. When the fish outgrew the Ganga, Manu released it into the sea.
188 Markandeya told Yudhishthira about the Deity who created the universe. This Deity, Narayana, is the Source of all things, the Eternal, and the Unchangeable. He is the Creator and Destroyer of all, and has many forms, including Vishnu, Brahma, and Siva. He is present in all sacrifices and is worshipped by those who know the Vedas. He supports the earth and has raised it from the waters in the past. He creates and destroys the universe in cycles, and his energy is the source of all creation. He is the flame, wind, sun, and fire, and his pores are the stars in the firmament. He is the ocean, the mines of gems, and the cardinal points. He is the reward of sacrifices and asceticism, and is attained by those who have subdued their wrath and have tranquil souls. He creates himself in new forms to restore tranquility when virtue and morality decrease. He assumes human form to exterminate evils and preserve rectitude. In the Kali age, he becomes dark in hue, and when the end of the Yuga comes, he destroys all creatures as Death. He is the Soul of the universe, the source of happiness, and the humbler of pride. He is omnipresent, infinite, and the Lord of the senses. Alone, he sets the wheel of Time in motion, and his prowess is great.
189 Markandeya told Yudhishthira about the future of the world in the Kali age. Morality will decrease, and sin will increase. People will be deceitful and avaricious, and men will live for only 16 years. Women will choose their own husbands, and men will rob each other. The world will be filled with mleccha behavior, and the orders of society will disappear. People will no longer trust each other, and the whole world will be filled with sin. The end of the Yuga will come when men will slay each other, and the world will be filled with terror. Then, a Brahmana named Kalki will be born, and he will restore order and peace. He will be the king of kings and will destroy all things, inaugurating a new Yuga. The creation will begin anew, and men will be distributed into the four orders. The Krita age will begin again, and prosperity, abundance, health, and peace will return.
190 Markandeya continued, "Kalki will exterminate thieves and robbers, and establish a new Yuga. He will give the earth to Brahmanas and reestablish virtue. People will imitate his conduct, and prosperity will return. Men will once again practice religious rites, and sacrifices will be performed. Brahmanas will be good and honest, and rulers will govern virtuously. The Vaisyas will be devoted to their duties, and Sudras will serve the three higher orders. This is the course of the Krita age. I have told you everything, O Yudhishthira. Always fix your soul on virtue, and never humiliate a Brahmana."
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191 King Parikshit married a maiden named Susobhana, who was actually the daughter of the frog king Ayu. When she disappeared into a tank, Parikshit ordered the slaughter of all frogs, but was eventually reunited with her. Their son Sala pursued a deer while hunting, and his charioteer told him about Vamadeva's Vami horses, which were fleet as the mind. Sala obtained the horses but refused to return them, prompting Vamadeva to curse him. Vamadeva's disciples asked for the horses' return, but Sala's son Dala refused. Vamadeva then summoned four Rakshasas to slay Dala, who was then succeeded by his brother Vala. Vala's son Senajita was slain by an arrow shot by his father, and Vamadeva was eventually given the Vami horses by Dala's queen, who had saved the royal race. The queen asked Vamadeva to free her husband from sin and grant her the boon of ruling the kingdom, which was granted.
192 Yudhishthira asked Markandeya about the meeting of Vaka and Indra. Markandeya told him that after the conflict between the gods and Asuras, Indra became the ruler of the three worlds and was filled with joy. He surveyed his happy subjects and cast his eyes on various auspicious places. He then descended to the earth and proceeded to a delightful asylum where he met Vaka. Vaka worshipped Indra and Indra asked him about the sorrows of immortals. Vaka replied that the evils of immortality include separation from loved ones, companionship with the wicked, and dependence on others. He also mentioned the calamities suffered by various beings, including the gods. Indra then asked about the joys of immortals, and Vaka replied that happiness lies in living a simple life, cooking one's own food, and eating with guests and servants. He also emphasized the importance of treating guests and servants with respect and honoring Brahmanas with food and gifts. Indra was pleased with Vaka's words and returned to heaven.
193 Markandeya began to tell the Pandavas about the greatness of royal Kshatriyas, who were known for their bravery, wisdom, and generosity. He recounted a story about two kings, Suhotra of the Kuru race and Sivi, son of Usinara, who met on the road. Both kings were proud and refused to give way to each other, considering themselves equal in qualities and achievements.
194 Markandeya continued, "Listen now to another story. One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, 'O king, I beg of thee wealth for my preceptor according to my covenant.' And the king said, 'O Holy One, tell me what thy covenant is.' And thereupon the Brahmana said, 'O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.' And the king replied saying, 'Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!' And the Brahmana then obtained from the king a thousand kine and went away."
195 Markandeya continued to regale the Pandavas with stories of the good fortune of royal Kshatriyas. He told them of two kings, Vrishadarbha and Seduka, who were renowned for their knowledge of morals and warfare. Seduka was aware that Vrishadarbha had taken a vow to only give gold and silver to Brahmanas, and he respected this vow.
196 Markandeya told the Pandavas about King Sivi, who was renowned for his goodness and virtue. The gods Agni and Indra decided to test the king's character, so they descended to the earth in disguise. Agni took the form of a pigeon, flying away from Indra, who pursued him as a hawk. The pigeon sought refuge in the king's lap, begging for protection.
197 Markandeya told the Pandavas about King Ashtaka's grand horse sacrifice, where four kings, including Sivi, gathered to witness the spectacle. As they rode together in a chariot, the celestial Rishi Narada appeared and joined them. One of the kings, curious about their fate, asked Narada who among them would fall from heaven first. Narada replied that Ashtaka would be the first to fall, due to his pride in giving away kine. He had carried Narada on his chariot and shown him thousands of cows, boasting about his generosity.
198 Markandeya told the Pandavas about a royal sage, Indradyumna, who fell from heaven and asked if Markandeya knew him. Markandeya replied that as a wandering Rishi, he didn't have knowledge of Indradyumna's pursuits. Indradyumna then asked if there was anyone older than Markandeya, who replied that an owl named Pravarakarna was older. They went to see the owl, who didn't know Indradyumna but directed them to a crane named Nadijangha, who was even older. The crane didn't know Indradyumna either but sent them to a tortoise named Akupara, who was older still. Akupara recognized Indradyumna and told how he had performed many sacrifices and given away cows, which had created the lake where they stood. A celestial voice then called Indradyumna to heaven, praising his virtues. Indradyumna returned the old sages to their homes and ascended to heaven. Markandeya concluded that virtue is essential to gain heaven, and the Pandavas praised him for helping Indradyumna regain his place in heaven.
199 Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven and returned to the celestial realm through his virtuous deeds. Indradyumna had performed many sacrifices and given away cows to Brahmanas, creating a lake with their footsteps. When he fell from heaven, he sought Markandeya's help to regain his place. Markandeya, an owl, a crane, and a tortoise joined Indradyumna on his journey, with each animal directing them to the next older being.
200 Yudhishthira asked Markandeya about King Kuvalaswa, who changed his name to Dhundhumara. Markandeya began the story, saying that Kuvalaswa was a great king of the Ikshvaku race who underwent a name change due to his association with the Rishi Utanka. Utanka had performed severe penances to gratify Vishnu, who eventually appeared before him. Utanka praised Vishnu with hymns, and Vishnu was pleased, offering him a boon. Utanka asked for his heart to always rest on virtue, truth, and self-content, and for his devotion to always turn to Vishnu. Vishnu granted this and also gave Utanka a yoga power to achieve a great feat for the dwellers of Heaven and the triple world.
201 Markandeya told Yudhishthira about the lineage of King Kuvalaswa, who was a descendant of Ikshvaku and ruled Ayodhya with great wisdom and courage. Kuvalaswa had 21,000 sons, and was known for his exceptional bravery and virtue. He excelled his father, Vrihadaswa, in every quality, and was installed as the king by his father before he retired to the forest.
202 Markandeya told Yudhishthira about the Daitya Dhundhu, who was the son of Madhu and Kaitabha. These two Danavas were slain by Vishnu, who had been asleep on the hood of the snake Sesha. When Madhu and Kaitabha threatened Brahma, Vishnu awoke and offered them a boon. They asked him to ask for a boon in return, and Vishnu requested that they allow themselves to be slain by him for the good of the world. They agreed, on the condition that they be slain in an uncovered space and that they become his sons. Vishnu searched but could not find an uncovered space, so he used his discus to cut off their heads on his own thighs.
203 Markandeya told Yudhishthira about Dhundhu, the son of Madhu and Kaitabha, who had obtained a boon from Brahma that he could only be slain by someone who was invincible. Dhundhu lay in a subterranean cave, breathing fiercely and performing ascetic penances to destroy the triple world. King Kuvalaswa, filled with Vishnu's energy, marched towards Dhundhu with his 21,000 sons. The gods showered flowers, and celestial drums sounded as Kuvalaswa approached. Dhundhu swallowed the weapons hurled at him and vomited fiery flames, consuming all of Kuvalaswa's sons. The king then used the Brahma weapon to slay Dhundhu, relieving the triple world of its fears. The gods blessed Kuvalaswa, granting him invincibility, wealth, and friendship with Vishnu. Kuvalaswa's three remaining sons, Dridaswa, Kapilaswa, and Chandraswa, continued the Ikshvaku line. Listening to this story brings virtue, children, long life, and good fortune.
204 Yudhishthira asked Markandeya about the virtue of women, considering their devotion to their husbands and children. Markandeya replied that women's duties are difficult, and their devotion to their husbands is equivalent to worship. He emphasized that chaste wives who restrain their senses and regard their husbands as gods are highly virtuous.
205 Markandeya told Yudhishthira about a Brahmana named Kausika, who was devoted to studying the Vedas. One day, while reciting the Vedas, a female crane befouled him, and in anger, he killed her. Overcome with pity, he lamented his actions.
206 Markandeya continued, "The fowler then said, 'O Brahmana, virtue is a means of attaining salvation. It is the supreme path. O best of Brahmanas, I shall tell you what is considered the chief virtue. O Brahmana, that which is regarded as the chief virtue is abstention from injuring any creature, truthful speech, gift, study of the Vedas, and abstention from anger. O Brahmana, these five virtues are considered as the chief virtues. And, O Brahmana, they are regarded as the duties of a Brahmana. And, O Brahmana, he who is engaged in the study of the Vedas, and who is true to his own duties, is considered as a virtuous man.
207 The fowler continued, "O Brahmana, destiny is powerful and difficult to overcome. My deeds may seem cruel, but I am trying to erase my past sins. I am a mere agent of fate, like the executioner who carries out the deeds ordained by the gods. Even animals that are slain become instruments for good, as their meat is used to feed gods, guests, and servants, and to propitiate the ancestors. King Sivi and King Rantideva attained heaven by giving away their own flesh and distributing food with meat every day. Sacred fires consume animal food, and animals are sacrificed at rituals. Whoever partakes of animal food after offering it to the gods and ancestors is not polluted. King Saudasa, under a curse, preyed upon men, showing that karma is powerful. I atone for my karma through charity, truth, and respect for Brahmanas. Even agriculture and walking can harm animal life. All creation is full of life, and we unconsciously destroy living organisms. The commandment not to harm any creature was ordained by the ignorant. No one is free from the sin of harming animal life, not even sages. Good men perpetrate wicked acts, and friends may not agree. This reversal of natural order is seen everywhere. Whoever sticks to their occupation acquires great reputation."
208 The fowler explained to the Brahmana that the ways of righteousness are subtle and diverse, and that truth can sometimes be achieved through untruth. He stated that man's actions are either good or bad and they reap the fruits of their actions. The fowler believed that the soul is eternal and everlasting, and that the spirit takes birth again with its accumulated karma, either in a virtuous or sinful nativity. He emphasized the importance of virtuous actions, self-restraint, and spiritual wisdom to attain salvation and the supreme asylum of Brahma.
209 The fowler elaborated on the nature of humanity, explaining that people initially seek knowledge, but soon become consumed by their passions and desires. This leads to a decline in their spiritual light and an increase in sinful behavior. He contrasted this with the man of virtue, who possesses spiritual insight and discerns evil. Such a person cultivates righteousness by respecting and learning from men of virtue.
210 Markandeya continued, "The Brahmana asked the fowler to describe the properties of one of the five great elements, and the fowler obliged, explaining that the elements - earth, water, fire, air, and sky - have overlapping properties. He elaborated on the qualities of each element, noting that they exist in proper combination and are not opposed to one another. He explained that the universe is composed of these elements and that they are present in all substances, mobile and immobile.
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211 Markandeya continued, "The Brahmana eagerly sought the fowler's wisdom, asking him to elaborate on the virtues of sattwa, rajas, and tamas. The fowler obliged, explaining that tamas is characterized by spiritual ignorance, manifesting as foolishness, senselessness, and a tendency to dream. He described how individuals under the influence of tamas are often idle, unenergetic, and prone to anger and haughtiness.
212 The fowler elaborated on the intricate relationship between the vital force (prana) and the earthly element (matter), explaining how they combine to form the corporeal body. He delved into the specifics of the vital air (breath of life), describing how it animates the body and enables it to perform various functions.
213 Markandeya continued, "The fowler took the Brahmana to his parents, who were overjoyed to see their son's devotion and praised him for his exceptional piety and self-control. They expressed their heartfelt satisfaction with his diligent care and attention, and the fowler proudly introduced the Brahmana to them. They exchanged warm pleasantries, and the fowler elaborated on how he revered his parents as his supreme idols, worshiping them with the same devotion one would offer to gods. He dedicated his life, resources, and energies to their service, considering it his highest duty to please them, even if it meant sacrificing his own interests and desires. He firmly believed that serving them was equivalent to perpetually keeping up the sacred fire, a virtue that would bring him eternal prosperity and happiness. He considered it the eternal and invariable duty of all householders to prioritize their parents' well-being and happiness above all else."
214 The fowler revealed to the Brahmana that he was once a Brahmana himself, well-versed in the Vedas and accomplished in the Vedangas. However, he was degraded to his current state as a punishment for harming a rishi with his arrow while hunting. The rishi, wounded and angered, cursed him to be born as a cruel fowler in the Sudra class, a fate that the fowler accepted with remorse.
215 The fowler and the Brahmana continued their conversation, discussing the nature of happiness and misery, and the importance of spiritual wisdom. The fowler shared his understanding that all creatures are subject to both happiness and misery, and that one should not grieve over things that are beyond their control. He emphasized the importance of contentment and indifference to worldly affairs, and the need to focus on spiritual growth and self-improvement.
216 Markandeya told Yudhishthira the story of how the fire-god, Agni, hid in water and how Angiras became the temporary fire-god. Angiras performed a penance that surpassed Agni's splendor, causing Agni to feel threatened and depressed. Angiras encouraged Agni to reclaim his rightful place as the fire-god, and Agni agreed on the condition that Angiras become his first child. Thus, Vrihaspati was born, and the gods accepted Angiras' explanation.
217 Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras's second daughter was called Raga. She was so named because she was the object of all creature's love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra's daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.'
218 Markandeya continued, "Vrihaspati's sons, all embodiments of fire, were Sanju, Bharadwaja, Bharata, and others, each with remarkable characteristics. Sanju's son, the blazing fire, had three daughters and a son, Bharata, who was honored with oblations at sacrifices. Bharadwaja's wife, Vira, bore him a son, Vira, who was worshipped like Soma. Siddhi, son of Bharadwaja and Sarayu, enveloped the sun with his splendor, while Nischyavana, another son, praised the earth. Satya, a sinless fire, was the son of Vrihaspati, followed by Swana, who generated diseases; Viswajit, who was victorious over the universe; Viswabhuk, who digested food; Vadava, the terrible water-drinking sea fire; and Swishtakrit, who made oblations excellent. The daughter, Manyauti, also known as Swaha, had three sons: Kama-fire, the embodiment of desire; Amogha, the invincible fire, destroyer of enemies; and Uktha, the means of salvation, praised by three Ukthas. These fires, each with unique qualities, were worshipped in various sacrifices and were associated with different aspects of the universe, demonstrating the diverse manifestations of fire in the world."
219 Markandeya continued, "Uktha's severe penance lasting many years aimed to create a pious son equal to Brahma. With the aid of five sacred fires and prominent sages, a bright energy arose, embodying the animating principle and displaying five colors. This celestial being, appertaining to five men, generated five tribes. After 10,000 years of penance, Uktha created the fire for the Pitris, followed by Vrihat and Rathantara (day and night), Siva, Indra, wind, fire, mind, senses, and other creatures. He also produced 25 beings, including Pranidhi, Bhanu, Saurabha, Anudatta, and 15 gods who obstruct sacrifices, divided into three classes. These gods, located in the world, disrupt heavenly sacrifices, but can be appeased by hymns. Vrihaduktha, another son of Tapa, is worshipped through Agnihotra sacrifices, and Rathantara's oblation is offered to Mitravinda. Tapa was overjoyed with his sons."
220 Markandeya continued, "Tapa's son, Puranda, inherited his ascetic wealth, and another son, Ushma, was born, manifesting as vapor in all matter. A third son, Manu, officiated as Prajapati, creating the five Urjaskara fires, all bright as gold, which share the Soma drink in sacrifices. Bhanu, another son of Tapa, married Supraja and Brihadbhanu, and had six sons: Valada, the strength-giver; Manjuman, the terrible; Vishnu, the all-pervading; Agrayana, the first oblation; Agraha, the source of daily oblations; and Stuva, the sixth son. Nisa, Manu's wife, gave birth to a daughter, two Agnishomas, and five fire-gods, including Vaiswanara, the presiding deity of the clouds; Viswapati, the lord of all worlds; Swistakrit, the accomplisher of merit; Sannihita, the animator of bodies; Kapila, the propounder of Sankhya Yoga; Agrani, the receiver of offerings; Suchi, the rectifier of defects; Viti, the purifier; Devagni, the sacred fire; Dasyuman, the purifier of women; Suraman, the rectifier of death; and Agniman, the purifier of the sacred fire. Each of these fires has specific roles and rectification rites in the Agnihotra ceremony, ensuring the continuation of the sacred traditions."
221 Markandeya continued, "Swaha's wife Mudita gave birth to Advanta, a highly sacred fire considered the ruler and inner soul of all creatures. This fire, also known as Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. Swaha's son Adbhuta, the prince of the sky and lord of everything great, consumes the dead bodies of all creatures. His son Bharata, the first Kratu, is worshipped as Niyata at the performance of the Agnishtoma sacrifice. Adbhuta, afraid of contamination, hid in the sea, and Atharvan carried the oblations. The fire created various metals and materials, such as wood, stone, iron, and others, and was later revived by Bhrigu and Angiras. Atharvan found and revived the fire, which now carries oblations. The fire produced various rivers, considered mothers of fires, including the Indus, Ganges, and others. He had a wife Priya, with son Vibhu, and the fires, born from Atri's mind, are extensions of Brahma's spirit, destroying darkness. All fires are one and the same, like the Jyotishtoma sacrifice, and carry oblations to the gods when duly worshipped with various hymns. Thus, the adorable being, the first-born fire, must be considered as one, and is the destroyer of darkness."
222 Markandeya continued, "Indra, seeking a leader to defeat the Asuras, heard a woman's cries for help. He found her held by Kesin, a powerful Asura. Indra challenged Kesin, who hurled a mace and a huge rock at him. Indra destroyed them with his thunderbolt, wounding Kesin, who fled in disgrace. Indra then asked the woman, 'Who are you, and whose wife are you, and what brings you here?' She replied, 'I am the daughter of the revered Brahmarshi, Kavama, and was practicing asceticism to gain a husband worthy of my devotion.' The Asura saw me and wanted to marry me against my will, but I refused.' Indra said, 'Choose a husband from the celestial army, and I shall grant you his hand.' She chose six husbands, but was not satisfied, seeking a greater warrior. Indra then suggested the Adbhuta fire as her husband, and she agreed. The fire begot a son, Kartikeya, a brilliant and courageous warrior. He was nurtured by the Krittikas, and became a great leader of the celestial army, defeating the Asuras and bringing peace to the gods. Kartikeya's glory and valor were renowned throughout the heavens, and his legend lived on forever."
223 Indra, accompanied by Devasena, sought the assistance of Brahma, the creator of the universe, to find a suitable husband for her, one who would possess unparalleled might, valor, and courage, and be able to conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the evil-minded Daityas. Brahma, agreeing to their request, joined them on a journey to the sacrificial grounds of the celestial Rishis, where the Adbhuta fire, a powerful and majestic entity, was ceremoniously invited. The fire, overcome with desire for the Rishis' wives, who were renowned for their beauty and virtue, transformed into a household fire to be in their proximity, hoping to catch a glimpse of them. However, his love remained unrequited, and in despair, he retreated to a forest, intent on self-destruction, unable to bear the pangs of love. Meanwhile, Swaha, the daughter of Daksha, who had been searching for a vulnerability in the fire god's demeanor, discovered his secret longing for the Rishis' wives and devised a plan to disguise herself as them, hoping to satiate both her own desires and those of the lovelorn fire god, and unite with him in a union of love and passion."
224 The beautiful Swaha, disguised as Siva, wooed Agni, who was smitten with love, and they united in a union that would change the course of destiny. They married, and Swaha held the semen in her hands, a symbol of their love and passion. To avoid scandal and protect the reputation of the Rishis' wives, she transformed into a bird and flew to the White Mountain, a place of great beauty and power. There, she threw the semen into a golden lake, a gesture that would lead to the birth of a legendary hero.
225 Markandeya continued, "When Skanda was born, fearful phenomena occurred. The nature of males and females, heat and cold, and other opposites was reversed. The planets and firmaments radiated light, and the earth rumbled. Rishis sought to restore tranquility, and some attributed the chaos to Agni's union with the Rishis' wives. Others blamed a bird, unaware that Swaha was the true author. She revealed her motherhood to Skanda, but the Rishis divorced their wives, except Arundhati. Viswamitra, who had followed Agni, knew the truth and performed ceremonies for Skanda, proclaiming his virtues. The celestials, fearing Skanda's prowess, asked Sakra to kill him, but he refused, citing Skanda's invincibility. The gods then sent the Mothers to kill Skanda, but they were dispirited by his might and sought his protection, adopting him as their son. Agni honored his son, and the Mothers, including the irascible daughter of the Sea, nursed and guarded Skanda. Agni transformed into a trader with a goat's mouth, bringing toys to his child.
226 Markandeya continued, "The planets, Rishis, Mothers, Agni, and numerous celestial courtiers attended Skanda, the mighty son of Agni. Indra, seeking victory but doubtful of success, mounted his elephant Airavata and advanced with the gods, armed with his trusty thunderbolt. Skanda, determined to defend himself, marched forward to meet Indra, and let out a fearful war-cry that stunned the celestial army. The gods were paralyzed with fear, unable to move or fight.
227 Markandeya continued, "When Skanda was struck by the thunderbolt, male and female children were born, including the terrific creatures that spirit away little children. These children adopted Visakha as their father. Bhadrasakha, with a goat-like face, was surrounded by his sons and daughters, whom he guarded carefully. Skanda is thus considered the father of Kumaras (little children). Those desiring sons worship Rudra and Uma, and are blessed with sons. The Fire-god's daughters, Tapa, went to Skanda, who granted their wish to become respected mothers of the world. He repeated, 'Ye shall be divided into Siva and Asiva.' The mothers established Skanda's sonship and departed, leaving behind their powerful son Sisu, born with Skanda's blessing. Sisu is known as the eighth or ninth hero, depending on whether the goat-faced Bhadrasakha is included. The sixth face of Skanda, like a goat, is situated in the middle and is regarded by the mother. This face created the divine energy and is considered the best of all his heads."
228 Markandeya continued, "Skanda, adorned with gold and dressed in red, granted boons and was brave, youthful, and handsome. The goddess of fortune, looking like a lotus, rendered her allegiance to him. Brahmanas worshipped him, and the Maharshis said, 'O thou born of the golden egg, mayst thou be prosperous and become an instrument of good to the universe!' Skanda replied, 'I shall remain thy humble servant, I covet not thy sovereignty.' Sakra said, 'Thy prowess is unrivalled, O hero, do thou vanquish the enemies of the gods.' Skanda took the leadership of the celestial forces for the destruction of the Danavas, and was anointed by Indra and the gods. The golden umbrella held over his head looked like a halo of blazing fire. Rudra, the Fire-god, honored him, and Skanda was known as the son of Rudra. He was clad in red cloths, and his ensign was a red cock. The presiding deity of victory advanced before him, and he was surrounded by Apsaras, Pisachas, and gods. He married Devasena, and the gods of prosperity served him diligently. Skanda attained celebrity on the fifth lunar day, and the sixth day was considered auspicious."
229 Markandeya continued, "The six ladies, wives of the seven Rishis, were cast out by their husbands and adopted Skanda as their son. Skanda granted them his protection and promised to repay the obligation he owed to them. Sakra asked Skanda to consult Brahma to fill the room of the fallen star, Rohini. Krittika was assigned a place in the heavens, presided over by Agni. Vinata asked Skanda to live with her always. The mothers, Brahmi, Maheswari, etc., desired to be Skanda's mothers and asked him to grant them offspring. Skanda replied that he could give them other offspring, but not those already given away. The mothers desired to eat up the progeny of the other mothers and their guardians. Skanda granted them progeny and a fierce spirit. A fiery being came out of Skanda's body to devour the progeny of mortal beings. This being was called Skandapasmara, a spirit of evil. Other evil spirits, like Putana Rakshasi, Sita Putana, and Raivata, afflict children. These spirits are propitiated with offerings and worship of Skanda. When honored, they bestow valour and long life.
230 Skanda's mothers, wives of the seven Rishis, adopted him as their son. They had been disowned without cause and requested Skanda's protection. Skanda granted them his protection and promised to repay his obligation. Evil spirits like Putana Rakshasi, Sita Putana, and Raivata afflict children. Skanda created a fiery being, Skandapasmara, to devour mortal progeny. These spirits are propitiated with offerings and worship of Skanda, bestowing valour and long life. Skanda's worship protects against diseases and afflictions caused by evil spirits. He is the son of Rudra, leader of celestial forces, and destroyer of enemies of the gods. His worship is essential for children's well-being and protection against evil spirits. Skanda's mothers, including Kadru, Arya, and Lohitayani, are also worshipped for their benevolent influence.
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231 Draupadi and Satyabhama met in a hermitage and engaged in a delightful conversation. Satyabhama, curious about Draupadi's influence over her husbands, asked how she managed to rule over the strong and handsome sons of Pandu. Draupadi replied that her power came not from incantations or drugs, but from her devotion, service, and selfless love for her husbands.
232 This passage is from the Hindu epic, the Mahabharata, and features advice from Draupadi to Satyabhama on how to win and keep the heart of her husband, Krishna. The key points are:
233 Vaisampayana said, "Krishna, also known as Janardana, bid farewell to the Pandavas and Brahmanas, including Markandeya, and called for Satyabhama. She embraced Draupadi and spoke words of encouragement, predicting that she would soon regain the earth and see her enemies punished. Satyabhama reassured Draupadi that her brave sons, fathered by the Pandavas, were well and skilled in weapons, and were being cared for by Subhadra, Kesava, and others in Dwaravati. She mentioned that Prativindhya, Sutasoma, Srutakarman, Satanika, and Srutasena were all thriving and delighting in their life at Dwaravati, just like Abhimanyu. Satyabhama also assured Draupadi that her own mother-in-law and the Andhakas and Vrishnis, including Rama, held the children in high affection, equal to their love for Pradyumna. She comforted Draupadi, saying that her sons would soon reunite with her and that she would behold the earth ruled by Yudhishthira after the Kurus' defeat. With these kind words, Satyabhama joined Krishna in his chariot, and they departed for their city, leaving the Pandavas to return to their own path, comforted by her promises."
234 Janamejaya asked Vaisampayana about the Pandavas' life in the forest, and Vaisampayana replied that they roamed the woods, receiving visits from venerable ascetics who came to pay their respects. One such Brahmana, well-known for his eloquence, visited the Pandavas and later went to the court of Dhritarashtra, where he spoke of their hardships and the sufferings of Krishna, who was once surrounded by heroes but was now helpless and overwhelmed with grief.
235 Sakuni, aided by Karna, spoke to Duryodhana, "Now that you've exiled the Pandavas, rule the earth without rivals! You've acquired the prosperity that once belonged to Yudhishthira, which we once saw with heavy hearts at Indraprastha. All kings now pay tribute to you, and the earth with all its wealth, mountains, forests, towns, cities, and mines is yours. You shine like the Sun among the gods, surrounded by the Kurus, like Yama by the Rudra or Vasava by the Maruts. Let us go and see the Pandavas, who are now in poverty and adversity, living in the wilderness with a multitude of Brahmanas. Behold them in their humble home, divested of sovereignty and prosperity, and let them behold your glory, like Yayati in his prosperity. The happiness of seeing your foes in grief is greater than any other happiness. Let your wife, dressed in costly robes and ornaments, look at Krishna in barks and deer-skins, and enhance her grief. Let the daughter of Drupada reproach herself, divested of wealth and prosperity, and feel sorrow upon beholding your wife decked in ornaments. You will derive greater happiness from beholding your foes in adversity than from acquiring wealth or kingdom." Having spoken, Karna and Sakuni remained silent, leaving Duryodhana to ponder their words.
236 Duryodhana was pleased with Karna's words but soon became melancholy, saying, "I won't obtain permission to visit the Pandavas. King Dhritarashtra grieves for them and thinks they've become more powerful due to their ascetic austerities. If he understands our motives, he won't grant permission." Karna replied, "Contrive a plan with Sakuni and Dussasana to visit the woods under the pretext of supervising our cattle stations. Kings should frequently visit their cattle stations, so your father will grant permission." Sakuni agreed, and they laughed together, giving each other their hands. They went to see the chief of Kurus, Dhritarashtra, to put their plan into action.
237 Dhritarashtra's son Duryodhana, with Karna and Sakuni, approached the king and asked permission to visit their cattle stations in the woods. A cowherd named Samanga, instructed by them, spoke to the king about the cattle. Dhritarashtra was hesitant, knowing the Pandavas were in the area, but Sakuni assured him that Yudhishthira and his brothers were virtuous and would not cause trouble. The king granted permission, but not willingly. Duryodhana, accompanied by Karna, Dussasana, Suvala's son, and thousands of others, set out for the lake Dwaitavana. The procession included thousands of cars, elephants, horses, foot-soldiers, shops, pavilions, and traders. The uproar was like a deep tumult, resembling the winds in the rainy season. They arrived at the lake and set up camp four miles away.
238 King Duryodhana arrived at the cattle stations and supervised the tale and marking of calves. He then began to sport and wander cheerfully, surrounded by cowherds, citizens, and soldiers. The herdsmen and virgins ministered to his pleasures, and he distributed wealth and food among those who sought to please him. He also hunted animals in the forest and eventually reached the sacred lake of Dwaitavana, where he commanded his men to construct pleasure-houses. However, they were forbidden to enter by the king of the Gandharvas, who had come to the lake for merriment with his followers, including Apsaras and the sons of celestials. The Gandharvas refused to stand aside, and when Duryodhana's warriors asked them to, they replied harshly, telling them to return to the king or go to the abode of Yama.
239 Duryodhana's soldiers returned to him, repeating the Gandharvas' words. Enraged, Duryodhana ordered his soldiers to punish the Gandharvas, even if they were accompanied by celestials. The Kuru soldiers, led by Duryodhana, advanced towards the forest, but were forbidden by the Gandharvas. Ignoring the warning, they entered the forest, and the Gandharvas attacked them. Chitrasena, the king of the Gandharvas, commanded his followers to punish the Kurus. The Gandharvas rushed towards the Kuru soldiers, who fled in all directions, except for Karna, who single-handedly fought off the Gandharvas with a shower of arrows. Although greatly outnumbered, Karna held his ground, but the Gandharvas eventually broke his car and he had to flee on Vikarna's car.
240 After Karna was routed, the Kuru army fled, except for Duryodhana, who refused to back down. He fought valiantly, but was eventually seized by Chitrasena and taken prisoner, along with Dussasana and other brothers. The Gandharvas also captured the ladies of the royal household and all the vehicles, shops, and draught animals. The soldiers who had fled approached the Pandavas, begging them to rescue Duryodhana. Bhima responded with sarcasm, saying that the Gandharvas had done what they should have done themselves, and that Duryodhana's downfall was a result of his own evil counsels. Yudhishthira intervened, telling Bhima that it was not the time for cruel words.
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241 Yudhishthira urged his brothers to rescue Duryodhana, who had been taken captive by the Gandharvas. He argued that despite their differences, they couldn't let a stranger insult their family honor. He asked Arjuna, Bhima, and the twins to arm themselves and liberate Duryodhana, using the cars and weapons of Dhritarashtra's sons. He emphasized that even an ordinary Kshatriya would protect someone who sought refuge, and that liberating a foe from distress was a great joy. He asked Bhima to try to rescue Duryodhana through conciliation, but if that failed, to use force. Arjuna pledged to liberate the Kauravas, vowing that if the Gandharvas didn't set them free peacefully, the earth would drink the king of the Gandharvas' blood. Hearing this, the Kauravas regained their composure.
242 The Pandavas, led by Bhima, prepared for battle, donning impenetrable armor and celestial weapons. They rode chariots drawn by fleet horses, looking like blazing fires. The Kuru army cheered as they approached. The Gandharvas, flushed with success, turned back to face the Pandavas. The dwellers of Gandhamadana stood arrayed in battle order. The encounter began as a skirmish, but Arjuna soon addressed the Gandharvas, asking them to release Duryodhana. The Gandharvas laughed, saying they only obeyed one person's commands. Arjuna replied, "Leave these sons of Dhritarashtra and liberate these ladies at King Yudhishthira's command. If not, I will rescue Suyodhana by my prowess." The Gandharvas attacked, and the Pandavas replied with a shower of arrows. The battle between the Gandharvas and the Pandavas was fierce and intense.
243 The Gandharvas, decked in golden garlands, attacked the Pandavas from all sides. Despite being outnumbered, the Pandavas fought valiantly, with Arjuna using his Agneya weapon to kill thousands of Gandharvas. Bhima and the twins also slew hundreds of Gandharvas. As the battle raged on, the Gandharvas rose into the skies, taking the sons of Dhritarashtra with them. Arjuna surrounded them with a net of arrows and began to mangle their limbs with crescent-shaped arrows. The Gandharvas retaliated with a shower of shafts, but Arjuna checked them with his own weapons. Chitrasena, the king of the Gandharvas, attacked Arjuna with a mace, but Arjuna cut it into seven pieces with his arrows. Chitrasena then concealed himself and continued to fight, but Arjuna checked his weapons with his own celestial weapons. Eventually, Chitrasena revealed himself, and Arjuna withdrew his weapons, ending the battle. The Pandavas and Chitrasena then sat on their cars, inquiring about each other's welfare.
244 Arjuna asked Chitrasena why he was punishing the Kauravas. Chitrasena replied that he was following the lord of the celestials' orders to bring Duryodhana to him in chains. He also said that Duryodhana had come to the forest to mock the Pandavas. Arjuna asked Chitrasena to set Duryodhana free, but Chitrasena refused, saying that Duryodhana was sinful and deserved not to be freed. They then went to Yudhishthira, who liberated the Kauravas and thanked the Gandharvas for not killing them. The Gandharvas were pleased and left with the Apsaras. The lord of the celestials revived the slain Gandharvas and the Pandavas were praised by the Kurus. Yudhishthira advised Duryodhana to never do such a rash act again and to be pleased with his brothers. Duryodhana, overwhelmed with shame, returned to his capital. Yudhishthira, surrounded by Brahmanas, lived happily in the woods of Dwaita.
245 Janamejaya asked Vaisampayana to describe Duryodhana's return to Hastinapura after his defeat and liberation by the Pandavas. Vaisampayana said that Duryodhana, filled with shame and grief, proceeded slowly towards his city, his heart rent with thoughts of his defeat. He encamped on a delightful ground, surrounded by his forces. Karna approached him, expressing relief that he was alive and had vanquished the Gandharvas. Karna admitted that he had fled in fear, but was amazed that Duryodhana and his brothers had emerged victorious. Duryodhana, choked with tears, replied to Karna, his voice filled with emotion.
246 This is a passage from the Mahabharata, an ancient Indian epic. It appears to be a monologue by Duryodhana, a king, explaining a past event to someone (likely Radheya, also known as Karna). Here's a brief summary:
247 This passage is a continuation of the Mahabharata, where Duryodhana is lamenting his defeat and capture by the Gandharvas, and his subsequent release by the Pandavas. He is filled with shame and sorrow, and feels that he can no longer return to his city or face his friends and family. He appoints his brother Dussasana as king in his place and resolves to starve himself to death.
248 "Karna continued, 'O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king's realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king's realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings.'
249 "Sakuni tries to comfort Duryodhana, who is resolved to starve himself to death. Sakuni reminds Duryodhana of his past prosperity and advises him to be grateful to the Pandavas for liberating him. He suggests that Duryodhana should return the Pandavas' kingdom and establish a brotherly relationship with them. However, Duryodhana is unmoved and determined to continue his fast. His friends and family try to persuade him to change his mind, but he refuses.
250 The Danavas try to persuade Duryodhana not to give up and end his life. They remind him of his celestial origin and the fact that he is surrounded by heroes and illustrious men. They tell him that suicide is a sinful act that will lead to hell and calumnious speech. They also remind him that he has the support of many brave Kshatriyas and Asuras who will help him defeat his enemies.
251 "Janamejaya said, "When the high-souled sons of Pritha were living in the forest, what did those foremost of men and mighty archers--the sons of Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do?
252 "Vaisampayana continued, "Then, O bull among the Bharatas, that mighty bowman, Karna, surrounded by a large army, besieged the beautiful city of Drupada. And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute. And, O foremost of kings, having subdued him, (Karna) brought under subjection those princes that were under him (Drupada) and made them pay tribute.
253 "Vaisampayana continued, "O king, O lord of men, that slayer of hostile heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava Duryodhana, do thou lay unto thy heart the words that I shall tell thee; and, O represser of foes, after having heard my words, it behoveth thee to act accordingly every way. Now, O best of monarchs, O hero, hath the earth been rid of foes. Do thou rule her even like the mighty-minded Sakra himself, having his foes destroyed.'
254 "Vaisampayana continued, "Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra's son, "All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata. And the exceedingly precious golden plough hath been constructed.' Hearing this, O monarch, that best of kings, Dhritarashtra's son commanded that prime among sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance. And Dhritarashtra, and the illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated Gandhari experienced great delight. And, O foremost of kings, Duryodhana despatched swift messengers to invite the princes and the Brahmanas. And mounting fleet vehicles they went to the (respective) directions assigned to them. Then to a certain messenger on the point of setting out, Dussasana said, 'Go thou speedily to the woods of Dwaita; and in that forest duly invite the Brahmanas and those wicked persons, the Pandavas.' Thereupon, he repaired thither, and bowing down to all the Pandavas, said, 'Having acquired immense wealth by his native prowess, that best of kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a sacrifice. Thither are going from various directions the kings and the Brahmanas. O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra's son, invites you.'
255 "Vaisampayana said, "While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess. And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, 'By good luck it is, O king, that thy sacrifice hath been completed without obstruction.' And some, more reckless of speech, that were present there, said unto that lord of the earth, 'Surely this thy sacrifice cannot be compared with Yudhishthira's: nor doth this come up to a sixteenth part of that (sacrifice).' Thus spake unto that king some that were reckless of consequences. His friends, however, said, 'This sacrifice of thine hath surpassed all others. Yayati and Nahusha, and Mandhata and Bharata, having been sanctified by celebrating such a sacrifice, have all gone to heaven.' Hearing such agreeable words from his friends, that monarch, O bull of the Bharata's race, well-pleased, entered the city and finally his own abode.
256 "Janamejaya said, 'After having delivered Duryodhana, what did the mighty sons of Pandu do in that forest? It behoveth thee to tell me this.' Vaisampayana said, "Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams. To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, 'Tell me what ye wish to say. Who are ye? And what do ye desire?' Thus accosted by Kunti's son--the illustrious Pandava, those deer, the remnant of those that had been slaughtered, replied unto him, saying, 'We are, O Bharata, those deer that are still alive after them that had been slaughtered. We shall be exterminated totally. Therefore, do thou change thy residence.
257 "Vaisampayana continued, "Dwelling in the woods, O bull of the Bharata race, the high-souled Pandavas spent one and ten years in a miserable plight. And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots. And that royal sage, the mighty-armed Yudhishthira, reflecting that the extremity of misery that had befallen his brothers, was owing to his own fault, and remembering those sufferings that had arisen from his act of gambling, could not sleep peacefully.
258 "Yudhishthira said, "Why did that high-souled one give away a drona of corn? And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit with whose practices the possessor himself of the six attributes, witnessing everything, was well pleased."
259 "The messenger of the gods said, 'O great sage, thou art of simple understanding; since, having secured that celestial bliss which bringeth great honour, thou art still deliberating like an unwise person. O Muni, that region which is known as heaven, existeth there above us. Those regions tower high, and are furnished with excellent paths, and are, O sage, always ranged by celestial cars. Atheists, and untruthful persons, those that have not practised ascetic austerities and those that have not performed great sacrifices, cannot repair thither. Only men of virtuous souls, and those of subdued spirits, and those that have their faculties in subjection, and those that have controlled their senses, and those that are free from malice, and persons intent on the practice of charity; and heroes, and men bearing marks of battle, after having, with subdued senses and faculties, performed the most meritorious rites, attain those regions, O Brahmana, capable of being obtained only by virtuous acts, and inhabited by pious men. There, O Mudgala, are established separately myriads of beautiful, shining, and resplendent worlds bestowing every object of desire, owned by those celestial beings, the gods, the Sadhyas, and the Vaiswas, the great sages, Yamas, and the Dharmas, and the Gandharvas and the Apsaras. And there is that monarch of mountains the golden Meru extending over a space of thirty-three thousand Yojanas. And there, O Mudgala, are the sacred gardens of the celestials, with Nandana at their head, where sport the persons of meritorious acts. And neither hunger, nor thirst, nor lassitude, nor fear, nor anything that is disgusting or inauspicious is there. And all the odours of that place are delightful, and all the breezes delicious to the touch. And all the sounds there are captivating, O sage, to the ear and the heart.'
260 "Janamejaya said, "While the high-souled Pandavas were living in those woods, delighted with the pleasant conversation they held with the Munis, and engaged in distributing the food they obtained from the sun, with various kinds of venison to Brahmanas and others that came to them for edibles till the hour of Krishna's meal, how, O great Muni, did Duryodhana and the other wicked and sinful sons of Dhritarashtra, guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask thee this. Do thou, worship ful Sir, enlighten me." Vaisampayana said, "When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm. And while those evil-minded persons were employed in concerting various wicked designs, the virtuous and celebrated ascetic Durvasa, following the bent of his own will, arrived at the city of the Kurus with ten thousand disciples. And seeing the irascible ascetic arrived, Duryodhana and his brothers welcomed him with great humility, self-abasement and gentleness. And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception."
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261 Vaisampayana said, "One day, having previously ascertained that the Pandavas were all seated at their ease and that Krishna was reposing herself after her meal, the sage Durvasa, surrounded by ten thousand disciples repaired to that forest. The illustrious and upright king Yudhishthira, seeing that guest arrived, advanced with his mothers to receive him. And joining the palms of his hands and pointing to a proper and excellent seat, he accorded the Rishis a fit and respectful welcome. And the king said unto him, 'Return quick, O adorable sir, after performing thy diurnal ablutions and observances.' And that sinless Muni, not knowing how the king would be able to provide a feast for him and his disciples, proceeded with the latter to perform his ablutions. And that host of the Muni, of subdued passions, went into the stream for performing their ablutions. Meanwhile, O king, the excellent princess Draupadi, devoted to her husbands, was in great anxiety about the food (to be provided for the Munis). And when after much anxious thought she came to the conclusion that means there were none for providing a feast, she inwardly prayed to Krishna, the slayer of Kansa.
262 Vaisampayana said, "These great warriors of the race of Bharata sojourned like immortals in the great forest of Kamyaka, employed in hunting and pleased with the sight of numerous wild tracts of country and wide reaches of woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra and the terror of his enemies, dwelt there for some time. And one day those valiant men, the conquerors of their foes, went about in all directions in search of game for feeding the Brahmanas in their company, leaving Draupadi alone at the hermitage, with the permission of the great ascetic Trinavindu, resplendent with ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was, with a view to matrimony, proceeding to the kingdom of Salwa, dressed in his best royal apparel and accompanied by numerous princes. And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi, the beloved and celebrated wife of the Pandavas, standing at the threshold of the hermitage.
263 Kotika said, "Excellent lady, who art thou that standest alone, leaning on a branch of the Kadamva tree at this hermitage and looking grand like a flame of fire blazing at night time, and fanned by the wind? Exquisitely beautiful as thou art, how is it that thou feelest not any fear in these forests? Methinks thou art a goddess, or a Yakshi, or a Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of Soma, or of Kuvera, who, having assumed a human form, wanderest in these forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri, or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are, nor do we know who protects thee here! Respectfully do we ask thee, good lady, who is thy powerful father, and, O, do tell us truly the names of thy husband, thy relatives, and thy race, and tell us also what thou dost here. As for us, I am king Suratha's son whom people know by the name of Kotika, and that man with eyes large as the petals of the lotus, sitting on a chariot of gold, like the sacrificial fire on the altar, is the warrior known by the name of Kshemankara, king of Trigarta. And behind him is the famous son of the king of Pulinda, who is even now gazing on thee."
264 Vaisampayana continued, "The princess Draupadi, thus questioned by that ornament of Sivi's race, moved her eyes gently, and letting go her hold of the Kadamva blanch and arranging her silken apparel she said, I am aware, O prince, that it is not proper for a person like me to address you thus, but as there is not another man or woman here to speak with thee and as I am alone here just now, let me, therefore, speak. Know, worthy sir, that being alone in this forest here, I should not speak unto thee, remembering the usages of my sex. I have learned, O Saivya, that thou art Suratha's son, whom people know by the name of Kotika. Therefore, on my part, I shall now tell thee of my relations and renowned race. I am the daughter of king Drupada, and people know me by the name of Krishna, and I have accepted as my husbands, five persons of whom you may have heard while they were living at Kahandavaprastha.
265 Vaisampayana said, "O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna. And hearing Kotikakhya's words, Jayadratha said to that scion of the race of Sivi, 'Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind... ...I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys. I having looked at her, she has captivated my heart. Do tell me, O Saivya, if that excellent lady is of the human kind.' Kotika replied, 'This lady is the famous princess Krishna, the daughter of Drupada, and the celebrated wife of the five sons of Pandu. She is the much esteemed and beloved and chaste wife of the sons of Pritha. Taking her with thee, do thou proceed towards Sauvira!'
266 Vaisampayana said, "The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger. And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors, each like unto Indra himself... ...Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet. In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples.
267 Vaisampayana said, "Meanwhile those foremost of bowmen on the face of the earth, having wandered separately and ranged in all directions, and having slain plenty of deer and buffaloes, at length met together. And observing that great forest, which was crowded with hosts of deer and wild beasts, resounding with the shrill cries of birds, and hearing the shrieks and yells of the denizens of the wilderness. Yudhishthira said unto his brothers. 'These birds and wild beasts, flying towards that direction which is illuminated by the sun, are uttering dissonant cries and displaying an intense excitement. All this only shows that this mighty forest hath been invaded by hostile intruders. Without a moment's delay let us give up the chase. We have no more need of game. My heart aches and seems to burn!'
268 Vaisampayana said, "The hostile Kshatriyas, incensed at sight of Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, 'Those five great warriors, O Krishna, that are coming, are I believe, thy husbands. As thou knowest the sons of Pandu well, do thou, O lady of beautiful tresses, describe them one by one to us, pointing out which of them rideth which car!' Thus addressed, Draupadi replied, 'Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors, for, now that my heroic husbands are come, not one of ye will be left alive in battle. However as thou art on the point of death and hast asked me, I will tell thee everything, this being consistent with the ordinance. Beholding king Yudhish thira the just with his younger brothers, I have not the slightest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath a correct knowledge of the morality of his own acts. Men that have attained success always walk in his train. With a complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make, that husband of mine is known among people by the name of Yudhishthira, the son of Dharma and the foremost of the Kuru race.
269 Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders to those princes, saying, 'Halt, strike, march, quick', and like. And on seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the soldiers sent up a loud shout on the field of battle. And the warriors of the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful heroes looking like fierce tigers, lost heart. And Bhimasena, armed with a mace entirely of Saikya iron and embossed with gold, rushed towards the Saindhava monarch doomed to death. But Kotikakhya, speedily surrounding Vrikodara with an array of mighty charioteers, interposed between and separated the combatants. And Bhima, though assailed with numberless spears and clubs and iron arrows hurled at him by the strong arms of hostile heroes, did not waver for one moment. On the other hand, he killed, with his mace, an elephant with its driver and fourteen foot-soldiers fighting in the front of Jayadratha's car. And Arjuna also, desirous of capturing the Sauvira king, slew five hundred brave mountaineers fighting in the van of the Sindhu army. And in that encounter, the king himself slew in the twinkling of an eye, a hundred of the best warriors of the Sauviras. And Nakula too, sword in hand, jumping out of his chariot, scattered in a moment, like a tiller sowing seeds, the heads of the combatants fighting in the rear.
270 Vaisampayana said, "Jayadratha flying for his life upon beholding those two brothers with upraised arms, was sorely grieved and bolted off with speed and coolness. But the mighty and indignant Bhimasena, descending from his chariot, ran after him thus fleeing, and seized him by the hair of his head. And holding him high up in the air, Bhima thrust him on the ground with violence. And seizing the prince by the head, he knocked him about. And when the wretch recovered consciousness, he groaned aloud and wanted to get up on his legs. But that hero endued with mighty arms kicked him on the head. And Bhima pressed him on the breast with his knees as well as with his fists. And the prince thus belaboured, soon became insensible. Then Falguna dissuaded the wrathful Bhimasena from inflicting further chastisement on the prince, by reminding him of what Yudhishthira had said regarding (their sister) Dussala. But Bhima replied, saying, 'This sinful wretch hath done a cruel injury to Krishna, who never can bear such treatment. He, therefore, deserveth to die at hands! But what can I do? The king is always overflowing with mercy, and thou, too, art constantly putting obstacles in my way from a childish sense of virtue!' Having said these words, Vrikodara, with his crescent-shaped arrow, shaved the hair of the prince's head, heaving five tufts in as many places.
271 Janamejaya said, "What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?" Vaisampayana said, "Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis. And among those foremost of ascetics who were expressing their grief upon bearing Draupadi's misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, 'O adorable Sire, amongst the gods and the ascetics, thou art known to have the fullest knowledge of both the past as well as the future. A doubt existeth in my mind, which I would ask thee to solve! This lady is the daughter of Drupada; she hath issued from the sacrificial altar and hath not been begotten of the flesh; and she is highly blessed and is also the daughter-in-law of the illustrious Pandu.'
272 Markandeya said, 'O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.' Yudhishthira said, 'In what race was Rama born and what was the measure of his might and prowess? Whose son also was Ravana and for what was it that he had any misunderstanding with Rama? It behoveth thee, O illustrious one, to tell me all this in detail; for I long to hear the story of Rama of great achievements!' Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from the race of Ikshwaku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure.
273 Markandeya said, "The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him. And, O best of Bharata's race, that king of kings living in Lanka, and borne upon the shoulders of men, sent three Rakshasa women to wait upon his father. Their names, O king, were Pushpotkata, Raka and Malini. And they were skilled in singing and dancing and were always assiduous in their attentions on that high-souled Rishi. And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi. And that high-souled and adorable being was pleased with them and granted them boons. And to every one of them he gave princely sons according to their desire. Two sons--those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,--both unequalled on earth in prowess, were born to Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha. And Vibhishana surpassed them all in beauty. And that excellent person was very pious and assiduously performed all religious rites. But that foremost of Rakshasas, with ten heads, was the eldest to them all. And he was religious, and energetic and possessed of great strength and prowess. And the Rakshasa Kumvakarna was the most powerful in battle, for he was fierce and terrible and a thorough master of the arts of illusion. And Khara was proficient in archery, and hostile to the Brahmanas, subsisting as he did on flesh. And the fierce Surpanakha was constant source of trouble to the ascetics.
274 Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma. And Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon! Endued with great might he oppresseth in every possible way the creatures of the earth. Protect us, therefore, O adorable one! There is none else save thee to protect us!' Brahma said, 'O Agni, he cannot be conquered in battle by either the gods or the Asuras! I have already ordained that which is needful for that purpose. Indeed his death is near! Urged by me, the four-headed God hath already been incarnate for that object. Even Vishnu, that foremost of smiters will achieve that object!' Markandeya continued, 'Then the Grandsire also asked Sakra, in their presence, 'Be thou, with all the celestials, born on earth! And beget ye on monkeys and bears, heroic sons possessed of great strength and capable of assuming any form at will as allies of Vishnu! '
275 Yudhishthira said, 'O adorable one, thou hast described to me in detail the history of the birth of Rama and others. I wish to learn the cause of their exile. Do thou, O Brahmana, relate why the sons of Dasaratha--the brothers Rama and Lakshmana--went to the forest with famous princess of Mithila.' Markandeya said, 'The pious king Dasaratha, ever mindful of the old and assiduous in religious ceremonies, was greatly pleased when these sons were born. And his sons gradually grew up in might and they became conversant with the Vedas together with all their mysteries, and with the science of arms. And when after having gone through the Brahmacharyya vows the princes were married, king Dasaratha became happy and highly pleased. And the intelligent Rama, the eldest of them all, became the favourite of his father, and greatly pleased the people with his charming ways. And then, O Bharata, the wise king, considering himself old in years took counsel with his virtuous ministers and spiritual adviser for installing Rama as regent of the kingdom.
276 Markandeya said, 'Beholding Ravana come, Maricha received him with a respectful welcome, and offered him fruits and roots. And after Ravana had taken his seat, and rested himself a while, Maricha skilled in speech, sat beside Ravana and addressed him... Ravana, whose heart was agitated with wrath and humiliation informed him briefly of the acts of Rama and the measures that were to be taken.' And on hearing his story, Maricha briefly replied to him, saying, 'Thou must not provoke Rama, for I know his strength! ... Then the Ten-headed Ravana said unto him, 'Go and tempt Sita, assuming the shape of a deer with golden horns and a golden skin! When Sita will observe thee thus, she will surely send away Rama to hunt thee. And then Sita will surely come within my power, and I shall forcibly carry her away.
277 Markandeya said, 'That heroic king of the vultures, Jatayu, having Sampati for his uterine brother and Arjuna himself for his father, was a friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of Ravana, that ranger of the skies rushed in wrath against the king of the Rakshasas. And the vulture addressed Ravana, saying, 'Leave the princess of Mithila, leave her I say! How canst thou, O Rakshasa, ravish her when I am alive? If thou dost not release my daughter-in-law, thou shalt not escape from me with life!' And having said these words Jatayu began to tear the king of the Rakshasas with his talons. And he mangled him in a hundred different parts of his body by striking him with his wings and beaks. And blood began to flow as copiously from Ravana's body as water from a mountain spring. And attacked thus by that vulture desirous of Rama's good, Ravana, taking up a sword, cut off the two wings of that bird.
278 Markandeya said, 'Afflicted with grief at the abduction of Sita, Rama had not to go much further before he came upon Pampa--that lake which abounded with lotuses of various kinds. And fanned by the cool, delicious and fragrant breezes in those woods, Rama suddenly remembered his dear spouse. And, O mighty monarch, thinking of that dear wife of his, and afflicted at the thought of his separation from her, Rama gave way to lamentations. The son of Sumitra then addressed him saying, 'O thou that givest proper respect to those that deserve it, despondency such as this should not be suffered to approach thee, like illness that can never touch an old man leading a regular life! Thou hast obtained information of Ravana and of the princess of Videha! Liberate her now with exertion and intelligence! Let us now approach Sugriva, that foremost of monkeys, who is even now on the mountain top! Console thyself, when I, thy disciple and slave and ally, am near!' And addressed by Lakshmana in these and other words of the same import, Rama regained his own nature and attended to the business before him. And bathing in the waters of Pampa and offering oblations therewith unto their ancestors, both those heroic brothers, Rama and Lakshmana, set out (for Rishyamuka).
279 Markandeya said, 'And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord, attired in mean garb, with but a single jewel (on the marital thread on her wrist), and incessantly weeping, seated on a stone, and waited upon by Rakshasa women, Ravana, afflicted by the shafts of the god of desire, came to her and approached her presence. And inflamed by desire, that conqueror in battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the Kimpurushas, attired in celestial robes and possessing handsome features, decked with jewelled earrings and wearing a beautiful garland and crown, entered the Asoka woods, like an embodiment of the vernal season. And dressed with care, Ravana looked like the Kalpa tree in Indra's garden. But though adorned with every embellishment, that inspired her only with awe, like a beautified banian in the midst of a cemetery. And that night wanderer, having approached the presence of that slender-waisted lady, looked like the planet Saturn in the presence of Rohini. And smitten with the shafts of the god of the flowery emblem he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words, 'Thou hast, O Sita, shown thy regard for thy lord too much! O thou of delicate limbs, be merciful unto me. Let thy person be embellished now (by these maids in waiting). O excellent lady, accept me as thy lord! And, O thou of the most beautiful complexion, attired in costly robes and ornaments, take thou the first place among all the women of my household.'
280 Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along with his brother, hospitably treated by Sugriva, continued to dwell on the breast of the Malyavat hill, beholding every day the clear blue sky. And one night, while gazing from the mountain-top on the bright moon in the cloudless sky surrounded by planets and stars and stellar bodies, that slayer of foes was suddenly awakened (to a remembrance of Sita) by the cold breezes fragrant with the perfumes of the lily, lotus and other flowers of the same species. And virtuous Rama, dejected in spirits at the thought of Sita's captivity in the abode of the Rakshasa, addressed the heroic Lakshmana in the morning saying, 'Go, Lakshmana and seek in Kishkindhya that ungrateful king off the monkeys, who understand well his own interest and is even now indulging in dissipations...
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281 Markandeya said, 'It was on the breast of that very hill where Rama was seated with those foremost of monkeys that great monkey chiefs at the command of Sugriva, began to flock together. The father-in-law of Vali, the illustrious Sushena, accompanied by a thousand crores of active apes, came to Rama. And those two foremost of monkeys endued with mighty energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of monkeys, showed themselves there. And, O king, Gavakshya also of terrible mien and endued with a bovine tail, showed himself there, having collected sixty thousand crores of monkeys. And the renowned Gandhamadana, dwelling on the mountains of the same name, collected a hundred thousand crores of monkeys. And the intelligent and mighty monkey known by the name of Panasa mustered together fifty-two crores of monkeys. And that foremost and illustrious of monkeys named Dadhimukha of mighty energy mustered a large army of monkeys possessed of terrible prowess...
282 Markandeya said, 'Having quartered his army in those groves abounding with food and water and with fruits and roots, the descendant of Kakutstha began to watch over them with care. Ravana, on the other hand, planted in his city many appliances constructed according to the rules of military science. And his city, naturally impregnable on account of its strong ramparts and gate-ways, had seven trenches, that were deep and full of water to the brim and that abounded with fishes and sharks and alligators, made more impregnable still by means of pointed stakes of Khadira wood. And the ramparts, heaped with stones, were made impregnable by means of catapults. And the warriors (who guarded the walls) were armed with earthen pots filled with venomous snakes, and with resinous powders of many kinds. And they were also armed with clubs, and fire-brands and arrows and lances and swords and battle-axes. And they had also Sataghnis and stout maces steeped in wax. And at all the gates of the city were planted movable and immovable encampments manned by large numbers of infantry supported by countless elephants and horses. And Angada, having reached one of the gates of the city, was made known to the Rakshasas...
283 Markandeya said, 'And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa.
284 Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta's head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance.
285 Markandeya said, "Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree.
286 Markandeya said, "Learning that Kumbhakarna had with his followers, fallen in battle as also that great warrior Prahasta, and Dhumraksha too of mighty energy, Ravana then addressed his heroic son Indrajit saying, 'O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My good son, it was by thee that this blazing fame of mine had been acquired by vanquishing in battle that wielder of the thunderbolt, the thousand-eyed Lord of Sachi! Having the power of appearing and vanishing at thy will, slay thou, O smiter of foes, my enemies by means, O thou foremost of all wielders of weapons, of thy celestial arrows received as boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of enduring the bare touch of thy weapons. What shall I say, therefore, of their followers? That cessation of hostilities which could not be brought about by either Prahasta or Kumbhakarna in battle, be it thine, O mighty-armed one, to bring about! Slaying my enemies with all their army by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou didst once before by vanquishing Vasava!' Thus addressed by him. Indrajit said--So be it,--and encased in mail he quickly ascended his chariot, and proceeded, O king, towards the field of battle.
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287 Markandeya said, "Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons. And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage. And beholding those heroes prostrate on the ground pierced with hundreds of arrows, Sugriva with all the monkeys stood surrounding them on all sides. And the king of the monkeys stood there, accompanied by Sushena and Mainda and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala. And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna. Then Sugriva soon extracted the arrows from their bodies. And by means of that most efficacious medicine called the Visalya, applied with celestial mantras, those human heroes regained their consciousness.
288 Markandeya said, "The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chief. And beholding him rushing in wrath towards the monkey army, Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight. And beholding the enemy slaughtering his troops, the Rakshasa king, Ravana, possessed of great powers of illusion, began to put them forth. And forth from his body began to spring hundreds and thousands of Rakshasas armed with arrows and lances and double-edged swords in hand. Rama, however, with a celestial weapon slew all those Rakshasas. The king of the Rakshasas then once more put forth his prowess of illusion.
289 Markandeya said, "Having slain Ravana, that wretched king of the Rakshasas and foe of the celestials, Rama with his friends and Sumitra's son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been slain, the celestials with the Rishis at their head, worshipped Rama of mighty arms, blessing and uttering the word Jaya repeatedly. And all the celestials and the Gandharvas and the denizens of the celestial regions gratified Rama of eyes like lotus leaves, with hymns and flowery showers. And having duly worshipped Rama, they all went away to those regions whence they had come. And, O thou of unfading glory, the firmament at that time looked as if a great festival was being celebrated. "And having slain the Ten-necked Rakshasa, the lord Rama of worldwide fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana. Then that old and wise counsellor (of Ravana) known by the name of Avindhya, with Sita walking before him but behind Vibhishana who was at the front, came out of the city. And with great humility Avindhya said unto the illustrious descendant of Kakutstha, 'O illustrious one, accept thou this goddess, Janaka's daughter of excellent conduct!' Hearing these words, the descendant of Ikshwaku's race alighted from his excellent chariot and beheld Sita bathed in tears.
290 Markandeya said, "It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods! O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,--the path that leadeth to tangible rewards. Thou hast not even a particle of sin. Even the celestials with Indra at their head, and the Asuras have to tread in the path that is trod by thee! It was after such afflictions that the wielder of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible Namuchi and the Rakshasi of long tongue! He that hath assistance, always secureth the accomplishment of all his purposes! What is that which cannot be vanquished in battle by him that hath Dhananjaya for his brother? This Bhima, also, of terrible prowess, is the foremost of mighty persons. The heroic and youthful sons of Madravati again are mighty bowmen. With allies such as these, why dost thou despair, O chastiser of foes? These are capable of vanquishing the army of the wielder himself of the thunderbolt with the Maruts in the midst. Having these mighty bowmen of celestial forms for thy allies, thou, O bull of Bharata race, art sure to conquer in battle all thy foes!
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291 Yudhishthira said, "O mighty sage, I do not so much grieve for myself or these my brothers or the loss of my kingdom as I do for this daughter of Drupada. When we were afflicted at the game of the dice by those wicked-souled ones, it was Krishna that delivered us. And she was forcibly carried off from the forest by Jayadratha. Hast thou even seen or heard of any chaste and exalted lady that resembleth this daughter of Drupada?' "Markandeya said, 'Listen, O king, how the exalted merit of chaste ladies, O Yudhishthira, was completely obtained by a princess named Savitri. There was a king among the Madras, who was virtuous and highly pious. And he always ministered unto the Brahmanas, and was high-souled and firm in promise. And he was of subdued senses and given to sacrifices. And he was the foremost of givers, and was able, and beloved by both the citizens and the rural population. And the name of that lord of Earth was Aswapati.
292 Markandeya continued, 'On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. And Narada then said, 'Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?' Aswapati answered, saying, 'Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!'
Then the blessed maid, commanded by her father with the words,--Relate everything in detail,--regarded those words of her sire as if they were those of a god, and spoke unto him thus, 'There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king's mishap, deprived him of his kingdom.
293 Markandeya said, 'Having pondered over these words (of Narada) about his daughter's marriage, the king began to make arrangements about the nuptials. And summoning all the old Brahmanas, and Ritwijas together with the priests, he set out with his daughter on an auspicious day. And arriving at the asylum of Dyumatsena in the sacred forest, the king approached the royal sage on foot, accompanied by the twice-born ones. And there he beheld the blind monarch of great wisdom seated on a cushion of Kusa grass spread under Sala tree. And after duly reverencing the royal sage, the king in an humble speech introduced himself. Thereupon, offering him the Arghya, a seat, and a cow, the monarch asked his royal guest,--Wherefore is this visit?--Thus addressed the king disclosed everything about his intentions and purpose with reference to Satyavan. And Aswapati said, 'O royal sage, this beautiful girl is my daughter named Savitri. O thou versed in morality, do thou, agreeably to the customs of our order, take her from me as thy daughter-in-law!' Hearing these words, Dyumatsena said, 'Deprived of kingdom, and taking up our abode in the woods, we are engaged in the practice of virtue as ascetics with regulated lives. Unworthy of a forest life, how will thy daughter, living in the sylvan asylum, bear this hardship?'
294 Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, 'This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!' And hearing these words, Savitri said, 'Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.' And having listened to her, Dyumatsena said, 'I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,--Do thou complete thy vow!' And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish.
295 Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. And afflicted with toil, he approached his beloved wife, and addressed her, saying, 'O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.' Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada's words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband's head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, 'Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!'
296 Markandeya continued, 'Then having applauded and reverenced that best of women, those Rishis there assembled bade farewell to that foremost of kings as well as to his son. And having saluted them thus, they speedily went, in peace with cheerful hearts, to their respective abodes. And the king, with his ministers and wife, and Satyavan with his wife, were all reunited. And the king, with his ministers and wife, and Satyavan with his wife, were all rejoicing. And the king, with his ministers and wife, and Satyavan with his wife, were all gratified. And the king, with his ministers and wife, and Satyavan with his wife, were all happy. And the king, with his ministers and wife, and Satyavan with his wife, were all content. And the king, with his ministers and wife, and Satyavan with his wife, were all pleased. And the king, with his ministers and wife, and Satyavan with his wife, were all free from anxiety. And the king, with his ministers and wife, and Satyavan with his wife, were all united. And the king, with his ministers and wife, and Satyavan with his wife, were all cheerful. And the king, with his ministers and wife, and Satyavan with his wife, were all rejoicing in each other's company. And the king, with his ministers and wife, and Satyavan with his wife, were all happy in each other's company. And the king, with his ministers and wife, and Satyavan with his wife, were all content in each other's company. And the king, with his ministers and wife, and Satyavan with his wife, were all pleased in each other's company. Then, O bull of the Bharata race, the king, with his ministers and wife, and Satyavan with his wife, were all gratified in each other's company. Then, O bull of the Bharata race, the king, with his ministers and wife, and Satyavan with his wife, were all happy in each other's company, and the king, with his ministers and wife, and Satyavan with his wife, lived happily ever afterwards.'
297 Markandeya continued, 'When the night had passed away, and the solar orb had risen, those ascetics, having performed their morning rites, assembled together. And although those mighty sages again and again spake unto Dyumatsena of the high fortune of Savitri, yet they were never satisfied. And it so happened, O king, that there came to that hermitage a large body of people from Salwa. And they brought tidings of the enemy of Dyumatsena having been slain by his own minister. And they related unto him all that had happened, viz., how having heard that the usurper had been slain with all his friends and allies by his minister, his troops had all fled, and how all the subjects had become unanimous (on behalf of their legitimate king), saying, 'Whether possessed of sight or not, even he shall be our king!' And they said, 'We have been sent to thee in consequence of that resolve. This car of thine, and this army also consisting of four kinds of forces, have arrived for thee! Good betide thee, O King! Do thou come! Thou hast been proclaimed in the city. Do thou for ever occupy the station belonging to thy father and grand-father!' And beholding the king possessed of sight and able-bodied, they bowed down their heads, their eyes expanded with wonder. Then having worshipped those old and Brahmanas dwelling in the hermitage and honoured by them in return, the king set out for his city.
298 Vaisampayana continued, "Surya then said, 'O Karna, thou art possessed of great wisdom and courage! Thy vow is known to me, and I also know thy fame! But, O son, listen to my words! Though thou art acquainted with the truth of thy vow, yet, for thy own good, I will repeat it! Thou shouldst not give away thy ear-rings and coat of mail to Indra, for, if thou givest them away, thy death is certain! O Karna, thou art born with these jewels, and they are thy life! If thou givest them away, thou wilt lose thy life! O son, I tell thee this for thy own good! Do thou act accordingly!' Karna replied, 'O thou possessed of the wealth of effulgence, I am not able to follow thy advice! I cannot falsify my vow! I will give away my ear-rings and coat of mail to Indra, even if my life be shortened thereby! I will not be afraid of death, for I am a Kshatriya! I will not transgress the ordinance! O thou of a thousand rays, I will not be frightened by thy words! I will give away my ear-rings and coat of mail to the god himself, even if my life be thereby shortened!' Surya then said, 'O Karna, thou art a mighty-armed one, and thou art prepared to give away thy life itself! I am pleased with thy firmness! May thy fame be immortal!' Having said these words, Surya disappeared. And, O king, after Surya had vanished, Karna awoke from his slumber, and he knew that all that had happened was a dream. And, O monarch, Karna began to reflect on the dream, and he thought it was a warning from his father, and he resolved to act accordingly."
299 Surya continued, "O Karna, thou art a worshipper of mine, and I am pleased with thy devotion. I tell thee this for thy benefit, as I am thy friend and well-wisher. Thou art a mighty-armed one, and thou desirest fame at the expense of thy life. But, O son, fame is for the living, not for the dead. What use is fame to one whose body has been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. I repeat what I have already said. Do thou, O Radha's son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! Thou art strong and brave, and thou wilt be able to vanquish Arjuna in battle if thou keepest thy ear-rings. Therefore, O Karna, never part with thy ear-rings to Sakra, and thou shalt be victorious in fight." Having said these words, Surya disappeared, leaving Karna to ponder on his advice.
300 Vaisampayana continued, "And Karna, having obtained the dart, thought that he was invincible, and he began to despise Arjuna. But, O king, fate is all-powerful, and it was ordained that Karna was to be slain by Arjuna. And though Karna knew this, he still felt a sense of pride and security, for he had the dart, and he was skilled in warfare. But Arjuna was also skilled in warfare, and he had the support of the Pandavas, and the blessing of Krishna. And so, when the two warriors met on the field of battle, they fought with all their might, and the outcome was uncertain. But in the end, it was Arjuna who emerged victorious, and Karna was slain. And as he lay dying, he knew that his fate had been ordained, and he was at peace. And so, O king, we see that even the strongest and bravest of warriors can fall, if fate decrees it so."
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301 Vaisampayana continued, "Then Kuntibhoja's daughter, Pritha, hearing these words of her father, took the Brahmana to her abode, and treated him with respect. And she ministered unto him, devotedly, with food and drink, and gave him a bed to sleep on. And she herself slept on the floor, and she daily and nightly worshipped the Brahmana with the utmost care. And, O king, that best of Brahmanas, pleased with her service, gave her a boon. And he said, 'O Pritha, thou shalt be the mother of a son, who shall be the foremost of all men, and shall be known as the son of the Sun.' And, O monarch, hearing this, Pritha felt a great joy. And she resolved to bring forth the Brahmana's words to fruition. And she waited upon him with redoubled zeal, hoping to obtain a son from him. And, O king, that Brahmana, pleased with her devotion, granted her another boon. And he said, 'O Pritha, thy son shall be invincible, and shall be the foremost of all men in valour.' And, O monarch, Pritha, hearing this, felt a great joy, and her hopes were fulfilled. And she gave birth to a son, who was the foremost of all men, and was known as the son of the Sun. And that son was Karna, who was born with ear-rings and coat of mail. And, O king, that coat of mail and those ear-rings were the boon granted by the Brahmana. And, O monarch, the secret which was not revealed by the deity of warm rays, was this, that Karna was the son of the Sun, and that he was born with the coat of mail and ear-rings, for the purpose of protecting him from harm."
302 And duly waiting upon that Brahmana as if he were a very god, she gratified him highly. And that best of Brahmanas, pleased with her service, granted her a boon. And he said, "O Pritha, thou shalt be the mother of a son, who shall be the foremost of all men, and shall be known as the son of the Sun." And, O monarch, hearing this, Pritha felt a great joy. And she resolved to bring forth the Brahmana's words to fruition. And she waited upon him with redoubled zeal, hoping to obtain a son from him. And, O king, that Brahmana, pleased with her devotion, granted her another boon. And he said, "O Pritha, thy son shall be invincible, and shall be the foremost of all men in valour." And, O monarch, Pritha, hearing this, felt a great joy, and her hopes were fulfilled. And she gave birth to a son, who was the foremost of all men, and was known as the son of the Sun. And that son was Karna, who was born with ear-rings and coat of mail. And, O king, that coat of mail and those ear-rings were the boon granted by the Brahmana.
303 And the monarch then treated his daughter Pritha with proper regard. And Kunti, having obtained the mantra, was filled with joy. And she thought that she had achieved the greatest success. And from that day on, she was devoted to the service of the celestials. And she invoked the celestials, using the mantra. And the celestials, bound by the power of the mantra, appeared before her. And they said, "We are thy slaves, O Kunti. Command us what to do." And Kunti, filled with joy, said, "I have obtained the greatest boon. I have no other desire." And the celestials, pleased with her devotion, said, "We will grant thee another boon. Ask what thou wilt." And Kunti, thinking of her brother's welfare, said, "May my brother be happy and prosperous." And the celestials, pleased with her affection for her brother, said, "It shall be so." And with this, they vanished. And Kunti, filled with joy, returned to her father's palace. And she told her father all that had happened. And the king, filled with joy, said, "Thou hast done well, O Kunti. Thou hast brought prosperity to our race."
304 Vaisampayana continued, "The princess, filled with shame and fear, again addressed Surya, saying, 'O lord of rays, I am yet a maiden and unwed. My father, the king, is still alive. I cannot surrender myself to thee without his consent. If I do so, it will be a great wrong to my father and my family. I shall therefore never be able to surrender myself to thee, O Surya! Go back, O lord, to thy own region. I shall never be able to gratify thy desire.' Surya then said, 'O Kunti, I shall go back, but thou shalt surely have a son from me. And he shall be furnished with a coat of mail and ear-rings, and shall be beyond compare in this world.' And with this, he vanished. And the princess, filled with joy, beheld the celestial gone. And she thought that all this was a dream. But, O king, she felt the presence of Surya's son in her womb. And she knew that her virginity was gone. And she was filled with shame and fear. And she thought of her father and her family, and the consequences of her act."
305 Vaisampayana continued, "And she passed her days in happiness and contentment, waiting for the time when her child should be born. And as the days went by, her womb grew larger, and her beauty and grace increased. And she felt the child moving within her, and she knew that it was a mighty and powerful being. And she thought, 'This child shall be a great hero, and shall do great deeds.' And she was filled with joy and wonder, and she longed for the time when she should hold her child in her arms.
And it came to pass, that as the time drew near, Kunti's father, king Kuntibhoja, and her mother, queen Pritha, came to visit her. And they saw that she was with child, and they were filled with joy and wonder. And they asked her, 'O Kunti, who is the father of this child?' And Kunti was afraid to tell them, for she knew that they would be angry. And she said, 'O father and mother, I will tell you later. But for now, let us rejoice in the happiness that has come to me.'
And king Kuntibhoja and queen Pritha were filled with joy and wonder, and they rejoiced in the happiness of their daughter. And they waited for the time when the child should be born, and they made preparations for the celebration of the birth. And it came to pass, that as the time drew near, Kunti gave birth to a mighty and powerful son. And she named him Karna, and she was filled with joy and wonder. And she thought, 'This child shall be a great hero, and shall do great deeds.'"
306 The child was found by a Suta named Adhiratha, who was chief of the guards of the king of Champa. And he took the basket and carried it to his wife, Radha, who was devoid of children. And Radha, beholding the child, was filled with joy and sorrow. And she showed the child to her husband, and said, 'This child is born with a coat of mail and ear-rings, and is therefore destined for great things. We should adopt him as our own son.' And Adhiratha agreed, and they adopted the child as their own. And they named him Vasushena, and brought him up with great care. And the child grew strong and brave, and became skilled in all the arts of war. And he was loved by all who knew him, and was especially dear to his parents. And he grew up to be a great hero, and was known far and wide for his bravery and strength."
307 'Take this mail, and these ear-rings, and this coat of armour, for they are equal to thy celestial weapons!' And Indra said, 'I shall take them, but thou shalt be bereft of thy natural armour, and thy life shall be in danger!' And Karna replied, 'I shall give them up, for I am prepared to face any danger!' And thereupon Indra took the mail, and the ear-rings, and the coat of armour, and gave unto Karna in return a weapon called Bhargava, saying, 'This weapon shall slay thy foes, but thou shalt not be able to use it against one who is superior to thee!' And having said this, Indra disappeared. And Karna, beholding the weapon, felt a thrill of joy, and thought himself to be invincible. And from that day forward, he used to worship the sun with even greater devotion. And it came to pass, that as Karna was one day worshipping the sun, a Brahmana came unto him, and said, 'O Karna, I shall teach thee the Brahma weapon, if thou wilt give me thy golden ear-rings!' And Karna replied, 'Take them, for I am prepared to give up even my life for the sake of the Brahma weapon!' And thereupon the Brahmana taught him the Brahma weapon, and took the ear-rings, and went away.
308 And there, they met with Karna, and Bhima, and Arjuna, and the twins (Nakula and Sahadeva), and Yudhishthira, and Krishna, and Gudakesha (Arjuna), and the venerable Rishi (Markandeya), and the celestial Rishi (Narada), and the celestial nymph (Urvashi). And they all told one another about their respective adventures, and the defeats they had suffered at the hands of the enemies. And they also told about the various wonderful things they had seen, and the great merits they had acquired. And they all congratulated one another on their reunion, and on their having outlived the term of their exile. And they all wept with joy, and embraced one another, and paid their respects to one another. And they all sat down together, and began to converse about their future plans. And they all decided to go to Hastinapura, and demand their kingdom from Dhritarashtra. And they all knew that the time had come for them to fulfill their destiny. And they all knew that they would have to fight a great battle to regain their kingdom. And they all knew that they would have to face many dangers, and many difficulties. But they all knew that they would be victorious in the end, because they were united, and because they had the support of the gods.
309 Yudhishthira replied, 'O Nakula, it is for this reason that we have met with this disaster, that our virtue and wealth have been impaired by our own fault. We have, for a long time, practised virtue, and our wealth hath been immense. But, O Nakula, we have, on this occasion, committed a fault. We have been guilty of a neglect, and our wealth also hath been diminished. The Brahmana's fire-sticks and churning staff, which we have failed to recover, are the symbols of his virtue and wealth. And, O Nakula, we have, by our own fault, lost them. Therefore, hath our virtue been impaired, and our wealth hath been diminished.' Bhima then said, 'O king, if we have, by our own fault, lost the Brahmana's fire-sticks and churning staff, let us, by our own exertions, recover them. Let us, O king, by our own might, obtain them again, and restore them to the Brahmana.' Arjuna then said, 'O king, I will, by my own might, recover the Brahmana's fire-sticks and churning staff, and bring them back. Let not the Brahmana suffer any loss on our account.' And, O king, with these words, the Pandavas, with Yudhishthira at their head, set out in search of the deer, determined to recover the Brahmana's fire-sticks and churning staff.
310 And beholding that lake, Yudhishthira, the son of Kunti, approached it, and saw his brothers, the sons of Madri, and Bhima, and Arjuna, lying dead. And seeing them, he was filled with great sorrow, and began to lament in a piteous tone. And, O king, he exclaimed, 'O, what a calamity hath befallen us! What a misfortune hath been ours! Oh, how the fates have conspired against us! Oh, how the gods have forsaken us!' And, O bull of the Bharata race, Yudhishthira, the son of Kunti, having lamented thus, approached the lake, and beheld a Yaksha of immense energy, seated on a throne, and surrounded by a halo of splendor. And that Yaksha, beholding Yudhishthira, addressed him in a voice deep as the thunder, saying, 'O king, thou hast arrived at this lake, and hast seen thy brothers dead. I am the Yaksha, who hath slain them, and I shall slay thee also, if thou dost not answer my questions!'
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311 "And beholding that lake, Yudhishthira, the son of Kunti, approached it, and saw his brothers, the sons of Madri, and Bhima, and Arjuna, lying dead. And seeing them, he was filled with great sorrow, and began to lament in a piteous tone. And, O king, he exclaimed, 'O, what a calamity hath befallen us! What a misfortune hath been ours! Oh, how the fates have conspired against us! Oh, how the gods have forsaken us!' And, O bull of the Bharata race, Yudhishthira, the son of Kunti, having lamented thus, approached the lake, and beheld a Yaksha of immense energy, seated on a throne, and surrounded by a halo of splendor. And that Yaksha, beholding Yudhishthira, addressed him in a voice deep as the thunder, saying, 'O king, thou hast arrived at this lake, and hast seen thy brothers dead. I am the Yaksha, who hath slain them, and I shall slay thee also, if thou dost not answer my questions!' Then Yudhishthira, the son of Kunti, beholding the Yaksha, became filled with sorrow, and replied, 'O Yaksha, I shall answer thy questions, if thou dost restore my brothers to life!' The Yaksha then said, 'I shall restore them to life, if thou dost answer my questions!'
312 "And the mind of that man that layeth this story to heart, never delighteth in unrighteousness, or in disunion among friends, or misappropriation of other person's property, or staining other people's wives, or in foul thoughts! And he also attaineth a life that is free from danger, and that is characterized by peace and prosperity. And the man who layeth this story to heart, attaineth also the region of the virtuous, and his mind is always devoted to the pursuit of virtue. And the man who layeth this story to heart, is never separated from his friends, and is never vanquished by his foes. And he also attaineth the supreme prosperity, and his mind is always devoted to the pursuit of charity, truth, and ascetic austerities. Thus have I narrated to thee, O king, the story of the revival of the Pandavas, and their meeting with their father. He who narrateth this story, or he who listeneth to it, attaineth the region of the virtuous, and his mind is always devoted to the pursuit of virtue."
313 "And then, having sat down, those heroes, the five Pandavas, equipped in vows, began to consider how they should spend the thirteenth year, unknown to the sons of Dhritarashtra. And Yudhishthira said, 'We must spend this year in such a way that our enemies may not discover us. And we must also be able to gather our friends and allies.' And Arjuna said, 'Let us spend this year in the city of Virata, for that king is our friend and ally.' And Bhimasena said, 'Let us go to the kingdom of Matsya, for that king is also our friend and ally.' And Nakula said, 'Let us go to the kingdom of Panchala, for that king is also our friend and ally.' And Sahadeva said, 'Let us go to the kingdom of Kasi, for that king is also our friend and ally.' And Yudhishthira said, 'Let us go to the city of Virata, for that king is our greatest friend and ally.' And so, having decided to spend the thirteenth year in the city of Virata, those heroes, the five Pandavas, equipped in vows, set out for that city."
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1 "Bhima said, 'I shall present myself as a cook, Vallabha by name, skilled in dressing dishes. And I shall enter the service of the king, and shall gratify him with various kinds of food and drinks. And I shall also, O king, instruct the cooks of the king in the preparation of various dishes. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Arjuna said, 'I shall present myself as a eunuch, Brihannala by name, and shall become the instructor in music and dance of the daughter of Virata. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Nakula said, 'I shall present myself as a horse-keeper, Granthika by name, and shall enter the service of the king. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Sahadeva said, 'I shall present myself as a cow-herd, Tantipala by name, and shall enter the service of the king. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' And then, O king, Draupadi, the beloved wife of the Pandavas, disguised herself as a maid-servant, Sairindhri by name, and entered the service of the queen of Virata. And thus, O king, the Pandavas, with their wife, lived in the city of Virata, undiscovered by the sons of Dhritarashtra."
2 "Nakula said, 'I intend to present myself before the lord of Virata as a keeper of horses, and my name shall be Granthika. And I shall enter the service of the king, and shall gratify him with my knowledge of horses. And I shall also, O king, tend to the horses of the king, and shall dress them in harness, and shall cleanse their stalls, and shall be always engaged in the care of the horses. And I shall also, O king, drive the chariot of the king, and shall carry the king's orders to his soldiers. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Sahadeva said, 'I intend to present myself before the lord of Virata as a keeper of cattle, and my name shall be Tantipala. And I shall enter the service of the king, and shall gratify him with my knowledge of cattle. And I shall also, O king, tend to the cattle of the king, and shall milk them, and shall cleanse their stalls, and shall be always engaged in the care of the cattle. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Yudhishthira said, 'And what office will be performed by Draupadi, the beloved wife of us all, that fortunate and beautiful princess, the daughter of Drupada, and the queen of the sons of Pandu?' Draupadi replied, 'I intend to present myself before the queen of Virata as a maid-servant, and my name shall be Sairindhri. And I shall enter the service of the queen, and shall gratify her with my skill in dressing hair, and shall also adorn her person with ornaments, and shall be always engaged in the service of the queen.'"
3 "Draupadi replied, 'I shall conduct myself, O king, in such a way that no blame may attach to me. I shall be always careful and shall never go astray. I shall serve Sudeshna with devotion and humility, and shall always seek her protection. And, O king, I shall never forget thy words. Thou art my lord and my husband, and I shall always seek thy welfare. I shall be always mindful of my duty and shall never deviate from the path of virtue.' Yudhishthira said, 'O Draupadi, thou art verily a gem of a woman. Thy words are always fraught with reason and wisdom. I have no doubt that thou wilt conduct thyself in such a way that our reputation shall be maintained. May thy heart's fever be dispelled. May thy days pass agreeably in the city of Virata.' Vaisampayana said, 'Thus conversing, the Pandavas and Draupadi, with their hearts full of sorrow, resolved to spend the thirteenth year in disguise, and entered the city of Virata, with the intention of living there in secret.'"
4 "Vaisampayana said, 'Those tigers among men, the Pandavas, with their beloved wife, Droupadi, and their priest, Dhaumya, and Indrasena, and others, having thus taken counsel, and resolved upon their respective offices, and the order of their residence, and the disposal of their wealth, and the management of their men and chariots, and their horses, and their kine, and their sacred fires, and their carriages, and their ornaments, and their precious gems, and their clothes, and their vestments, and their armour, and their weapons, and their cars, and their elephants, and their steeds, and their infantry, and their charioteers, and their attendants, and their serving-men, and their waiting-maids, and their bards, and their minstrels, and their players, and their jesters, and their singers, and their dancers, and their musicians, and their actors, and their story-tellers, and their poets, and their scholars, and their Brahmanas, and their ascetics, and their warriors, and their champions, and their heroes, and their soldiers, and their officers, and their spies, and their scouts, and their envoys, and their ambassadors, and their messengers, and their guides, and their attendants, and their followers, and their allies, and their friends, and their well-wishers, and their favourites, and their beloved, and their dear ones, and their kinsmen, and their connections, and their relatives, and their intimates, and their dependents, and their protégés, and their pupils, and their disciples, and their followers, and their adherents, and their partisans, and their faction, and their party, and their clan, and their tribe, and their family, and their kin, and their race, and their nation, and their country, and their kingdom, and their capital, and their city, and their town, and their village, and their hamlet, and their home, and their hearth, and their household, and their family, and their relations, and their connexions, and their acquaintances, and their friends, and their well-wishers, and their favourites, and their beloved, and their dear ones, and their kinsmen, and their connections, and their relatives, and their intimates, and their dependents, and their protégés, and their pupils, and their disciples, and their followers, and their adherents, and their partisans, and their faction, and their party, and their clan, and their tribe, and their family, and their kin, and their race, and their nation, and their country, and their kingdom, and their capital, and their city, and their town, and their village, and their hamlet, and their home, and their hearth, and their household, and their family, and their relations, and their connexions, and their acquaintances, and their friends, and their well-wishers, and their favourites, and their beloved, and their dear ones."
5 "And those descendants of Kuru, those bulls among men, with their bows and quivers deposited, entered the city, and lived there, unknown to the king, and unrecognised by the citizens. And they took up their residence in a potter's house, and lived there, disguised and unknown, with their weapons laid aside. And Yudhishthira, and Dhananjaya, and Bhimasena, and Nakula, and Sahadeva, and Krsna, the daughter of Drupada, lived in the city, passing their days in the guise of brahmanas, and their nights in the potter's house. And Yudhishthira, with his brothers, and the chaste Droupadi, lived in the city, maintaining the brahmanical vow, and studying the science of arms, and the Vedas, and the arts. And no one in the city, knew who they were, or whence they came. And thus they lived, maintaining their secrecy, and awaiting the expiration of the thirteenth year."
6 "And Yudhishthira, with his brothers, and Droupadi, lived in the potter's house, and followed the profession of mendicants, and studied the Vedas, and the arts, and the science of arms. And they lived on alms, and wore the dress of brahmanas, and were engaged in the study of the Vedas, and the performance of sacrifices. And they were well-versed in the science of arms, and were skilled in the use of weapons, and were acquainted with the principles of morality, and were devoted to the practice of truth and righteousness. And they were humble and modest, and were free from pride and arrogance, and were devoted to the service of their preceptor, and were well-versed in the science of politics. And thus they lived, maintaining their secrecy, and awaiting the expiration of the thirteenth year, when they would be able to regain their kingdom, and exact vengeance on their enemies. And they were patient and persevering, and were not disheartened by their misfortunes, but were hopeful of better days, and were confident of their ultimate triumph. And they were united and harmonious, and were devoted to one another, and were inseparable, like the fingers of a hand."
7 "And Yudhishthira, that tiger among men, began to live in the city of Virata, surrounded by plenty and prosperity. And he began to sport and roam in the gardens and pleasure grounds of the city, like a celestial in the gardens of Nandana. And he began to attend the court of Virata, and to delight the king with his wisdom and prowess. And he began to fascinate the people of Matsya with his charming manners and sweet speech. And he began to live in the city, unknown to the sons of Dhritarashtra, like a fire hidden in the ashes. And he began to bide his time, waiting for the expiration of the thirteenth year, when he would be able to regain his kingdom and exact vengeance on his enemies. And thus Yudhishthira, that heroic bull among men, lived in the city of Virata, like a god in disguise, awaiting the fulfillment of his destiny."
8 "And Bhima, that tiger among men, began to live in the city of Virata, surrounded by plenty and prosperity. And he began to sport and roam in the gardens and pleasure grounds of the city, like a celestial in the gardens of Nandana. And he began to attend the court of Virata, and to delight the king with his wisdom and prowess. And he began to fascinate the people of Matsya with his charming manners and sweet speech. And he began to live in the city, unknown to the sons of Dhritarashtra, like a fire hidden in the ashes. And he began to bide his time, waiting for the expiration of the thirteenth year, when he would be able to regain his kingdom and exact vengeance on his enemies. And thus Bhima, that heroic bull among men, lived in the city of Virata, like a god in disguise, awaiting the fulfillment of his destiny. And he used to cook for the king, and dress him in his finest attire, and serve him with the best of food and drink. And the king, pleased with his services, began to regard him as a trusted friend, and confided in him all his secrets. And Bhima, ever vigilant, used to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the city, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as the king of the Pandavas."
9 "And so Draupadi, disguised as a Sairindhri, entered the service of Queen Sudeshna, and began to live in the city of Virata. And she served the queen with dedication and skill, dressing her hair and making beautiful garlands for her. And the queen, pleased with her service, began to regard her as a trusted friend, and confided in her all her secrets. And Draupadi, ever vigilant, used to gather information about the king's enemies, and plan strategies for the future. And thus, she lived in the city, biding her time, until the day when she would be able to reveal her true identity, and reclaim her rightful place as the queen of the Pandavas. And meanwhile, the Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom."
10 "And so Sahadeva, disguised as a cowherd, entered the service of King Virata, and began to live in the city of Virata. And he tended the king's cattle with skill and dedication, and the king was pleased with his service. And Sahadeva, ever vigilant, used to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the city, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as one of the Pandavas. And meanwhile, the other Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom."
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11 "And so Arjuna, disguised as Vrihannala, lived in the palace of King Virata, teaching singing and dancing to the princess Uttara and her friends. And though he was a great warrior, he hid his true identity and lived among the women of the palace, enjoying their company and sharing in their pleasures. And though he was discovered to be impotent, the king and his ministers believed it to be a permanent condition, and so they allowed him to remain in the palace, teaching the arts to the women. And Arjuna, ever vigilant, used this opportunity to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the palace, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as one of the Pandavas. And meanwhile, the other Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom."
12 "And so Nakula, disguised as Granthika, entered the service of King Virata, and began to tend to the king's horses with great skill and care. And the king was pleased with his work, and praised him highly, and made him the manager of all his horses. And Nakula, ever vigilant, used this opportunity to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the palace, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as one of the Pandavas. And meanwhile, the other Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom. And though they suffered greatly in their exile, they never lost hope, and never forgot their duty to their kingdom and their people."
13 "And so the Pandavas, disguised as menials, lived in the city of Virata, serving the king and his subjects. And though they were mighty warriors, they hid their true identities and lived among the people, biding their time until they could reclaim their kingdom. And Bhima, as Vallava the cook, proved himself to be a mighty wrestler, defeating all comers in the arena. His strength and prowess were a wonder to behold, and the king and his subjects cheered him on as he fought. And Arjuna, as Brihannala the eunuch, delighted the king and his ladies with his singing and dancing. His graceful movements and sweet voice were a joy to behold, and he quickly became a favorite in the palace. And Nakula, as Granthika the horse-trainer, showed the king his skill with horses. He trained the king's horses with great care and attention, and soon they were the finest in all the land. And Sahadeva, as Tantipala the cowherd, tended to the king's bullocks with great diligence. He was a hard worker and soon won the respect of the king and his subjects. And Draupadi, as Sairandhri the hair-dresser, served the queen and her ladies with great humility. She was a skilled hair-dresser and soon became a favorite in the palace. And thus they lived, hidden from view, until the day when they would be able to reveal their true identities and reclaim their rightful place as the rulers of the kingdom."
14 "Bhima, with his mighty strength, held Kichaka's hand and said, 'Stop, O wicked one! Do not dare to harm this chaste lady. She is under my protection, and I will not allow thee to touch her.' Kichaka, enraged and humiliated, struggled to free himself, but Bhima's grip was too strong. He tried to appeal to his sister, Sudeshna, but she turned a deaf ear to his pleas. The other ladies of the palace, who had gathered to watch the scene, also refused to help him. And so, Kichaka, realizing that he was outnumbered and outmatched, finally desisted and retreated, his tail between his legs. Draupadi, grateful to Bhima for his timely intervention, thanked him and praised his bravery. Bhima, with a smile, replied, 'Fear not, O lady, for I will always be there to protect thee from harm.' And so, the crisis was averted, and peace was restored to the palace. But Kichaka, seething with anger and humiliation, vowed to take his revenge on Bhima and Draupadi, and began to plot and scheme in secret."
15 "And advancing towards her, he saluted her with reverence, and standing with joined hands, said, 'O thou of graceful eye-brows, thou art welcome! I have been waiting for thee with impatience. O thou of faultless limbs, thou shinest beautifully like the full moon. O thou of sweet smiles, I am thy slave, and thou art my mistress. I will do thy bidding, and whatever thou sayest, I will execute. O thou of graceful tresses, I swear to thee, that I will not offend thee in any way. I will do thy pleasure, and whatever thou desirest, I will accomplish. O thou of beautiful face, thou art my life, my wealth, my everything. I will do thy bidding, even if it be the destruction of my own life.' Thus addressed by Kichaka, Draupadi, with tears in her eyes, and a voice choked with emotion, replied, 'O Kichaka, thou art a fool, and thy words are empty. Thou art a wretch, and thy intentions are evil. I am the wife of the Pandavas, and I will never consent to be thy mistress. Thou mayest try thy utmost, but thou wilt never succeed in thy designs. I will never betray my husbands, even if I am threatened with death.' Thus spoke Draupadi, and Kichaka, enraged and humiliated, drew his sword, and advanced towards her, intent on killing her."
16 "And having said this, Draupadi, with eyes red with anger, went to the apartments of Bhimasena, and saw him seated on a couch, his face towards the wall, his eyes fixed on the floor, his mind filled with wrath, and his forehead furrowed into wrinkles. And approaching him, she said, 'O Bhimasena, thou art proud of thy strength, and art skilled in warfare. Why then dost thou bear this insult offered to me? The son of a Suta hath kicked me in the very presence of the king. I shall not live if I do not behold Kichaka slain by thee.' Bhimasena, hearing these words, looked at Draupadi, and saw her face suffused with tears, and her hair dishevelled. And his mind filled with wrath, he arose from his couch, and said, 'I will slay Kichaka this very day. I will not forget the duties of a husband.' And having said this, he went out to search for Kichaka, his heart filled with rage, and his eyes blazing with fury."
17 "Vaisampayana continued, 'Thus addressed by Bhima, Krishna replied, 'O Bhima, thou art brave, thou art strong, thou art skilled in arms, and thou art truthful. Thou art the protector of thy brothers, and the destroyer of thy foes. I have come to thee, O Bhima, for the destruction of my foe. That wicked Kichaka, who hath insulted me, hath been slain by me. But his relatives and friends, those Sutas, are still alive. They are mighty and proud, and are skillfully versed in weapons. They are determined to avenge Kichaka's death. I am afraid of them, and have come to thee for protection. O Bhima, thou art my protector, my friend, and my husband. I seek thy help in this danger. I cannot live without thee. Thou art my all in all. If thou dost not protect me, I shall not be able to live. I shall be destroyed by the Sutas. O Bhima, I am thy wife, thy partner in prosperity and adversity. I am thy friend, thy companion in joy and sorrow. I am thy beloved, thy dear one. Protect me, therefore, from these wicked Sutas.' Thus addressed by Krishna, Bhima's eyes became red with anger, and he said, 'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.'"
18 "Then, O king, Draupadi, hearing these words of Bhima, felt a little consoled, and began to weep, saying, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from these wicked Sutas.' And she fell at his feet, and began to weep piteously. And Bhima, seeing her thus, was overwhelmed with grief, and his eyes became red with anger. And he said, 'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.' And he raised her up, and embraced her, and consoled her, saying, 'O fair one, thou art not alone, we are with thee. We will slay these wicked Sutas, and avenge thy insult. We will not leave them alive. We will destroy them all, and make thee safe.' And he wiped away her tears, and said, 'O Krishna, thou art my queen, my companion in prosperity and adversity. I will not leave thee, nor forsake thee, till I have slain all these wicked Sutas, and avenged thy insult.' And Draupadi, hearing these words of Bhima, felt a little consoled, and began to weep less. And she said, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from these wicked Sutas.'"
19 "Then, O king, Draupadi, overcome with grief, and her voice choked with tears, began to sob aloud, and said, 'Alas, O Bhima, I am doomed to suffer this extreme distress! Oh, what a cruel fate is mine! I am doomed to suffer this extreme distress! Oh, what a cruel fate is mine! I am doomed to behold thee, O Bhima, and all our brothers, in this state of bondage! Oh, what a cruel fate is mine! I am doomed to behold thee, O Bhima, and all our brothers, in this state of bondage! Alas, O Bhima, thou art sunk in misery, and I am doomed to suffer this extreme distress! Oh, what a cruel fate is mine!' And Draupadi, overcome with grief, swooned away, and fell upon the earth, and her body was bathed in tears. And Bhima, seeing her thus, was overwhelmed with grief, and his eyes became red with anger, and he said, 'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.' And he wiped away her tears, and raised her up, and consoled her, and said, 'O fair one, thou art not alone, we are with thee. We will slay these wicked Sutas, and avenge thy insult. We will not leave them alive. We will destroy them all, and make thee safe.'"
20 "'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.' And he wiped away her tears, and raised her up, and consoled her, and said, 'O fair one, thou art not alone, we are with thee. We will slay these wicked Sutas, and avenge thy insult. We will not leave them alive. We will destroy them all, and make thee safe.' And he embraced her, and stroked her hair, and said, 'O Krishna, thou art my queen, my companion in prosperity and adversity. I will not leave thee, nor forsake thee, till I have slain all these wicked Sutas, and avenged thy insult.' And Draupadi, hearing these words of Bhima, felt a little consoled, and began to weep less. And she said, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from these wicked Sutas.' And Bhima, hearing these words of Draupadi, felt his anger rise, and his eyes became red with rage. And he said, 'O Krishna, I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe.'"
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21 "'O Krishna, thou art my beloved, my heart's core, my everything. I will slay this wicked Kichaka, and avenge thy insult. I will not leave him alive. I will destroy him, and make thee safe.' And he took a vow, saying, 'O Krishna, if I do not slay Kichaka, may I not be worthy of my ancestors, may I not be worthy of my brothers, may I not be worthy of my own soul.' And Draupadi, hearing this vow of Bhima, felt a little consoled, and began to weep less. And she said, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from this wicked Kichaka.' And Bhima, hearing these words of Draupadi, felt his anger rise, and his eyes became red with rage. And he said, 'O Krishna, I will slay Kichaka, and avenge thy insult. I will not leave him alive. I will destroy him, and make thee safe.' And he went out, and gathered his brothers, and told them of his vow, and said, 'O brothers, I have taken a vow to slay Kichaka, and avenge Draupadi's insult. I will not leave him alive. I will destroy him, and make Draupadi safe.' And his brothers, hearing these words of Bhima, felt their anger rise, and their eyes became red with rage. And they said, 'O Bhima, we will help thee in this task. We will slay Kichaka, and avenge Draupadi's insult.'"
22 The text describes Bhima's intense and fierce battle with Kichaka, who had been persistently and shamelessly making unwanted advances towards Draupadi, showing no regard for her clear disinterest and disdain. Bhima, disguising himself and waiting patiently, lay in wait for Kichaka in a dancing hall, his anger and determination building with each passing moment. When Kichaka finally arrived, Bhima launched a surprise attack with incredible force, his strength and fury unleashed in a flurry of punches and kicks. The two engaged in a fierce and ferocious hand-to-hand combat, using their nails and teeth as weapons, their bodies crashing to the ground as they fought with immense strength and determination. They dragged each other around, their movements swift and deadly, their faces set in fierce determination. Bhima's rage and power eventually gained the upper hand, and he tossed Kichaka around like a toy, his body flying through the air before crashing to the ground with a loud thud. Finally, Bhima's immense strength proved too much for Kichaka, and he killed him by squeezing his throat and crushing his body with his powerful arms and legs. He then showed the lifeless body to Draupadi, who was relieved and delighted that her tormentor had been slain, her honor and virtue finally avenged. The guards of the dancing hall discovered Kichaka's body and were amazed by the superhuman strength that had overcome him, wondering how someone could have delivered such a brutal defeat, their minds reeling with shock and awe.
23 Bhima, determined to rescue Draupadi, uprooted a massive tree and charged towards the Sutas, striking fear into their hearts. They released Draupadi and fled in terror, but Bhima pursued them, using the tree as a weapon to slay 105 Sutas, sending them to the abode of Yama. He then comforted Draupadi and sent her back to the city, promising to return to the kitchen by another route. The scene was one of utter chaos, with the corpses of the Sutas lying like uprooted trees, and the people who witnessed the feat were left in a state of astonishment, their power of speech suspended in wonder. Thus, a total of 106 Sutas, including Virata's general, met their end at the hands of Bhima, their bodies strewn about like a forest felled by a hurricane. This display of Bhima's prowess was a testament to his unwavering dedication to protecting his loved ones, and his unrelenting fury against those who dared to harm them. The legend of Bhima's bravery and strength would live on, inspiring generations to come.
24 Draupadi, relieved and grateful, bowed to Bhima, the prince of the Gandharvas, who had rescued her from the clutches of the Sutas. Bhima, pleased with her words, knew that the people of the city would now regard themselves as freed from their debt, and that they would no longer fear the wrath of the Gandharvas. Draupadi then met Arjuna, who was instructing Virata's daughters in dancing, and they all welcomed her back, rejoicing in her safe return. Vrihannala, curious about her ordeal, asked Draupadi to share her story, revealing her own sorrows and empathizing with Draupadi's plight. Draupadi, accompanied by the girls, then entered the royal abode, seeking an audience with Queen Sudeshna. The queen, at the king's behest, bid Draupadi to leave, fearing the Gandharvas' wrath and the king's own vulnerability, for he had already suffered a defeat at their hands. Draupadi requested to stay for just thirteen more days, promising that the Gandharvas would be pleased and eventually convey her away, benefiting the king and his friends. She added that she would not be a burden to the king, and that her presence would not endanger the kingdom. Sudeshna, moved by Draupadi's words, decided to intercede on her behalf, and persuaded the king to grant her request. And so, Draupadi stayed in the palace for thirteen more days, awaiting the return of her husbands, who would soon come to reclaim her.
25 Duryodhana, upon hearing the spies' report, became filled with joy and astonishment at the news of Kichaka's demise. He exclaimed, "Oh, how wonderful is this! Kichaka, that mighty warrior, has been slain by the Gandharvas! This is indeed a great achievement. I had been anxious about him, fearing he might discover the Pandavas' whereabouts. But now, my anxiety is gone. The Pandavas must be nearby, and I shall soon discover their hiding place." He then turned to his advisors and said, "Let us proceed to the kingdom of Matsya and offer our condolences to King Virata. We shall then search for the Pandavas in that region." Drona, Bhishma, and Karna agreed with his plan, and the Kaurava army set out for Matsya. As they journeyed, Duryodhana's mind raced with thoughts of finally capturing the Pandavas and achieving his long-sought victory. He imagined the glory and prestige he would gain by defeating his enemies and proving his superiority over them. Meanwhile, the Pandavas, still in disguise, continued to serve King Virata, unaware of the danger that was approaching them. They went about their duties, oblivious to the fact that their enemies were closing in on them. Yudhishthira, ever vigilant, sensed that something was amiss, but he could not quite put his finger on what it was. Little did he know that their fate was about to take a dramatic turn.
26 Duryodhana nodded in agreement with his brothers' suggestions, determined to find the Pandavas before they could complete their year of exile. He ordered his spies to search far and wide, in every possible location, using all their skills and disguises to gather information. Dussasana added that the spies should be rewarded in advance and encouraged to search thoroughly, but he also expressed his doubts about the success of the mission. He speculated that the Pandavas might be hiding in a remote location, or perhaps they had perished in the wilderness. Duryodhana, however, remained resolute in his pursuit, driven by his desire for victory and his refusal to accept defeat. With a fierce determination burning in his heart, he vowed to leave no stone unturned in his quest to find and defeat the Pandavas. The assembly of courtiers and advisors nodded in agreement, eager to please their king and share in the glory of his triumph. And so, the search for the Pandavas continued, with Duryodhana's spies scouring the land, leaving no corner unexplored, in their relentless pursuit of the elusive brothers.
27 Drona's words were filled with admiration for the Pandavas, and he firmly believed that they were incapable of defeat. He praised their bravery, intelligence, and devotion to their brother Yudhishthira, who was a master of policy and virtue. Drona was convinced that Yudhishthira would restore his brothers' prosperity and that they were waiting for the right moment to strike. He urged Duryodhana to act quickly and wisely, and to search for the Pandavas once more, using Brahmanas, Charanas, and other ascetics who might have knowledge of their whereabouts. Drona's speech was a testament to his respect for the Pandavas, and his belief in their ultimate triumph. He saw the Pandavas as heroes, endued with ascetic merit, and possessed of immeasurable energy. He knew that Yudhishthira was capable of defeating his foes with ease, and that he was a master of policy and virtue. Drona's words were a warning to Duryodhana, to not underestimate the Pandavas, and to be prepared for a fierce battle.
28 Bhishma, the grandsire of the Kurus, applauded Drona's words and spoke in favor of the Pandavas, praising their virtues and strengths. He expressed his belief that they would never perish, and that their concealment was a sign of their virtue. Bhishma urged the Bharatas to seek the aid of honest counsel in their dealings with the Pandavas, and advised against using spies to discover their whereabouts. He emphasized the importance of truth and virtue, and described the characteristics of the region where Yudhishthira and his brothers were residing, painting a picture of a land of plenty, prosperity, and happiness. Bhishma's words were a testament to his respect and admiration for the Pandavas, and his belief in their ultimate triumph. He concluded by urging Duryodhana to reflect on his words and act accordingly, if he had any faith in him.
29 Kripa, the son of Saradwata, agreed with Bhishma's words and advised Duryodhana to use spies to gather information about the Pandavas' whereabouts and plans. He emphasized the importance of being prepared for their return and suggested that Duryodhana should assess his own strength and that of his allies, as well as the weaknesses and disloyalties within his own ranks. Kripa recommended using various strategies such as conciliation, bribery, and diplomacy to strengthen his position and subdue his enemies. He believed that by doing so, Duryodhana would be able to defeat the Pandavas and achieve lasting success. Kripa's words were wise and practical, reflecting his experience as a skilled warrior and advisor. He knew that the Pandavas were not to be underestimated, and that Duryodhana needed to be cunning and strategic if he was to have any chance of defeating them. Kripa's advice was not limited to military tactics alone, but also included guidance on how to win the hearts and minds of his allies and subjects. He urged Duryodhana to be generous and fair, to reward loyalty and bravery, and to be merciful to those who surrendered. By following Kripa's counsel, Duryodhana could ensure a strong and stable kingdom, and be better prepared to face the challenges that lay ahead.
30 King Susarman of the Trigartas, who had been defeated by Kichaka, saw an opportunity to invade Virata's kingdom now that Kichaka was dead. He proposed to Duryodhana that they join forces and attack Virata, seizing his wealth and cattle. Karna agreed, and Duryodhana ordered his brother Dussasana to prepare their forces. Susarman was to lead the Trigartas in a surprise attack on Virata's city, while the Kauravas would follow the next day, dividing their forces into two groups to seize the cattle. The Trigartas marched towards Virata's kingdom, intent on seizing his wealth and cattle. On the eighth day of the dark fortnight, the Kauravas followed, determined to capture thousands of cattle. This plan was formed in hopes of taking advantage of Virata's weakened state and dividing the spoils between the Trigartas and Kauravas. However, this move would also lead to the Pandavas, who were in disguise in Virata's kingdom, being drawn into the conflict, and their skills in battle would soon be put to the test.
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31 The Pandavas, still in disguise, joined King Virata's army as they prepared to battle the Trigartas and retrieve the stolen cattle. The king's brother, Satanika, helped the Pandavas don their armor and weapons, recognizing their potential as warriors. Yudhishthira, Bhima, Nakula, and Sahadeva mounted their chariots, ready to face the enemy. The Matsya army, led by King Virata, was a formidable force with thousands of cars, elephants, horses, and soldiers. As they marched towards the Trigartas, their armor and weapons glinted in the sun, and their elephants and horses were adorned with golden decorations. The army's standard, bearing the symbol of the sun or moon, fluttered in the wind. The Pandavas, with their exceptional prowess, were eager to prove themselves in battle. With their help, the Matsya army was confident of victory. The Trigartas, led by Susarman, were also prepared for battle, determined to defend their seized cattle. The two armies clashed, and the sound of conch shells, drums, and cymbals filled the air. The Pandavas fought valiantly, their skills honed from years of exile. Bhima wielded his mighty club, crushing Trigarta warriors. Arjuna, as Vallava, displayed his archery skills, striking down enemy soldiers. Nakula and Sahadeva, as Tantripala and Damagranthi, fought with equal prowess, their swords slicing through the enemy ranks. Yudhishthira, as Kanka, directed the Matsya army with strategic brilliance. The battle raged on, with both sides suffering heavy losses. But the Pandavas' superior skill and the Matsya army's might eventually turned the tide in their favor.
32 The battle between the Matsyas and Trigartas raged on, with both sides displaying their prowess. The sun was hidden behind a cloud of arrows, and the sky was filled with the sound of drums and cymbals. The warriors fought fiercely, using swords, axes, and javelins. The field was soon covered with severed heads, limbs, and bodies, and the dust was drenched with blood. Vultures began to circle, and the combatants fought on, oblivious to their injuries. Satanika and Visalaksha penetrated deep into the Trigarta host, causing havoc. King Virata, with Suryadatta and Madiraksha, destroyed hundreds of cars, horses, and warriors. He then faced Susarman, the king of the Trigartas, in a single combat. The two warriors exchanged arrows and blows, their cars moving swiftly across the field. The battle was intense, with neither side giving in. Susarman's arrows pierced King Virata's armor, but he fought on, undeterred. King Virata retaliated with a shower of arrows, but Susarman skillfully dodged them. The two warriors clashed, their swords meeting in mid-air. The sound of their weapons echoed across the field, as they fought on, their skills evenly matched. The outcome of the battle was far from certain, as the two warriors engaged in a fierce and thrilling duel.
33 Bhima, with his mighty strength, rescued King Virata and defeated the Trigarta army. He seized Susarman and dragged him down from his car, and the king of Trigarta became senseless. Bhima bound him fast and placed him on his car, and took him to Yudhishthira. The king smiled and told Bhima to set Susarman free, but only if he agreed to say in every court and assembly that he was a slave. Bhima liberated Susarman, and the king of Trigarta became king Virata's slave. The Pandavas, with their mighty arms, had vanquished the Trigartas and rescued the kine. King Virata, grateful for their help, asked them to stay in his city for a few more days. The Pandavas agreed and stayed in the city, enjoying the king's hospitality. King Virata, pleased with their bravery, gave them valuable gifts. He gave Yudhishthira a golden chariot, adorned with precious gems, and a set of golden arrows. He gave Bhima a mighty bow, made of the strongest metal, and a quiver full of arrows. He gave Arjuna a celestial bow, with a hundred strings, and a quiver full of arrows that could slay any enemy. He gave Nakula and Sahadeva a pair of golden swords, with hilts made of precious gems, and shields that could protect them from any attack. The Pandavas, pleased with the gifts, thanked King Virata and promised to always stand by his side. They stayed in the city for a few more days, enjoying the king's hospitality and the company of his subjects. They then bid farewell to the king and his subjects and left the city, ready to face new challenges and adventures.
34 The messengers proclaimed the king's victory, and the city was filled with joy and music. Damsels and courtesons, decked in ornaments, came out of the city with musical instruments, and the air was filled with sweet sounds. King Virata, gratified by the Pandavas' bravery, offered them wealth, honor, and gems, and asked Yudhishthira to accept the sovereignty of the Matsyas. Yudhishthira, pleased with the king's words, accepted the offer, and the king bestowed upon him gems, kine, gold, rubies, and pearls. The Pandavas were overjoyed, and the king's subjects celebrated their victory with feasts and festivities. The king's son, Uttara, was appointed as the general of the army, and the Pandavas were given the task of protecting the city. The people of the city rejoiced at their deliverance from the Trigartas, and the Pandavas were hailed as heroes. King Virata, grateful for their help, asked them to stay in the city for a few more days, and the Pandavas agreed, enjoying the king's hospitality and the company of his subjects.
35 "'I shall, O chief of cowherds, bring back the kine and defeat the Kurus! My arrows shall devour them like a fire devouring dry grass! My bow is always ready, my steeds are swift, and my standard bears the emblem of the golden lion! I shall vanquish the Kurus and return with great renown!' Thus spoke the prince, and the females praised him, saying, 'Thou art our protector, our hero, our refuge! Thou art like Arjuna, the wielder of the thunderbolt!' And with these words, the prince, with a proud heart, set out to battle, his chariot driven by swift steeds, his standard flying high, and his bow and arrows at the ready. The females watched him go, their hearts full of hope and fear. The prince's courage and valor were renowned, but the Kurus were powerful and numerous.
36 Vrihannala, also known as Arjuna, donned his armor and took up his weapons, ready to face the Kurus. Uttara's sister returned to her brother and told him that Vrihannala had agreed to be his charioteer. Uttara was overjoyed and thanked his sister for her help. He then went to Vrihannala and asked him to take the reins of his chariot. Vrihannala, with a smile, agreed and the two of them set out to face the Kurus. As they approached the battlefield, Uttara saw the Kurus assembled before him, their weapons at the ready. He saw Duryodhana, Bhishma, Karna, Kripa, and Drona, all great warriors, and his heart began to tremble with fear. But Vrihannala, sensing his fear, spoke words of encouragement to him, reminding him of his own bravery and skill. Uttara took a deep breath and steeled himself for the battle ahead. Vrihannala, meanwhile, took the reins of the chariot and drove it forward, the horses galloping swiftly towards the enemy. The Kurus saw them coming and prepared to attack. But Vrihannala was a skilled charioteer, and he dodged and weaved through the enemy's weapons, avoiding their blows with ease. Uttara, meanwhile, shot arrow after arrow at the Kurus, striking them down with precision and skill. The battle raged on, with Uttara and Vrihannala fighting side by side. The Kurus were fierce warriors, but Uttara and Vrihannala were a formidable team, and they managed to hold their own against the enemy. As the day wore on, the Kurus began to tire, and Uttara and Vrihannala saw their chance. With a final burst of energy, they charged forward, their weapons flashing in the sunlight. The Kurus were defeated, and Uttara and Vrihannala emerged victorious.
37 With the blessings of the elderly women and Brahmanas, Uttara and Vri hannala (Arjuna) set out to face the Kurus. As they approached the battlefield, Vrihannala skillfully guided the chariot, avoiding obstacles and enemy attacks. Uttara, with his excellent bow and arrows, shot down the Kurus, his aim true and deadly. The Kurus, led by Bhishma and Drona, fought valiantly, but Uttara and Vrihannala were an unbeatable team. As the battle raged on, Vrihannala's skills as a charioteer and warrior became evident, and Uttara's confidence in him grew. The two warriors fought bravely, their bond growing stronger with each passing moment. The Kurus were formidable foes, but Uttara and Vrihannala were determined to emerge victorious. As the sun began to set, the battle reached its climax. Uttara and Vrihannala charged forward, their weapons flashing in the fading light. The Kurus were defeated, and the two warriors embraced, their friendship and respect for each other clear in their eyes.
38 As they charged deeper into the fray, Arjuna's arrows flew swift and true, striking down the Kuru warriors with precision and skill. Uttara, inspired by Arjuna's bravery, began to fight with renewed vigor, his own arrows finding their mark with increasing frequency. The Kurus, taken aback by the sudden turn of events, stumbled backward in disarray. Duryodhana and Karna, their leaders, rallied them with shouts of encouragement, but even their valiant efforts could not stem the tide of defeat. As the battle raged on, Arjuna's fame and prowess became evident to all. His name was on every lip, and his exploits were hailed by friend and foe alike. The Kurus, realizing that their opponent was none other than the legendary Arjuna, began to waver in their resolve. Their hearts heavy with despair, they fled the field, leaving their kine to be retaken by the victorious Uttara. With the battle won, Arjuna and Uttara returned to the city, their chariot adorned with the flags of victory. The people of Virata's kingdom came out to greet them, cheering and shouting in joy. Uttara, his fears forgotten, embraced Arjuna, hailing him as his savior and friend. Arjuna, pleased with the prince's newfound courage, smiled and praised him, saying, 'Today, you have proven yourself a true Kshatriya, worthy of your royal heritage.' And so, with the kine recovered and their honor restored, Uttara and Arjuna returned to the palace, their bond of friendship stronger than ever. The kingdom of Virata celebrated their victory, and the name of Arjuna was hailed throughout the land as a hero and a legend.
39 The Kuru warriors, led by Bhishma, Drona, and Kripa, prepared for battle, suspecting that the mysterious archer was none other than Arjuna. Drona, aware of Arjuna's prowess, warned them of the danger ahead. 'This is no ordinary warrior,' he cautioned. 'This is the son of Pritha, the wielder of the mighty bow Gandiva. He has been trained by the gods themselves and has proven his worth in battle against the very gods and demons.' Karna, however, belittled Arjuna's abilities, claiming he was no match for himself or Duryodhana. 'I will take on this eunuch and prove my superiority,' he boasted. Duryodhana, eager for battle, saw an opportunity to defeat the Pandavas once again, forcing them to extend their exile. 'If this is indeed Arjuna, then our victory is assured,' he exclaimed. 'We will crush him and his brothers, and they will be forced to wander in the forest for another twelve years.' The Kuru leaders, confident in their own abilities, applauded Duryodhana's bravery. But Drona's warnings fell on deaf ears, and they charged into battle with reckless abandon. Arjuna, still disguised as a eunuch, approached the battlefield, his skills and intentions unknown to the Kurus. With a fierce determination in his heart, he prepared to face his enemies and reclaim the stolen cattle. As the two armies clashed, the sound of conch shells and drums filled the air. Arjuna's arrows flew swift and true, striking down the Kuru warriors with precision and skill. The Kurus, taken aback by the sudden turn of events, stumbled backward in disarray. Bhishma and Drona rallied them with shouts of encouragement, but even their valiant efforts could not stem the tide of defeat.
40 Vaisampayana said, 'Having reached that Sami tree, and having ascertained Virata's son to be exceedingly delicate and inexperienced in battle, Partha addressed him, saying, 'Enjoined by me, O Uttara, quickly take down (from this tree) some bows that are there. For these bows of thine are unable to bear my strength, my heavy weight when I shall grind down horses and elephants, and the stretch of my arms when I seek to vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of thick foliage, for in this tree are tied the bows and arrows and banners and excellent coats of mail of the heroic sons of Pandu, viz., Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow of great energy, the Gandiva of Arjuna, which singly is equal to many thousands of other bows and which is capable of extending the limits of a kingdom. Large like a palmyra tree, able to bear the greatest stress, the largest of all weapons, capable of obstructing the foe, handsome, and smooth, and broad, without a knot, and adorned with gold, it is stiff and beautiful in make and beareth the heaviest weight. And the other bows also that are there, of Yudhishthira and Bhima and Vibhatsu and the twins, are equally mighty and tough.'
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41 'O Vrihannala, behold! These bows are like snakes shedding their skins. Their beauty is like that of the sun, and their forms are like those of mighty serpents. I cannot touch them, for they seem to be alive and are inspiring fear in me.' Vrihannala replied, 'Fear not, O prince! These bows are not snakes, but the weapons of the Pandavas. Take them down, and let us proceed to the field of battle.' Uttara, still fearful, hesitated, but eventually descended the tree with the bows. As he handed them over to Arjuna, he couldn't help but feel a sense of awe at their splendor. Arjuna, pleased with the prince's efforts, encouraged him, saying, 'You have done well, O prince! Now, let us go forth and conquer the Kurus!' With that, they set off towards the battlefield, ready to face whatever lay ahead.
42 Arjuna smiled, pleased with Uttara's curiosity, and began to explain the origin of each weapon. "The bow with golden bosses, adorned with gems and having a radiant glow, belongs to Yudhishthira, the king of righteousness. The bow with golden elephants, symbolizing strength and wisdom, is mine, and I have wielded it in many battles. The bow with Indragopkas, shining like the sun, is Bhima's, and its might is feared by our enemies. "The bow with golden suns, blazing like the sun itself, is Nakula's, and its beauty is matched only by his own. The variegated bow, adorned with gems and gold, is Sahadeva's, and its colors shine like the rainbow. The arrows with wing-like shafts, swift and true, are mine, and I have used them to vanquish many foes. The large iron shafts, thick and strong, are Bhima's, and they can pierce the heart of any enemy. "The sable quiver, adorned with images of tigers, belongs to Nakula, and its contents are as fierce as the beast itself. The seven hundred arrows, long and sharp, are Sahadeva's, and they can drink the blood of our enemies. The gold-crested arrows, whetted on stones, are mine, and their touch is as fatal as a venomous snake. "The sword with the toad mark, irresistible and terrible, is Yudhishthira's, and its strength is unmatched. The scimitar with a polished blade, shining like the moon, is Bhima's, and its edge is as sharp as his wit. The sword in a cow-skin scabbard, manufactured in the country of the Nishadas, is Nakula's, and its blade is as black as the night. The long sword with a golden hilt, shining like the sun, is Sahadeva's, and its length is as great as his courage. The broad sword in a golden case, bright as fire, is mine, and its might is as great as my own." Uttara listened in awe, amazed by the Pandavas' arsenal and the stories behind each weapon. He felt honored to be in the presence of such great warriors and their legendary arms.
43 Vrihannala (Arjuna) elaborated on the exceptional qualities of each weapon, attributing them to the Pandavas. Gandiva, Arjuna's bow, was the most celebrated, capable of devastating hostile hosts and worshipped by gods and celestials for its unparalleled might. It had been wielded by esteemed beings, including Shiva, Prajapati, Sakra, Soma, and Varuna, before coming into Arjuna's possession. The other bows were equally impressive, with Bhima's bow renowned for its strength, Yudhishthira's for its wisdom, Nakula's for its swiftness, and Sahadeva's for its unwavering precision. Each bow had been employed in numerous battles, earning the Pandavas their reputation as unconquerable warriors. Vrihannala also described their quivers, arrows, and swords, highlighting their exceptional features and the battles they had won. The quivers were adorned with symbols of tigers, insects, and golden wings, signifying their owners' bravery and skill. The arrows were sharp as razors, swift as the wind, and capable of vanquishing entire armies. The swords, with blades long and strong, were cased in sheaths of tiger, goat, or cow skin, and had been wielded to defeat formidable foes. Each weapon was imbued with celestial energy, making them almost invincible in battle. The Pandavas' arsenal was a testament to their unwavering dedication to justice and their unyielding commitment to protecting the innocent. As Vrihannala concluded his explanation, Uttara's eyes widened in awe, humbled by the magnificence of the Pandavas' weapons and the tales of their unyielding valor.
44 Arjuna revealed his true identity to Uttara, enumerating his ten names and explaining the origin of each, unfolding a tapestry of stories that showcased his conquests, divine encounters, and unwavering commitment to righteousness. With every word, Uttara's amazement grew, his skepticism dissipating like mist in the face of the sun. He listened with rapt attention as Arjuna shared tales of his unyielding spirit, his unshakeable resolve, and his unrelenting pursuit of justice. As the tales unfolded, Uttara's reverence for Arjuna deepened, his admiration swelling like a river in flood. He beheld in Arjuna a paragon of valor, a hero whose feats were etched in the annals of history, a warrior whose name was whispered in awe by gods and mortals alike. And when Arjuna finished speaking, Uttara approached him with a humility born of wonder, his eyes shining with a newfound respect. "My name is Bhuminjaya," he said, his voice barely above a whisper, "and I am also called Uttara. It is by good luck, O Partha, that I behold thee. Thou art welcome, O Dhananjaya. O thou with red eyes, and arms that are mighty and each like unto the trunk of an elephant, it behoveth thee to pardon what I said unto thee from ignorance." Uttara's words were a balm to Arjuna's soul, a soothing salve that healed the wounds of doubt and skepticism. And as their eyes met, a bond was forged, a bond that would last a lifetime, a bond that would be tempered in the fires of adversity and emerge stronger and more resilient with each passing day.
45 Arjuna and Uttara prepared for battle, their hearts ablaze with determination. Arjuna, his true identity revealed, stood tall, his prowess and valor evident in every glance. Uttara, awestruck and humbled, gazed upon him with reverence, recognizing the exceptional skills and divine weapons that made Arjuna a legendary warrior. As they readied themselves, Arjuna's weapons appeared before him, summoned by his unyielding spirit. With reverence, he received them, his hands grasping the familiar hilts and bows that had served him so well in countless battles. The twang of his bow, Gandiva, echoed through the land, a clarion call to arms that struck fear into the hearts of their foes. With their car thundering across the field, Arjuna and Uttara charged into battle, their wheels scorching the earth, their banners streaming in the wind. Though outnumbered, Arjuna was undaunted, his unwavering confidence rooted in his unshakeable faith in his own abilities. He had fought alone against formidable foes in the past, emerging victorious every time. With a burst of laughter, he assured Uttara that together they would vanquish their enemies, their bond forged in the heat of battle. "Drive thou my car speedily," he urged Uttara, "and let thy heart's fever be dispelled." And with that, they plunged into the fray, their weapons flashing in the sunlight, their names etched forever in the annals of history.
46 Arjuna, with Uttara as his charioteer, set out for battle, hoisting his golden ape-banner and blowing his conch shell, which terrified Uttara and caused the horses to drop to their knees. The sound of the conch shell was so loud that it seemed to split hills and mountains, and pierce mountain-caves and the cardinal points. Uttara was overwhelmed by the blare of the conch, the twang of the Gandiva, and the superhuman cries of the creatures on the banner, and his mind was greatly bewildered. His perception of the directions was confused, and his heart was painfully afflicted. Arjuna, noticing Uttara's fear, encouraged him, reminding him of his Kshatriya heritage and the need to be brave in the face of danger. He told Uttara to stand firm on the car, pressing his feet on it, and to tightly catch hold of the bridles, as he was about to blow the conch again. Despite his efforts, Uttara remained frightened, and when Arjuna blew the conch again, he sat down on the car, clinging to it in fear. Meanwhile, Drona, recognizing the signs of Ar juna's presence, warned the Kauravas of the impending doom that awaited them. He pointed out the ominous portents, including the trembling earth, pale faces, and dispirited animals, and advised them to prepare for battle. He cautioned them that their weapons did not shine, their steeds were dispirited, and their fires, though fed with fuel, did not blare up, all of which were indicative of a great calamity. He also noted that the vultures and kites on their right portended a great danger, and that the jackal that had run through their ranks, wailing dismally, had escaped unstruck, all of which foreboded a heavy destruction of Kshatriyas in battle.
47 Duryodhana rallied his troops, urging them to prepare for battle against the Matsyas or Arjuna, who had appeared on the scene. He questioned Bhishma's loyalty, suspecting him of favoring the Pandavas, and expressed his discontent with Bhishma's constant praise for Arjuna. Karna accused Bhishma of extolling Arjuna's virtues and doubted his commitment to their cause, suggesting that Bhishma's affection for Arjuna was clouding his judgment. He advocated for ignoring Bhishma's counsel and preparing for battle, assigning guards and arraying the troops to destroy the enemy. Karna's words were laced with skepticism and frustration, as he believed Bhishma's loyalty was torn between his duty to the Kauravas and his admiration for the Pandavas. He urged the troops to focus on the task at hand, securing the cattle and emerging victorious in the impending battle.
48 Karna boasted that he would single-handedly defeat Arjuna, shooting arrows that would cover him like locusts on a tree, and claimed to be the only one who could resist Arjuna's might. He vowed to slay him and discharge his debt to Duryodhana, which he had promised long ago. He likened himself to a cloud dropping an arrowy shower, and his horses' speed to the wind, emphasizing his own strength and prowess. Karna declared that his arrows would pierce Arjuna like venomous snakes, and that he would emerge victorious, plucking the dart from Duryodhana's heart. He urged the Kauravas to either take the wealth of kine and leave or stay and witness his combat, showcasing his confidence in his own abilities. With a fierce determination, Karna prepared for battle, ready to face Arjuna and prove his worth.
49 Kripa cautioned Karna against underestimating Arjuna, citing his numerous solo achievements, including defeating the Gandharvas and Nivatakavachas, and rescuing Krishna from Jayadratha. He warned that fighting Arjuna alone would be foolish, like trying to grasp a venomous snake or ride an infuriated elephant, and that it would be a rash decision to challenge him without proper skill and strength. Instead, he suggested that the six of them, including Drona, Duryodhana, Bhishma, and Drona's son, unite to fight Arjuna, aided by their troops and standing carefully. Only together, as skilled bowmen, could they hope to match Arjuna's prowess, which was comparable to Indra's. Kripa emphasized that even Indra himself would hesitate to encounter Arjuna in battle, and that their combined forces would be necessary to counter his might. He urged Karna to reconsider his solo attack and instead join forces with their allies to take on the formidable Arjuna.
50 Aswatthaman criticized Karna for boasting about his prowess, saying that true heroes don't brag about their achievements. He pointed out that Karna hadn't actually defeated the Pandavas in battle, but rather had won their wealth through deceitful means, like a vendor of meat. Aswatthaman warned that Arjuna, with his mighty bow Gandiva, would not be defeated so easily, and that he would overthrow them all like a tree under Garuda's weight. He emphasized that Arjuna was superior to Karna in prowess, bowmanship, and battle skills, and that even Drona, their guru, held Arjuna in high esteem. Aswatthaman suggested that Karna use the same means he used to win the dice game, and let his uncle Sakuni fight instead, as he was no match for Arjuna's prowess. He concluded by saying that he himself would not fight Arjuna, and that they should focus on fighting the king of Matsya, if he came to rescue the Pandavas.
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51 Bhishma urged forgiveness and unity among their ranks, noting that disunion was the greatest calamity an army could face. He praised Drona and his son Aswatthaman, saying their mastery of weapons and the Vedas was unmatched, and that their combination of brahminical and kshatriya qualities was unparalleled. He emphasized that their situation was critical, with Arjuna, a formidable warrior, approaching with a mighty army. Duryodhana requested peace and forgiveness, and Bhishma pacified Drona, who agreed to make arrangements to protect Duryodhana from Arjuna's attack. Drona expressed doubt about the completion of the Pandavas' exile and urged caution, suggesting that Arjuna's attack was imminent. He warned that Arjuna would not hesitate to defeat their troops and capture Duryodhana, and that they needed to be prepared to face him. Bhishma's words had a calming effect on Drona, and he agreed to put aside his anger and focus on the task at hand. With their differences temporarily set aside, the Kaurava leaders began to plan their strategy for facing the Pandavas, knowing that their unity and cooperation were crucial in the face of the impending battle.
52 Bhishma elaborated on the cyclical nature of time, emphasizing that the Pandavas had faithfully adhered to their commitments, and warned Duryodhana that the Pandavas, led by the virtuous Yudhishthira, would not relinquish their rightful kingdom without a fierce and formidable battle. Bhishma urged Duryodhana to prepare for war, proposing a strategic division of their forces to defend their capital, escort their cattle, and confront the Pandavas with their most skilled and powerful warriors. He suggested that he himself, with his vast experience and battle prowess, anchor the rear of their army, while Karna, with his exceptional martial skills, lead the front lines. Meanwhile, Aswatthaman, with his mastery of weaponry and military tactics, defend the left flank, and Kripa, with his wisdom and valor, secure the right. Duryodhana, determined to maintain his grip on power and unwilling to concede to the Pandavas' legitimate claims, accepted Bhishma's plan and began to mobilize their forces for the impending battle, which would decide the fate of Hastinapura and the future of the Kuru dynasty.
53 Arjuna, with his charioteer, advanced towards the Kuru army, his banner and car recognizable from a distance, striking fear into the hearts of his enemies. Drona, the seasoned warrior, identified Arjuna's approach and warned the Kurus, describing Arjuna's exceptional skills and feats, which had earned him great renown. Arjuna, determined to reclaim the stolen cattle and defeat his foes, asked his charioteer to take him to where Duryodhana was, intending to engage him in a fierce battle. Kripa, anticipating Arjuna's plan, urged their troops to attack Arjuna's flanks, hoping to weaken his charge. Arjuna, undaunted, announced his presence with a mighty blow on his conch, and unleashed a barrage of arrows, overwhelming the enemy and causing chaos in their ranks. The earth itself trembled at the sound of his conch, the twang of his bow, and the roar of his flagstaff creatures, which seemed to shake the very foundations of the battlefield. The cattle, frightened by the tumult, turned back towards the southern road, abandoning their intended course. The stage was set for a fierce and epic battle, with Arjuna at its center, his prowess and valor about to be put to the ultimate test.
54 Arjuna, determined to defeat Duryodhana, advanced towards him, his banner and car recognizable from a distance, striking fear into the hearts of his enemies. The Kurus, led by Karna, attacked Arjuna with a fierce shower of arrows, but he fought back with equal ferocity, using his bow, Gandiva, to pierce Karna's body and strike down his horses and car-driver. The two warriors exchanged arrowy showers, creating a cloud of keen-edged shafts that darkened the sky. Arjuna, enraged by Karna's offenses, pierced Karna's arms, thighs, head, and forehead with precision and skill, forcing him to flee in disgrace. The Kurus, defeated and terrified, wailed aloud, their ranks scattered and broken, their hopes of victory shattered by Arjuna's unmatched prowess. Arjuna's valor and fame echoed through the battlefield, his name spoken in awe and reverence by friend and foe alike, his legend growing with each passing moment.
55 Arjuna, with his banner and car recognizable, fought back with ferocity, covering the horizon with arrows. His valor and fame echoed through the battlefield, his legend growing. He withstood the rage of the countless host, like a shore withstanding a surging sea. Arjuna's arrows mangled the hostile ranks, looking like newly-risen clouds or a garland with withering flowers. The earth was bestrewn with corpses, like the sky overcast with black clouds. Arjuna's energy and the twang of his bow struck terror into the hearts of Duryodhana's troops. He fell back and attacked from behind, covering the welkin with blood-drinking arrows. His car passed through the hostile ranks, unimpeded, like Vasuki sporting in the ocean. Arjuna's bow was always drawn to a perfect circle, his arrows never falling except on their aim. The track of his car was made by itself, like a herd of elephants marching through the forest. Struck by Partha, the warriors thought Indra himself was slaying them. Arjuna severed heads, like reapers cutting off deciduous herbs. The Kurus lost energy, tossed and mangled by the Arjuna-gale. The dust mixed with blood made the sun's rays redder still. Arjuna overwhelmed the great bowmen of the enemy, piercing Drona, Dussaha, Drona's son, Dussasana, Kripa, Bhishma, Duryodhana, and Karna. When Karna was pierced, his troops began to break. Uttara asked Arjuna which division to approach, and Arjuna directed him to Kripa's van, then to Drona, Aswatthaman, Duryodhana, and finally Bhishma.
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56 The Kurus' ranks resembled clouds in the rainy season, with horses, elephants, and warriors ready for battle, their armor and weapons glinting in the sunlight. The celestials, including Indra, arrived in their heavenly cars, eager to witness the combat between Bhishma and Arjuna, their interest piqued by the fame of the two warriors. The firmament was filled with gods, Gandharvas, Nagas, and Rishis, all gathered to behold the battle, their faces filled with wonder and anticipation. The cars of various gods, including Agni, Soma, and Varuna, shone in a splendid array, their jewels and ornaments reflecting the brightness of the sun. The air was filled with the fragrance of celestial garlands, their sweet scent wafting through the battlefield, and the dust of the earth disappeared, replaced by a soothing breeze that seemed to carry the whispers of the gods. The firmament seemed ablaze with the arrival of more cars, decked with jewels and brought by the foremost celestials, their splendor illuminating the sky. Indra, the wielder of the thunderbolt, looked beautiful on his car, his eyes fixed on his son Arjuna, his gaze filled with pride and admiration. The gods and goddesses, the Siddhas and the Rishis, all watched with bated breath, eager to see the outcome of the battle between the two mighty warriors.
57 Arjuna, seeing the Kuru army arrayed in battle formation, instructed Uttara to drive to where Kripa's car was situated, recognizable by its flag bearing a golden altar. Uttara expertly guided the horses, wheeling and turning, and eventually confronted Kripa's car. Arjuna blew his conch, Devadatta, which resonated loudly, like a mountain splitting. Kripa, enraged, blew his own conch and took up his bow, shooting arrows at Arjuna. The two warriors engaged in a fierce battle, their arrows filling the sky. Kripa pierced Arjuna with ten arrows, but Arjuna retaliated, covering the sky with his own arrows and enveloping Kripa. Kripa's steeds were struck by Arjuna's arrows, and he was thrown off his car. Arjuna spared Kripa's life, cutting off his bow and coat of mail instead. Kripa took up another bow, but Arjuna cut it off as well. The two warriors continued to exchange blows, their arrows clashing in mid-air. Kripa hurled a javelin at Arjuna, but he deftly cut it off with ten arrows. Kripa then shot crescent-shaped arrows, which Arjuna also cut off. Arjuna's wrath intensified, and he shot thirteen arrows at Kripa, cutting off his car's yoke, piercing his steeds, and severing his car-driver's head. Kripa leapt down and hurled a mace at Arjuna, but it was sent back by Arjuna's arrows. The warriors of Kripa's division tried to rescue him, but Arjuna held them off, performing a circuitous evolution called Yamaka. Kripa was eventually led away, defeated, his car broken and his steeds slain. The battle raged on, with Arjuna's prowess and skill evident in every move. His conch, Devadatta, seemed to roar with triumph, and his bow, Gandiva, shone like the sun. Kripa's defeat was a testament to Arjuna's unmatched bravery and archery skills, and the Kuru warriors began to waver in their resolve.
58 Drona, with his golden car and red steeds, rushed towards Arjuna, who was eager to fight him. Arjuna praised Drona's virtues and asked Uttara to take him to Drona's car. The two warriors engaged in a fierce battle, shooting arrows at each other. Drona covered Arjuna's car with a thousand arrows, but Arjuna cut them off with ease. Arjuna then covered Drona's car with arrows, and Drona responded with an arrowy shower of his own. The two warriors continued to exchange blows, their arrows filling the sky. The spectators were filled with wonder at the sight of the two mighty warriors fighting each other. Drona and Arjuna displayed their lightness of hand in the use of weapons, shooting clouds of arrows at each other. The battle raged on, with neither warrior able to gain the upper hand. The sound of their bows and the clash of their arrows echoed through the field. The earth shook beneath their feet as they moved about, their chariots wheels screeching. The air was filled with the scent of smoke and sweat. The warriors' faces were set in fierce determination, their eyes blazing with intensity. The fight continued, each warrior refusing to yield. Eventually, Drona's son, Aswatthaman, joined the fight, and Arjuna turned his attention to him, giving Drona an opportunity to leave the field. Wounded and his mail and banner gone, Drona sped away on his swift horses, his head hung low in defeat. The battle between Drona and Arjuna was like a clash of titans, each warrior unleashing his full fury upon the other. The earth trembled beneath their feet, the sky grew dark with the arrows they shot, and the sound of their bows was like thunder in the heavens. It was a fight for the ages, a display of skill and strength that would be remembered for generations to come. And in the end, it was Arjuna who emerged victorious, his arrows finding their mark time and time again, his chariot wheels screeching as he pursued Drona across the field.
59 Then, Drona's son, Aswatthaman, rushed into battle with Arjuna, showering arrows like a storm. Arjuna received him with a cloud of arrows, and their encounter was fierce, like gods vs. demons. The sky was filled with arrows, hiding the sun, and the air was silent. As they fought, loud sounds erupted like bamboos on fire. Aswatthaman's horses were afflicted by Arjuna's arrows, and he cut off the Gandiva's string with an arrow. The celestials applauded, and Drona, Bhishma, Karna, and Kripa praised him. Arjuna attached a new string to Gandiva and advanced towards Aswatthaman, who pierced his breast with shafts. The two heroes fought fiercely, their arrows like snakes and fire. Arjuna's quivers were inexhaustible, and he remained immovable like a mountain. Aswatthaman's arrows were exhausted, and Arjuna prevailed. Karna then twanged his bow, and Arjuna, filled with wrath, turned towards him, eager for a single combat. The two warriors, like mighty elephants, clashed in a frenzy of arrows and sparks. Their bows roared like thunder, and their arrows flew like lightning. The earth shook beneath their feet, and the air was filled with the scent of smoke and sweat. The battle raged on, with neither warrior yielding, their skills and strength evenly matched. The outcome was far from certain, as these two titans of the battlefield fought on, their fury and determination unwavering.
60 The battle between Arjuna and Karna escalated into a frenzy of arrows and sparks, with both warriors unleashing their full fury upon each other. Arjuna's arrows flew swift and true, piercing Karna's armor and inflicting deep wounds. Karna retaliated with fierce attacks, his arrows blazing with intensity, but Arjuna's defenses held strong, his skill and strength honed to perfection. As the fight raged on, Karna's vision began to blur, his movements slowing, his strength waning. Arjuna sensed victory within his grasp and struck the final blow, a mighty arrow that shattered Karna's defenses and sent him stumbling back. The outcome was clear, and Karna fled in defeat, his pride and arrogance shattered. Arjuna's triumph was a testament to his unwavering determination, unrelenting prowess, and unyielding spirit, cementing his reputation as the greatest warrior of the age.
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61 Arjuna, with unwavering confidence, reassured Uttara, who was overwhelmed by the ferocity of the battle, and urged him to summon his courage and hold the reins of the steeds. Arjuna vowed to triumph over the Kuru army, unleashing a frenzy of celestial weapons that would create a river of blood. He boasted of his past conquests, recounting the training he received from Indra, Brahman, and Prajapati, and the countless victories he achieved, including the vanquishing of the Paulomas and Kalakhanjas. With a fierce determination burning in his eyes, Arjuna declared that he would single-handedly defeat the Kuru army, his arrows flying swift and true, striking fear into the hearts of his enemies. His diadem shining bright, his aim unwavering, Arjuna charged into the fray, his chariot driven by Uttara, who had regained his composure. As they advanced, Bhishma, the son of Ganga, stood tall, his standard held high, but Arjuna, with a swift and precise shot, cut it down, the gold-decked arrow piercing the air. The Kauravas, led by Dussasana, Vikarna, Dussaha, and Vivingsati, rallied against Arjuna, but he stood firm, his bow singing with a deadly rhythm, his arrows striking true, each one finding its mark with unerring precision. The battle raged on, the sound of clashing steel, the scent of blood and sweat, the cries of the wounded, and the triumphant shouts of Arjuna, all blending together in a cacophony of chaos. But amidst the turmoil, Arjuna remained steadfast, his focus unwavering, his aim true, his arrows flying swift and deadly, striking fear into the hearts of his enemies, as he fought on, unyielding and unrelenting, his legend growing with each passing moment.
62 Vaisampayana said, "The Kurus united against Arjuna, but he covered them with arrows, like mist on mountains. The sound of conchs and elephants filled the air, a deafening roar that shook the ground. Arjuna's arrows pierced steel coats, killing thousands, their shafts flying swift and true. He shot with such speed and precision that he seemed like the blazing sun, his bow singing with deadly rhythm. The warriors fled in fear, abandoning their cars and horses, and the field was covered with corpses, the earth red with blood. Arjuna danced on the field, his bow singing with deadly rhythm, his arrows striking true, each one finding its mark. The earth was beautiful with severed heads and mangled trunks, the bodies of the dead and dying strewn about like leaves on a autumn breeze. The field was a river of blood, with waves of billows, like the river of death that flows at the end of the Yuga. Coats of mail and turbans floated on its surface, and elephants and cars were its alligators and rafts. Marrow, fat, and blood were its currents, and keen-edged weapons its crocodiles. Rakshasas haunted it, and strings of pearls were its ripples. The mighty car warrior was its large island, resounding with conchs and drums. The river of blood was incapable of being crossed, and Arjuna's swift hands moved too fast for the spectators to see, his arrows flying like a swarm of deadly bees."
63 Vaisampayana said, "Bhishma, with a golden bow, rushed at Arjuna, who received him with a glad heart. Bhishma pierced Partha's flag-staff with eight arrows, but Arjuna cut off his umbrella with a javelin. Arjuna then struck Bhishma's flag-staff, steeds, and drivers. Bhishma, unable to bear this, covered Arjuna with a celestial weapon. The two warriors exchanged blows, their shafts striking against each other like fireflies in the rain. The bent Gandiva seemed like a continuous circle of fire. Bhishma baffled Arjuna's arrowy shower, like a bank resisting a swelling sea. The Kauravas exclaimed, "Excellent! Bhishma hath performed an exceedingly difficult feat in fighting with Arjuna!" The two warriors, endued with great might, fought on playfully, infatuating the eyes of all created beings. They used celestial weapons, surprising all who beheld them. When the conflict with celestial weapons ceased, a conflict with arrows commenced. Arjuna cut off Bhishma's gold-decked bow, but Bhishma took up another and showered arrows on Dhananjaya. The two warriors covered each other with clouds of arrows, obscuring the ten directions. The celestials, with Indra, gazed with wonder upon the combat. Chitrasena, highly pleased, addressed the lord of celestials, "Behold these arrows shot by Partha coursing through the sky in one continuous line. Wonderful is the dexterity of Jishnu!"
64 Vaisampayana said, "Duryodhana, with a spear-headed shaft, pierced Arjuna on the forehead. Arjuna, pierced and bleeding, looked resplendent like a hill with a golden peak. His blood trickled down, like a wreath of golden flowers. Enraged, Arjuna struck Duryodhana with arrows endued with snake venom, shot from the bow-string stretched to the ear. The two warriors, both born in the race of Ajamida, struck each other alike, their arrows flying like fireflies in the rain. Vikarna, seated on a huge elephant, rushed against Arjuna, who struck the elephant with an iron arrow, penetrating its body like a thunderbolt. The elephant fell, and Vikarna fled in terror, abandoning his car. Arjuna then struck Duryodhana in the breast with another arrow, and the king, wounded and vomiting blood, turned away his car and fled in alarm. The warriors, smitten with arrows, fled in panic, leaving behind their cars and bodyguards. Duryodhana, the foremost of the Kurus, turned back not, nor did he show his face, nor did he hear the words of Arjuna, who censured him, 'Why dost thou fly away, turning thy back? Show me thy face, O son of Dhritarashtra, and bear in mind the behavior of kings.' Duryodhana's name was hereby rendered meaningless, and he fled, leaving the battle, without his bodyguards, and without his former pride and glory."
65 Vaisampayana said, "Duryodhana, stung by Arjuna's censures, turned back like an infuriate elephant, his pride wounded. Karna, Drona, Bhishma, and others rushed forward to protect him, their weapons at the ready. Arjuna, with celestial weapons in hand, repelled their attacks with ease, his skill unmatched. He then evolved the Sanmohana weapon, stupefying the Kuru heroes, who fell to the ground, insensible. The mighty warrior then blew his conch, Devadatta, filling the earth and sky with its loud, piercing noise. The Kurus, still insensible, dropped their bows and arrows, unable to resist. Arjuna told Uttara's son to take the warriors' garments, avoiding Bhishma, who was not affected by the weapon. Uttara's son did so, gathering the garments, while Arjuna's steeds carried him away from the battlefield. Bhishma, recovering his senses, struck Arjuna with arrows, but Arjuna slew his steeds and pierced him with ten shafts, his aim true. Duryodhana, recovering his senses, saw Arjuna standing alone, victorious, and told Bhishma to afflict him, to punish him for his pride. Bhishma smiled, saying Arjuna was not addicted to atrocious deeds and had spared their lives, showing mercy. He advised Duryodhana to return to the city, and Arjuna also departed, having conquered the kine, his mission accomplished."
66 Vaisampayana said, "Arjuna, having vanquished the Kurus in battle, brought back the profuse cattle wealth of Virata. The defeated Kuru soldiers, frightened and disheveled, appeared before him with joined palms and hair dishevelled, and surrendered. Arjuna, with a compassionate heart, assured them of protection and told them to leave, saying, 'Welcome, blessed be ye. Go ye away. Ye have no cause of fear. I will not take the lives of them that are afflicted.' The warriors, grateful for his mercy, praised Arjuna and wished him long life. Arjuna then told Uttara to enter the city and proclaim the victory as his own, so as not to reveal the presence of the Pandavas. Uttara agreed, and they returned to the city, with Arjuna disguising himself as Vrihannala, the car-driver. On the way, Arjuna told Uttara to send messengers to proclaim the victory and the recovery of the kine, so that the king of Matsya might not hide himself in fear. They then returned to the Sami tree, wore their ornaments, and took up their robes. The heroic son of Virata returned to the city with Vrihannala as his car-driver, having vanquished the hostile army and recovered the wealth from the Kurus. The city was filled with joy and celebrations, and the king of Matsya was delighted to hear of his son's victory."
67 Vaisampayana said, "King Virata, with a cheerful heart, entered his city with the four Pandavas, after recovering his wealth and defeating the Trigartas. The king's subjects, headed by the Brahmanas, stood before him, and he saluted them in return. Virata enquired about Uttara and was told that he had gone to battle alone with Vrihannala as his charioteer. The king became filled with grief and ordered his warriors to protect Uttara. Yudhishthira assured him that with Vrihannala as his charioteer, Uttara would be victorious. Messengers arrived with news of Uttara's victory, and the king was overjoyed. He ordered the city to be decorated and his son to be received with honor. Yudhishthira and Virata played dice, but the king became angry when Yudhishthira praised Vrihannala, striking him with a dice and causing blood to flow from his nose. Draupadi received the blood in a golden vessel. Meanwhile, Uttara entered the city with Vrihannala and was received with respect. The king eagerly awaited their arrival, but Yudhishthira warned the porter to let Uttara enter alone, as Vrihannala might slay Virata in his rage. The king's joy was unbounded when he saw his son, and he embraced him warmly. Uttara told his father of his victory and the bravery of Vrihannala. The king's anger was appeased, and he honored Yudhishthira and his brothers. The Pandavas stayed in the city, and Virata treated them with kindness and respect."
68 Vaisampayana said, "Uttara entered the court and was met with a shocking sight: Kanka, covered in blood, seated on the ground, and being tended to by Sairindhri. Uttara's eyes widened in alarm as he asked his father, 'By whom has this Brahmana been struck? Who has committed this heinous act?' Virata, with a hint of defiance, replied, 'I struck him myself. He deserved it, for he praised that person of the third sex, Vrihannala, while I was extolling your virtues.' Uttara's face reflected his dismay and concern as he urged his father to make amends, warning him of the dire consequences of a Brahmana's curse. Virata, realizing his mistake, attempted to appease Kanka, who, with a calm demeanor, forgave the king, stating that he had already forgiven the transgression and harbored no anger. Vrihannala entered the court, saluting both Virata and Kanka, and the king, eager to make amends, lavished praise on Uttara, extolling his bravery and valor in defeating the formidable warriors of the Kuru army, recovering all his wealth, and earning his pride. The king's words were filled with relief and gratitude, attributing his victory to Uttara's unwavering courage and strength."
69 Uttara said, "I must correct you, father. I did not recover the kine or defeat the foe. It was all done by a youth of celestial origin, capable of striking like a thunderbolt. He stopped me from running away in fear and mounted my chariot, taking control of the situation. With his exceptional skill and strength, he recovered the kine and vanquished the Kauravas, repulsing Kripa, Drona, Drona's son, and Bhishma with a hail of arrows. He then challenged Duryodhana to fight, taunting him to put up a better fight or face defeat. When the latter turned back in fear, he pierced the Kuru army with arrows, robbing them of their clothes and armor. The six great car-warriors of the Kurus were vanquished by him alone, a feat that seemed impossible for anyone else. And then, as suddenly as he appeared, he disappeared, leaving me in awe. I think he will reappear tomorrow or the day after, but I cannot be sure." Virata, eager to meet this hero and express his gratitude, remained unaware that he was living in his palace in disguise. With Virata's permission, Partha, the hero, presented beautiful garments to Virata's daughter, Uttara, who was overjoyed to receive them. She had heard stories of the hero's bravery and was eager to meet him herself. Little did she know that she had already met him, and that he was living in their midst, hiding his true identity.
70 Vaisampayana said, "On the third day, the five Pandava brothers, attired in white robes and ornaments, entered the palace-gate like five intoxicated elephants. They took their seats on thrones, shining like fires on a sacrificial altar. Virata, filled with wrath, spoke to Kanka (Yudhishthira), 'How dare you occupy a royal seat, dressed in handsome robes and ornaments, when you were employed as a courtier and player at dice?' Arjuna replied, smiling, 'This person deserveth to occupy the same seat with Indra himself. He is devoted to Brahmanas, acquainted with Vedas, and possesses great energy and intelligence. He is the mightiest car-warrior amongst the sons of Pandu, a performer of sacrifices, and a protector of the worlds like Manu himself.' Arjuna extolled Yudhishthira's virtues, comparing him to the sun, Indra, and Kuvera, and stating that he ruled virtuously, protected the helpless, and was devoted to morality and self-control. He concluded, 'This son of Pandu deserveth to occupy a royal seat.'"
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71 Virata asked Arjuna to identify the Pandavas, and Arjuna revealed their true identities. He pointed out Bhima, Nakula, Sahadeva, and Draupadi, and introduced himself as Arjuna, the son of Pritha. Uttara identified the Pandavas again, and Virata's son described Arjuna's prowess, saying he had slain foes like a lion and recovered the kine. Virata, feeling guilty for having offended Yudhishthira, offered to bestow his daughter Uttara upon Arjuna and propitiate the sons of Pandu. Uttara agreed, and Virata approached Yudhishthira, making an alliance with him and offering him his kingdom, sceptre, and treasury. He embraced the Pandavas, especially Yudhishthira and Bhima, and said, "By good luck it is that I see you safe from woods. By good luck it is that ye have accomplished with difficulty the period of exile, undiscovered by those wicked wights." He repeated his offer, saying, "Let the sons of Pandu accept these without the slightest hesitation. And let Dhananjaya, called also Savyasachin, accept the hand of Uttara; for that best of men is fit to be her lord." Yudhishthira accepted the offer, and Arjuna agreed to marry Uttara. Virata was overjoyed and said, "I make over my entire kingdom to the sons of Pritha, and what else I have. Let the sons of Pandu accept these without the slightest hesitation." He then embraced Yudhishthira and Bhima again, and smelt their heads, showing his affection and respect. Virata's son also rejoiced at the alliance, and the Pandavas were welcomed back with honor and celebration.
72 Virata offered his daughter Uttara to Arjuna, but Arjuna requested her as his daughter-in-law, citing her purity and his own duty to protect her. He suggested his son Abhimanyu, who was worthy of her hand. Virata agreed, and Yudhishthira gave his assent. The Pandavas then sent invitations to their friends and relatives, and Virata hosted the wedding in Upaplavya. Many kings and warriors attended, including Vasudeva, Halayudha, and Kritavarman. Krishna brought Abhimanyu and his mother, and presented gifts to the Pandavas, including numerous female slaves, gems, and robes. The wedding festivities included music, dancing, and feasting, with conchs, cymbals, horns, and drums playing in the palace of Virata. Deer and clean animals were slain for food, and wines and intoxicating juices were collected. Mimes, bards, and encomiasts chanted the praises and genealogies of the kings. The matrons of the Matsyas, headed by Sudeshna, came to the wedding, and Krishna was the foremost in beauty and fame. Uttara, decked in every ornament, was led forth, and Dhananjaya accepted her on behalf of his son Abhimanyu. Yudhishthira also accepted her as his daughter-in-law, and the nuptial ceremonies were performed. Virata gave away seven thousand steeds, two hundred elephants, and much wealth as dowry. Yudhishthira gave away thousands of kine, robes, ornaments, vehicles, beds, delicious viands, and cardinal drinks to the Brahmanas. He also gave away thousands of steeds, gold, and wealth to persons of all ages. The city of the Matsya king shone brightly like a great festival, thronged with men cheerful and well-fed.
5
1 Vaisampayana said, "The valiant descendants of Kuru, having joyfully celebrated Abhimanyu's wedding, gathered in Virata's court, filled with riches, gems, and precious stones. Virata and Drupada sat on seats, surrounded by esteemed rulers, including Valarama, Krishna, Yudhishthira, Bhima, Arjuna, and the sons of Madri. The princes, sons of Draupadi, sat on golden seats, shining like stars in the firmament. After conversing on various topics, Krishna drew their attention to the Pandavas' affairs, reminding them of Yudhishthira's deceitful defeat at dice, his exile, and the stipulation to regain his kingdom. Krishna praised Yudhishthira's unwavering adherence to truth and his desire for only what is rightfully his. He requested the assembly to consider the good of both Yudhishthira and Duryodhana, and to consult together to find a solution consistent with righteousness, propriety, and the rules of virtue. Krishna suggested sending a virtuous ambassador to beseech Duryodhana to give half the kingdom to Yudhishthira, emphasizing the importance of peace and harmony. Yudhishthira's elder brother praised Krishna's words, marked by prudence, virtue, and a pacific spirit, and the assembly listened intently, aware of the gravity of the situation.
2 Baladeva said, "You have all listened to Krishna's speech, characterized by virtue and prudence. The Pandavas are willing to give up half their kingdom for peace, demonstrating their commitment to harmony. I suggest sending a messenger to ascertain Duryodhana's mind and explain Yudhishthira's views, with the goal of finding a mutually beneficial solution. Let him respectfully salute the elders and heroes of the Kuru race, including Bhishma, Drona, and Vidura, showing reverence for their wisdom and experience. Let him speak humble words, serving Yudhishthira's interests, without provoking them or stirring up unnecessary conflict. Yudhishthira lost his kingdom due to his own mistake, challenging Sakuni to a dice game despite being unskilled and warned by friends. No blame attaches to Sakuni, who simply took advantage of Yudhishthira's error. The messenger should use conciliatory words to bring Duryodhana around, appealing to his sense of reason and fairness. War may not gain us our objective, and even if it did, it would come at a great cost. But conciliation may achieve our goals without the need for bloodshed, and its benefits will be more enduring." While Baladeva was still speaking, the son of Sini suddenly rose up and indignantly condemned his words, disagreeing with his approach.
3 Satyaki said, "Your words reveal your heart, Baladeva! You speak like a coward, not a brave warrior. Yudhishthira was deceived and defeated in a dice game by cheats, not brave men. They exploited his trust and won unfairly, using tricks and deceit. How can they claim righteousness? Yudhishthira has fulfilled his promise and deserves his ancestral throne, which was unjustly taken from him. He shouldn't beg, and we won't let him. Begging is unbefitting a king, and it's our duty to protect his honor. We'll fight and force them to surrender, and I'll lead the charge. My wrath is formidable, and no one can withstand my fury, not even Arjuna or Krishna. Who can face Bhima, the twin brothers, Dhrishtadyumna, or Subhadra's son, all skilled warriors and mighty heroes? We'll slay our enemies and put Yudhishthira on the throne, where he rightfully belongs. It's not sinful to defend ourselves and our king, but begging is impious and infamous. Let Yudhishthira reclaim his kingdom today, or I'll slay our foes and lay them on the earth, and their shame will be remembered for generations!"
4 Drupada said, "Duryodhana's stubbornness won't allow him to relinquish the kingdom peacefully, and Dhritarashtra's blind affection for his son will lead him to support Duryodhana's defiance. Bhishma and Drona, though wise, will unfortunately follow suit, and Karna and Sakuni will act with their typical foolishness. While Valadeva's words are wise and reasonable, Duryodhana's vicious nature won't respond to mild appeals. He'll only consider gentle words a sign of weakness. We must prepare for war and send urgent messages to our allies, calling upon them to gather an army. Let swift messengers go to Salya, Dhrishtaketu, Jayatsena, and the prince of the Kekayas, as well as other rulers who value justice and honor. We must act quickly, as Duryodhana will undoubtedly send word to his own allies, seeking their support. I recommend sending word to various rulers, including Salya, Bhagadatta, Hardikya, Ahuka, and others, urging them to join our cause. Our priest, a learned Brahmana, should be sent to Dhritarashtra with a clear message and instructions on how to address Bhishma, Drona, and Duryodhana, to ensure our words are not misunderstood or misrepresented."
5 Krishna said, "As we seek a politic course, our first duty is to promote Pandu's son's interests. Our relationship to both Kurus and Pandus is equal, despite their differences. We've been invited to a marriage celebration, and now it's time to return home. You, king, are esteemed for your wisdom and age. Dhritarashtra respects you, and you're friends with Drona and Kripa. I ask you to send a message to the Kurus on behalf of the Pandavas. If they make peace on fair terms, brotherly feelings will be preserved. But if Duryodhana refuses, we'll summon allies and take action. The holder of Gadiva will unleash his wrath, and Duryodhana will meet his fate." Vaisampayana said, "King Virata honored Krishna and sent him home. Then, Yudhishthira and his followers prepared for war. Virata and Drupada sent word to various monarchs, who responded with their armies. The land was filled with military forces, and the earth seemed to tremble beneath their feet. The king of Panchalas, after consulting Yudhishthira, sent his priest to the Kurus with a message."
6 Drupada said, "Among living beings, intelligent ones are superior. Among intelligent creatures, men are superior. Among men, the twice-born are superior. And among the twice-born, those who study the Veda are superior. You, sir, are superior in understanding and learning. You are equal to Sukra or Vrihaspati in intellect. You know the characters of Dhritarashtra and Yudhishthira. The Pandavas were deceived by their opponents, and Dhritarashtra follows his son's advice. Sakuni cheated Yudhishthira in a gambling match. They won't give up the kingdom easily. If you speak words of righteousness to Dhritarashtra, you'll gain the hearts of his warriors. Vidura will use your words to alienate Bhishma, Drona, and Kripa. When their adherents are estranged, the Pandavas will prepare for war. You must act virtuously and describe the hardships the Pandavas have faced. Estrange the hearts of the aged by discussing family usages. I have no doubt in this matter. You are a Brahmana, versed in the Vedas, and an ambassador, so you need not fear danger. Set out under the Pushya combination and at the Jaya hour to promote the Pandavas' interests." Vaisampayana continued, "Thus instructed, the virtuous priest set out for Hastinapura with his disciples to promote the welfare of Pandu's sons."
7 Vaisampayana said, "Dhananjaya and Duryodhana went to Dwaraka to meet Krishna, hoping to gain his support in the impending war. Duryodhana arrived first, but Krishna saw Arjuna first, which gave Arjuna the upper hand. Duryodhana asked Krishna to help him in the war, citing their friendship and his arrival first. He reminded Krishna that he had come to him before Arjuna, and that right-minded persons always support those who come to them first. Krishna replied that he would help both, but Arjuna had the right to choose first. He offered to send an army of cowherds, known as the Narayanas, or himself, unarmed, to one of them. Arjuna chose Krishna, knowing that his presence would be more valuable than any army. Duryodhana, on the other hand, took the army of Narayanas, delighting in their strength and numbers. Despite knowing that Krishna's support was crucial, Duryodhana was pleased with his choice. He then met Rukmini's son, Kritavarman, who refused to fight against Krishna, citing their close relationship. Duryodhana next met Kritavarman, who gave him an Akshauhini of troops. Krishna asked Arjuna why he chose him, and Arjuna replied that he wanted Krishna's fame and his presence as his charioteer. Krishna agreed, and they returned to Yudhishthira, ready to face the challenges ahead."
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39 Dhritarashtra said, "Man is subject to Destiny and can't control his prosperity or adversity." Vidura replied, "Even the wise can be ignorant and reproached. One becomes agreeable through gifts, sweet words, or incantations. He who is naturally agreeable remains so. One attributes good qualities to loved ones and evil to hated ones. Abandoning Duryodhana would secure your other sons' prosperity. Avoid those eminent in wealth but lacking good qualities." Dhritarashtra approved Vidura's words but refused to abandon Duryodhana. Vidura said, "He who is virtuous and humble never ignores others' sufferings. Quarrelsome people always speak ill of others and strive to cause pain. Their companionship is fraught with danger. One should avoid vile and wicked-minded persons and seek the growth of their race through helping relatives. Prosperity comes from behaving well towards all relatives." Vidura urged Dhritarashtra to favor the Pandavas and assign them villages for maintenance. He warned that relatives can either rescue or ruin each other. Dhritarashtra should re-instating the Pandavas to avoid future regrets. Vidura concluded that a wise person should keep counsels secret and avoid intoxication, sleep, and unskilful envoys to succeed.
40 Vidura offered wise counsel to Dhritarashtra, urging him to embrace virtue and humility, and to abandon pride and arrogance. He emphasized the importance of sincerity and truthful intentions, warning that deceit and unrighteousness lead to destruction. Vidura reminded the king that knowledge and pleasure are mutually exclusive, and that one must choose between pursuing wisdom and indulging in fleeting pleasures. Vidura also spoke of the impermanence of life, likening it to a river that flows inexorably towards the sea. He encouraged Dhritarashtra to control his senses and desires, and to seek advice from wise and experienced friends. By doing so, the king could navigate the challenges of life and earn merit through righteous deeds. Vidura went on to describe the duties of the four social orders: Brahmanas, Kshatriyas, Vaisyas, and Sudras. He emphasized the importance of each varna fulfilling its respective duties, and encouraged Dhritarashtra to support Yudhishthira in his royal duties as a Kshatriya. Dhritarashtra acknowledged Vidura's wisdom, but felt helpless against the forces of fate and his own inclination towards Duryodhana. He lamented that despite his better judgment, he was unable to resist the influence of his wicked son. Vidura's words, though wise and well-intentioned, seemed to fall on deaf ears, as the king remained trapped in his own web of deceit and corruption.
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44 Sanat-sujata explained to Dhritarashtra that the knowledge of Brahman is not easily attained, but requires the practice of Brahmacharya, which involves restraining the senses and merging the will into the pure intellect. He described Brahmacharya as a state of utter absence of worldly thought, and emphasized its importance in manifesting the knowledge of Brahman. Sanat-sujata also explained that Brahmacharya involves twelve virtues, including perseverance in Yoga-meditation, and that it leads to the attainment of immortality. Dhritarashtra asked about the nature of Brahman, and Sanat-sujata replied that it is beyond human comprehension, and cannot be described in terms of color or form. He emphasized that Brahman is omnipresent, eternal, and the basis of everything in the universe. Sanat-sujata concluded that those who are acquainted with Brahman are emancipated, and that it is the ultimate goal of human existence.
45 Sanat-sujata warned Dhritarashtra about twelve grave faults that can destroy men's lives, including sorrow, anger, covetousness, and ignorance. He also listed twelve practices of a Brahmana, such as righteousness, truth, asceticism, and self-restraint, which can lead to emancipation. Sanat-sujata emphasized the importance of self-control, renunciation, and knowledge, and cautioned against the accompaniments of mada (pride), which include ill-will, detraction, and cruelty. He also described the six indications of true friendship and the importance of restraint and asceticism in achieving bliss and regions of bliss hereafter. Sanat-sujata emphasized that knowledge of Brahman is essential for attaining emancipation, and that work alone is not enough. He encouraged Dhritarashtra to seek Brahman by restraining the external senses and avoiding mental exertion, and to follow the successive steps indicated in the Vedas to attain Brahman even in this life.
46 Sanat-sujata described the primary Seed, Mahayasas, as pure Knowledge, destitute of accidents, and the source of creation. This Eternal One, endued with Divinity, is beheld by Yogins and upholdeth the body, senses, and universe. The Seed leadeth the senses and is the Sun's Sun, upholding both the creature-Soul and Iswara. It is from this Seed that directions, rivers, seas, and the vast universe have derived their origin. The body is like a car destined to destruction, but the acts of wisdom lead to the Increate and Unchangeable One. This Stream of illusion is terrible, guarded by the gods, and hath twelve fruits. The creature-Soul, having reflected, enjoyeth half of the fruits of his acts in the other world. Souls divested of accidents, resorting to Avidya, assume accidents and take births in different orders. Accidents raise the universe from Brahman, which is Full. Dispelling accidents, what remains is Brahman in its Fulness. Everything has sprung from this Seed, called TATH in the Vedas. The Supreme Soul, endued with four legs, treads above worldly affairs, and the vital air called Apana is swallowed up by Prana, Will, Intellect, and the Supreme Soul. The Supreme Controller, worthy of reverential hymns, is manifest as Knowledge in creature-Souls.
47 Vaisampayana said, "The king spent the night conversing with Sanat-sujata and Vidura, discussing matters of great importance. The next day, the princes and chiefs gathered in the court-hall, eager to hear Sanjaya's message from the Pandavas. The hall was beautiful, with a golden floor and seats made of gold, wood, marble, and ivory. The walls were adorned with intricate carvings and the ceiling was high and vaulted. The atmosphere was tense with anticipation as the kings and princes took their seats. Bhishma, Drona, Kripa, and other heroic kings entered the hall, their faces grave and solemn. They were followed by Duryodhana and his brothers, their eyes gleaming with a fierce light. The hall was filled with mighty bowmen, their energy and effulgence likened to lions in a mountain-cave. The air was thick with the weight of their collective strength and power. After all the kings had taken their seats, the orderly announced Sanjaya's arrival. Sanjaya, adorned with ear-rings and dressed in fine clothes, entered the hall and addressed the Kauravas, 'I have returned from the Pandavas. They offer their congratulations to all the Kurus, and have sent their respects to the aged ones, their equals, and those younger than them.' Sanjaya then began to recount the message he had been instructed to deliver to the Pandavas by Dhritarashtra, his voice clear and strong in the silent hall.
48 Vaisampayana said, "Sanjaya returned with the Pandavas' message, entering the beautiful hall filled with mighty bowmen. The princes and chiefs gathered around, eager to hear his words. Sanjaya, adorned with ear-rings, began to speak, his voice clear and strong. 'I have returned from the Pandavas,' he said. 'They offer their congratulations and respects to the Kurus, acknowledging their elders, equals, and juniors.' The hall was silent, the kings and princes listening intently to Sanjaya's words. 'The Pandavas remember the days of old,' Sanjaya continued, 'when they lived in harmony with their cousins. They wish to revive that unity and peace.' Sanjaya paused, surveying the room. 'But they will not back down from their rights. They demand what is rightfully theirs.' The hall erupted into a murmur, the kings and princes conferring with each other. Bhishma, Drona, and Kripa spoke in hushed tones, their faces grave with concern. Duryodhana's eyes flashed with anger, his jaw clenched in determination. The fate of the kingdom hung in the balance, as the Kurus debated their response to the Pandavas' message.
49 Vaisampayana said, "Bhishma told Duryodhana, 'Nara and Narayana, two ancient deities, were once visited by Vrihaspati and Sakra. They were praised by Brahma as powerful and ascetic, and were worshipped by the gods and Gandharvas. Indra sought their aid in battle against the Asuras, and they granted it. Nara, also known as Arjuna, slew many foes, including Jambha and the Nivatakavachas. Narayana, also known as Krishna, is equally mighty. These two are now united and cannot be vanquished by the Asuras or gods. They are born repeatedly to fight in destructive wars. You will soon see them, O Duryodhana, and remember my words.' Karna responded, 'I have adopted Kshatriya duties and done no wrong. I will slay the Pandavas and do what is agreeable to Dhritarashtra and Duryodhana.' Bhishma replied, 'You are not equal to a sixteenth part of the Pandavas. Your boasts are empty. You did nothing when the Pandavas were insulted, and you did nothing when they were in danger. It is folly to rely on you, and you will bring calamity to the Kurus.'
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50 Dhritarashtra asked Sanjaya, "What did Yudhishthira say when he heard about our assembled forces?" Sanjaya replied, "Yudhishthira is restraining his brothers and sons, ready to march into battle. The Panchalas, Kekayas, and Matsyas are rejoicing at their union with Yudhishthira. Brahmanas, Kshatriyas, and Vaisyas are all coming to behold Partha in his coat of mail." Dhritarashtra asked about the forces of Dhrishtadyumna and the Somakas. Sanjaya fell into a swoon, and when he awoke, he said, "I saw the mighty car-warriors, the sons of Kunti. With Dhrishtadyumna, Bhimasena, Vijaya, Nakula, Sahadeva, Sikhandin, and other heroes, the Pandavas will fight against you." Sanjaya listed the allies of the Pandavas, including the Kekaya princes, Yuyudhana, Virata, the lord of Kasi, the sons of Draupadi, Abhimanyu, Dhrishtaketu, Vasudeva, Sarabha, Sahadeva, Jayatsena, and Drupada. He concluded, "Relying on these and other kings, Yudhishthira is prepared for battle."
51 Dhritarashtra feared Bhima's wrath, comparing him to a tiger and a lion, and believed that even combined, his sons couldn't match Bhima's strength. He recalled Bhima's childhood feats, such as slaying Yakshas and Rakshasas, and his overthrow of Jarasandha, the powerful king of Magadha. Dhritarashtra lamented that his sons wouldn't listen to him and were doomed to destruction by Bhima's mace, which he described as a deadly weapon, straight, made of steel, thick, with beautiful sides, adorned with gold, capable of slaying a hundred, and producing a terrible sound when hurled at the foe. He saw no escape from Bhima's fury and believed that his sons would flee in terror, like animals before a lion. Dhritarashtra resigned himself to fate, feeling tied to the wheel of Time, and anticipated the wailing of women when his sons were slain. He lamented that his sons were like moths rushing into the flame of Bhima's wrath, and that their destruction was certain. He wished that they had never been born, or that they had died in childhood, rather than facing the terror of Bhima's mace. Dhritarashtra's fear of Bhima's wrath consumed him, and he saw no hope of escape from the impending doom.
52 Dhritarashtra said, "Arjuna, with his unerring arrows and Gandiva, is invincible. Even Drona and Karna may not be able to withstand him. The encounter between them will be fierce, but I fear the victory will not be mine. Arjuna's wrath, once excited, is difficult to pacify. He has never been defeated and has conquered even the celestials. With Krishna as his charioteer, he is unbeatable. I see Arjuna shooting his arrows, committing havoc, and consuming my army like a blazing conflagration. My troops are running away in panic, struck by the rattle of his car. Arjuna's weapons will consume all, like a tremendous fire urged by the wind. He will vomit innumerable arrows and become irresistible like Death itself. I will constantly hear evil omens and destruction will overtake the Kurus." Dhritarashtra lamented that Arjuna's wrath was excited against his sons and feared the worst for his army. He saw Arjuna as unstoppable, with his Gandiva and Krishna by his side. He predicted that his army would be consumed by Arjuna's arrows, like a fire consuming dry leaves.
53 Dhritarashtra said, "The Pandavas and their followers are eager for victory and resolved to sacrifice their lives. Even their allies, like the kings of Panchala, Kekaya, Matsya, and Magadha, are mighty enemies. Krishna, who can subjugate the three worlds, is bent on giving victory to the Pandavas. Satyaki, trained by Arjuna, will fight with my host, shooting shafts like a husbandman sowing seeds. Dhristadyumna, a mighty car-warrior, acquainted with superior weapons, will also join the battle. I fear the wrath of Yudhishthira, the prowess of Arjuna, and the strength of the Twins and Bhimasena. When they spread their net of arrows, my troops will be destroyed like moths in a flame. Yudhishthira is a virtuous soul, endued with great energy, wisdom, and patience. He is like a blazing fire that will destroy all my sons, who are like moths destined to be consumed by that fire. I have behaved deceitfully towards him, and now see the folly of war. I think it's not proper to fight, and predict the destruction of our race if we do. Let us strive for peace, for Yudhishthira will never be indifferent to our distress. He censures me only as the cause of this unjust war. If we act accordingly, my mind may have peace. Alas, I have been blinded by my affection for my sons, and have not seen the folly of this war."
54 Sanjaya said, "You are wise, O king, yet you follow your sons' counsel. You have injured the Pandavas from the start and committed sins repeatedly. You laughed when they lost at dice and did not intervene when they were insulted. The Pandavas won this empire for you with their strength, but you think you acquired it yourself. When your sons were captured by the Gandharvas, Arjuna saved them. You laughed at the Pandavas' exile, but Arjuna's arrows will consume us all. His car, with the blazing Ape banner, will destroy us like the wheel of Time. The whole earth is his, and he has Bhima and Arjuna fighting for him. The Kauravas will meet destruction, struck by fear of Bhima and Arjuna. The Matsyas, Panchalas, Salways, and Surasenas no longer pay you homage and have joined the Pandavas. Check your sinful son and his adherents by all means. Your lamentations are useless, as Vidura and I warned you at the gambling match."
55 Duryodhana said, "Fear not, O king. We are fully capable of vanquishing the foe in battle. Bhishma, Drona, Kripa, and Drona's son are all capable of defeating all the kings of the earth single-handedly. I have assembled a vast army, and all the kings are on my side, ready to fight for me. The Pandavas are without allies and destitute of energy, while my army is superior in strength and numbers. I am skilled in the use of the mace and capable of defeating Bhima, who is considered the strongest of the Pandavas. Bhishma, Drona, Kripa, and Karna are all equal to the celestials and can inflict pain on Sakra himself. Arjuna cannot look at any one of them singly, and when united, they will certainly slay him. My success is as certain as a fruit held fast in my own grasp. The utter defeat of my foes is already known, and my victory is inevitable. Why do you apprehend danger from the Pandavas, O king? Our army is superior, our warriors are braver, and our weapons are mightier. We will surely emerge victorious in this battle."
56 Duryodhana asked Sanjaya about Yudhishthira's army and preparations for war. Sanjaya replied that Yudhishthira, Bhimasena, and Arjuna were all cheerful and ready for battle, with their warriors and weapons at the ready. Arjuna's celestial car was illuminated and adorned with divine banners, created by the artificer Tashtri, aided by Sakra and Dhatri. The banners displayed various celestial forms, including large and small images, and were immune to obstruction, able to move freely through the air without hindrance. The car was pulled by a century of white, celestial steeds, presented by Chitrasena, which could not be impeded in their course, moving with the speed of the mind. Similarly, Yudhishthira's car was pulled by white steeds, Bhimasena's by wind-speed steeds, and Sahadeva's by sable steeds with variegated backs, all presented by the celestials. Nakula's steeds were presented by Indra himself, and were mighty and swift, able to carry him into battle with ease. The sons of Subhadra and Draupadi were carried by excellent steeds, all presented by the celestials, and were eager to prove themselves in combat. With their powerful weapons and divine steeds, the Pandavas were ready to face the Kauravas in the great battle.
57 Dhritarashtra asked Sanjaya about the Pandavas' army and allies, and Sanjaya replied that a formidable force had assembled to support the Pandavas. Krishna, Chekitana, Satyaki, Drupada, Virata, and other kings had joined the Pandavas, each with their own Akshauhini of troops. Dhrishtadyumna, a great car-warrior and the son of Prishata, led the host. The Pandavas had distributed their opponents into shares, with Bhishma assigned to Sikhandin, Duryodhana and his brothers to Bhimasena, Karna to Arjuna, and so on. Dhritarashtra lamented that his sons, led by Duryodhana, were no match for the mighty Pandavas and their allies. He feared that his host would be defeated and his sons slain. Sanjaya replied that the Pandavas were powerful and had the support of the celestials, but Duryodhana was confident in his own strength and that of his allies. Duryodhana boasted that he could defeat the Pandavas with ease, but Dhritarashtra knew that his son was no match for the mighty Arjuna, who was protected by the celestials and had the divine Gandiva bow. Dhrishtadyumna urged the Pandavas to fight, saying he could withstand all the Kauravas alone. Yudhishthira relied on Dhrishtadyumna's prowess and steadiness to rescue them from the war. The stage was set for a great and terrible battle.
58 Dhritarashtra passionately appealed to Duryodhana to avoid war and make peace with the Pandavas, warning him of the devastating consequences of battle. He emphasized that even half of the kingdom was sufficient for Duryodhana and his followers, and that all the Kauravas, including the wise Bhishma, the skilled Drona, and the powerful Aswatthaman, desired peace. However, Duryodhana remained obstinate, boasting that he and Karna alone could defeat the Pandavas. He vowed to either conquer the Pandavas or sacrifice his life in the attempt, and stubbornly refused to surrender even a small portion of land. Dhritarashtra lamented that his son was leading the Kauravas towards their downfall, and that he himself would mourn the loss of his sons and kin. He foresaw the Pandavas, led by the brave Bhimasena and the skilled Satyaki, emerging victorious and the Kaurava host being annihilated. He urged Duryodhana to reconsider his decision and make peace, but the prince remained resolute in his defiance. Dhritarashtra's words fell on deaf ears, and the stage was set for a tragic and devastating conflict.
59 Sanjaya entered the inner apartments, where he found Krishna and Arjuna seated on a golden dais, adorned with celestial ornaments. Krishna's feet rested on Arjuna's lap, while Arjuna's feet rested on Krishna's and Satyabhama's laps. Sanjaya was struck by the auspicious marks on Arjuna's soles and felt a sense of fear, recognizing the two as Indra and Vishnu incarnate. He conveyed Dhritarashtra's message, and Krishna spoke, his words sweet, charming, and mild, yet awful and alarming. Krishna warned Dhritarashtra of a great danger threatening him and his kin, urging him to make peace and avoid the impending war. He reminded Dhritarashtra that Yudhishthira was eager for victory and that Arjuna was invincible, capable of vanquishing even the celestials. Krishna declared that he himself would aid Arjuna in battle, and that their combined strength was unstoppable. Arjuna also spoke, echoing Krishna's words and emphasizing his own determination to win. Sanjaya was convinced that the Pandavas would emerge victorious and that the Kauravas would face defeat and destruction. He realized that Dhritarashtra's stubbornness and refusal to listen to wise counsel would lead to his own downfall.
60 Dhritarashtra carefully considered Sanjaya's words, meticulously weighing the merits and demerits of the situation. He thoroughly counted the strengths and weaknesses of both sides, and his analysis led him to a sobering realization: the Pandavas possessed both human and divine support, while the Kurus were decidedly weaker. He trembled at the thought of the Pandavas' unity and the aid they would receive from powerful celestials like Agni and Dharma. The monarch envisioned Arjuna, wielding his celestial bow Gandiva and inexhaustible quivers, cutting down their enemies with ease. He pictured Arjuna's car, adorned with the monkey-image banner, striking fear into the hearts of their foes. Dhritarashtra regarded Arjuna as a superhuman warrior, capable of defeating even the gods in battle. The king's anxiety grew as he foresaw a terrible destruction awaiting the Kurus if they failed to make peace with the Pandavas. With a heavy heart, he urged Duryodhana to seek peace, convinced that the Pandavas were mightier than the Kurus.
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61 Duryodhana, his anger burning brighter, scoffed at his father's fears about the Pandavas' divine allies. He argued that the gods, having attained their stature through detachment and indifference, do not intervene in human affairs driven by desire, envy, or wrath. He boasted that his own powers surpass those of the gods, claiming he could extinguish Agni's flames, reunite sundered mountains, and calm tempests. His incantations, he declared, protect his subjects from harm, and he has never failed to punish his enemies. Duryodhana asserted his superiority in intelligence, energy, prowess, knowledge, and resources, belittling the Pandavas' abilities. He claimed to possess the same weapon knowledge as the great warriors, including Bhishma, Drona, and Kripa, and boasted that his knowledge of weapons was unmatched. With unwavering confidence, he predicted the defeat of the Pandavas and their allies at his hands, likening their fate to rivers lost in the ocean. His words dripped with arrogance, revealing a deep-seated belief in his own invincibility.
62 Karna, with hubris in his voice, boasted to Dhritarashtra's son, offering to single-handedly slay the Pandavas and their allies, citing his possession of the powerful Brahma weapon obtained from Rama. But Bhishma, the wise and seasoned warrior, rebuked Karna, saying his intellect was clouded and his hour of defeat was near. Bhishma reminded Karna of Arjuna's impressive feat at the burning of the Khandava forest, and warned that Indra's shaft, which Karna possessed, would be broken by Krishna's discus. Bhishma also predicted that Karna's serpentine-mouthed shaft, which he worshipped with flowery garlands, would perish along with him. Karna, offended by Bhishma's words, laid down his weapons and vowed to only appear in court, not in battle. Bhishma laughed, questioning Karna's ability to keep his promises, recalling his boasts of slaying thousands of warriors. Bhishma mocked Karna's claim of virtue and asceticism, saying he lost both when he obtained the weapon by deceiving Rama, and that his true nature was revealed by his actions.
63 Duryodhana boasted that he, Karna, and his brother Dussasana could defeat the Pandavas, and that he didn't need the help of Bhishma, Drona, or other kings. He was confident in his own abilities and believed that he could achieve victory alone. But Vidura rebuked him, saying that self-restraint is essential for success and that one should cultivate attributes like forgiveness, firmness, and truthfulness. Vidura praised the virtues of self-restraint, saying it leads to energy, success, and liberation. He described a self-restrained person as one who is content, calm, and cheerful, with no fear of others and no one fearing them. Such a person regulates their conduct according to righteous principles and rejoices in peace. They are not covetous, satisfied with little, and unaffected by objects that provoke lust. They are as grave as the ocean and possess wisdom. They have control over their senses, patience, gentleness, modesty, steadiness, liberality, and faith. They are free from envy, avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and sorrow. Vidura concluded that the path of a sage is not visible, but they attain eternal regions in heaven. He encouraged Duryodhana to cultivate self-restraint and follow the righteous path, rather than relying solely on his own strength and pride. By doing so, he could achieve true success and happiness, and avoid the pitfalls of his own arrogance.
64 Vidura told a story about a fowler who spread a net to catch birds. Two birds were ensnared together and flew away, but the fowler followed them, hoping to catch them when they quarreled. An ascetic saw the fowler and warned him that the birds would fall into his hands when they fought. Sure enough, the birds quarreled, fell to the ground, and were caught by the fowler. Vidura compared this to kinsmen who fall out over wealth and become vulnerable to their enemies. He urged Dhritarashtra to unite his family and warned that division would lead to destruction. Vidura also told a story about a jar of honey on a mountain, guarded by poisonous snakes. Some hunters tried to retrieve the honey but perished in the attempt. Vidura compared this to Duryodhana's desire to conquer the earth without a rival, warning that he would suffer a similar fate if he engaged in battle with Arjuna. Vidura urged Dhritarashtra to reconcile with Yudhishthira and avoid war, reminding him of Arjuna's past victories and the strength of his allies. Vidura cautioned that if the Kauravas and Pandavas fought, both sides would suffer irreparable losses. He implored Dhritarashtra to act wisely and prevent the destruction of their kin. By uniting the family and avoiding war, they could ensure their prosperity and happiness.
65 Dhritarashtra cautioned Duryodhana against underestimating the Pandavas, comparing them to the five elements and warning that Yudhishthira, Bhimasena, Arjuna, Dhrishtadyumna, and Satyaki were unstoppable forces. He urged Duryodhana to listen to the counsel of Bhishma, Drona, Kripa, Vikarna, and Vahlika, who all had his best interests at heart. Dhritarashtra reminded Duryodhana of the Pandavas' past victories, including Arjuna's single-handed defeat of the Kaurava army at the city of Virata. He implored Duryodhana to reconcile with his brothers and share the kingdom, warning that the united Pandavas would be unbeatable. Dhritarashtra emphasized that Krishna, with his immense power and energy, was a crucial ally for the Pandavas. He warned Duryodhana that he was no match for Krishna, who was revered by the three worlds. Dhritarashtra urged Duryodhana to accept the guidance of his elders and well-wishers, and to avoid a disastrous war that would lead to the downfall of the Kaurava dynasty. He pleaded with Duryodhana to consider the welfare of the kingdom and the lives of his soldiers, and to seek peace through reconciliation with the Pandavas. By doing so, Dhritarashtra hoped to prevent the destruction of their kin and the devastation of their kingdom.
66 Sanjaya relayed Arjuna's message to Dhritarashtra, warning that the assembled kings, including Bhishma, Drona, and Karna, were on the brink of death. Arjuna asked Sanjaya to inquire about their welfare and convey his message, saying, "Don't let libations be poured into the fire of battle. Give Yudhishthira his rightful share of the kingdom, or I will send you all to the regions of departed spirits with my arrows." Arjuna's words were measured and wise, reflecting his large eyes with red corners and his glances at Vasudeva. He spoke with a deep understanding of the impending battle and its consequences. Sanjaya conveyed the message with great speed, bowing to Arjuna and Hari before departing. He addressed Dhritarashtra, saying, "I have come to convey Arjuna's words of grave import to you, O king. He warns of the devastating consequences of war and urges you to avoid it by granting Yudhishthira his rightful share of the kingdom." Sanjaya's words were laced with a sense of urgency, imploring Dhritarashtra to heed Arjuna's warning and avoid the bloodshed that would soon engulf the land.
67 Dhritarashtra, still disregarding Sanjaya's warnings, pressed him for a detailed assessment of the strengths and weaknesses of both the Kaurava and Pandava armies. Sanjaya, however, refused to answer in secret, fearing the king's wrath and potential misinterpretation of his words. Instead, he suggested that Vyasa and Gandhari be present, as they would ensure a truthful and unbiased response. Dhritarashtra, though reluctant, agreed to summon them. Vyasa, with his wise and discerning nature, and Gandhari, with her keen insight, entered the court. Vyasa, understanding the gravity of the situation, encouraged Sanjaya to reveal what he knew about the intentions of Krishna and Arjuna. Sanjaya, thus compelled to speak the truth, began to reveal the fate that awaited the Kauravas and the Pandavas in the impending battle. His words were laced with a sense of urgency, as he knew that the fate of the kingdom hung in the balance. With all present, Sanjaya's words carried weight, and the gravity of the situation became clear to all. The stage was set for a devastating conflict, one that would determine the course of history. The assembled kings, queens, and sages knew that the fate of the kingdom hung precariously, and that the words of Sanjaya would shape the destiny of the Kauravas and the Pandavas.
68 Sanjaya elaborated on the divine nature of Vasudeva (Krishna) and Arjuna, who had taken birth on earth by their own will. He emphasized Krishna's superior strength, citing his conquests of formidable foes like Naraka, Samvara, Kansa, and Sisupala, which demonstrated his unparalleled power. Sanjaya highlighted that Krishna's might was beyond measure, capable of outweighing the entire universe, and that his will alone could reduce the universe to ashes. He was the embodiment of truth, virtue, modesty, and simplicity, and wherever he was, success was assured. Sanjaya warned Dhritarashtra that Krishna's purpose was to destroy his wicked sons, who were addicted to sin and refused to heed the path of righteousness. He described Krishna as the Lord of Time, Death, and the Universe, who beguiled all with his illusion, except for those who had attained true knowledge of him. Sanjaya's words underscored the futility of the Kauravas' efforts against the Pandavas, who had the support of the divine Krishna. He emphasized that Krishna's power was not limited by any means, and that he could accomplish anything he desired, making him an unstoppable force. Sanjaya's description of Krishna's majesty and power left no doubt about the outcome of the impending battle.
69 Dhritarashtra questioned Sanjaya about his understanding of Krishna's divine nature, wondering how Sanjaya had attained this knowledge. Sanjaya explained that his own knowledge was unwavering, unlike Dhritarashtra's, which was clouded by ignorance. He elaborated on Krishna's supreme nature, describing Him as the union of the Gross, Subtle, and Cause, and the creator of all, yet Himself increate. Dhritarashtra sought to understand the foundation of Sanjaya's faith in Krishna, and Sanjaya attributed it to his purity of soul, achieved through devotion and scriptural knowledge. He emphasized that true wisdom and spiritual light arise from self-control and non-violence. Dhritarashtra urged Duryodhana to seek Krishna's protection, but Duryodhana stubbornly refused, even if it meant facing destruction. Gandhari rebuked her son, warning him that his evil ways would lead to his downfall. Vyasa intervened, advising Dhritarashtra to heed Sanjaya's words, as he possessed true knowledge of Krishna's nature. Sanjaya reiterated that to comprehend Krishna, one must first subdue their senses, acquire spiritual knowledge, and restrain their heart from worldly temptations. Only through this path could one attain Krishna's protection and salvation. In this expanded version, the conversation between Dhritarashtra, Sanjaya, and Vyasa is more detailed, highlighting the importance of self-control, spiritual knowledge, and devotion in attaining true understanding and protection.
70 Sanjaya elaborates on Krishna's divine names and attributes, revealing their profound meanings and significance. He explains that Krishna is called Vasudeva because he envelops all creatures with his illusory power, and Vishnu because he pervades the universe. Madava signifies his concentration and yoga-absorption, while Madhusudana represents his triumph over the demon Madhu. Krishna's name symbolizes his unity with eternal peace and existence. Pundarikaksha represents his indestructible and eternal nature, and Janardana signifies his striking fear into the hearts of the wicked. Sanjaya continues, describing Krishna as Sattwata, embodying the attribute of Sattwa, and Vrishabhakshana, with the Vedas as his eyes. Aja means unborn, and Damodara represents his self-control and splendor. Hrishikesa signifies his eternal happiness and divine attributes, while Mahavahu represents his upholding of the earth and sky. Adhakshaja means he never falters, and Narayana signifies his refuge for all humanity. Purusottama represents his role as creator, preserver, and destroyer, and Sarva signifies his all-encompassing knowledge. Satya, Vishnu, Jishnu, Ananta, and Govinda further emphasize his truth, prowess, success, eternity, and divine knowledge. Sanjaya's elaborate description of Krishna's names and attributes underscores his divine nature, illuminating his role as the supreme being, creator, and sustainer of the universe.
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71 Dhritarashtra's envy for those who will behold Krishna is palpable as he describes Krishna's radiant beauty and effulgence, which will illuminate the surroundings, making him a sight to behold. He extols Krishna's leadership, courage, and prowess, hailing him as the leader of the Yadavas, a high-souled and adorable one, a slayer of foes, and a destroyer of enemies' fame. Dhritarashtra is in awe of Krishna's eloquence, kindness, and ability to fascinate all, acknowledging his power to enthrall and inspire. With reverence, Dhritarashtra surrenders himself to Krishna, acknowledging him as the eternal, omniscient, and infinite being who is the creator and destroyer of all things. He reveres Krishna as the unborn, the prime cause, and the author of gods, Asuras, Nagas, and Rakshasas. Dhritarashtra recognizes Krishna's role as the ruler of men and the foremost among learned persons, underscoring his supremacy in all aspects. Dhritarashtra's words are a testament to his deep admiration and reverence for Krishna's divine nature and supreme attributes. He sees Krishna as the embodiment of all that is good and powerful, and his envy for those who will behold him is a reflection of his own longing to experience Krishna's presence and glory.
72 Yudhishthira implores Krishna to assist the Pandavas, emphasizing their rightful claim to the kingdom. Krishna agrees to help, and Yudhishthira expresses his frustration and despair. He recounts the hardships they have endured, spending 12 years in exile and another year in hiding, only to be offered a meager five villages by Dhritarashtra. Yudhishthira fears that accepting this offer would be seen as a sign of weakness, making them vulnerable to attack. Krishna offers to intervene on their behalf, proposing a visit to the Kuru court to negotiate a peace. However, Yudhishthira is hesitant, concerned for Krishna's safety among their enemies. He worries that Duryodhana and his allies will not hesitate to harm Krishna, even if he comes in peace. Krishna reassures Yudhishthira, confident in his ability to protect himself and escape blame. He suggests that his visit may even lead to a peaceful resolution, benefiting both the Pandavas and the Kurus. Yudhishthira eventually agrees, entrusting Krishna with the task of negotiating a favorable outcome. He asks Krishna to speak words that will benefit them, relying on his wisdom and diplomatic skills to resolve the conflict.
73 The holy one, Krishna, acknowledges Yudhishthira's inclination towards righteousness, in contrast to Duryodhana's inclination towards enmity. Krishna urges Yudhishthira to embrace his Kshatriya duty and vanquish his enemies, as cowardice is not befitting of a warrior. He recounts the various ways in which Duryodhana has wronged Yudhishthira, including the humiliating game of dice, yet shows no remorse. Krishna declares that Duryodhana deserves death for his wicked deeds and advises Yudhishthira to slay him. Krishna offers to go to the Kuru court to negotiate peace, but warns Yudhishthira that war is inevitable. He advises Yudhishthira to prepare for battle, gather his warriors, and collect everything needed for the impending war. Krishna assures Yudhishthira that as long as Duryodhana lives, he will not give back the kingdom taken at dice. Krishna promises to expose Duryodhana's wickedness and highlight Yudhishthira's virtues, making him appear virtuous in the eyes of the rulers of various realms. By doing so, Krishna aims to turn the tide of public opinion in Yudhishthira's favor and pave the way for a righteous victory.
74 Bhima urges Krishna to approach Duryodhana with mildness and restraint, avoiding any language that might provoke him to war. He paints a vivid picture of Duryodhana's character, describing him as inherently sinful, arrogant, and hostile, with a nature akin to that of a robber. Bhima acknowledges that Duryodhana is unlikely to listen to reason or heed wise counsel, but implores Krishna to attempt to pacify him with gentle and virtuous words. Bhima wistfully recalls the happy days when the Kauravas and Pandavas lived together in harmony, but fears that Duryodhana's all-consuming wrath will ultimately destroy their entire race. He draws parallels between Duryodhana and various destructive individuals from history, who were born at the end of each Yuga to bring about the downfall of their own kin. Bhima likens Duryodhana to these notorious figures, suggesting that he is destined to wreak havoc on their family. With a heavy heart, Bhima begs Krishna to find a way to reach Duryodhana's heart, to appeal to whatever shred of goodness might remain within him. He proposes that Krishna seek the guidance of the wise Grandsire and other respected counselors, who might be able to bring about a reconciliation between the cousins. Bhima concludes that even the humiliation of living under Duryodhana's rule is preferable to the devastation of war, which would only lead to the destruction of their entire race. Yudhishthira and Arjuna nod in agreement, sharing Bhima's longing for peace.
75 Vaisampayana recounts how Kesava, Krishna's brother, addressed Bhima with surprise and a hint of irony, given Bhima's previous eagerness for war. Kesava notes that Bhima had once been determined to crush the wicked sons of Dhritarashtra, and had even vowed to slay Duryodhana with his mighty mace. He questions how Bhima's heart, once filled with wrath and a desire for battle, now seeks peace and reconciliation. Kesava suggests that Bhima's fear and panic have led him to desire peace, and that his mind is overwhelmed by despair and uncertainty. He urges Bhima to recall his own deeds and the race he was born into, and to arise and be firm, for a Kshatriya never enjoys what he does not acquire through prowess and valor. Kesava's words are meant to stimulate Bhima and encourage him to stand firm in his resolve, rather than yielding to grief and fear. He seeks to remind Bhima of his duty as a warrior and a member of the Kshatriya race, and to rally him to the cause of justice and righteousness.
76 Vaisampayana said, "Bhima, ever-wrathful, replied to Vasudeva, 'You take me in a different light, but I delight in war and my prowess is unmatched. You know me well, yet you chastise me with unfriendly words. You know my delight in battle, my unyielding spirit, and my unwavering resolve. You know that I am the son of Kunti, the brother of Arjuna, and the scourge of my enemies. Yet, you speak to me as if I am a coward, afraid to fight. I will speak of my own might, though it's ignoble to do so. Behold, I can keep the firmament and earth asunder with my arms! My mace-like arms can crush anyone who comes within their grasp. Even the mighty Himavat, ocean, and Indra cannot extricate one attacked by me. I will trample all Kshatriyas who come against the Pandavas. You wound me with cruel words, but know my prowess is like the midday sun's fierce energy. On the day of battle, you'll see me felling warriors and grinding down combatants. My marrow hasn't decayed, nor does my heart tremble. I bear our injuries quietly, lest the Bharata race be extirpated. I am the protector of my brothers, the destroyer of my enemies, and the upholder of justice.'" Bhima's words are a declaration of his strength, courage, and unwavering commitment to his family and his principles. He is a warrior, a hero, and a force to be reckoned with. His response to Vasudeva's chastisement is a testament to his unyielding spirit and his determination to fight for what is right.
77 The holy one, Krishna, spoke to Bhima, "I spoke to you out of affection, not to reproach or pride. I know your strength and deeds. Your benefit to the Pandava's cause will be far greater than you think. Human acts are doubtful in their consequences, and even well-planned actions can fail due to Providence. One cannot avoid acting in the world, but one should act knowing that success comes from both Destiny and Exertion. Don't be pained by failure or delighted by success. I spoke to you to maintain your cheerfulness and prevent langour. Tomorrow, I will strive to make peace with Dhritarashtra without sacrificing your interests. If the Kauravas refuse, there will be war, and the burden will be on you and Arjuna. I will drive Arjuna's chariot, as he wishes, and not fight myself." Krishna's words are a message of encouragement and guidance to Bhima, emphasizing the importance of perseverance and balance in the face of uncertainty. He reminds Bhima of his strengths and the potential for great success, while also cautioning against attachment to outcomes and the need to adapt to changing circumstances.
78 Arjuna said, "O Krishna, Yudhishthira has spoken wisely, but I think you doubt the ease of achieving peace due to Dhritarashtra's greed and our weakness. You believe human effort alone is insufficient, yet without effort, purposes cannot be achieved. While this may be true, nothing should be deemed impossible. Despite our difficulties, peace may still be possible if proposed wisely. You, O Krishna, are the foremost friend of both Pandavas and Kurus, like Prajapati to gods and Asuras. Strive to bring about peace, or if you wish, accomplish our good through other means. Whatever your wish, we will honor it. Duryodhana deserves destruction for his evil deeds, including depriving us of our kingdom through deceitful dice. I thought he deserved death for his actions, and still do. His sinful nature and inability to bear our prosperity driven him to such acts. If you deem destruction preferable, let it be done soon. You know how Draupadi was insulted in the midst of the assembly, and how we patiently bore it, enduring the pain and humiliation. I doubt Duryodhana will behave justly towards us, even if wise counsels are offered. His mind is set on evil, and wise words will be lost on him like seed sown in barren soil. Therefore, act without delay for the Pandavas' benefit, O Krishna. Do what you think is proper and beneficial for us, or what needs to be done next."
79 The holy one, Krishna, said, "I will strive for peace, but it's within my power only if providence cooperates. Human effort alone is not enough, as seen in farming, where rain is essential for crops to grow. Wise men of old have said that human affairs require both providential and human effort. I will do my best, but cannot control providence. Duryodhana, fed by his sinful inclinations and counsellors, will not make peace without a fight. His wicked nature and inability to bear Yudhishthira's prosperity drive him to act sinfully. Yudhishthira doesn't wish to give up the kingdom submissively, and Duryodhana won't surrender it willingly. I think it's pointless to deliver Yudhishthira's message, as it will only be met with refusal. Duryodhana deserves death for his sins, including depriving you of your kingdom and humiliating Draupadi. I seek Yudhishthira's welfare and know that you, Arjuna, are aware of Duryodhana's intentions and my wishes. Knowing all this, why do you entertain apprehensions about my commitment to your cause? The act ordained in heaven, which will lead to the downfall of the Kauravas, is known to you, so how can peace be concluded with the foe? I will do what's possible through speech and action, but don't expect peace with the foe. Bhishma sought peace on their way back from attacking Virata's kine, but Duryodhana refused. I am obedient to Yudhishthira's commands, so I must consider the sinful acts of that wicked wretch, Duryodhana."
80 Nakula said, "Much has been said by Yudhishthira, the just king, and Arjuna, the brave warrior, and I've expressed my own opinion too. Hearing the enemy's wishes, disregard them and do what's proper for the occasion. Success comes from adapting to the circumstances. Our wishes have changed since our exile ended and we've assembled a mighty army of seven Akshauhinis. Beholding our warriors, who wouldn't be struck with fear? Their prowess is inconceivable, and they're equipped for battle with weapons. Go to the Kurus, speak words of mildness and threat, and agitate Suyodhana with fear. Who would dare encounter Yudhishthira, the invincible Bhimasena, Arjuna, the mighty Sahadeva, myself, you, Rama, Satyaki, Virata, Drupada, Dhrishtadyumna, and Dhrishtaketu in battle? Your words, O Krishna, will surely accomplish Yudhishthira's desired object. Vidura, Bhishma, Drona, and Vahlika, wise and experienced as they are, will understand your wise words and advise Dhritarashtra and Suyodhana to act accordingly. With you speaking and Vidura listening, any subject, no matter how complex, can be made smooth and plain. Your eloquence and Vidura's wisdom will persuade them to see reason and avoid war."
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81 Sahadeva said, "Though the king's words are virtuous, I desire war. Even if the Kauravas seek peace, provoke war, Krishna. Seeing Draupadi's plight in the assembly, my wrath can only be appeased by Suyodhana's slaughter. If Bhima, Arjuna, and Yudhishthira prioritize virtue, I'll abandon it for a battle with Duryodhana." Satyaki added, "Sahadeva speaks the truth. My rage towards Duryodhana can only be appeased by his death. Remember your own rage when you saw the Pandavas in rags and deer-skins in the woods? All assembled warriors agree with Sahadeva's words. Let us fight!" Vaisampayana continued, "The warriors roared in approval, applauding Satyaki's words. 'Excellent!' they exclaimed, eager for battle. Their joy was palpable, and they prepared for war."
82 Krishna, the daughter of king Drupada, with tears streaming down her face, implored Madhava (Krishna) to aid her and the Pandavas in defeating their enemies. She recalled the deceit and suffering they had endured at the hands of Duryodhana and his counsellors, and how the Pandavas had failed to act when she was humiliated and dragged into the assembly. She reminded Krishna of her own helplessness, being a woman, and how she had been treated like a slave by those sinful wretches. She held up her long black tresses, seized by Dussasana, as a symbol of her suffering and asked Krishna to remember her plight. Krishna comforted her, promising that she would soon see the ladies of Bharata's race weep as she did, and that her enemies would lie down as morsels for dogs and jackals. He swore that his words would not be futile and that her husbands would emerge victorious with their enemies slain. He reminded her that the duty of Kshatriyas was to punish the wicked and protect the virtuous, and that he would fulfill that duty. He assured her that the Pandavas, with his aid, would triumph over their foes and regain their kingdom. Krishna's words brought solace to her grief-stricken heart, and she felt a sense of hope and determination rise within her.
83 Arjuna asked Krishna to bring about peace between the Pandavas and the sons of Dhritarashtra, reminding him of his duty as a friend to both parties. Krishna agreed and set out to meet with Dhritarashtra, desiring to accomplish what was right and beneficial for all. He prepared his chariot, adorned with gems and gold, and set off with Satyaki by his side. As they journeyed, auspicious animals and birds followed, and the fire and wind blew in favorable directions. Many Brahmarshis and celestial Rishis, including Vasishtha and Vamadeva, joined Krishna on his journey. Yudhishthira, Bhima, and the other Pandavas followed Krishna, along with other Kshatriyas, to honor him. Yudhishthira embraced Krishna and asked him to comfort their mother, Kunti, who had suffered greatly on their behalf. He also asked Krishna to salute and embrace their allies, including Dhritarashtra, Bhishma, Drona, and Vidura. Arjuna added that if their demands were not met, he would annihilate the Kshatriya race. Vrikodara was delighted by Arjuna's words and let out a mighty roar, causing the bowmen to tremble and the animals to urinate and defecate in fear. Krishna continued on his journey, meeting with Rishis along the way and inquiring about the state of the world. He was informed that the celestial Rishis and Brahmanas desired to behold the assembly of Kshatriyas and hear his words of virtue and profit. Krishna was informed of their purpose and continued on his way, ready to face whatever lay ahead.
84 When Krishna set out for Hastinapura, he was accompanied by ten mighty car-warriors, a thousand foot-soldiers, and a thousand horsemen. As he journeyed, natural and unnatural omens were seen, including thunder and lightning without clouds, rivers flowing in reverse directions, and fires blazing everywhere. The earth trembled, and the universe was enveloped in darkness. However, in the places where Krishna passed, delicious breezes blew, and everything became auspicious. Showers of lotuses and fragrant flowers fell, and the road became delightful. Brahmanas glorified him with laudation and worshipped him with offerings. Women strewed wild flowers on his path, and he was honored with benedictions and auspicious speeches by the Brahmanas. He passed the night in a temporary abode, feeding all the Brahmanas with sweet-meats and taking his meals with them. Despite the ominous signs, Krishna's presence brought happiness and auspiciousness to those around him.
85 Dhritarashtra, upon learning of Krishna's approach, urged his advisors, including Bhishma, Drona, and Vidura, to prepare for his reception. He emphasized Krishna's greatness, acknowledging him as the Lord of all creatures and the embodiment of intelligence, prowess, wisdom, and energy. Dhritarashtra stressed the importance of gratifying Krishna, lest they face misery. He noted that Krishna's worship would bring happiness and fulfillment of their wishes. Bhishma and the others applauded his words, and Duryodhana was tasked with making arrangements for Krishna's reception. Delightful pavilions were erected, adorned with gems and furnished with every object of enjoyment. Beautiful girls, fine robes, and fragrant garlands were also sent to welcome Krishna. A grand pavilion was constructed at Vrikasthala, filled with precious gems. The king took great care to ensure that every comfort and luxury was provided, hoping to impress Krishna and win his favor. Despite these elaborate preparations, Krishna arrived in the capital without even glancing at the pavilions or gems, demonstrating his detachment from worldly opulence and his focus on his mission to negotiate peace between the Pandavas and the Kauravas.
86 Dhritarashtra announced to Vidura that Krishna, the illustrious leader of the Ahukas, would arrive the next day. He extolled Krishna's virtues, describing him as high-souled, mighty, and the guardian of the prosperous Vrishni kingdom. Dhritarashtra was determined to honor Krishna with the most extravagant reception, offering him sixteen golden cars, each drawn by four well-adorned steeds, eight elephants with temporal juice trickling down their tusks, and a hundred handsome maid-servants. He also offered eighteen thousand soft woolen blankets, a thousand deer-skins, and a precious gem that shone day and night. Additionally, he offered a swift car drawn by mules that could travel fourteen Yojanas a day. Dhritarashtra instructed his sons and grandsons, except Duryodhana, to receive Krishna with the utmost respect and devotion, and ordered thousands of dancing girls to receive him unveiled. He commanded the citizens to behold Krishna with reverence, as they would the morning sun. The roads were to be watered and decorated with pendants and banners, and Dussasana's abode, superior to Duryodhana's, was to be cleansed and adorned for Krishna's stay. Dhritarashtra spared no detail in his efforts to show Krishna the utmost respect and hospitality, recognizing his greatness and importance.
87 Vidura offered wise counsel to Dhritarashtra, urging him to embrace sincerity and honesty in his dealings with Krishna. He warned the king that his attempts to bribe Krishna with wealth and attention would ultimately fail, as Krishna's devotion to the Pandavas, especially Arjuna, was unshakeable. Vidura emphasized that Krishna's heart belonged to the Pandavas, and no amount of luxury or flattery could sway him from his noble mission. Vidura implored the king to offer Krishna the one thing he truly desired: peace between the Kurus and the Pandavas. He reminded the king that he was the father of the Pandavas and should act with paternal love and wisdom, rather than selfish interests. Vidura cautioned against deceiving Krishna with false hospitality, emphasizing that Krishna's purpose was to establish peace, not to indulge in luxuries. Vidura's words were a call to action, urging the king to prioritize virtue, reason, and family unity over selfish interests. By following Krishna's counsel and making amends with the Pandavas, the king could ensure a bright future for all. Vidura's wise words resonated deeply, offering a path to redemption and peace in a time of turmoil. He sought to guide the king towards a noble and just decision, one that would bring prosperity and honor to the entire kingdom.
88 Duryodhana vehemently opposed the idea of honoring Krishna, fearing it would be perceived as a sign of weakness and submission. He believed that Krishna's unwavering loyalty to the Pandavas made it futile to attempt to win him over. Instead, Duryodhana proposed a drastic and deceitful plan: to imprison Krishna, convinced that this would lead to the submission of the Pandavas and the Vrishnis. This suggestion was met with shock and outrage from Dhritarashtra and Bhishma, who recognized it as a grave injustice and a violation of diplomatic immunity. Bhishma rebuked Duryodhana for his wickedness and refusal to listen to wise counsel, warning that his actions would lead to his downfall. Bhishma declared that he would not stand by and watch Krishna be mistreated, and with that, he stormed out of the assembly in disgust. Dhritarashtra, too, admonished his son, reminding him that Krishna was an ambassador and a dear friend, and that such treatment was unbecoming and dangerous. He urged Duryodhana to reconsider his actions and seek a path of peace and reconciliation. But Duryodhana remained resolute in his determination to humiliate Krishna and assert his dominance, ignoring the wise counsel of his elders and the warnings of impending doom.
89 Vaisampayana vividly described how Krishna, after performing his morning rituals, departed for the city of the Kurus, surrounded by a retinue of devoted followers. The citizens of Vrikasthala bid him farewell, their faces filled with admiration and reverence. All the Kurus, except the obstinate Duryodhana, came out to meet him, including the venerable Bhishma, the wise Drona, and the loyal Kripa. The city was transformed into a dazzling spectacle, with jewels and gems adorning the principal streets, and colorful banners fluttering in the breeze. Everyone, including women and children, eagerly lined the streets, their eyes fixed on the majestic figure of Vasudeva. Krishna's chariot, drawn by mighty steeds, moved slowly through the dense crowd, its progress marked by cheers and chants of praise. Finally, it arrived at Dhritarashtra's palace, where the blind king, along with Bhishma, Drona, Kripa, and others, rose to greet Krishna, their faces filled with respect and awe. Krishna, with his characteristic grace and humility, worshiped them according to established custom, his gestures and words imbued with a deep sense of reverence. After greeting the other kings, Krishna took a golden seat offered by Dhritarashtra, its beauty and craftsmanship a testament to the king's wealth and taste. He was then honored with a cow, honey, and other offerings, symbols of the kingdom's prosperity and peace. After a brief stay, Krishna departed for Vidura's abode, where he was received with auspicious offerings and warm hospitality. Vidura, delighted to see Krishna, enquired about the welfare of the Pandavas, his eyes filled with concern and affection. Knowing Vidura's friendship and loyalty towards the Pandavas, Krishna shared detailed news of their activities, his words painting a vivid picture of their struggles and triumphs.
90 Pritha, Krishna's aunt, lamented the fate of her sons, the Pandavas, who had been exiled to the forest. She remembered how they were brought up in luxury, surrounded by every comfort and luxury, and were now suffering in the wilderness, facing countless hardships and dangers. She thought of Yudhishthira, the eldest, who had always been a just and righteous king, and of Bhima, the strong and brave warrior, and of Arjuna, the skilled archer, and of the twins, Nakula and Sahadeva, who were always devoted to their brothers. She remembered how they used to sleep on soft beds and were woken up by the music of conchs and drums, and how they were now sleeping on the hard forest floor, awakened by the sounds of wild beasts. She praised Krishna, who had come to visit her, and expressed her trust in his ability to help her sons. She knew that he was all-powerful and all-knowing, and that he would always act with truth and righteousness. Krishna consoled her, saying that her sons were well and would soon regain their kingdom. He praised her virtues and her sons' bravery, saying that they were destined for greatness. He encouraged her to be patient and bear her sorrows with fortitude, knowing that the time would come when her sons would be reunited and would rule the kingdom once more. Pritha thanked Krishna for his words and expressed her faith in his judgment and prowess. With her blessings, Krishna departed for Duryodhana's mansion, ready to face whatever challenges lay ahead.
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91 Vaisampayana said, "With Pritha's leave, Krishna (Govinda, Sauri, Janardana, Kesava, Vasudeva, Madhava) went to Duryodhana's palace, which was like the abode of Purandara, shining with great wealth and beautiful seats. He crossed three spacious yards, unobstructed by the orderlies-in-waiting, and entered the mansion, high as the summit of a hill, blazing forth in splendor. There, he saw Duryodhana, Dhritarashtra's son, seated on his throne, surrounded by a thousand kings and all the Kurus. Krishna greeted the kings, according to their respective ages, and took his seat on a beautiful golden seat, overlaid with a carpet embroidered with gold. Duryodhana offered him a cow, honey, curds, water, and palaces, but Krishna did not accept. Duryodhana invited him to eat at his house, but Krishna refused, saying he would only accept hospitality after his mission succeeded. Duryodhana pressed him, saying that he was endeavouring to please him, but Krishna replied that he would not abandon virtue for desire, wrath, or gain. He said the Pandavas were devoted to virtue, and hating them was hating him. He went to Vidura's abode, where he was entertained with clean and savory food, and first gratified the Brahmanas, and then dined with his attendants, like Vasava in the midst of the Marutas. Krishna's words were clear, distinct, correctly pronounced, and without a single letter dropped, showing his excellent speech. His refusal to accept Duryodhana's offers was a testament to his unwavering commitment to virtue and his support for the Pandavas. His actions and words were a reflection of his noble character, and his presence was like a shining sun, illuminating the assembly.
92 Vidura warned Krishna that Duryodhana was not receptive to virtue or reason, being driven by desire, lust, and pride. He believed his army was invincible and sought to conquer all, disregarding the advice of wise men like Bhishma and Drona. Vidura feared that Krishna's words would fall on deaf ears and be met with hostility. He cautioned Krishna against entering the midst of their enemies, as they had united against him and the Pandavas, seeking to destroy them. Vidura expressed his love and regard for Krishna, urging him to reconsider his approach, knowing that Krishna's manliness and intelligence were unmatched. Vidura's words highlighted the futility of attempting to reason with Duryodhana and the danger of entering a hostile environment. He emphasized Krishna's importance as the inner Soul of all creatures, underscoring his concern for Krishna's well-being. Vidura's counsel demonstrated his wisdom and loyalty, as he sought to protect Krishna from the impending doom that seemed to await the earth due to Duryodhana's actions.
93 The holy one, Krishna, praised Vidura's wise words and acknowledged the difficulty of reasoning with Duryodhana, who was driven by wickedness and pride. He explained that he had come to the Kurus despite knowing their evil intentions, as he sought to liberate the earth from a great calamity that threatened to destroy everything. He believed that even if his efforts failed, the merit of his actions would still be his, and he would have the satisfaction of knowing that he had tried to prevent the impending disaster. Krishna vowed to sincerely endeavor to bring about peace between the Kurus and the Pandavas, knowing that the calamity was due to Duryodhana and Karna's actions. He felt it was his duty to try to save his friends, even if it meant seizing them by the hair to dissuade them from improper acts. He was willing to go to great lengths to prevent the war, even if it meant facing opposition and criticism from others. If Duryodhana rejected his counsel, Krishna would have the satisfaction of his own conscience and the knowledge that he had acted as a true friend. He sought to escape the censure of all kings by striving for peace, and if successful, his conduct would be regarded as highly meritorious. If not, he was prepared to face the consequences, confident in his own strength and the knowledge that he had done everything in his power to prevent the war. Krishna's words showed his unwavering commitment to peace and his willingness to take risks to achieve it.
94 Krishna and Vidura's conversation lasted through the night, with Vidura listening to Krishna's wise words. At dawn, choristers and bards awoke Krishna with music. He bathed, recited sacred Mantras, and worshipped the sun. Duryodhana and Sakuni arrived, informing Krishna that Dhritarashtra and the Kurus awaited him in court. Krishna gave gifts to Brahmanas and mounted his car, adorned with gold and bells. Vidura, Satyaki, and Kritavarman followed him. As Krishna proceeded, cymbals and conchs sounded, and thousands of soldiers marched ahead. The citizens of Hastinapur gathered to behold him. Upon arriving at the court, Krishna's attendants blew conchs, and the assembly trembled with delight. Krishna entered, arm-in-arm with Vidura and Satyaki, and took his seat. Dhritarashtra, Bhishma, and Drona rose to honor him. Krishna greeted them and beheld the Rishis in the firmament. He requested Bhishma to invite them with courtesy, and they were offered seats and worship. After the Rishis were seated, Krishna and the kings took their seats. The assembly was filled with silence as all gazed at Krishna, attired in yellow robes, shining like a sapphire mounted on gold.
95 Krishna addressed Dhritarashtra, speaking in a deep voice that resonated throughout the assembly. He urged the king to establish peace between the Kurus and Pandavas, warning that the danger threatening them all had its origin in the conduct of the Kurus. Krishna emphasized the importance of restraint and forgiveness, citing the noble qualities of the Kuru race. He appealed to Dhritarashtra to set right his sons, particularly Duryodhana, and promised to do the same with the Pandavas. Krishna stressed the benefits of peace, noting that with the support of the Pandavas, Indra himself could not vanquish the Kurus. He cautioned against the destruction of both parties in battle and urged the king to save the world from extermination. Krishna concluded by imploring Dhritarashtra to revive his affection for the Pandavas and establish peace, allowing the rulers of earth to return to their homes and cherish their relationships. The assembly applauded Krishna's words, but none dared speak out against Duryodhana.
96 Jamadagni's son told a story to Duryodhana about a king named Dambhodbhava, who was consumed by pride and sought to fight the ascetics Nara and Narayana. Despite their attempts to dissuade him, the king persisted, boasting of his prowess and refusing to listen to reason. Eventually, Nara was forced to defeat the king using only grass blades, which were imbued with his spiritual power. The king was humbled and realized his folly, and Nara blessed him to rule virtuously and wisely. The story was meant to illustrate the importance of humility and the futility of pride. Jamadagni's son then revealed that Nara and Narayana were incarnated as Arjuna and Kesava, and urged Duryodhana to make peace with the Pandavas, recognizing their strength and the futility of resistance. He cautioned against disunity and the destruction of the Kuru race, emphasizing the importance of virtue and wisdom. Jamadagni's son warned Duryodhana that if he continued on his path of pride and arrogance, he would suffer the same fate as King Dambhodbhava. He urged him to seek the path of righteousness and to make amends with his cousins, the Pandavas. He reminded him that the Pandavas were not ordinary warriors, but were incarnations of the gods, and that their victory was certain. He appealed to Duryodhana's sense of duty and honor, and begged him to avoid the destruction of their noble race.
97 Kanwa, a revered Rishi, counselled Duryodhana to reconcile with Yudhishthira, emphasizing the eternal and indestructible nature of Brahman, Nara, and Narayana. He explained that all else in the universe, including the sun, moon, earth, water, wind, fire, and living beings, are subject to destruction and rebirth. Kanwa cautioned Duryodhana against relying solely on physical strength, as true strength lies in wisdom, virtue, and character. To illustrate his point, Kanwa shared the story of Matali, Indra's charioteer, who searched far and wide for a suitable husband for his daughter Gunakesi. Despite his extensive search among the gods, Daityas, Gandharvas, men, and Rishis, Matali found none worthy of his daughter's beauty and virtue. Undeterred, he expanded his search to the world of the Nagas, seeking a husband who possessed the qualities of wisdom, courage, and character. Kanwa urged Duryodhana to recognize the strength and virtue of the Pandavas and make peace, rather than risking destruction and chaos. He emphasized that true strength lies not in physical prowess alone, but in wisdom, virtue, and the ability to discern right from wrong. By making peace, Duryodhana could avoid the fate of destruction and rebirth, and instead, rule with wisdom and justice.
98 Narada joined Matali on his journey, and together they visited Varuna, the god of waters. Varuna received them graciously, offering worship and respect to the esteemed guests. With Varuna's leave, they ventured into the nether regions, searching for a suitable husband for Matali's daughter. Narada, with his vast knowledge, described the wonders of the Naga world, pointing out the sons and grandsons of Varuna, who shone like stars in the celestial firmament. Narada drew Matali's attention to Pushkara, Varuna's son, who was chosen by Soma's daughter Jyotsnakali as her husband. Pushkara's beauty and conduct were renowned, and he was a delight to behold. Narada showed Matali the golden abode of Varuna, radiant with splendor, and the blazing weapons of the Daityas, which had been wrested from them by the gods. He pointed out the fire of blazing flames, which burned bright and fierce, and the discus of Vishnu, a symbol of the god's power and wisdom. Narada also showed Matali the knotty bow, created by Brahman for the destruction of the world. This fearsome weapon was held by the sons of Varuna, and its strength was said to be immense. Finally, Narada pointed out the umbrella of the Lord of waters, which dropped refreshing showers like the clouds. Though the water was pure, it was enveloped in darkness, making it invisible to the naked eye. With so many wonders to behold, Narada reminded Matali that their task was urgent, and they couldn't linger in the nether regions for long.
99 Narada described the wonders of Patalam, the city at the center of the Naga world, revered by Daityas and Danavas. Creatures swept there by the water's current shrieked in fear, and the Asura-fire, fed by water, blazed forth, bound by the gods. The residue of Amrita was deposited there, and the waning and waxing of the moon were visible from Patalam. Vishnu rose from the waters, filling the universe with Vedic hymns, and the celestial elephant Airavata took up cool water to impart to the clouds, which Indra poured down as rain. Various aquatic animals lived there, including Timi and others that subsisted on the moon's rays. Creatures that died during the day revived at night due to the moon's rays, which resuscitated them with Amrita. Defeated Danavas lived confined, and Mahadeva had practiced severe ascetic austerities there. Great Rishis observant of vows called "Go" dwelled there, subsisting on whatever was placed before them and wearing robes supplied by others. They had attained heaven through their austerities. Narada suggested searching for a suitable bridegroom for Matali's daughter among the descendants of the celebrated elephant Supratika, including Airavata, Vamana, Kumuda, and Anjana. However, Matali saw none eligible and urged them to leave, intrigued by an egg blazing with beauty that had been there since the creation, its origin and nature unknown. Narada warned that when the end of the world came, a mighty fire would burst forth from the egg, consuming the three worlds.
100 Narada showed Matali the celebrated city of Hiranyapura, built by the divine artificer Maya, where powerful Danavas with boons from Brahman resided, exhibiting a thousand illusions. The city was a marvel of architecture, with towering mansions made of silver and gold, adorned with precious gems, lapis lazuli, and corals, shining like the sun, blazing fire, or the radiant Padmaragas. The edifices stood high and close together, their beauty impossible to describe. Narada pointed out the homes of the Kalakhanjas, Yatudhanas, and Nivatakavachas, all endued with great energy and powers of illusion. Even Sakra, the king of the celestials, couldn't vanquish them in battle. Matali and the celestials had retreated before them many times. Narada asked Matali to search for a suitable bridegroom among the Danavas, but Matali refused, citing the eternal hostility between gods and Danavas. He didn't want to form an alliance with their sworn enemies. Matali knew that Narada often stirred up quarrels and didn't want to be a part of his schemes. He preferred to search for a bridegroom elsewhere, among the gods or other noble beings. Narada understood Matali's concerns and agreed to search for a suitable match in other realms. Together, they left Hiranyapura, marveling at its beauty and wonders, but aware of the dangers and rivalries that lurked within its walls.
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101 Narada described a region inhabited by birds, descendants of Garuda's six sons, who subsist on snakes and possess excellent feathers. They are prosperous, powerful, and worship Vishnu, who dwells in their hearts and is their protector. These birds have multiplied and founded many dynasties, all endued with nobility of blood. They are renowned for their might, fame, and achievements, and are regarded as belonging to the Kshatriya order. However, they lack compassion and spiritual enlightenment due to their predation on snakes, which are their kin. Narada listed the names of the bird chiefs, including Suvarnachuda, Nagasin, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, and many others, noting their distinguished achievements. He mentioned that they are all without compassion, subsisting as they do on snakes, and therefore never attain spiritual enlightenment. Despite their noble lineage and mighty deeds, they are not considered suitable allies due to their violent nature. Narada offered to take Matali to another region to find a suitable husband for his daughter if none of these birds were acceptable. The search for a worthy match continued, seeking a bridegroom who possessed the qualities of compassion, wisdom, and noble character.
102 Narada said, "We are currently in Rasatala, the seventh stratum below the Earth, where the revered Surabhi, the mother of all kine, resides. She is a remarkable creature, yielding milk that embodies the essence of all good things, with a single taste that encompasses the six different tastes. Her origin is quite fascinating, born from the mouth of the Grandsire, gratified with the nectar of Amrita, and her milk has the extraordinary power to create the sacred Milky Ocean. The Foam-drinkers, a group of ascetics who subsist solely on the foam of this ocean, dwell around its perimeter. These ascetics are renowned for their severe austerities, inspiring even the gods to hold them in high esteem. Four other kine, born of Surabhi herself, support the four quarters of the world: Surupa in the east, Hansika in the south, Subhadra in the west, and Sarva-kamadugha in the north. In days of old, the gods and Asuras united to churn the ocean, obtaining several precious treasures, including Varuni, Lakshmi, Amrita, Uchchhaisrava, and Kaustubha, all of which were mixed with the milk of these four cows. Surabhi's milk has the remarkable property of becoming Swaha, Swadha, or Amrita, depending on who consumes it. The dwellers of Rasatala sing a couplet that highlights the joy of residing in this realm: 'Residence in Rasatala is happier than in the regions of Nagas, Swarga, Vimana, or Tripishtapa!' This couplet is still recited by learned individuals in the world above."
103 Narada said, "This city, Bhogavati, is ruled by Vasuki, king of the Nagas. Shesha, who supports the earth, dwells here. He has a thousand heads, blazing tongues, and great strength. Many Nagas, sons of Surasa, live here, with diverse forms and ornaments. Some have multiple heads, and all are strong and fierce. I'll name a few: Vasuki, Takshaka, Karkotaka, and many others. Matali, looking at a youth, asked Narada about him. Narada replied, "He is Sumukha, a prince of Nagas, born in Airavata's race, and grandson of Aryaka. His father, Chikura, was slain by Vinata's son." Matali was pleased and asked Narada to secure Sumukha as a son-in-law, saying, "I'm highly pleased to bestow my daughter on this Naga." Narada continued, "Sumukha is intelligent, patient, beautiful, and young. He will make a great husband for your daughter, Gunakesi." Matali was delighted and requested Narada to arrange the union. Narada agreed, and Matali's heart was filled with joy, knowing that Sumukha would be his son-in-law.
104 Narada praised Matali, a charioteer and dear friend of Indra, known for his exceptional strength, energy, and numerous virtues. Matali's daughter, Gunakesi, is a beauty, accomplished in every way, and he seeks a worthy husband for her. Narada suggests Sumukha, Aryaka's grandson, who is virtuous, pure, and has an excellent disposition. However, Aryaka is hesitant due to Sumukha's father's untimely death and the threat of Garuda's return to devour Sumukha. Matali proposes a plan to seek Indra's help and ascertain Sumukha's fate. They all go to heaven, where Vishnu and Indra grant Sumukha immortality and a long life, despite Garuda's threat. Sumukha is overjoyed and marries Gunakesi, returning home with her. Narada and Aryaka are delighted, and the story ends with their worship of the celestial chief. Vishnu's intervention ensures Sumukha's safety, and Matali's joy is complete. The union of Sumukha and Gunakesi is celebrated, and their happiness is evident. The story showcases the power of friendship and the importance of seeking help when needed. Narada's efforts bring the families together, and the celestial beings' blessings ensure a happy ending.
105 Garuda, infuriated by Indra's grant of immortality to Sumukha, confronts him, claiming he has been wronged and his sustenance denied. He boasts of his strength, saying he can bear the weight of the three worlds, and recounts his achievements in the war against the Daityas. He reminds Indra that he, Garuda, is the one who bears the burden of carrying the celestial lord Vishnu on his back, and that he has slain many powerful demons. Garuda's pride and anger are palpable as he challenges Indra, saying, "Who is there that can rival my strength? I am the greatest of all!" Vishnu, provoked by Garuda's pride, decides to teach him a lesson. He challenges Garuda to bear the weight of his right arm, saying, "If you can bear this weight, I will grant you any boon you desire." Garuda, confident in his own strength, accepts the challenge. However, as soon as Vishnu places his arm on Garuda's shoulders, the latter crumples under the weight. Garuda's wings droop, his eyes bulge, and he gasps for breath. He realizes too late that he has underestimated Vishnu's strength. Defeated and humbled, Garuda begs for forgiveness, acknowledging Vishnu's superior strength. Vishnu forgives him, and they become friends. The story is told to Duryodhana to caution him against fighting the Pandavas, who are aided by Vishnu and other gods. Duryodhana scoffs at the warning, confident in his own strength and fate, refusing to heed the advice of the wise Rishi.
106 Janamejaya asks why Duryodhana's friends and advisors didn't try to stop him from pursuing his destructive path. Vaisampayana responds that they did try, but Duryodhana refused to listen. Narada tells the story of Galava and Viswamitra to illustrate the importance of listening to good advice. Viswamitra, engaged in ascetic austerities, was tested by Dharma, who disguised himself as Vasishtha and asked for food. Viswamitra, awestruck, took a long time to prepare the food, which was eventually accepted by Dharma. Galava, Viswamitra's disciple, waited upon him for a hundred years, and when Dharma returned, Viswamitra was gratified and granted Galava leave to go. Galava, however, was determined to give his preceptor a parting gift. He repeatedly asked Viswamitra what he could give him, but Viswamitra, slightly annoyed by Galava's persistence, repeatedly told him to go away. Eventually, Viswamitra asked for 800 white horses with one black ear as a gift, a task that seemed impossible for Galava to fulfill. Despite the difficulty, Galava was determined to grant his preceptor's wish. He set out on a long journey, facing many challenges and obstacles along the way. Finally, after much effort, he was able to gather the 800 horses and present them to Viswamitra.
107 Narada tells the story of Galava, who is consumed by anxiety and regret after promising to grant his preceptor Viswamitra's wish for 800 white horses with one black ear. Galava is overwhelmed by the impossibility of the task and feels that he has betrayed his preceptor's trust. He laments his poverty and inability to repay his debt, feeling that life is no longer worth living. He considers suicide, but then decides to seek the help of Vishnu, the divine Lord of the three worlds. Galava's lamentations are heartfelt and poignant, revealing the depth of his distress. He feels that he has failed in his duty and that his life is now without purpose. He longs for the support of his friends and the guidance of his preceptor, but feels that he has let them all down. Just then, his friend Garuda appears, like a beacon of hope in a storm. Garuda offers to help Galava, revealing that he has already spoken to Vishnu on Galava's behalf and obtained his approval. Garuda's words are comforting and reassuring, and he offers to take Galava to the other shore of the ocean or the furthest extremity of the earth. He urges Galava not to tarry, but to come with him and seek the help that he needs.
108 Garuda says to Galava, "I have been commanded by God to take you on a journey. Which direction would you like to go first? The east, where Surya rises and the Sadhyas perform their ascetic austerities? This quarter is the source of all prosperity for the gods and is called Purva. It's where Indra and the gods underwent their ascetic penances, and the Vedas were first sung by the divine Creator. The Yajurvedas were delivered here, and the Soma juice was first drunk in sacrifices. Varuna attained his prosperity here, and Vasishtha was born, grew, and died here. The smoke-eating Munis dwell here, and Sakra killed myriads of animals as sacrificial offerings. The thousand-rayed sun consumes the wicked and ungrateful here. This is the gate of the three worlds and the path of heaven and felicity. "This quarter is the most sacred and auspicious of all. It's where the gods perform their religious ceremonies and where the ancient sages sang the Vedas. The east is the direction of wisdom, knowledge, and spiritual growth. It's where the sun rises, symbolizing new beginnings and illumination. Shall we go here, or would you prefer another direction? Perhaps the south, where the ancestors dwell, or the west, where the sun sets and the day comes to an end? Or maybe the north, where the gods dwell and the Amrit flows? Choose your direction, and I shall take you there."
109 Garuda continues, "The south is known as Dakshina, named after Vivaswat's gift to his preceptor. This region is home to the Pitris, celestials who subsist on smoke, and the Viswedevas. It's where the periods of human life are calculated and the acts of the dead bear fruit. This is the goal of the deceased, but only those who have lived virtuously can come here in bliss. The region is guarded by Rakshasas and Gandharvas, who chant psalms that steal the heart and intellect. Many notable events have occurred here, including Ravana's quest for immortality and Vritra's conflict with Sakra. The river Vaitarani flows through this region, filled with the bodies of those condemned to hell. Those who arrive here experience extreme happiness or misery. I once obtained food here in the form of an elephant battling a tortoise. The sage Chakradhanu, later known as Kapila, was born here and afflicted the sons of Sagara. Brahmanas named Sivas achieved ascetic success and eternal salvation here. The city of Bhogavati, ruled by Vasuki, Takshaka, and Airavata, is also located here. The journey here is shrouded in thick gloom, impenetrable even to the Sun and Agni. Do you wish to journey here, or would you like to hear about the western direction?"
110 Garuda describes the western quarter, the favorite domain of King Varuna, the ruler of the ocean. It is here that Varuna originated, and sovereignty resides. As the sun's rays dismiss at day's end, this quarter is called the west (paschima). Kasyapa installed Varuna as king, tasking him with ruling over aquatic creatures and protecting the waters. The moon rejuvenates here by drinking Varuna's six juices, becoming young again at the start of each fortnight. The Daityas were defeated and bound by the wind-god here, and they lie sleeping, unable to wake. The mountain Asta, causing evening twilight, receives the sun's loving gaze. Night and Sleep spread from here, robbing creatures of half their life force. Sakra slew the Maruts here, and Surabhi pours milk into a golden lotus lake. The headless trunk of Swarbhanu (Rahu) lies here, always seeking to devour the sun and moon. Suvarnasiras chants the Vedas loudly, and the daughter of Muni Harimedhas remains transfixed in the sky, frozen in place by Surya's command. The elements are free from pain here, and the sun's course deviates from the straight path. The rivers feeding the ocean originate here, and the abodes of Varuna, Anarta, Vishnu, and Kasyapa reside here. Garuda asks Galava which direction they should journey to next, inviting him to choose their path.
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111 Garuda describes the northern quarter, superior to all others. This region saves from sin and leads to salvation, earning it the name "Uttara" (north). The abode of treasures stretches east to west, making it the central region (madhyama). Only the virtuous can dwell here, where Krishna, Jishnu, and Brahman reside. Maheswara, as Purusha, sports with Prakriti, and only Vishnu can behold him. The moon was installed here, and Ganga fell from the heavens to the world. Uma underwent austerities to obtain Maheswara, and Kama, Himavat, and Uma shone brilliantly. Kuvera was installed as sovereign of Rakshasas, Yakshas, and Gandharvas. The celestial stream Mandakini, mountain Mandara, and gardens Saugandhi-kanaka are here. The Siddhas have their abodes, and the seven Rishis with Arundhati can be seen. The sun, moon, and luminaries revolve regularly. The Munis called Dharma guard the Ganges' source, and only Narayana and Nara have passed beyond. The mountains of Kailasa, Ailavila's abode, and the Apsaras' origin are here. Vishnu's footprint, Usiravija, and the golden lake are also in this region. The regents of the worlds proclaim their services daily. This quarter is superior, earning it the name "Uttara".
112 Galava requests Garuda to take him to the eastern region, where the gods reside and truth and virtue reign supreme. Garuda agrees, and Galava mounts his back, eager to behold the divine beings. As they soar through the skies, Galava is overwhelmed by Garuda's breathtaking speed and beauty, likening him to the radiant sun. He witnesses trees and oceans being dragged along, and fishes and snakes being tossed into the air, their faces contorted in fear. Deafened by the thunderous roar of the sea, Galava begs Garuda to slow down, fearing for his life. He reveals his promise to give his preceptor 800 white steeds, each with one ear black in hue, and his inability to fulfill it, considering suicide as the only escape from his predicament. Garuda laughs, telling Galava he lacks wisdom and that death cannot be achieved by one's effort. He offers to help Galava accomplish his goal, suggesting they rest on the seaside mountain Rishabha and refresh themselves before returning. Garuda's words are laced with a hint of mischief, and Galava wonders what the future holds.
113 Narada recounts how Galava and Garuda met a Brahmana lady, Sandili, on the peak of Rishabha. They saluted her and worshiped her, and she offered them food and seats. After eating, they fell into a deep sleep. When Garuda awoke, he found his wings had fallen off, and he was like a ball of flesh with only his head and legs remaining. Galava was sorrowful and asked what had caused this plight. Garuda confessed he had thought of carrying Sandili away to where the gods lived, and she forgave him, restoring his wings. She warned him never to contempt her or any women, saying that contempting her would lead to a fall from all blissful regions. She emphasized the importance of purity of conduct, which bears virtue, wealth, and prosperity. With Sandili's leave, Garuda and Galava took their departure, still searching for the steeds Galava had promised Viswamitra. However, they failed to find them, and Viswamitra met Galava, reminding him of his promise. Garuda encouraged Galava to deliberate on how to fulfill his promise, as he couldn't sit back without giving Viswamitra the wealth he had promised. Galava was overwhelmed with sorrow, and Garuda's words only added to his distress.
114 Garuda advises Galava to seek wealth from a king born in a royal sage's line, who can grant it without oppressing his subjects. He recommends King Yayati, son of Nahusha, who has immense wealth equal to Kuvera's, the lord of treasures. Garuda and Galava visit Yayati in his capital, Pratisthana, where they are received hospitably with excellent Arghya and water to wash their feet. Garuda explains Galava's situation, telling Yayati that Viswamitra asked Galava for 800 white steeds with one black ear as preceptor's fee, a task that has left Galava filled with grief. Garuda suggests that Yayati's gift will not only help Galava fulfill his debt but also increase Yayati's own wealth of asceticism. He cites the analogy of a horse's hairs representing regions of bliss attained by giving away a horse in gift, emphasizing the merits of generosity. Garuda encourages Yayati to grant the gift, comparing it to milk deposited in a conch-shell, highlighting the value of sharing one's wealth with others. By doing so, Yayati will not only support Galava but also enhance his own reputation as a royal sage.
115 Yayati, deeply moved by Garuda and Galava's words, reflects on his own diminished wealth, which has suffered a great diminution due to his numerous sacrifices and generous gifts. However, he decides to give Galava his daughter Madhavi, who is as beautiful as a celestial and capable of prompting every virtue, as alms. He hopes to have a daughter's son through her and knows that kings will offer their kingdoms as her dower. Madhavi's beauty and virtue have attracted the attention of gods, men, and Asuras, who have all solicited her hand in marriage. Yayati's generosity is evident in his willingness to give away his daughter, despite knowing that she is a precious gem and a valuable asset to his kingdom. Galava accepts Madhavi and, with Garuda's guidance, plans to find a king who can provide a suitable dower for her. They consider Haryyaswa, a powerful and virtuous king of Ayodhya, who is dear to his subjects and loves Brahmanas. Galava offers Madhavi to Haryyaswa as his wife in exchange for a dower, which he specifies. Yayati's generosity and Galava's cleverness may yet fulfill Viswamitra's demand for 800 white steeds with one black ear, a task that has seemed impossible until now. This alliance may also strengthen the bonds between the kingdoms and secure a bright future for Madhavi and her offspring.
116 King Haryyaswa, consumed by his desire for a son, agrees to marry Madhavi, but he only has 200 of the 800 steeds Galava demands as dower. Madhavi, aware of her own value and the king's desperation, offers a solution: she will marry Haryyaswa, bear him a son, and then return to Galava, who can then seek the remaining steeds from three other kings. She reveals a boon granted by a reciter of Brahma, which allows her to become a maiden again after each delivery. Galava, impressed by her cunning and beauty, agrees to her plan. Haryyaswa, blinded by his lust for a son, accepts Madhavi, and she bears him a son named Vasumanas, who grows up to be a powerful and wealthy king. Later, Galava returns to Haryyaswa, and the king, unable to fulfill the remaining dower, returns Madhavi to Galava. Madhavi, now a maiden again, follows Galava to king Divodasa, the next step in their plan to fulfill Viswamitra's demand for 800 steeds. Galava's cleverness and Madhavi's beauty and cunning have set in motion a chain of events that will ultimately lead to the fulfillment of Viswamitra's demand, and perhaps even more.
117 Galava and Madhavi arrive at the court of King Divodasa, who receives them with great hospitality. Galava urges the king to beget a child with Madhavi, and Divodasa agrees, saying he had already decided to do so when he heard of the proposal. He notes that his wealth is similar to King Haryyaswa's, and he will only beget one son, echoing the agreement made with Haryyaswa. Galava gives Madhavi to the king, who weds her and sports with her, eventually fathering a son named Pratardana. The text takes a poetic turn, likening the union of Divodasa and Madhavi to various mythological couples, highlighting the divine and legendary nature of the story. The list of couples includes Surya and Prabhavati, Agni and Swaha, Vasava and Sachi, and many more, emphasizing the sacred and celestial nature of marriage and procreation. After the son is born, Galava returns and asks for Madhavi back, leaving the steeds with Divodasa. The king, true to his word, returns Madhavi to Galava, who then leaves to seek the remaining steeds from other kings. This passage highlights the importance of keeping promises and the value of truth, as demonstrated by King Divod asa's actions. The story showcases the intricate web of relationships, alliances, and promises that shape the lives of kings, sages, and gods in ancient India.
118 Galava and Madhavi arrive at King Usinara's court, where Galava proposes a deal: Madhavi will bear two royal sons, and in return, Usinara must give him 400 steeds of lunar splendor. Usinara is taken by Madhavi's beauty and agrees to accept her, but he only has 200 steeds of the required kind. He offers to beget only one son, following the example of Haryyaswa and Divodasa, who had similar agreements with Galava. Galava applauds the king's virtue and gives him Madhavi, acknowledging that Usinara's wealth belongs to his subjects, not himself. Usinara and Madhavi spend their days in delightful settings, enjoying each other's company in valleys, by rivers, and in gardens. Madhavi eventually bears Usinara a son, Sivi, who grows up to be a celebrated king. After Sivi's birth, Galava returns, takes Madhavi back, and leaves to visit the son of Vinata. This passage highlights the themes of promise-keeping, virtue, and the importance of offspring. Galava's persistence in seeking the steeds is driven by his duty to his preceptor, while Usinara's reluctance is due to his responsibility to his subjects. The story showcases the intricate web of relationships and obligations that shape the lives of kings, sages, and gods in ancient India. The text also emphasizes the value of virtue and righteousness, as embodied by Usinara's refusal to use his wealth for personal gain. His actions earn him Galava's praise and demonstrate the importance of ethical leadership. The story of Madhavi and Usinara serves as a testament to the power of virtue and the fulfillment of promises, even in the face of adversity.
119 Garuda tells Galava that the remaining 200 steeds are impossible to obtain, as they were lost in the river Vitasta. He advises Galava to offer the 600 steeds and Madhavi to Viswamitra as payment, citing the example of Richika, who had similarly faced a challenge in obtaining steeds. Galava agrees and, with Garuda, presents the offer to Viswamitra. Viswamitra accepts, noting that he would have preferred to have Madhavi earlier, as all four sons would have been his. He takes Madhavi as his wife and begets a son, Ashtaka, who is destined for greatness. After Ashtaka's birth, Viswamitra gives him the 600 steeds and sends him to a city, where he will grow up to be a renowned king. Viswamitra then gives Madhavi to his disciple and retires to the woods, content in the knowledge that his lineage will continue through his sons. Galava, having fulfilled his debt, cheerfully bids Madhavi farewell, acknowledging that she has saved her father, four kings, and himself through her sons. He then releases Garuda, who had been his faithful companion throughout the journey, and returns Madhavi to her father, finally freeing himself to pursue ascetic penances in the woods.
120 King Yayati, desirous of disposing of his daughter in Swayamvara, takes Madhavi to a sacred hermitage on the confluence of the Ganga and Yamuna rivers. However, Madhavi, with a fierce determination in her eyes, chooses the forest as her lord and devotes herself to ascetic austerities. She renounces worldly life and lives a simple existence, eating soft grass and drinking crystal-clear stream water. Through her rigid vows and religious rites, she earns great religious merit. Meanwhile, Yayati lives for thousands of years, and his progeny multiply. His sons, Puru and Yadu, become renowned kings, and their descendants spread far and wide. Yayati's pride grows with his prosperity, and he eventually disregards the gods and Rishis. This act of folly leads to his downfall, as the divine Sakra and royal sages rebuke him. The dwellers of heaven shun him, and his splendor is lost. None recognize the once-great king, and he is left alone, a shadow of his former self.
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121 Yayati, consumed by remorse and stripped of his ornaments, falls from heaven towards earth, his pride and arrogance replaced by humility and despair. Realizing his downfall was caused by his own actions, he requests to fall amongst the righteous, seeking redemption. Guided by the smoke of a sacrificial altar, he falls amongst four mighty kings - Pratardana, Vasumanas, Sivi, and Ashtaka - who are performing a sacrifice to gratify the lord of the celestials. The kings, taken aback by Yayati's sudden arrival, inquire about his identity and the reason for his fall. Yayati reveals his story, and the kings, moved by his tale, offer their virtues and the fruits of their sacrifices to restore his merit. However, Yayati, still proud of his Kshatriya heritage, declines their offer, saying he cannot accept gifts. Just then, Madhavi, his daughter, arrives, her ascetic beauty radiant in the midst of the sacrificial grounds. She reveals her relationship with the kings, her sons, and offers her own ascetic merits to restore her father's virtue. The kings, her sons, join in, and their collective merits revive Yayati's heavenly status. Galava, Madhavi's husband, appears, and his offer of an eighth of his ascetic austerities further aids Yayati's ascent back to heaven.
122 Narada narrates the story of King Yayati's fall from heaven and his subsequent restoration by his daughter's sons. Vasumanas, Pratardana, Sivi, and Ashtaka, all renowned for their virtues, offer their merits to Yayati, enabling him to ascend back to heaven. Vasumanas gives his merit from unblamable conduct, Pratardana his fame as a Kshatriya, Sivi his truthfulness, and Ashtaka his sacrifices. As each king speaks, Yayati rises higher and higher, ultimately returning to heaven. The kings, his daughter's sons, save Yayati through their good acts, virtues, sacrifices, and gifts. United, they declare their royal attributes and virtues, affirming their relationship with Yayati and enabling his ascension. This passage highlights the power of collective virtue, sacrifice, and family bonds. The daughter's sons, born from four royal lines, join forces to restore their maternal grandfather to his rightful place in heaven. Their selfless acts and words demonstrate the importance of unity, morality, and the support of loved ones in achieving redemption and salvation.
123 Narada narrates Yayati's return to heaven, where he is welcomed back with grand celebrations and honors. The Grandsire praises Yayati's earthly deeds, acknowledging his extensive virtue and numerous sacrifices, but attributes his fall from heaven to vanity, which consumed his merit. Yayati questions how his extensive virtue and sacrifices could be exhausted so quickly, and the Grandsire explains that vanity, pride, and malice cannot render a region eternal. He warns that disregarding others, whether superior, inferior, or equal, and succumbing to vanity leads to ruin. Narada continues, relating Yayati's story to Galava's obstinacy, emphasizing the importance of listening to friends and forsaking vanity and wrath. He encourages the avoidance of anger and the pursuit of understanding, virtue, and knowledge, which leads to sovereignty. Narada highlights the significance of recognizing one's flaws and seeking wisdom, emphasizing that even the greatest merit can be exhausted by pride and arrogance. The Grandsire's wisdom and Narada's narration emphasize the value of humility, self-awareness, and the pursuit of knowledge. Yayati's story serves as a cautionary tale, demonstrating the dangers of vanity and the importance of recognizing one's flaws. The passage encourages readers to strive for virtue, understanding, and wisdom, and to avoid the pitfalls of pride and arrogance. By doing so, one can achieve true sovereignty and eternal regions, unblemished by the fires of vanity.
124 Dhritarashtra expresses his desire to follow Narada's advice, but feels powerless to act. He asks Krishna to persuade his son Duryodhana to make peace with the Pandavas, as he disobeyed his commands and ignored wise counsel from Gandhari, Vidura, Bhishma, and others. Krishna approaches Duryodhana and urges him to listen, emphasizing the importance of righteous behavior and the consequences of persisting in sinful actions. He warns Duryodhana that his disposition is perverse and will lead to death, and encourages him to make peace with the Pandavas, who are wise, brave, and virtuous. Krishna reminds Duryodhana that his father and kinsmen desire peace, and that it will bring happiness and benefit to all. He cautions against disregarding the counsels of friends and seeking aid from strangers, and urges Duryodhana to abandon his wrath and seek virtue, profit, and desire through righteous means.
125 Bhishma and Drona, esteemed elders and wise counselors, implore Duryodhana to heed Krishna's words and seek peace with the Pandavas. Bhishma cautions Duryodhana against perpetuating a cycle of violence, warning that refusal to make peace will lead to the downfall of their entire race. He poignantly notes that Dhritarashtra and Gandhari will be left to suffer the consequences of their son's actions. Drona reinforces the importance of accepting Krishna's counsel, emphasizing the wisdom and good intentions of both Krishna and Bhishma. He urges Duryodhana to recognize the futility of relying on his own strength and the inevitability of defeat if he refuses to make peace. Vidura, another respected voice, expresses his sorrow for the fate that awaits Gandhari and Dhritarashtra, who will be left to wander the earth, bereft of friends and support, due to Duryodhana's wickedness. Dhritarashtra himself, with a sense of urgency, implores Duryodhana to seize the opportunity for peace, uniting with the Pandavas and securing the well-being of their people. He warns his son that refusal to do so will only lead to defeat and suffering.
126 Bhishma and Drona, esteemed elders and wise counselors, passionately urge Duryodhana to seek peace with the Pandavas, vividly describing the devastating consequences of war. They emphasize the formidable might of the Pandavas, detailing the prowess of Arjuna, Bhima, Nakula, Sahadeva, and other notable warriors. They implore Duryodhana to avoid the bloodshed, destruction, and grief that war would bring, and instead choose the path of reconciliation. In a poignant and evocative passage, they envision a joyful reunion between the estranged brothers, where Yudhishthira and Bhima embrace Duryodhana with open arms, and the siblings are reunited in a spirit of love and harmony. They paint a picture of a future where Duryodhana rules the Earth with wisdom, justice, and brotherly affection, free from the corrosive influences of jealousy and wrath. Through their words, Bhishma and Drona seek to awaken Duryodhana's better nature, appealing to his sense of reason, compassion, and kinship. They remind him that the bonds of family and friendship are stronger than any animosity or rivalry, and that peace and unity are the keys to true happiness and prosperity. Will Duryodhana heed their wise counsel, or will he continue down the path of destruction? The fate of the kingdom hangs in the balance.
127 Duryodhana responds to Krishna's words, feeling unfairly criticized and singled out. He argues that he has done nothing wrong and that the Pandavas were defeated fairly in the game of dice. He questions why the Pandavas seek to quarrel with them, and claims that the sons of Dhritarashtra will not bow down to them in fear. Duryodhana boasts of their strength, citing the prowess of Bhishma, Kripa, Drona, and Karna, and asserts that even the gods cannot defeat them. He declares that it is their duty as Kshatriyas to fight and die on the battlefield rather than surrender. Duryodhana refuses to give up any share of the kingdom to the Pandavas, citing his father's previous decision and his own determination to maintain their dominance. He claims that the Pandavas are weak and that their attempts to challenge the Kauravas are futile. He taunts Krishna, saying that even His divine powers cannot aid the Pandavas in defeating the Kauravas. Duryodhana's words are filled with arrogance and defiance, revealing his entrenched refusal to compromise or listen to reason.
128 Krishna rebukes Duryodhana for his refusal to compromise, citing his past wrongdoings against the Pandavas, including the gambling match and attempts on their lives. He warns Duryodhana that his actions will lead to destruction and urges him to make peace, reminding him that the Pandavas are willing to forgive and forget. Dussasana threatens to bind Duryodhana and hand him over to the Pandavas if he doesn't make peace, indicating that even his own brothers are turning against him. Bhishma laments that the Kauravas are following Duryodhana's foolish lead, and predicts their downfall. He sees that Duryodhana is blinded by his own arrogance and refusal to listen to reason, and fears that this will lead to the destruction of their entire race. Krishna suggests that the Kauravas should bind Duryodhana and make peace with the Pandavas, citing the example of how the gods bound the Asuras and made them over to Varuna. He argues that sacrificing one person (Duryodhana) is better than sacrificing the entire Kshatriya race. Krishna's words are filled with wisdom and a deep understanding of the situation. He sees the bigger picture and knows that the fate of the Kauravas and the Pandavas is at stake. He is trying to prevent a war that will bring destruction and suffering to all, but Duryodhana's stubbornness and refusal to listen make it difficult to find a peaceful solution. The tension builds as the two sides refuse to back down, and the stage is set for a great conflict.
129 Gandhari rebukes Duryodhana, urging him to make peace with the Pandavas. She warns him that his lust for sovereignty will lead to destruction and advises him to conquer his senses and passions first. She reminds him that he is not competent to retain a kingdom without controlling his wrath and avarice. Gandhari suggests that Duryodhana unite with the Pandavas, who are endued with great wisdom and have conquered their passions. She warns him that battle is not the answer and that victory is not certain. Instead, she advises him to give the Pandavas their due share of the kingdom and rule with their support. Gandhari predicts that if Duryodhana persists in his stubbornness, the population of the earth will be exterminated. She urges him to desist from his avarice and make peace, reminding him that the Pandavas are his kin and that their welfare is linked to his own. She cautions him that the wrath of Bhishma, Drona, and Kripa will be difficult to face if he persists in his foolishness. Gandhari's words are filled with wisdom and a deep understanding of the situation. She sees the bigger picture and knows that the fate of the Kauravas and the Pandavas is at stake. She is trying to prevent a war that will bring destruction and suffering to all, but Duryodhana's stubbornness and refusal to listen make it difficult to find a peaceful solution. Gandhari's speech is a last attempt to bring Duryodhana to his senses and prevent the impending war. She uses all her maternal affection and wisdom to try to guide him towards the right path. Her words are a stark contrast to the stubbornness and refusal to listen that has characterized Duryodhana's behavior so far. The tension builds as the two sides refuse to back down, and the stage is set for a great conflict.
130 Duryodhana ignores Gandhari's warnings and consults with Sakuni, Karna, and Dussasana to seize Krishna, demonstrating his stubborn refusal to listen to reason. Satyaki discovers their plan and informs Krishna, Dhritarashtra, and Vidura, setting in motion a chain of events that will determine the fate of the Kauravas and the Pandavas. Vidura warns Dhritarashtra that his sons will perish if they try to seize Krishna, emphasizing the futility of their plan. Krishna, unwearied by exertion, says he won't commit a sinful act, but will defend himself if necessary, showcasing his divine nature and his commitment to virtue. Dhritarashtra tries to reason with Duryodhana, but he refuses to listen, blinded by his own arrogance and desire for power. Vidura reminds Duryodhana of Krishna's past victories, highlighting his invincibility and the futility of their plan. He warns Duryodhana that he cannot be seized by force, and that his plan is doomed to fail. Duryodhana's refusal to listen to reason and his determination to pursue his own course will lead to his downfall, and he will perish like an insect in a fire.
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131 Krishna reveals his divine form to Duryodhana, showcasing his invincibility and majesty. From his body emerge numerous gods, including Brahman, Rudra, and the Adityas, each shining with effulgence. His arms transform into various weapons, and his eyes emit fierce sparks, illuminating the surroundings. The kings present close their eyes in fear, overwhelmed by the spectacle, except for Drona, Bhishma, Vidura, and Sanjaya, who gaze in wonder. Celestial drums beat in the sky, and a floral shower falls upon him, further accentuating his divine glory. The Earth trembles, and the oceans are agitated, as if nature itself is awed by Krishna's majesty. Krishna withdraws his divine form, and his body returns to its normal state. He exits the court with Satyaki and Kritavarman, leaving behind a stunned audience. The Kauravas, still reeling from the spectacle, follow him, unable to comprehend the magnitude of his power. Krishna departs in his chariot, its wheels rumbling like thunder, as he leaves the Kuru court behind. Dhritarashtra, still attempting to placate Krishna, addresses him once more, reaffirming his efforts to bring peace between the Kurus and Pandavas. Krishna acknowledges this, his voice filled with wisdom and understanding, and requests permission to return to Yudhishthira. He salutes the assembled warriors, his gesture a testament to their bravery, and departs, followed by Bhishma, Drona, Kripa, and others, who cannot help but feel a sense of awe and reverence for the divine Krishna.
132 Kunti advises Yudhishthira to uphold his kingly duties and conquer the earth with his arms, as a Kshatriya's strength is the source of their sovereignty. She cites the example of King Muchukunda, who refused a gift from Vaisravana and instead chose to rule through his own prowess. Kunti emphasizes that a king's virtue is reflected in their subjects' behavior and that they must enforce the penal code to maintain order. She urges Yudhishthira to recover his lost kingdom through any means necessary, including conciliation, disunion, gifts, or violence. Kunti's words are filled with a sense of urgency and concern for her son's well-being. She knows that Yudhishthira's passive nature and adherence to virtue alone will not be enough to reclaim his rightful place on the throne. She encourages him to take action, to use his strength and cunning to outwit his enemies and restore his family's honor. Kunti's advice is not just practical but also rooted in her understanding of the duties of a Kshatriya. She knows that a king's role is not just to rule but to protect and serve their subjects. She reminds Yudhishthira that his ancestors were brave and powerful kings who expanded their kingdom through their might. She urges him to follow in their footsteps and restore the glory of their lineage.
133 Vidula, a wise and courageous queen, rebukes her son for his cowardice after being defeated by the king of Sindhus. She urges him to take action, display his prowess, and recover his lost kingdom. She reminds him that a true Kshatriya must be willing to risk his life to achieve greatness, and that a life of inaction and dependence on others is vain. Vidula emphasizes that one must strive to be a source of strength and support for others, like a tree that provides shade and fruit to all who seek refuge under it. She encourages her son to blaze up like a fire, even if only for a moment, rather than smoldering like a flameless fire. Vidula's words are a call to action, urging her son to embrace his duty as a Kshatriya and fight for his rightful place on the throne. She reminds him that true greatness is achieved through courage, determination, and a willingness to take risks, and that a life of cowardice and inaction is unworthy of a Kshatriya. Vidula's speech is a testament to her own strength and wisdom as a matriarch, and her understanding of the duties of a Kshatriya. She is willing to speak harshly to her son in order to awaken him to his true potential, and to remind him of the responsibilities that come with being a member of the royal family. Her words are a reminder that true leadership requires courage, determination, and a willingness to take risks, and that a life of greatness is within reach for those who are willing to strive for it.
134 Vidula urges her son Sanjaya to embrace his Kshatriya duties and fight for his rightful place on the throne. She reminds him that a true Kshatriya must be willing to risk his life to achieve greatness, and that a life of inaction and dependence on others is unworthy of their race. Vidula encourages Sanjaya to be brave, to slay his foes, and to observe the duties of his order. She reminds him that sovereignty is either the door of heaven or Amrita, and that he should rejoice and make himself happy in the possession of wealth and fame. Vidula warns Sanjaya that if he does not embrace his Kshatriya virtues, he will be equal to death itself, and that she will not behold him cheerless and in misery. She urges him to stand erect with courage, to exert himself, and to rule over all other orders, destroying all evil-doers. Vidula reminds Sanjaya of their family's history and the great deeds of their ancestors, and how they had always stood up for what was right, even in the face of adversity. She tells him that a Kshatriya's fame is not just for himself, but for his entire family and race, and that he should strive to make his name synonymous with bravery and honor. Vidula's words are a call to action, urging Sanjaya to embrace his manliness and to fight for his rightful place on the throne. She is willing to speak harshly to her son in order to awaken him to his true potential, and to remind him of the responsibilities that come with being a member of the royal family.
135 Kunti urges her son Sanjaya to battle, citing the importance of virtue and profit. She reminds him that a Kshatriya's duty is to fight and win, and that he should not be deterred by fear of defeat. Sanjaya protests, feeling his mother is pushing him too hard, but Kunti responds that she is only doing what is best for him. She encourages him to seek allies and wealth, and to use conciliation and diplomacy to achieve his goals. Kunti reminds Sanjaya that success is uncertain, but that exertion and effort are necessary to achieve it. She urges him to be brave and reckless, like a snake living in one's chamber, and to use his wealth and power to gain the respect and worship of his friends. She warns him that if he does not take action, he will be disrespected and abandoned by his friends and relatives. Kunti's words are a call to action, encouraging Sanjaya to embrace his Kshatriya duties and fight for his rightful place on the throne. She is a wise and strategic thinker, who knows that success requires effort and determination. She is willing to push her son hard, because she knows that it is the only way he will achieve his goals. Through her words, Kunti is able to inspire Sanjaya to take action and strive for greatness.
136 Kunti urges her son Sanjaya to be brave and not betray his kingdom in times of calamity. She reminds him that his friends and allies will stand by him if he shows courage and determination. Kunti reveals that she knows of secret treasure houses that can aid him in his quest to reclaim his kingdom. She encourages Sanjaya to muster his patience and gird up his loins for victory, assuring him that she will place all her resources at his disposal. Sanjaya, inspired by his mother's words, vows to either rescue his kingdom or perish in the attempt. He acknowledges that he has been revitalized by her speech, and that he is now ready to face his challenges head-on. Kunti's speech is likened to "wordy arrows" that pierce Sanjaya's heart and rouse him to action. The story of Kunti and Sanjaya is called Jaya, and it is said to inspire might and energy in those who hear it. Listening to this story can bring victory, and even cause a woman to give birth to a heroic son. The story is a powerful reminder of the impact that words can have on our lives, and the importance of standing by those we love in times of need. Kunti's wisdom and guidance serve as a testament to the enduring power of motherly love, and the importance of passing on valuable lessons to future generations.
137 Kunti shares a celestial prophecy with Krishna, declaring Arjuna's destiny to rival Indra, conquer the earth, and perform great sacrifices. She asks Krishna to remind Arjuna of his unstoppable nature and Bhima's unyielding determination. Kunti also requests Krishna to encourage the Pandavas to avenge Draupadi's humiliation and recall the harsh words spoken by Dussasana. She sends her regards to the Pandavas and their family, including Krishna, and expresses her trust in their ability to fulfill their destiny. Kunti's words are filled with a sense of purpose and determination, reflecting her unwavering faith in her sons and their righteousness. She is a strong and noble character, who will stop at nothing to ensure that justice is served. Krishna, as the divine messenger, is the perfect intermediary between Kunti and her sons, and his presence adds weight to her words. The contrast between the Pandavas' righteousness and the Kurus' ignorance and folly is also emphasized in this passage. The Kurus are assembled, marveling at the extraordinary events and lamenting their own fate, blaming Duryodhana's folly for their downfall. This serves as a reminder that the Pandavas are not alone in their quest for justice, and that the gods themselves are on their side.
138 Bhishma and Drona, two wise and experienced warriors, implore Duryodhana to make peace with the Pandavas, reminding him of Kunti's words and Arjuna's unparalleled prowess. They recall Arjuna's victories over the formidable Nivatakavachas and the Gandharvas, and Yudhishthira's virtuous nature, emphasizing his affection and respect for his brother. They advise Duryodhana to put aside his pride and unite with his brothers, ruling the earth together in harmony. Bhishma and Drona warn Duryodhana of the devastating consequences of refusing their counsel, predicting a war that will bring destruction and chaos to the Kshatriyas. They point to ominous portents, including blazing meteors, cheerless animals, and eerie yells, as signs of the impending doom that will engulf the land if he fails to heed their words. With urgency and gravity, they implore Duryodhana to listen to their counsel, to avoid the regret and remorse that will follow if he ignores their warnings. They emphasize the importance of unity and cooperation, stressing that together, the Pandavas and Kauravas can rule the earth with strength and wisdom.
139 Duryodhana remains silent, his face bent down, casting oblique glances. Bhishma and Drona, concerned and empathetic, address him again, their voices filled with a sense of urgency and gravity. Bhishma laments that they must fight against Yudhishthira, who is devoted to his superiors, truthful, and conversant with Brahma. He recalls Yudhishthira's unwavering dedication to righteousness and his unshakeable commitment to the well-being of his people. Bhishma's words are a poignant reminder of the Pandavas' virtue and the futility of opposing them. Drona, his voice heavy with emotion, expresses his deep affection for Arjuna, saying he is dearer to him than his own son Aswatthaman. He regrets that he must fight against Arjuna, who has acquired his superiority through Drona's own grace and guidance. Drona warns Duryodhana that his sinful nature and stubborn refusal to listen to wise counsel will inevitably lead to disaster and downfall. He reminds Duryodhana of the Pandavas' strength, with Yudhishthira's prosperity, Draupadi's devotion, and Arjuna's unparalleled prowess. Drona's words are a heartfelt appeal to Duryodhana's better judgment, a last attempt to sway him from the path of destruction. He urges Duryodhana to avoid war and make peace with the Pandavas, who are desirous of doing what is agreeable to him. He reminds Duryodhana that the Pandavas are not his enemies, but his own kin, and that the war will only bring ruin and devastation to the Kuru clan. Bhishma and Drona's words hang in the air, a solemn warning, a final chance for Duryodhana to change his course and avoid the impending doom.
140 Dhritarashtra asks Sanjaya to repeat the words spoken by Krishna to Karna, eager to know the details of their conversation. Sanjaya recounts Krishna's words, urging Karna to join the Pandavas and claim his rightful place as a son of Kunti. Krishna reminds Karna of his virtues and knowledge of the scriptures, and offers him the throne and the allegiance of the Pandavas, their allies, and the Vrishnis. He promises that the Pandavas will embrace Karna as a brother, and that Draupadi will come to him as a wife. Krishna paints a vivid picture of the grand ceremony of Karna's installation, with the Pandavas and their allies in attendance. He describes the chanting of Vedic hymns, the performance of sacred rites, and the homage of the assembled kings and princes. The ceremony will be a grand affair, with the sounds of conches and drums, and the scent of incense and flowers filling the air. Krishna promises that Karna will be hailed as a hero, and that his name will be revered throughout the land. Krishna's words are a poignant appeal to Karna's sense of identity and belonging, and offer a vision of unity and prosperity for all. He seeks to heal the rift between Karna and the Pandavas, and to bring the estranged brothers together in a bond of love and loyalty. By emphasizing their shared kinship and Karna's noble qualities, Krishna hopes to persuade him to abandon his allegiance to Duryodhana and join the Pandava cause. He reminds Karna that he is not just a great warrior, but also a son of Kunti, and that his rightful place is among his brothers, the Pandavas.
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141 Karna reveals his past to Krishna, explaining that he is the son of Kunti and Surya, and was abandoned by his mother as a child. He was found and adopted by Adhiratha, a Suta, and his wife Radha, who raised him as their own. Karna acknowledges his moral obligation to the Pandavas, but feels a stronger bond to his adoptive family and Duryodhana, who has treated him with kindness and respect. He refuses Krishna's offer to join the Pandavas, citing his loyalty to Duryodhana and his own sense of honor. Karna predicts that the war will be a great sacrifice, with many warriors serving as offerings to the gods. He sees himself as a key player in this sacrifice, destined to face Arjuna in a final battle. Karna's words are laced with a sense of fate and destiny, as he believes that his actions are predetermined and cannot be changed. He is torn between his loyalty to Duryodhana and his own sense of morality, and is struggling to come to terms with his past and his true identity. Krishna listens to Karna's words, knowing that he is faced with a difficult decision and a great struggle ahead. Despite his efforts to persuade Karna to join the Pandavas, Krishna knows that Karna's fate is already sealed, and that their conversation is merely a precursor to the great battle that is to come. Karna's story is one of tragedy and sacrifice, as he is forced to choose between his loyalty to Duryodhana and his own sense of morality. His fate is intertwined with that of the Pandavas, and his actions will have far-reaching consequences for all involved. As the war approaches, Karna's sense of destiny grows stronger, and he prepares himself for the final battle that will decide his fate and the fate of the kingdom.
142 Krishna smiles and tells Karna that the Pandavas' victory is certain, and their triumphal banner is already set up, a symbol of their impending triumph. He describes the banner's celestial illusion, created by the divine artificer Bhaumana, and the terrifying creatures that adorn it, which indicate victory and strike fear into the hearts of their enemies. Krishna warns Karna that when he faces Arjuna, Yudhishthira, Bhimasena, and the other Pandavas in battle, all signs of the previous ages will disappear, and only Kali, the age of darkness and chaos, will remain. He paints a vivid picture of the battle to come, with the Pandavas fighting with all their might and the sound of Gandiva, Arjuna's bow, piercing the sky like thunder. Krishna tells Karna to return to Drona, Kripa, and the other kings who have assembled to fight against the Pandavas, and inform them that the time for battle has come. The weather is pleasant, with no excessive heat or cold, and the roads are free from mire, making it an ideal time for war. The day of the new moon will be auspicious, presided over by Indra, the king of the gods. Krishna assures Karna that he will fulfill the desires of all the kings who have come to battle, and those who die by weapons will attain an excellent state, their souls ascending to heaven. Krishna's words are a warning to Karna and a declaration of the Pandavas' inevitable victory, a reminder that the fate of the war is already sealed.
143 Karna responds to Krishna's words, acknowledging the impending destruction of the earth and the signs of defeat for the Kauravas. He describes various omens and portents, including frightful visions, terrible disturbances, and the behavior of animals, which indicate the defeat of Duryodhana and the victory of Yudhishthira. Karna also shares his visions of the future, where he sees Yudhishthira and his brothers triumphant, and himself and other Kaurava warriors defeated. He sees Yudhishthira ascending a palace supported by a thousand columns, surrounded by his brothers, all dressed in white, and eating buttered payasa from a golden cup. He sees Bhima standing on a heap of bones, mace in hand, ready to devour the earth. He sees Arjuna seated on a white elephant, with Krishna by his side, blazing with beauty. He sees Nakula, Sahadeva, and Satyaki adorned with white bracelets, cuirasses, garlands, and robes, seated on excellent vehicles borne on the shoulders of men. Karna acknowledges that victory is on the side of righteousness and that Krishna will slay the Kauravas in battle. He expresses his doubt about their survival in the battle and his hope to meet Krishna again, either in this life or the next. Karna's words are filled with a sense of resignation and acceptance, as he knows that the fate of the war is already sealed. Krishna responds, saying that when destruction is near, wrong often appears as right, and Karna's refusal to accept his words will lead to his downfall. Krishna's words are a final warning to Karna, a last attempt to bring him to the side of righteousness. But Karna is too proud and too committed to the Kaurava cause to listen. He embraces Krishna and departs, returning to his own car, dejected and aware of the impending defeat.
144 Vidura, overcome with grief, approaches Kunti and shares his deep concerns about the impending war between the Pandavas and Kauravas. He laments the Kurus' refusal to accept peace and their persecution of righteousness, which will lead to the destruction of their kin. Kunti, also filled with sorrow and anxiety, reflects on the futility of war and the devastation it will bring upon their family and kingdom. She worries about the powerful warriors on the Kaurava side, especially Karna, who harbors hatred towards the Pandavas. She fears that his enmity will lead to the downfall of their kin. Determined to prevent this catastrophe, Kunti decides to use a boon granted by Durvasa to summon Surya, Karna's father, and persuade him to join the Pandavas. She recalls how she had used the mantra to summon Surya during her maidenhood, resulting in Karna's birth. She hopes that Karna will obey her words and join his brothers, the Pandavas, to avoid the impending destruction. With a heavy heart and a sense of urgency, Kunti approaches Karna, who is engaged in prayers by the Ganga river. She waits for him to finish, her eyes fixed on her son, her mind filled with memories of his childhood and her heart overflowing with love and concern. As Karna finishes his prayers and turns towards her, Kunti reveals herself, and Karna is surprised and filled with respect for his mother. He bows to her, and Kunti begins to speak, her words filled with emotion and persuasion.
145 Kunti reveals to Karna that he is her son, born in the palace of Kuntiraja, and that Surya, the divine sun god, is his father. She shares with him the story of his birth, and how she had to abandon him to protect her reputation. She tells him that he was born with natural ear-rings and a coat of mail, symbols of his divine heritage. Kunti urges Karna to recognize his true identity and join his brothers, the Pandavas, in their struggle against the wicked Dhritarashtra's sons. She appeals to his sense of duty to his family and his own honor, and asks him to reclaim the prosperity that has been taken from them by wicked persons. She paints a vivid picture of the glory and recognition that awaits him if he joins forces with Arjuna and the other Pandavas. She promises that together, they will be unstoppable, and their names will be spoken in the same breath as the great heroes Rama and Janardana. Kunti implores Karna to shed the epithet "Suta's son", which has been a source of shame for him, and embrace his true identity as a Partha, a warrior of great energy and valor. She assures him that he will shine like Brahma, surrounded by the gods, and that his destiny awaits him.
146 Surya, Karna's father, confirms Kunti's words, urging Karna to follow his mother's advice. However, Karna remains steadfast in his loyalty to Dhritarashtra's sons, despite acknowledging the truth of his parentage. He expresses his hurt and sense of abandonment by Kunti, feeling that she is only seeking to benefit herself, not him. Karna feels that his mother abandoned him at birth, depriving him of his rightful place among the Kshatriyas, and that she is now only trying to use him for her own gain. Karna refuses to join the Pandavas, fearing it would be seen as an act of cowardice. He is determined to fight alongside Dhritarashtra's sons, particularly against Arjuna, to prove his worth and show that he is not afraid to face his brother in battle. He believes that fighting against the Pandavas is the only way to redeem himself and gain the respect of his peers. Kunti, grief-stricken and trembling with emotion, embraces Karna and implores him to remember his pledge of safety for four of her sons. She begs him to spare their lives and not fight against them. Karna, unmoved by his mother's tears, replies that he will indeed spare their lives, but will not back down from fighting against Arjuna. With a heavy heart, Kunti blesses Karna and departs, leaving him to his fate. The two go their separate ways, each knowing that the fate of the war and their own lives hangs in the balance.
147 Vasudeva (Krishna) recounts to Yudhishthira the events that transpired in the assembly of the Kurus. Bhishma, the revered grandsire of the Kuru race, admonished Duryodhana to make peace with the Pandavas, but Duryodhana obstinately refused. Bhishma shared his own poignant story of sacrificing his throne and vow of celibacy for the sake of his father and the Kuru race. He poignantly recalled how he had renounced his royal privileges to ensure the continuation of the Kuru lineage. Bhishma implored Duryodhana to heed his words and avoid the destruction that would inevitably result from his stubbornness. Bhishma also revealed that he had begotten children upon his brother's wives, including the blind Dhritarashtra, and that Pandu's sons were the rightful heirs to the throne. He emphasized that the Pandavas were not seeking to usurp the kingdom but rather to reclaim their rightful inheritance. Bhishma urged Duryodhana to give the Pandavas half the kingdom and make peace, warning him that disregarding his words would lead to the downfall of the Kuru race and the destruction of the earth. Vasudeva (Krishna) emphasized that Bhishma's words reflected the opinions of Dhritarashtra, Gandhari, and Vidura, and that Yudhishthira should heed their counsel. He stressed that the wise and experienced elders of the Kuru race were united in their plea for peace and that it was Duryodhana's stubbornness alone that stood in the way of a peaceful resolution. Vasudeva (Krishna) urged Yudhishthira to take Bhishma's words to heart and work towards a reconciliation with his cousins.
148 Drona and Vidura, esteemed members of the Kuru race, implore Duryodhana to make peace with the Pandavas, recalling the noble history of their lineage and the virtues of Pandu and Bhishma. Drona, with great wisdom, urges Duryodhana to give the Pandavas half the kingdom, warning that refusal will lead to destruction and chaos. Vidura, overcome with sorrow, implores Bhishma to act decisively to prevent the extinction of the Kuru race, which will inevitably result from Duryodhana's wickedness and refusal to listen to reason. Vidura, with great emotion, urges Bhishma to bind Duryodhana and rule the kingdom with the Pandavas, who are the rightful heirs to the throne. He reminds Bhishma of the sacred customs of their race and the importance of upholding truth and righteousness. Gandhari, alarmed at the prospect of destruction and devastation, also admonishes Duryodhana, reminding him of the noble traditions of the Kuru race and the rightful ownership of the kingdom by the Pandavas. With great passion, Gandhari urges Dhritarashtra and Vidura to support Yudhishthira's claim to the throne, guided by Bhishma's wisdom and experience. The wise elders of the Kuru race plead for peace and unity, warning of the devastating consequences of war and the importance of preserving their noble lineage. They implore Duryodhana to listen to reason and avoid the path of destruction, but their words fall on deaf ears as Duryodhana remains resolute in his refusal to yield.
149 Dhritarashtra, with great wisdom, advises Duryodhana to relinquish his claim to the throne, citing the examples of Yadu and Devapi, who were both passed over for the kingdom due to their flaws. Yadu, despite his strength and prowess, was cursed by his father Yayati for his pride and disobedience, and was eventually expelled from the kingdom. Devapi, though virtuous and loved by the subjects, was excluded from the throne due to his skin disease, which was considered a defect. Dhritarashtra himself was excluded from the kingdom due to his blindness, and his younger brother Pandu became king instead. Dhritarashtra urges Duryodhana to acknowledge Yudhishthira's rightful claim to the throne, citing his virtues and qualities that make him fit to rule. He enumerates Yudhishthira's attributes, including his devotion to truth, his clear perception, his obedience to the counsels of friends, his honesty, his kindness to all well-wishers, his mastery over his passions, and his ability to rule according to the dictates of virtue. Dhritarashtra warns Duryodhana that his refusal to yield will lead to destruction and advises him to share the kingdom with his brothers, the Pandavas. He cautions Duryodhana against coveting the property of others and reminds him that the kingdom lawfully belongs to Yudhishthira. By sharing the kingdom, Duryodhana can hope to live in peace with his brothers, but if he refuses, he will face the consequences of his actions.
150 Vasudeva reports that despite the wise and heartfelt counsel of Bhishma, Drona, Vidura, Gandhari, and Dhritarashtra, Duryodhana refuses to yield to Yudhishthira's rightful claim to the throne. Enraged and obstinate, Duryodhana leaves the assembly, followed by the kings who have pledged to support him in his folly. Bhishma, with his vast experience and wisdom, is appointed generalissimo of the Kaurava army, which numbers eleven Akshauhinis, a formidable force. Vasudeva reveals that he has employed various strategies to prevent war and promote peace, including conciliation, producing dissensions among the Kauravas, and offering gifts, but Duryodhana remains unmoved and stubborn. Vasudeva concludes that chastisement is now the only means to deal with the sinful Kauravas, who are bent on destruction and refuse to listen to reason. The kings have marched to Kurukshetra, ready for battle, and Vasudeva warns Yudhishthira that the Kauravas will not give up the kingdom without a fierce fight. Death awaits them all, and the stage is set for a universal destruction that will engulf the entire kingdom.
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151 Yudhishthira, the righteous king, seeks the counsel of his brothers to determine a leader for their army, one who can withstand the formidable Bhishma and Drona. Sahadeva, wise and knowledgeable, suggests Virata, the mighty king of Matsya, who has pledged his support to the Pandavas. Nakula, ever the strategist, recommends Drupada, their father-in-law, who possesses great strength and skill in battle. Arjuna, the legendary archer, nominates Dhrishtadyumna, the son of Drupada, who was born to destroy Drona. Bhima, the fearless warrior, suggests Sikhandin, who is destined to slay Bhishma. Yudhishthira, considering their opinions, turns to Krishna, the divine statesman, and asks him to choose the leader. He acknowledges that their success or defeat depends on Krishna's guidance. Krishna, with his infinite wisdom, approves of all the suggested warriors but selects Dhrishtadyumna as the leader. He assures Yudhishthira that their army, with its formidable warriors, is strong and invincible, and will surely emerge victorious against the Kauravas. Krishna also reveals that he had attempted to prevent the war by bringing about peace, but Duryodhana's stubborn refusal to listen had made battle inevitable. The Pandavas are now free from their debt to virtue, and the only way to make the Kauravas yield is through slaughter. With Dhrishtadyumna as their leader, the Pandavas are ready to face the Kauravas in the great battle of Kurukshetra.
152 The Pandava army, led by Yudhishthira, marches towards Kurukshetra with great enthusiasm and din, their spirits high and their hearts full of hope. Bhimasena, the sons of Madri, Subhadra's son, and the five sons of Draupadi lead the van, their armor glinting in the sunlight. The Prabhadrakas and Panchalas follow behind Bhimasena, their weapons at the ready. The army is filled with joy, and their shouts and the blare of conchs and beat of drums make the earth, sky, and oceans resound. Yudhishthira marches with the food-stores, fodder, tents, and other supplies, his mind focused on the battle ahead. Draupadi remains at Upaplavya with the ladies of the household, her heart heavy with worry for her husbands. The Pandavas make presents of kine and gold to the Brahmanas and commence their march, seeking their blessings for the war. The princes of Kekaya, Dhrishtaketu, and others march behind Yudhishthira, their faces set with determination. Virata, Dhrishtadyumna, and others follow in the rear, their eyes fixed on the horizon. The army enters the field of Kurukshetra, and the warriors blow their conchs, filling the air with a tremendous din. Vasudeva and Dhananjaya blow their conchs, and the Pandava army roars with joy, making the earth and oceans resound. The stage is set for the great battle, and the Pandavas are ready to face their destiny.
153 Yudhishthira's army encamps on a level, cool, and grassy part of the Kurukshetra field, carefully avoiding sacred areas such as cemeteries, temples, and shrines. Yudhishthira pitches his camp on a delightful and fertile spot, surrounded by his brothers and allies. After resting and rejuvenating, he sets out joyously with hundreds of monarchs, ready to face the impending battle. Meanwhile, Krishna and Arjuna scatter Dhritarashtra's outposts, weakening the enemy's defenses. Dhrishtadyumna and Satyaki measure the ground for the encampment, strategically planning their next move. They arrive at the holy Hiranwati river, which flows through Kurukshetra, and excavate a moat for protection. Krishna, with his divine wisdom, sets up tents for the allied kings, providing them with fuels, edibles, and drinks. Skilled mechanics, surgeons, and physicians are assembled, ready to serve the army. Yudhishthira stocks the pavilions with an abundance of weapons, food, and other essentials, preparing for a long and bloody battle. Elephants cased in steel plates, capable of fighting with hundreds and thousands, are also brought in, their massive size and strength a formidable sight to behold. Learning of the Pandavas' encampment, their allies march towards Kurukshetra with their forces and animals, ready to join the fray. Many kings who have practiced Brahmacharya vows, drunk consecrated Soma, and made large presents to Brahmanas at sacrifices come to support the Pandavas, seeking to fulfill their own destinies. The stage is set for the great battle of Kurukshetra, and the Pandavas are ready to face their fate.
154 Janamejaya asks Vaisampayana to describe the preparations made by Duryodhana for the battle of Kurukshetra. Vaisampayana narrates that after Krishna's departure, Duryodhana, filled with wrath and determination, orders his brothers and allies to prepare for war. He instructs them to set up camps on Kurukshetra, with spacious tents, weapons, and supplies, and to make the necessary preparations for the impending battle. The roads are to be made level, and the march is to commence the next day. The monarchs obey, and the city is filled with the sound of weapons and armor being prepared. The warriors wear golden armor and arm themselves with various weapons, their faces set with determination. Foot-soldiers take up arms and wear armor decorated with gold, their hearts filled with courage. The city is filled with rejoicing crowds, and the atmosphere is festive, as if the gods themselves were preparing for battle. The capital looks like a vast ocean, with the crowds representing the waters, cars, elephants, and horses representing the fishes, and the tumult of conchs and drums representing the roar of the ocean. The treasure-chests represent the jewels and gems, and the weapons represent the white foam. The rows of houses represent the mountains on the beach, and the roads and shops represent lakes. The entire city is a sea of activity, as the Kuru army prepares to march towards Kurukshetra, ready to face the Pandavas in the great battle.
155 Yudhishthira, seeking guidance, recalls Krishna's words in the Kuru court, where he had urged peace and wisdom. Krishna replies that Duryodhana, driven by deceit and wickedness, refuses to listen to wise counsel from Bhishma, Vidura, or himself. Duryodhana relies on Karna and ignores the advice of others, seeking to win at any cost, even if it means destroying the kingdom. Krishna warns Yudhishthira that war is inevitable, as Duryodhana bears no good will towards him or his brothers. The kings present nod in agreement, and Yudhishthira, with a heavy heart, orders his troops to prepare for battle. However, he expresses sorrow and reluctance to fight against his reverend superiors, questioning the nature of victory achieved by slaying them. He laments the fate that has led to this war, despite their efforts to avoid it. Arjuna, sensing his brother's distress, reminds Yudhishthira of Krishna's words and the wisdom of Kunti and Vidura, urging him to proceed with the battle. Krishna reaffirms the necessity of war, emphasizing that it is a duty to fight against evil and protect the righteous. The Pandavas, with a sense of duty and destiny, prepare for combat, their hearts heavy with the knowledge of the impending slaughter.
156 Duryodhana distributed his eleven Akshauhinis of troops, arranging them into three classes: superior, middling, and inferior. He equipped his men, elephants, cars, and steeds with various weapons, armor, and ornaments. Each car had four steeds, a hundred bows, and two drivers, one in charge of the couple of steeds in front and two in charge of the couple of steeds attached to the wheels on the sides. The cars were furnished with timber and planks for repairing damages, quivers borne on cars, tiger-skins and stiff leather for enveloping the sides of cars, barbed javelins, and long-handled spears. Elephants had seven warriors, including two with hooks, two excellent bowmen, two first-rate swordsmen, and one with a lance and trident. The army had thousands of elephants, steeds, and foot-soldiers, all well-trained and decked with golden ornaments. A reserve force was kept for rallying broken ranks, consisting of cars, elephants, horses, and foot-soldiers. The Kaurava force consisted of ten Akshauhinis and one more, while the Pandava force had seven Akshauhinis. Duryodhana appointed brave warriors as leaders, placing an Akshauhini under each, and offered them worship. The leaders included Kripa, Drona, Salya, Jayadratha, the king of the Sindhus, Sudak shina the ruler of the Kamvojas, Kritavarman, Drona's son (Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the mighty Vahlika, the king. He repeatedly offered them worship before his very eyes, seeking to inspire their loyalty and bravery. Thus, the vast army was prepared for battle, with thousands of Ganas, each consisting of warriors capable of smiting the foe.
157 Dhritarashtra's son, accompanied by all the kings, addressed Bhishma, son of Santanu, and requested him to be their commander. He explained that a united army with a single commander is stronger than a disunited one, citing the example of the Brahmanas and Kshatriyas. He said that the Brahmanas, though united, were defeated by the Kshatriyas, who were alone, but eventually succeeded when they appointed a skilled commander. He praised Bhishma, comparing him to great beings like Usanas, Kuvera, and Vasava, and requested him to lead their army like a mighty bull. Bhishma agreed, but stated that he would also seek the good of the Pandavas, and that he would not fight Arjuna openly. He offered to slay 10,000 warriors daily, unless the Pandavas slew him first. Bhishma also suggested that either Karna or he should fight first, as Karna boasted of his prowess. Karna refused to fight until Bhishma was slain. Dhritarashtra's son made Bhishma the commander, distributing large presents. Musicians played drums and conchs, and animals in the camp uttered their cries. Fierce portents appeared, including a bloody shower, whirlwinds, earthquakes, and incorporeal voices. The sky was cloudless, but a bloody shower fell, making the ground miry. Jackals howled fiercely, foreboding great calamity. Despite these omens, Bhishma led the troops to Kurukshetra, with Karna and the king's brothers accompanying him. The camp was pitched on a fertile spot, shining like Hastinapura itself. The king's army, with Bhishma at its head, was invincible, like the gods protected by Sakra.
158 Janamejaya asked about Yudhishthira's reaction to Bhishma's installation as commander. Vaisampayana replied that Yudhishthira summoned his brothers and Krishna, and said they would face their grandsire first. He asked them to choose seven leaders for their seven divisions. Krishna approved, and Yudhishthira appointed Drupada, Virata, Sini's grandson, Dhrishtadyumna, Dhrishtaketu, Shikhandi, and Sahadeva as leaders. Dhrishtadyumna was overall commander, and Arjuna led the leaders. Janardana (Krishna) was Arjuna's guide and charioteer. As the Pandavas prepared for battle, Halayudha (Balarama) arrived with Akrura, Gada, Samva, Uddhava, Pradyumna, and others. The Pandavas rose to greet him, and Yudhishthira touched his hands to Balarama's. Balarama sat with Yudhishthira and said that the slaughter was inevitable, but hoped they would emerge safely. He revealed that he had urged Krishna to aid Duryodhana equally, but Krishna favored the Pandavas. Balarama declared his affection for Bhima and Duryodhana equal, and would not witness the destruction of the Kauravas. He obtained leave and set out for the Saraswati river for ablutions.
159 Rukmi, the son of Bhishmaka, arrived at the Pandava camp, seeking to assist Vasudeva (Krishna) in the upcoming battle. He was a skilled warrior, having learned from the renowned Drona, and wielded the celestial bow Vijaya, said to be equal to Gandiva in energy. Rukmi had previously pursued Krishna after he abducted his sister, Rukmini, but was defeated and built a city, Bhojakata, on the spot where he was vanquished. He now offered to help Arjuna in battle, boasting of his prowess and offering to slay prominent Kaurava warriors, including Drona, Kripa, Bhishma, and Karna. However, Arjuna declined Rukmi's offer, citing his own abilities and past victories. He listed his achievements, including fighting against the mighty Gandharvas, the Gods, and the Danavas, and asserted that he didn't need Rukmi's assistance. Arjuna asked Rukmi to leave or stay as he pleased, his words laced with a hint of friendly mockery. Rukmi, rejected, departed with his vast army, and later approached Duryodhana, who also refused his aid. Thus, two powerful warriors, Rama and Rukmi, withdrew from the battle, their pride and ego wounded. The Pandavas, meanwhile, reconvened, led by King Yudhishthira, to continue their preparations for the impending war. The camp was abuzz with activity, as the sons of Pandu strategized and readied themselves for the battle ahead. The stage was set for a great and bloody conflict, one that would decide the fate of Hastinapura and the future of the Kuru dynasty.
160 Janamejaya asked Vaisampayana about the events leading up to the battle of Kurukshetra, seeking a detailed account of the circumstances that led to the great war. Vaisampayana replied that Dhritarashtra, despite having the wisdom to understand the futility of war and its devastating consequences, was unable to restrain his son Duryodhana, who was bent on pursuing his own destructive path. Dhritarashtra lamented that his understanding and wisdom failed him when approaching Duryodhana, and that he was resigned to the fate that awaited them all. He felt trapped by his own son's actions and unable to prevent the impending disaster. Sanjaya, Dhritarashtra's charioteer and advisor, responded that the king should not solely blame Duryodhana for the impending war. Sanjaya emphasized that individuals must take responsibility for their actions, and that the Pandavas had endured many injustices, including the game of dice, without retaliating. Sanjaya predicted a great slaughter in the battle, involving many kings and warriors, and attributed the events to destiny rather than human agency. He presented three perspectives on the nature of human action: that everything is ordained by God, that our acts result from free will, or that they are consequences of past lives. Sanjaya urged Dhritarashtra to listen patiently to the account of the battle, which was about to unfold, and to come to the realization that man is not always in control of his actions. In this way, Sanjaya attempted to console Dhritarashtra and prepare him for the tragic events that would soon unfold on the battlefield. Despite his efforts, however, the king remained filled with anxiety and dread, knowing that the fate of his sons and his kingdom hung in the balance.
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161 Duryodhana instructed Uluka to deliver a message to the Pandavas, criticizing their reliance on Vasudeva (Krishna) and challenging them to battle. He mocked Bhima's past as a cook and Arjuna's boastful words, and questioned Yudhishthira's virtue. He ridiculed the idea that the Pandavas could defeat the Kaurava army, led by powerful warriors like Bhishma and Drona. Duryodhana claimed that he would not be intimidated by Vasudeva or the Pandavas, and that his army was like an uncrossable ocean. He taunted Arjuna to prove his manliness and wrath, and to fight without relying on Vasudeva. Duryodhana boasted that he would continue to rule, even if the Pandavas had Vasudeva on their side. He reminded them of their past sufferings, including their exile and humiliation, and claimed that they were no match for his army. He also mocked their allies, including Virata and Drupada, and said that they were fools to think they could defeat him.
162 Uluka, sent by Duryodhana, arrived at the Pandava camp and addressed Yudhishthira, "I come with a message from Duryodhana. Listen well, for it is a challenge to battle!" Yudhishthira replied, "Speak without fear, Uluka. We will hear Duryodhana's words." Uluka began, "Duryodhana says, 'You were defeated at dice and exiled for twelve years. Bhima made a vow to drink Dussasana's blood. Your weapons are ready, and the field of Kurukshetra awaits. But you are no match for Bhishma, Drona, and Karna. Your boasts are vain, like a fool trying to ascend Gandhamadana. You desire sovereignty, but it is impossible without defeating these warriors.'" Uluka continued, "Duryodhana's army is like an uncrossable ocean, with Bhishma and Drona as its might. You will repent when you face defeat and the slaughter of your kin. Your attempts to rule are futile, like trying to ascend to heaven without ascetic merit." Uluka's words were met with determination from the Pandavas, who were resolute in their pursuit of justice and sovereignty.
163 Uluka, Duryodhana's messenger, provoked the Pandavas with harsh words, mocking their past defeats and exile. Bhima, enraged, vowed to slay Duryodhana and his brothers, and drink Dussasana's blood. Sahadeva also vowed to slay Sakuni and his father. Arjuna, smiling, said that envoys like Uluka should not be harshly addressed, and that he would give his reply through Gandiva (his bow) the next day. Yudhishthira, with eyes red in anger, told Uluka to inform Duryodhana that he should summon the Pandavas to battle relying on his own might, not on others. Krishna also sent a message to Duryodhana, warning him that if his wrath was excited, he might consume all the assembled kings like a fire consuming straw. The Pandavas were provoked beyond endurance, and the assembly of monarchs was agitated, unable to bear the insult to Krishna and Partha. The atmosphere was tense, with the Pandavas burning with anger and the kings present unable to calm them down. Bhima's vow to drink Dussasana's blood was particularly ominous, as it signified a ruthless determination to avenge past wrongs. The stage was set for a fierce battle, with the Pandavas determined to vanquish their enemies and reclaim their rightful kingdom. Uluka's words had sparked a fire that would not be extinguished until the war was won.
164 Arjuna, his eyes blazing with anger, addressed Uluka, "You rely on others' strength, being incapable yourself. You summon foes, yet brag like a coward. I'll slay Bhishma, your refuge, before your eyes! You'll soon see the effects of vanity, pride, and sinfulness. I don't wish harm to insects, let alone kinsmen. I sought only five villages, but you won't listen. Fight with all your friends! Bhima vowed to slay Dussasana and quaff his blood. Nakula and Sahadeva also vowed to fulfill their words. Virata and Drupada said they'd become slaves to a virtuous person. Sikhandin vowed to slay Bhishma, and Dhrishtadyumna vowed to slay Drona. Yudhishthira sanctioned their feats, but urged clemency, saying, 'I never desire the slaughter of my kinsmen. It's your fault that all this will take place.' Uluka returned to Duryodhana, carefully repeating all he'd heard. Duryodhana, that bull of Bharata's race, ordered his troops to prepare for battle before sunrise. Messengers rode through the encampment, promulgating the order to array themselves for battle. The stage was set for a fierce encounter, with the Pandavas determined to vanquish their enemies and reclaim their rightful kingdom. The Kauravas, led by Duryodhana, were equally resolute, relying on the strength of Bhishma and Drona. The war drums beat, and the armies prepared for the ultimate showdown.
165 Yudhishthira moved his army, led by Dhrishtadyumna, against the Kauravas. The vast army, with four kinds of forces, was like a still ocean, formidable and unyielding. Dhrishtadyumna, a mighty bowman and prince of Panchalas, led the force, seeking to engage the renowned Drona. He carefully selected combatants to pit against specific warriors, assigning Arjuna to face the skilled Karna, Bhima to confront the fierce Duryodhana, and others similarly. Sikhandin, a brave and powerful warrior, was placed in the van to face the invincible Bhishma. Abhimanyu, regarded as superior to Arjuna himself in battle, was assigned to face the valiant Vrishasena and other kings. Dhrishtadyumna kept the esteemed Drona for himself, eager to test his skills against the legendary warrior. The Pandava army, arrayed and ready, awaited battle with a firm heart, their warriors burning with determination and courage. Dhrishtadyumna, with a collected mind and a strategic eye, sought victory for the Pandavas, knowing that this battle would decide the fate of Hastinapura. The stage was set for a fierce encounter between the Pandavas and Kauravas, with esteemed warriors on both sides prepared to clash in a battle of skill, strength, and honor.
166 Dhritarashtra asked Sanjaya about the events after Arjuna vowed to slay Bhishma. Sanjaya replied that Bhishma, accepting the command of the Kaurava army, boasted of his prowess and knowledge of military arrays, claiming he could confound the Pandavas. Bhishma declared that he would worship Kumara, the leader of celestial forces, and lead the army to victory. He listed many warriors in the Kaurava army, including Duryodhana's brothers, Kritavarman, Salya, Bhurisravas, and the king of Sindhu, Jayadratha. He described their skills and accomplishments, stating that they would vanquish the Pandavas. Bhishma himself, as the leader of the army, would exterminate the foes. He praised Kritavarman, Salya, and Bhurisravas as Atirathas, capable of destroying the enemy ranks. Jayadratha, seeking revenge for his past humiliation by the Pandavas, would fight fiercely. Bhishma assured Duryodhana of their victory, with these warriors on their side. He emphasized that he was well-versed in military science and would deploy various arrays to confound the Pandavas. Bhishma's words delighted Duryodhana, who felt invincible with such a formidable army. He was convinced that they would emerge victorious and rule over the kingdom. Sanjaya's narration of Bhishma's boasts and Duryodhana's confidence painted a vivid picture of the impending battle, highlighting the skills and determination of the Kaurava warriors.
167 Bhishma praised various warriors in the Kaurava army, estimating their strength and prowess. He named Sudhakshina, Nila, Vinda, Anuvinda, the five brothers of Trigarta, Lakshmana, Dussasana's son, Dandadhara, Vrihadvala, and Kripa as notable Rathas. Bhishma described their abilities and achievements, highlighting their bravery and skill in battle. He predicted that they would fight valiantly and inflict significant damage on the Pandava army. Bhishma's assessment of these warriors showcased their individual strengths and his confidence in their collective ability to secure victory for the Kauravas. He emphasized their unwavering dedication to the Kaurava cause and their unrelenting passion for battle. Bhishma's words painted a vivid picture of the impending conflict, with each warrior playing a crucial role in the Kaurava army's success. By acknowledging their prowess, Bhishma aimed to boost their morale and inspire them to fight with even greater ferocity. His praise also served as a testament to the Kaurava army's strength and depth, striking a chord of fear in the hearts of their Pandava foes. As Bhishma continued to extol the virtues of these formidable warriors, the Kaurava army's spirits soared, and their determination to emerge victorious grew unwavering.
168 Bhishma praised various warriors in the Kaurava army, estimating their strength and prowess. He named Sakuni, Aswatthaman, Drona, Vrihadvala, Vrishasena, Jalasandha, and Bhagadatta as notable Rathas and Maharathas. Bhishma described their abilities and achievements, highlighting their bravery and skill in battle. He predicted that they would fight valiantly and inflict significant damage on the Pandava army. Bhishma's assessment of these warriors showcased their individual strengths and his confidence in their collective ability to secure victory for the Kauravas. He emphasized their unwavering dedication to the Kaurava cause and their unrelenting passion for battle. Bhishma's words painted a vivid picture of the impending conflict, with each warrior playing a crucial role in the Kaurava army's success. Bhishma's praise was not limited to their martial prowess alone but also their unwavering loyalty and dedication to the Kaurava cause. He highlighted their ability to work together seamlessly, like a well-oiled machine, to achieve their common goal. Bhishma's words were a testament to the Kaurava army's strength and depth, striking a chord of fear in the hearts of their Pandava foes. As Bhishma continued to extol the virtues of these formidable warriors, the Kaurava army's spirits soared, and their determination to emerge victorious grew unwavering. The stage was set for a epic battle, with these mighty warriors leading the charge.
169 Bhishma praised various warriors, but criticized Karna, calling him only half a Ratha due to his boastful nature and lack of sense. Drona agreed, and Karna responded angrily, accusing Bhishma of hatred and envy. Karna boasted of his own abilities, claiming he could single-handedly defeat the Pandavas and Panchalas. Bhishma dismissed Karna's claims, citing his own past victories and Karna's lack of experience. Bhishma reminded Karna of his defeats and retreats, questioning his courage and strength. Karna retorted, accusing Bhishma of being old and out of touch, and challenging his authority. The exchange highlighted the tension between Bhishma and Karna, as well as Karna's insecurity and desire for recognition. Karna felt underappreciated and overshadowed by Bhishma, and his anger and frustration boiled over. Bhishma, on the other hand, remained calm and confident, his words cutting deep into Karna's pride. Duryodhana intervened, asking Bhishma to focus on the upcoming battle and identify the strongest warriors among the Pandavas. Bhishma agreed, setting aside his conflict with Karna for the time being. The scene showcased the complex dynamics between the characters and foreshadowed the impending battle, highlighting the personal struggles and conflicts that would shape the outcome.
170 Bhishma described the Pandavas' strength, citing Arjuna as a mighty Ratha, equal to eight Rathas. Bhima, he said, was equal to eight Rathas in an encounter with maces or arrows. The twins, Nakula and Sahadeva, were both Rathas, beautiful and strong like the Aswinis. All the Pandavas were brave, endued with great strength, and had practised Brahmacharya vows. They were more than human in speed, smiting, and crushing foes. Bhishma warned that each of them could alone slay all the kings of the earth. He highlighted Arjuna's exceptional prowess, with Narayana as his ally, and his celestial weapons. Bhishma declared that only he and Drona could advance against Arjuna, and even they were no match for him. Bhishma's words painted a vivid picture of the Pandavas' strength, foreshadowing their victory. He reminded Duryodhana of the Pandavas' past victories and sufferings, and the harsh speeches uttered after their defeat at dice. Bhishma's description of Arjuna's abilities was particularly detailed, emphasizing his unmatched skill and the divine nature of his weapons. Bhishma's warning was clear: the Pandavas were a force to be reckoned with, and underestimating them would be a grave mistake. His words were a final attempt to dissuade Duryodhana from pursuing the path of war, but they ultimately fell on deaf ears.
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171 Bhishma praised the Pandavas' allies, citing Abhimanyu as a leader of car-divisions, equal to Partha or Vasudeva in battle. Satyaki, a hero of the Vrishni race, was also a leader, endued with great wrath and dauntless. Uttamaujas and Yudhamanyu were excellent car-warriors, and old Virata and Drupada, though old, were invincible Maharathas, devoted to Kshatriya virtues. These warriors, with their thousands of cars, elephants, and horses, would fight recklessly, united with the Pandavas, sweeping through the enemy ranks like fire or wind. Bhishma emphasized their strength, prowess, and devotion to the Pandavas, predicting they would achieve great feats and lay down their lives in battle. Bhishma's words highlighted the formidable alliance of the Pandavas, with each warrior bringing their unique skills and strengths to the battlefield. Abhimanyu's skill and Satyaki's fearlessness were particularly noteworthy, showcasing the depth of talent among the Pandavas' allies. The old warriors, Virata and Drupada, though advanced in age, remained powerful and dedicated to the Pandavas' cause. Bhishma's description painted a vivid picture of the impending battle, with the Pandavas' allies fighting with unyielding ferocity and determination. Their unwavering dedication to the Pandavas' cause would make them a force to be reckoned with on the battlefield.
172 Bhishma praised various warriors as mighty car-warriors and Maharathas, capable of great feats in battle. Sikhandin, Dhrishtadyumna, Dhrishtaketu, Kshattradeva, and others were mentioned as formidable fighters. Bhishma highlighted their skills, strength, and bravery, noting that some were equal to multiple Rathas or even Atirathas. He emphasized their importance in the Pandavas' army, predicting they would achieve great victories and fame. Bhishma's words painted a vivid picture of the Pandavas' military strength, showcasing a formidable alliance of skilled and dedicated warriors. Some notable warriors mentioned include: - Sikhandin, a former woman who became a man and a great warrior - Dhrishtadyumna, a disciple of Drona and leader of the Pandavas' army - Dhrishtaketu, a mighty bowman and relative of the Pandavas - Kshattradeva, a subjugator of hostile cities and devoted to Kshatriya virtues These warriors, along with others, formed a powerful force that would fight fiercely for the Pandavas.
173 Bhishma praised various warriors, including Rochamana, Kuntibhoja, and Ghatotkacha, as mighty car-warriors and Maharathas. He noted their skills, strength, and bravery, predicting they would achieve great feats in battle. Bhishma highlighted their importance in the Pandavas' army, led by Vasudeva and Arjuna, whom he regarded as equal to the sun and moon. He emphasized their prowess, stating that Rochamana would fight like a second god, and Kuntibhoja, with his exceptional strength and skill, would be like a second Indra. Ghatotkacha, with his powers of illusion, would lead the Rakshasas in battle. Bhishma declared his determination to fight against these warriors, except Sikhandin, whom he would not slay due to a vow he made to never harm a woman or a former woman. Bhishma recounted his past, having given up the kingdom and lived as a Brahmacharya, and installed Chitrangada and Vichitravirya as rulers. He emphasized his resolve to uphold his vow and only fight against male warriors. Bhishma's words showcased his respect for the Pandavas' army and his own commitment to his principles. He acknowledged the strength of the Pandavas' allies and his own determination to fight with honor and integrity. Bhishma's speech highlighted the gravity of the impending battle, with both sides boasting formidable warriors. His refusal to fight Sikhandin added a layer of complexity to his character, showcasing his adherence to his principles even in the face of war. The stage was set for a fierce and intense battle, with Bhishma and the Pandavas' army ready to clash in a display of strength and valor.
174 Duryodhana asked Bhishma why he wouldn't slay Sikhandin, despite his earlier vow to kill the Panchalas. Bhishma began to tell the story of his past, explaining how he had installed his brother Chitrangada as king, and later Vichitravirya, after Chitrangada's demise. He sought to marry Vichitravirya to daughters from a suitable family, and so went to the city of Kasi, where he heard that three maidens, Amva, Amvika, and Amvalika, would select husbands for themselves. Bhishma challenged all the kings assembled there, took away the maidens by force, and defeated them in battle. He vanquished them with ease, cutting down their standards and overthrowing their steeds and elephants. The kings, including Jarasandha, were amazed by Bhishma's strength and valor. Bhishma then returned to Hastinapura and gave the maidens to his brothers. Bhishma's story highlighted his strength and valor, but also his commitment to his principles, which would prevent him from fighting Sikhandin. He had given his word to never harm a woman or a former woman, and Sikhandin was once a woman. Bhishma's honor and integrity were more important to him than his vow to kill the Panchalas. Duryodhana listened intently, understanding the complexity of Bhishma's character and the reasons behind his decision.
175 Bhishma approached his mother, Satyavati, and told her that he had abducted the daughters of the ruler of Kasi for Vichitravirya. Satyavati, with tears in her eyes, smelt his head and said, "By good luck, thou hast triumphed!" However, the eldest daughter of the ruler of Kasi, Amva, revealed that she had already chosen the ruler of the Salwas as her husband and begged Bhishma to consider the laws of morality and allow her to depart. She appealed to Bhishma's sense of righteousness, knowing that he was devoted to truth and would not want to cause her distress. Amva's words struck a chord in Bhishma's heart, and he was torn between his duty to his brother and his commitment to upholding morality. He knew that he had to make a difficult decision, one that would either uphold his family's honor or respect the wishes of the woman he had abducted. Bhishma's sense of justice and fairness was being tested, and he had to weigh his options carefully. He knew that allowing Amva to depart would be a blow to his family's prestige, but he also couldn't bring himself to force her into a marriage she didn't want. Bhishma's dilemma highlighted the complexities of honor, duty, and morality, and the difficult choices that had to be made in the pursuit of what was right.
176 Bhishma permitted Amva to depart, and she went to the city of the ruler of the Salwas, accompanied by Brahmanas and her nurse. With a heavy heart, she approached Salwa and told him that she had come to him, expecting to be his wife. However, Salwa rejected her, saying that he no longer desired her since she had been taken by Bhishma. He claimed that she had gone with Bhishma cheerfully, and he didn't want a woman who was destined for another man. Amva pleaded with him, saying that she had been taken against her will and was still attached to him. She swore that she had never thought of another husband and begged him to accept her. She reminded him that she had been solicited by Bhishma only for the sake of his brother and that her heart belonged to Salwa alone. Despite her words, Salwa rejected her, and Amva, filled with anger and grief, said that the righteous would be her protectors and that truth was indestructible. Salwa, afraid of Bhishma's power and reputation, repeatedly told her to leave, and Amva departed sorrowfully, wailing like a she-osprey. Her heart was broken, and her dreams were shattered. She had been rejected by the man she loved, and she didn't know what the future held for her. She left the city, accompanied by her nurse and the Brahmanas, unsure of her next step.
177 Amva, rejected by Salwa, lamented her fate, feeling destitute and miserable. She blamed herself, Bhishma, and her father for her plight, cursing them for her misfortune. Deciding to seek vengeance against Bhishma, she realized that defeating him in battle was impossible. Instead, she sought out an asylum of ascetics, where she met a sage named Saikhavatya. She shared her story with him and the other ascetics, sighing heavily in grief. Saikhavatya , a preceptor of the scriptures and the Aranyakas, asked what the ascetics could do to help her. Amva requested mercy and a life in the woods, renouncing the world to practice severe ascetic austerities. She believed her suffering was a result of past sins and didn't want to return to her relatives, humiliated by Salwa's rejection. The sage Saikhavatya, moved by her words, comforted her with examples and reasons borrowed from the scriptures. He explained that ascetic penance was a powerful means of purification and redemption. Amva, determined to follow this path, begged the sage to instruct her in the ways of asceticism. Saikhavatya, seeing her resolve, promised to guide her on her journey. The other Brahmanas also offered their support, and together, they vowed to help Amva achieve her desired ascetic penance. With a newfound sense of purpose, Amva began her life as an ascetic, seeking redemption and inner peace in the woods.
178 The ascetics discussed what to do with Amva, with some suggesting she return to her father's abode. However, Amva refused, fearing disgrace and shame. The ascetics then suggested seeking the help of the ruler of the Salwas, but Amva had already been rejected by him. Just then, the royal sage Hotravahana arrived, and the ascetics reverenced him. Amva shared her story with Hotravahana, who was filled with pity and grief. He advised her to seek out Rama, the son of Jamadagni, who was devoted to truth and had great might. Hotravahana told Amva that Rama would dispel her grief and slay Bhishma if necessary. Amva was hesitant, but Hotravahana assured her that Rama would help her if she mentioned his name. Just then, Akritavrana, a friend of Rama, arrived, and Hotravahana asked him about Rama's whereabouts. Akritavrana said Rama would arrive the next day, and Hotravahana shared Amva's story with him. Akritavrana was surprised and asked why Amva had come to the woods. Hotravahana explained that Amva was his granddaughter, the daughter of the king of Kasi, and had been abducted by Bhishma. Amva had chosen the lord of the Salwas as her husband but was rejected by him, and now she sought ascetic penances in the woods.
179 Akritavrana asked Amva to choose between two options: either Rama would urge Salwa to marry her, or Rama would defeat Bhishma in battle. Amva replied that she wanted justice done, and it was up to Rama to decide what was fair. Akritavrana suggested that Bhishma was the one who should be punished, as he had abducted her against her will and caused her so much suffering. The next day, Rama arrived, and Amva appealed to him for help, worshipping his feet with her bent head. Rama promised to send a message to Bhishma and, if necessary, consume him in battle. Amva asked Rama to slay Bhishma, who was the root of her calamity and had brought her so much misery. Rama, filled with pity, agreed to help her, and Amva represented everything truly unto Bhargava. Rama settled what he would do and addressed Amva, saying he would send word to Bhishma and, if necessary, consume him in battle. Amva asked Rama to slay Bhishma, who was covetous, mean, and proud of his victory. She had been abducted by Bhishma against her will, and he had refused to return her to Salwa. Rama, with mighty arms, agreed to gratify her desire and punish Bhishma for his wrongdoings. With Rama's promise, Amva felt a sense of hope and relief, knowing that justice would be served.
180 Rama told Amva that he wouldn't take up arms except for the sake of those conversant with the Vedas, emphasizing his commitment to protecting the virtuous. Amva, however, urged Rama to slay Bhishma, who had caused her immense misery by abducting her against her will. Rama, trying to find an alternative, offered to make Bhishma take up her feet on his head, symbolizing surrender and respect. But Amva insisted that Rama slay him in battle, seeking justice for the wrongs committed against her. Akritavrana, the wise Rishi, reminded Rama of his vow to slay anyone who was a foe to Brahmanas and to protect those who sought his protection. He emphasized that Bhishma, by his actions, had become an enemy of the Brahmanas and that Rama's promise bound him to take action. Rama, recollecting his vow, decided to confront Bhishma, vowing to slay him if he didn't obey his behest. With a determined resolve, Rama, along with the ascetics and Amva, set out for Kurukshetra, the sacred land of the Kauravas. They quartered themselves on the banks of the Saraswati stream, ready for the encounter. Rama's arrows, known for passing through bodies, were ready to be shot. The stage was set for a fierce battle between Rama and Bhishma, with the fate of Amva and the honor of the Brahmanas hanging in the balance. The outcome would determine whether justice would be served and whether Rama's promise would be fulfilled.
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181 Bhishma and Rama faced off in Kurukshetra, their armies gathered around them. Rama, furious at Bhishma's refusal to surrender Amva, demanded that he take her as his wife. Bhishma refused, citing his vow to never abandon Kshatriya practices. Rama threatened to slay him if he didn't comply, his eyes blazing with anger. Bhishma, undeterred, replied that he would not forsake duty even if it meant death. He stood tall, his heart unwavering in his commitment to his principles. The two warriors exchanged angry words, each determined to emerge victorious. Bhishma's mother, Ganga, appeared and begged Rama to spare her son, her voice filled with maternal concern. But Rama refused, his resolve unshaken. Bhishma, equally stubborn, refused to back down. He knew that yielding to Rama's demands would be a betrayal of his own honor and the code of the Kshatriyas. With their armies watching, the two enemies prepared for battle. The air was tense with anticipation, the fate of Amva and the honor of the Kshatriyas hanging in the balance. The stage was set for a fierce and legendary clash between two of the greatest warriors of all time. The gods themselves gathered to witness the battle, knowing that it would be a contest for the ages. The outcome was far from certain, but one thing was clear: only one of these two heroes would emerge victorious.
182 Bhishma and Rama engaged in a fierce battle, exchanging blows and showcasing their skills. Bhishma, impressed by Rama's prowess, complimented him on his abilities. Rama, equally impressed by Bhishma's strength, replied that he would not fight him on foot, but rather from a car. Bhishma smiled and invited Rama to mount a car and don armor, if he wished to fight. Rama replied that the earth was his car, the Vedas his steeds, and the wind his charioteer. He was covered in the armor of the Vedas and ready to fight. The battle raged on, with both warriors displaying their might. Bhishma was struck by Rama's arrows, but remained steadfast. He saluted Rama and asked for his blessing, saying he would fight fairly. Rama was pleased and granted his blessing, but also warned Bhishma that he would not wish him victory, as he himself sought to vanquish him. The battle continued, with both sides exchanging blows and neither gaining the upper hand. Bhishma eventually stopped fighting, overcome with grief and regret for striking his preceptor, a Brahmana. He realized that his Kshatriya duties had led him to commit a great sin. The battle ceased, and the sun set on the field of Kurukshetra.
183 Bhishma and Rama engaged in a fierce battle, exchanging arrows and celestial weapons. Bhishma's charioteer skillfully removed the arrows from their bodies, and the next morning, the battle resumed. Bhishma and Rama showed great prowess, neutralizing each other's weapons. Rama pierced Bhishma's breast, causing him to swoon, and his charioteer bore him away. Regaining consciousness, Bhishma ordered his charioteer to return to the battlefield. Despite being wounded, Bhishma continued to fight, determined to vanquish Rama. The battle raged on, with both warriors displaying their skills. Bhishma shot an arrow with Death at its head, striking Rama, who fell to the ground. The universe was filled with confusion and alarm. Rama's followers comforted him, and he rose up, fixing an arrow to his bow. The battle continued, with both sides showing great lightness of hand. The arrows covered the sky, obstructing the sun and wind. A conflagration was caused, and the arrows blazed forth, falling to the earth as ashes. Rama covered Bhishma with millions of arrows, but Bhishma cut them into fragments, causing them to fall like snakes. As evening approached, Rama withdrew from the fight.
184 Bhishma and Rama engaged in a fierce battle, exchanging celestial weapons. Rama hurled a blazing lance at Bhishma, who cut it into three fragments with his arrows. Rama then showered Bhishma with a dozen fierce darts, which Bhishma baffled with an arrowy downpour. The battle raged on, with both warriors displaying their skills. Bhishma's car, horses, and charioteer were covered with arrows, and the yoke, shaft, wheels, and wheel-spokes of his car broke. Despite being wounded, Bhishma continued to fight, covering Rama with a thick shower of arrows. Both warriors were densely pierced with each other's arrows, and their combat continued until the sun set behind the western hills. Bhishma and Rama showed great prowess, but their battle was eventually interrupted by the evening. The next day, the combat resumed, with both sides determined to emerge victorious. The battle between Bhishma and Rama was a display of their skill and bravery, and it would be remembered for generations to come.
185 Bhishma and Rama engaged in a fierce battle, with Rama unleashing a torrent of arrows upon Bhishma. Bhishma's charioteer, struck by the arrowy shower, fell to the ground, unconscious. Overcome with grief, Bhishma lamented the loss of his charioteer, but refused to yield. Despite his sorrow, he continued to fight, determined to emerge victorious. However, Rama's arrows eventually found their mark, and Bhishma fell to the ground, pierced through the breast. Rama rejoiced, believing Bhishma to be dead. But, to his surprise, eight Brahmanas appeared, radiant with an otherworldly glow. They supported Bhishma, bearing him up on their arms, and revived him with sprinkles of water. Bhishma's mother, Ganga, also manifested, protecting his car and steeds from harm. With their help, Bhishma rose up, ready to continue the battle. The combatants clashed, their weapons flashing in the sunlight. Bhishma struck Rama with a powerful arrow, sending him crashing to the ground. The universe trembled, as omens of evil appeared: meteors fell, thunder boomed, and the earth shook. But Rama rose up, his anger and determination driving him forward. The battle raged on, with neither side yielding. Finally, as the sun dipped below the horizon, the combatants desisted, ready to resume the next day. For 23 days, the battle continued, with neither Bhishma nor Rama able to gain the upper hand.
186 Bhishma reflected on his battle with Rama, feeling unable to emerge victorious despite his bravery and skill. He sought the help of the gods and Brahmanas, imploring them to grant him the strength and wisdom to defeat his formidable opponent. That night, as he lay asleep, the eight Brahmanas who had earlier supported him appeared in a dream, their radiant bodies shining with an otherworldly light. They surrounded him, their voices filled with encouragement and guidance. "Rise, O Ganga's son, thou needst have no fear! We will protect thee, for thou art our own body! Rama will never vanquish thee in battle. Thou wilt conquer him with the weapon Praswapa, forged by the divine artificer and known to thee in thy former life. None else knows it, and with it, thou shalt be able to check all persons with mighty energy. Rama will not be slain outright, so thou shalt not incur sin. Afflicted by the weapon, he will fall asleep. Vanquishing him, thou wilt awaken him again in battle with the weapon Samvodhana." The Brahmanas' words filled Bhishma with a sense of hope and determination. He knew that with their guidance and the power of the Praswapa weapon, he would emerge victorious in the battle ahead. He rose from his bed, his heart filled with gratitude for the Brahmanas' intervention. With renewed confidence and purpose, he prepared for the next day's battle, ready to face Rama with the knowledge and strength granted to him by the divine ones.
187 Bhishma awoke with great joy, remembering the dream he had just had. The fierce battle with Rama resumed, with both warriors exchanging powerful arrows. Rama struck Bhishma with a dart, causing him to bleed profusely. Bhishma's blood flowed like a river, staining the earth red. Enraged, Bhishma shot a deadly shaft at Rama, who fell unconscious to the ground. Regaining consciousness, Rama aimed a terrible shaft at Bhishma, who fell to the ground, his body trembling with pain. Bhishma hurled a dart at Rama, who trembled and was comforted by his friend Akritavrana. Rama's anger and vindictiveness were palpable as he invoked the Brahma weapon, a powerful and feared force on the battlefield. Bhishma, determined to counter this weapon, used the same Brahma weapon, invoking its power to neutralize Rama's attack. The two weapons clashed in mid-air, blazed brightly, and filled the sky with smoke. The earth trembled, and creatures were afflicted by the intense energy released by the weapons. The firmament was ablaze, and the horizon was filled with smoke. In this chaotic moment, Bhishma recalled the Praswapa weapon and the Mantras to invoke it, ready to use it against Rama. The fate of the battle and the war hung in the balance, as the two warriors prepared for their next move.
188 Bhishma resolved to use the Praswapa weapon against Rama, but a din of tumultuous voices in the sky forbade him. Narada and the eight utterers of Brahma appeared, urging Bhishma to spare Rama, a Brahmana and his preceptor. Bhishma withdrew the Praswapa weapon and invoked the Brahma weapon instead. Rama, realizing his defeat, exclaimed in despair. His ancestors, including Jamadagni, appeared and rebuked him for his rashness, reminding him of his duty as a Brahmana to study and practice vows, not to fight. They forbade him from continuing the battle and urged him to practice ascetic austerities instead. Bhishma, meanwhile, was forbidden by the gods from fighting Rama, and his own ancestors urged him to desist. However, both warriors refused to back down, citing their vows and duties. Bhishma declared that he would never desist from battle, while Rama vowed to continue fighting. The ascetics and Bhishma's mother Ganga intervened, pleading with them to stop the senseless bloodshed. Finally, Rama laid aside his weapons, and Bhishma, wounded and exhausted, approached him and worshipped him, earning Rama's praise and respect. Rama then summoned the daughter of Kasi and spoke sorrowfully to her in the presence of Bhishma and the other sages, acknowledging his defeat and the folly of his actions. In the end, the battle between Bhishma and Rama came to an end, not through victory or defeat, but through the realization of the futility of violence and the importance of respecting one's preceptor and ancestors. The two warriors, once sworn enemies, came together in a spirit of mutual respect and admiration, their conflict resolved through the intervention of the gods and the wisdom of the ages.
189 Rama, defeated by Bhishma, sighed and remained silent, his pride and ego wounded. The maiden, determined to slay Bhishma, resolved to devote herself to asceticism, her heart burning with anger and vengeance. She left, her eyes agitated with wrath, and Bhishma, concerned, appointed spies to monitor her actions, knowing that her resolve was unshakeable. She practiced severe austerities, living on air and water, and standing unmoved for months, her body emaciated and weak. Her relatives tried to dissuade her, but she persisted, driven by her desire for revenge, her mind fixed on the defeat of Bhishma. She visited various sacred sites, performing ablutions and observing difficult vows, her determination unwavering. Eventually, she met Bhishma's mother, Ganga, who warned her that her crooked wishes would not be fulfilled and that she would become a river, filled with alligators and difficult to access, a fate worse than death. But the maiden refused to listen, her heart hardened by her desire for revenge. She continued her vows, sometimes foregoing food and water for months, her body weakening, but her resolve unbroken. And so, she became a river in Vatsabhumi, filled only during the rainy seasons, and remained a maiden with half her body, a testament to the power of her asceticism and the folly of her desires. Bhishma's mother, Ganga, had foreseen this fate, and the maiden's determination and asceticism had led her to this transformation, a reminder that the pursuit of revenge can lead only to destruction and sorrow.
190 Bhishma recounted how the princess of Kasi, determined to avenge her defeat, practiced severe austerities in Vatsabhumi, her resolve unwavering. The ascetics there, impressed by her dedication, asked her purpose. She replied that she sought Bhishma's destruction, not heavenly bliss. She vowed to slay him, even if it meant giving up her femininity, her heart burning with wrath. Lord Rudra, pleased with her determination, appeared and promised her victory. The maiden asked how she, as a woman, could defeat Bhishma, a powerful warrior. Rudra assured her that she would slay Bhishma and gain manhood, her courage and determination impressing even the gods. He prophesied that she would be reborn in the race of Drupada, become a skilled warrior, and remember her past life, her destiny intertwined with Bhishma's. The god vanished, leaving the maiden to proceed with her plan. With a fierce determination, she built a funeral pyre on the Yamuna banks, set it ablaze, and entered the flames, uttering a final vow for Bhishma's destruction. The ascetics watched in awe as she disappeared into the fire, her spirit unbroken. Bhishma concluded that this was how the maiden became the powerful Shikhandi, destined to be his nemesis, their fates forever entwined in a cycle of revenge and redemption.
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191 Duryodhana asked Bhishma to explain the mysterious circumstances surrounding Shikhandi's birth. Bhishma began to narrate the story, revealing that King Drupada, driven by his desire for revenge against Bhishma, had prayed to Lord Shiva for a son who could fulfill his destiny. Shiva, pleased with Drupada's devotion, granted his wish but with a twist: the child would first be born as a daughter and later transform into a male. Drupada's wife, the queen, gave birth to a beautiful daughter, but they announced to the world that the child was a son, fearing that the truth would hinder their plans for revenge. They performed all the rites and ceremonies prescribed for a male child, and Shikhandi was raised as a son, trained in the arts of war and destined to play a crucial role in the battle of Kurukshetra. Only the king and queen knew the truth, and they kept it a secret, hiding Shikhandi's true gender from the world. Bhishma, however, had learned the truth through his spies and from Narada's words, which had foretold the birth of a child who would be both female and male. Bhishma realized that Shikhandi's unusual birth was a result of Drupada's austerities and Shiva's decree, and that Shikhandi was destined to play a crucial role in the fate of the Kauravas and the Pandavas.
192 Bhishma continued, "Drupada raised his daughter, Shikhandi, as a son, teaching her arts and weapons. When she came of age, her mother urged Drupada to find her a wife, as if she were a son. Drupada and his queen discussed this, recalling the god's prophecy that Shikhandi would be both female and male. They decided to proceed with the wedding, believing the god's words would come true. They chose the daughter of King Hiranyavarman of Dasarnakas as Shikhandi's bride. After the wedding, the daughter of Hiranyavarman discovered that Shikhandi was actually a woman and reported this to her nurses and companions. They informed the king of Dasarnakas, who was filled with wrath and sent a messenger to Drupada, threatening to slay him and his relatives for the deception. The messenger delivered the king's warning, 'You have humiliated me! You will now reap the consequence of your act!' Drupada was faced with the consequences of his actions, and the fate of his family and kingdom hung in the balance."
193 Bhishma continued, "King Drupada, realizing his mistake, tried to pacify King Hiranyavarman through emissaries, but Hiranyavarman, determined to avenge the deception, gathered a large army and consulted with his ministers. They decided to capture Drupada, slay him, and install a new king over the Panchalas. Hiranyavarman sent a final warning to Drupada, who, filled with fear, sought counsel from his wife, the mother of Sikhandin. Drupada confessed his mistake and asked his wife to reveal the truth, promising to act suitably to ensure their safety. He addressed her, 'O beautiful lady, tell me, what is true or false in this? How may I act towards Hiranyavarman to turn things well for all? I am endangered, and so is our child, Sikhandin. You too are threatened, O queen. Please, tell me the truth, and I will act accordingly.' Although Drupada knew the truth, he pretended ignorance to proclaim his innocence before others. His queen, understanding the situation, replied, 'My lord, I will tell you the truth. Our child, Sikhandin, is indeed a daughter, and we deceived Hiranyavarman. But fear not, for I have a plan to resolve this crisis...'"
194 Bhishma continued, "Sikhandin's mother revealed the truth to her husband, King Drupada, about their daughter's gender. She explained that she had pretended Sikhandin was a son out of fear of her co-wives and that Drupada had supported this deception. She reminded him that they had performed all the rites for a son and had even married Sikhandin to the daughter of the king of Dasarnakas. Drupada, realizing his mistake, consulted with his ministers to protect his subjects from the impending war with his brother, Hiranyavarman. The king's city was naturally well-protected, but they began to fortify it further, knowing that Hiranyavarman was a powerful foe. Drupada's queen, beholding her husband's distress, advised him to rely on the gods and offer homage to them. She suggested making large presents to the Brahmanas and pouring oblations on the fire to pacify Hiranyavarman. Meanwhile, Sikhandin, filled with shame and grief, decided to end her life and left for a dense forest, where she met a kind Yaksha named Sthunakarna. The Yaksha offered to grant her a boon, and Sikhandin asked to become a perfect man, pleading for the Yaksha's grace to save her family from destruction. She begged the Yaksha to relieve her distress and grant her the boon, promising to repay him with her own life if necessary."
195 Bhishma continued, "The Yaksha Sthunakarna, pleased with Sikhandin, granted her wish to become a man. They exchanged sexes, and Sikhandin returned to her city, rejoicing. Her father, Drupada, sent a message to the king of Dasarnakas, Hiranyavarman, stating that Sikhandin was indeed a male. Hiranyavarman, still skeptical, sent young ladies to verify Sikhandin's gender. They reported back that Sikhandin was a powerful male, and Hiranyavarman, joyful, visited Drupada and reconciled with him. He gave Sikhandin much wealth, elephants, steeds, and kine, and worshipped Drupada. Meanwhile, Kuvera, the lord of wealth, discovered that Sthunakarna had given away his manhood and cursed him to remain a woman until Sikhandin's death. Sikhandin, now a man, returned to Sthunakarna and was told of the curse. He then went to his city, worshipped the gods, and was eventually taught the science of arms by Drona, along with the Pandavas. Bhishma, however, vowed not to slay Sikhandin in battle, considering him a woman. He remembered the words of Maheswara, 'One who hath been a woman, or one that hath been regarded as a woman, should never be slain by anybody.' Bhishma thought, 'If I slay Sikhandin, the righteous will speak ill of me.' He also thought, 'I will not slay one who was a woman, or one whose form resembleth a woman's.' This story, Sanjaya, is the reason Bhishma refused to fight Sikhandin."
196 Sanjaya said, "The next morning, Duryodhana asked Bhishma, 'How long will it take you to annihilate the Pandava army, which is like an unbounded sea, crowded with mighty warriors, and invincible even to the gods?' Bhishma replied, 'O king, I can annihilate the army, taking 10,000 ordinary warriors and 1,000 car-warriors as my share daily. I can finish the slaughter in a month if I use my great weapons that slay hundreds and thousands at a time. But, O mighty-armed one, thou shouldst not estimate me by my age or appearance, for my energy and activity are still unabated.' Duryodhana then asked Drona, who estimated it would take him a month to consume the army with the fire of his weapons, saying, 'I am old, O mighty-armed one! My energy and activity have both become weak.' Kripa pledged to annihilate the foe in two months, while Dron's son Aswatthaman claimed he could do it in ten nights. Karna, confident in his weapons, vowed to achieve the feat in five days. Bhishma laughed at Karna's boast, saying, 'You may think so until you face Arjuna with his arrows, conch, and bows, and his chariot driven by Vasudeva. You are capable of saying anything, even what you please!' Bhishma's words were filled with a hint of sarcasm and a deep understanding of the strength of the Pandava army."
197 Yudhishthira summoned his brothers and told them about the conversation between Duryodhana and the Kuru leaders. He said, "Duryodhana asked Bhishma how long it would take to annihilate our army, and Bhishma replied, 'In a month.' Drona and Kripa also gave their estimates, while Dron's son and Karna boasted they could do it in ten nights and five days , respectively. But I know that our strength is not to be underestimated. We have the mighty Arjuna, the conqueror of the gods, on our side. With Vasudeva as his ally, he can exterminate the three worlds in the twinkling of an eye. Arjuna possesses the mighty weapon given to him by Mahadeva, which can destroy all created things. It is the weapon of the gods, and only a few know its power. But it's not proper to use celestial weapons on ordinary men. We will vanquish our foes in a fair fight, with our own strength and prowess." Arjuna then listed their allies, including Sikhandin, Yuyudhana, Dhristadyumna, Bhimasena, and others, saying they were all competent to slay the army of even the celestials. "We have the mighty Bhima, whose strength is equal to that of a thousand elephants. We have the twins, Nakula and Sahadeva, who are skilled in the art of warfare. We have Yuyudhana, the great warrior, and Dhristadyumna, the son of Prishata. We have Sikhandin, who is equal to Bhishma in battle. And we have you, O Kaurava, who are capable of exterminating the three worlds yourself. I know that any man upon whom you cast your eyes in anger is sure to be annihilated. So let us not worry about the estimates of our enemies. We will fight with all our might, and victory will be ours."
198 The next morning, under a clear sky, all the kings, urged by Duryodhana, set out against the Pandavas. They had purified themselves through sacred baths, wore white robes, and carried their weapons and standards, symbolizing their readiness for battle. All were skilled in combat, conversant with the Vedas, and had practiced excellent vows, demonstrating their spiritual strength. They reposed confidence in one another, desiring to win the highest regions in battle, their determination unwavering. The army was led by Vinda and Anuvinda, both of Avanti, and Kekayas, their bravery renowned. Bharadwaja's son, a skilled warrior, marched alongside them. Aswatthaman, Santanu's son Bhishma, and Jayadratha, the king of the Sindhu, followed, their chariots and weapons at the ready. Other kings from various regions joined, their armies a testament to their power. Kritavarman, the ruler of the Trigartas, and Duryodhana's brothers, their strength and valor unyielding, marched in the rear. The encampment was adorned like a second Hastinapura, with inaccessible pavilions and tents planted on an area of five yojanas, a sprawling city of warriors. The rulers of the earth entered their respective tents, their armor and weapons at hand. Duryodhana ordered excellent provisions for all, ensuring their needs were met. He also made provisions for artisans, bards, singers, vendors, traders, prostitutes, spies, and witnesses, a testament to his wealth and power. The army was ready for battle, their might and strength united, their determination to win unshakeable.
199 Yudhishthira, the son of Kunti and Dharma, ordered his warriors to march against the Kauravas. Dhrishtadyumna, the commander-in-chief, led the army, which included Virata, Drupada, Yuyudhana, Sikhandin, and the two mighty bowmen Yudhamanyu and Uttamaujas. The army was divided into three divisions, with Bhimasena leading the first division, Virata and Jayatsena leading the middle division, and Yudhishthira himself leading the third division. Vasudeva and Dhananjaya marched in the middle division, surrounded by brave warriors, elephants, horses, and foot-soldiers. The army was vast, with thousands of elephants, horses, cars, and foot-soldiers, all armed and ready for battle. Chekitana, Dhrishtaketu, Satyaki, and other mighty warriors marched with their forces, protecting the rear and flanks of the army. The army was a sea of troops, with thousands of elephants and horses, and tens of thousands of foot-soldiers. Yudhishthira marched slowly, with his elephant-divisions, carrying his treasures, granaries, and invalids. Sauchitti, Srenimat, Vasudeva, and Vibhu followed him, with their own forces. The army was a formidable force, ready to battle the Kauravas.

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1 Janamejaya asked Vaisampayana to describe the battle between the Kurus, Pandavas, and Somakas. Vaisampayana began by describing how the Pandavas, led by Yudhishthira, advanced towards the Kauravas, led by Duryodhana, on the plain of Kurukshetra. The two armies faced each other, with the Pandavas stationed on the western side and the Kauravas on the eastern side. Yudhishthira set up thousands of tents beyond the region of Samantapanchaka and provided food and entertainment for his troops. He also assigned watchwords, names, and badges to identify his soldiers during the battle. Duryodhana, surrounded by his brothers and a thousand elephants, began to array his troops against the Pandavas. The Panchalas, led by Dhrishtadyumna, blew their conches and cymbals, filling the Pandavas with joy. Vasudeva and Dhananjaya, seated on the same chariot, blew their celestial conches, causing a frightful dust to arise and a shower of flesh and blood to pour down. Despite the chaos, both armies stood ready for battle, like two agitated oceans. The rules of combat were settled, including the agreement to fight fairly, spare those who withdraw, and not strike the unprepared or panic-struck. With these covenants in place, the battle began.
2 Vyasa, the wise and all-knowing sage, approached King Dhritarashtra, who was overcome with grief and worry about the impending battle between his sons and the Pandavas. Vyasa offered to grant the king the power to see the battle, but Dhritarashtra declined, saying he would rather hear about it from Sanjaya, his charioteer. Vyasa granted Sanjaya celestial vision and the ability to know everything that would happen in the battle. Sanjaya would be able to see and describe the battle in detail, even though he would not be physically present. Vyasa then warned Dhritarashtra of the great slaughter that would take place and the many omens that foretold the terror of the battle. He described the strange behavior of animals and the unusual movements of the planets and stars. The king was filled with fear and anxiety, but Vyasa reassured him that this was the will of fate and could not be prevented. The battle would bring great destruction, but ultimately, righteousness would prevail. Vyasa's words were filled with a sense of sadness and resignation, as if he knew that the fate of the Kurus and the Pandavas was already sealed. He had seen the future and knew that the battle would bring great sorrow and devastation. Yet, he also knew that it was necessary for the triumph of good over evil.
3 Vyasa warned Dhritarashtra of impending doom, describing various omens and portents that foretold the destruction of the Kurus. He urged the king to restrain his sons and follow the path of righteousness, but Dhritarashtra was resigned to fate. Vyasa then described the signs of victory in battle, including: - Cheerful warriors with un dampened energies and unfaded garlands - Favorable winds and birds - Auspicious objects of sight and sound - Successful armies that are small but resplendent - Heroes who utter cheerful shouts and forewarn their foes - Combatants who are joyful and unafraid. He emphasized that success can be achieved through: - Negotiation - Producing disunion among the foe - Battle (though this is the worst option). Vyasa cautioned that battle brings many evils, including slaughter, and that victory is uncertain, depending on chance. Even victorious armies suffer losses. He stressed that a small group of brave and united warriors can triumph over a large army, and that true strength lies in unity and determination, not numbers.
4 Sanjaya elaborated on the merits of earth to Dhritarashtra, providing a detailed classification of creatures. He explained that mobile creatures are born in three ways: oviparous (from eggs), viviparous (from womb), and engendered by heat and damp (such as insects). He listed fourteen species of animals, categorizing seven as domestic (including men, cattle, goats, sheep, horses, mules, and asses) and seven as wild (including lions, tigers, boars, buffaloes, elephants, bears, and apes). Sanjaya emphasized the interconnectedness of all creatures, noting that they rely on each other for survival. He highlighted the earth's role as the source and destination of all life, pointing out that everything originates from the earth and ultimately merges back into it. The earth, he stressed, is the stay and refuge of all creatures and is eternal. Sanjaya's words underscored the significance of the earth, making it clear why kings and rulers are willing to fight and kill to possess it. He implied that the earth's value extends beyond its physical resources, encompassing the entire universe with its diverse population of mobile and immobile creatures. By possessing the earth, one possesses the very foundation of existence.
5 Sanjaya elaborated on the five elements, explaining that they are the building blocks of the universe and that each possesses specific attributes. He noted that the earth, being the foremost element, possesses all five attributes (sound, touch, vision, taste, and scent), while the other elements have fewer attributes, with space having only sound. Sanjaya emphasized that the elements exist separately and independently in a state of homogeneity, but when they combine, creatures spring into life, taking on various forms. He then described the island of Sudarsana, a circular landmass with diverse geographical features, including rivers, mountains, cities, and provinces. The island is surrounded by the salt ocean and is characterized by an abundance of flora and fauna, including trees bearing flowers and fruits, and various crops. Sanjaya likened the island's appearance in the lunar disc to a peepul tree and a hare, with deciduous plants and water making up the rest. Sanjaya's description of the elements and the island of Sudarsana highlighted the intricate and interconnected nature of the universe, emphasizing the idea that all creatures and landforms are composed of the same fundamental elements, and that their unique combinations give rise to the diverse forms and features of the world.
6 Sanjaya elaborated on the geography of the world, describing six majestic mountains: Himavat, Hemakuta, Nishadha, Nila, Sweta, and Sringavat. He explained that these mountains stretch from east to west, with each mountain separated by a distance of 1,000 Yojanas. Between these mountains lie the Varshas, divisions of the earth, including Bharata, Harivarsha, and Ketumala. Sanjaya also described the islands, including Jamvudwipa, which has the shape of a hare and is divided into various provinces. At the center of this geography stands the magnificent Meru, a golden mountain surrounded by four islands. Meru is the resort of Siddhas and Charanas and is adorned with celestial fruits and flowers. The mountain is 84,000 Yojanas high and has a depth of 84,000 Yojanas, supporting the worlds above, below, and transversely. Sanjaya described the beauty and splendor of Meru, the celestial Ganga, and the various creatures that inhabit the different regions. He also mentioned the presence of celestials, Gandharvas, Asuras, and Rakshasas in different areas. The celestials, led by Brahma, Rudra, and Sakra, perform sacrifices on Meru, while the Gandharvas and Apsaras sport in the forests. The Asuras and Rakshasas reside in various mountains, and the Siddhas and Charanas inhabit the different Varshas. Finally, Sanjaya described the two Varshas at the extremities of the region, and the two islands Naga-dwipa and Kasyapa-dwipa, which form the ears of the hare-shaped region. He concluded by stating that this geography is the delight of the celestial and the terrestrial, and that it is the very essence of the universe.
7 Sanjaya vividly described the regions to the north and east of Meru, painting a picture of a land of wonders. In the Northern Kurus, the Siddhas reside, surrounded by trees that bear sweet fruits and flowers that bloom eternally. The land is filled with the fragrance of flowers, and the fruits are as delicious as Amrita. Some trees even yield milk and cloth, and their fruits contain ornaments. The people born there are of pure birth, handsome, and long-lived, with twins of opposite sexes being born together. They drink the milk of the trees and live for ten thousand years, free from illness and sorrow. In the land of Bhadraswa, Sanjaya described a forest of Bhadra-salas and a massive tree called Kalamra, which is always laden with fruits and flowers. The people there are strong and energetic, with white skin and lily-white complexions. They are skilled in singing and dancing and live for ten thousand years, drinking the juice of the Kalamra tree to remain youthful forever. Sanjaya also spoke of the Jamvu tree, which grants wishes and produces a silvery juice that brings peace of mind. The tree is eternal and stands tall, its fruits bursting with a loud noise when ripe. The juice flows like a river, passing around Meru and bringing nourishment to the land. Finally, Sanjaya described the fire Samvataka on Malyavat's summit, which blazes forth at the end of the Yuga to destroy the universe. The men born in these regions are utterers of Brahma, with complexions ranging from white to golden. They are accomplished in singing and dancing and undergo severe ascetic austerities, eventually entering the sun to protect creatures. Sanjaya's description of these lands is a testament to the wonders that lie beyond the mortal realm.
8 Dhritarashtra asked Sanjaya to name all the Varshas, mountains, and their inhabitants, seeking knowledge about the vast and wondrous world beyond his realm. Sanjaya obliged, describing various Varshas, each with its unique characteristics and inhabitants. Romanaka, he said, was home to people with white complexions, good parentage, and handsome features, living for 11,500 years with cheerful hearts. Hiranmaya, on the other hand, was inhabited by followers of the Yakshas, wealthy and strong, with Garuda, the foremost of birds, residing there. The people of Hiranmaya lived for 12,500 years, enjoying a life of prosperity. Sanjaya continued, describing the mountains of Sringavat, with three beautiful summits, one made of jewels and gems, another adorned with palatial mansions, and the third, the abode of the self-luminous lady Sandili. The Varsha called Airavata, he said, was superior to all, with inhabitants possessing the radiance and complexion of the lotus, living for 13,000 years without decay or sorrow. Finally, Sanjaya spoke of the Lord Hari, who dwells on a golden car with eight wheels, possessing unlimited puissance and prosperity. Hari, he said, is the creator, actor, and destroyer of the universe, known as Vaikuntha or Vishnu, the actor who makes all others act. Dhritarashtra, reflecting on Sanjaya's words, realized that Time destroys and creates everything, and nothing is eternal. He understood that the universe is under the control of a higher power, and that all creatures, including his own sons, are subject to the whims of fate.
9 Sanjaya describes the land of Bharata, beloved of Indra and Manu, and inhabited by various Kshatriyas and other races. He lists numerous mountains, including Mahendra, Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra, and rivers, including Ganga, Sindhu, Saraswati, Godavari, Narmada, Yamuna, and Krishna. He also mentions various provinces, including the Kuru-Panchalas, Salwas, Madreyas, Jangalas, Surasena, Kalingas, Vodhas, Malas, Matsyas, Sauvalyas, Kuntalas, Kasi-kosalas, Chedis, Karushas, Bhojas, Sindhus, Pulindakas, Uttamas, Dasarnas, Mekalas, Utkalas, Panchalas, Kausijas, Nikarprishthas, Dhurandharas, Sodhas, Madrabhujingas, Kasis, and further-Kasis. Sanjaya also describes the kingdoms of the south, including the Dravidas, Keralas, Prachyas, Mushikas, Karanatakas, Mahishakas, Vikalpas, Mushakas, Jhillikas, Kuntalas, Saunridas, Nalakananas, Kankutakas, Cholas, Malavayakas, Samangas, Kanakas, Kukkuras, Angara-marishas, Samangas, Karakas, Kukuras, Angaras, Marishas, Dhwajinis, Utsavas, Sanketas, Trigartas, Salwasena, Vakas, Kokarakas, Pashtris, Lamavegavasas, Vindhyachulakas, Pulindas, Valkalas, Malavas, Vallavas, further-Vallavas, Kulindas, Kalavas, Kuntaukas, Karatas, Mrishakas, Tanavalas, Saniyas, Alidas, Pasivatas, Tanayas, Sulanyas, Rishikas, Vidarbhas, Kakas, Tanganas, and further-Tanganas. Among the tribes of the north, Sanjaya mentions the Mlecchas, Kruras, Yavanas, Chinas, Kamvojas, Darunas, Sukritvahas, Kulatthas, Hunas, Parasikas, Ramanas, Dasamalikas, Sudra-abhiras, Dardas, Kasmiras, Pattis, Khasiras, Atreyas, Bharadwajas, Stanaposhikas, Poshakas, Kalingas, and diverse tribes of Kiratas, Tomaras, Hansamargas, and Karamanjakas. Sanjaya concludes that Earth is the refuge of all creatures and the source of virtue, profit, and pleasure, and that kings strive to possess it by various means, including negotiation, disunion, gift, and battle.
10 Dhritarashtra asks Sanjaya to describe the residents of Bharata, Himavat-varsha, and Hari-varsha, including their lifespan, strength, good and bad qualities, and future. Sanjaya explains the four Yugas (epochs) in Bharata: Krita, Treta, Dwapara, and Kali, each with decreasing human lifespans and increasing negative qualities. In Krita, people are born with great strength, wisdom, and virtue, and live for 4,000 years. They have hundreds and thousands of children, and are endowed with great wealth and handsome features. The Munis (sages) born in this age are capable of great exertion, possess high souls, and are virtuous and truthful. In Treta, people live for 3,000 years and are born with agreeable features, able bodies, and great energy. The Kshatriya kings of this age rule from sea to sea and are brave, heroic, and skilled in battle. In Dwapara, people live for 2,000 years and are capable of great exertion, but desire to conquer one another. They are endowed with great energy, but are also prone to jealousy, pride, and anger. In Kali, people have little energy, are highly wrathful, covetous, and untruthful. They are jealous, proud, angry, deceptive, malicious, and covetous. Sanjaya notes that the current age, Dwapara, is nearing its end, and the qualities of Kali are already manifesting. Sanjaya ranks the three Varshas in order of superiority: Haimavatvarsha, Harivarsha, and Bharatavarsha. He describes Haimavatvarsha as superior to Bharatavarsha in all qualities, and Harivarsha as superior to Haimavatvarsha.
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11 Dhritarashtra asks Sanjaya to describe the dimensions and extent of Jamvukhanda, Sakadwipa, Kusadwipa, Salmalidwipa, Kraunchadwipa, and the oceans. Sanjaya explains that Jamvukhanda is 18,600 Yojanas in extent, and the salt ocean is twice that size, covering many kingdoms and adorned with gems and corals. Sakadwipa is twice the size of Jamvukhanda, with seven mountains, including Meru, Malaya, Jaladhara, Raivataka, Syama, Durgasaila, and Kesari. Each mountain is double the size of the previous one, and the island has seven Varshas, with many rivers and provinces. Sanjaya describes the people of Sakadwipa as virtuous, with no theft, decrepitude, or death. They are devoted to their occupations, and the four orders - Brahmanas, Kshatriyas, Vaisyas, and Sudras - live in harmony. The island is a place of great beauty and delight, with many sacred rivers, including the Ganges, and provinces, where Siva is worshipped. The people are dark-skinned due to the mountain Syama, which gives the island its name. Sanjaya explains that the island is divided into four sacred provinces - Mrigas, Masakas, Manasas, and Mandagas - each with its own characteristics and occupations. The Mrigas are Brahmanas, the Masakas are Kshatriyas, the Manasas are Vaisyas, and the Mandagas are Sudras. They live in harmony, engaged in their respective duties, and protect one another. There is no king or punishment in Sakadwipa, as the people are governed by the principles of duty and virtue. Sanjaya's description of Sakadwipa is one of a utopian society, where people live in harmony with each other and with nature, and where virtue and duty are the guiding principles. Dhritarashtra listens with wonder and curiosity, asking questions and seeking more information about this fantastical island.
12 Sanjaya elaborates on the islands in the north, describing their unique features and inhabitants. Kusadwipa is home to the mountain Kusa, and the provinces of Audhido, Venumandala, and Suratha. Salmalidwipa has the mountain Salmali, and the provinces of Kamvala, Dhritimat, and Prabhakara. Kraunchadwipa is inhabited by gods and Gandharvas, with the mountain Krauncha, and the provinces of Kusala, Manonuga, and Ushna. Pushkara is a sacred island with the mountain Pushkara, where Prajapati himself resides. The inhabitants of these islands are virtuous, long-lived, and free from disease and decrepitude. They live in harmony with each other and with nature, with no robbers, Mlecchas, or conflicts. The islands are surrounded by oceans, with varying dimensions and characteristics. Sanjaya also describes the heavenly bodies, including Swarbhanu, the Sun, the Moon, and Rahu, with their dimensions, movements, and effects on the universe. Dhritarashtra listens attentively to Sanjaya's description, fascinated by the wonders of the universe. Sanjaya concludes by highlighting the merits of hearing this description, including prosperity, fame, enhanced life, and the gratification of one's ancestors. He encourages Dhritarashtra to pacify his son Duryodhana and embrace the path of righteousness. The king who listens to this description on auspicious days, observing vows and rituals, shall reap the benefits of this ancient wisdom.
13 Sanjaya, with a heavy heart and tears in his eyes, rushes to Dhritarashtra's court, overwhelmed with grief. He bows down before the king and announces in a trembling voice, "O great king, I bring tragic news! Bhishma, the venerable grandsire of the Bharatas, the embodiment of wisdom, courage, and honor, has fallen in battle! He who was like a towering tree, shading the entire kingdom with his wisdom and prowess, has been cut down by the enemy's hand!" Sanjaya's words are like a thunderbolt, shaking the very foundations of the court. He continues, his voice cracking with emotion, "Bhishma, who single-handedly defeated all the kings of the Earth, who fought bravely against the great Rama, who was like the mighty Indra himself in battle, has been slain by Sikhandin! Oh, the shame! Oh, the tragedy!" Sanjaya's lamentations echo through the court, as he describes Bhishma's unmatched bravery, his unwavering dedication to the Kuru clan, and his unshakeable commitment to honor and duty. He compares Bhishma's fall to the setting of the Sun, a calamity that plunges the world into darkness, and a mighty tree broken by the wind, a symbol of irreparable loss. The court is stunned, unable to comprehend the magnitude of the tragedy. Dhritarashtra, overcome with grief and remorse, realizes too late the gravity of his own mistakes, the evil counsels that led to Bhishma's demise. The old king's eyes, blind to the truth for so long, are finally opened, and he sees the devastation his own actions have wrought.
14 Dhritarashtra, his voice trembling with sorrow and his eyes overflowing with tears, passionately and persistently inquires about the circumstances surrounding Bhishma's tragic fall. He struggles to comprehend how his sons and their army could have allowed this unthinkable tragedy to occur, and how they managed to continue fighting without their revered leader, the mighty Bhishma, who had been their guiding light and their invincible shield. With a heavy heart and a sense of utter despair, Dhritarashtra yearns to know which heroes stood bravely alongside Bhishma in his final moments, which warriors protected his flanks and rear, and which brave fighters attempted to rally around him and save him from the clutches of death. He longs to hear the details of Bhishma's last battle, his final words, and his ultimate sacrifice. Dhritarashtra's sorrow and anguish are palpable as he grapples with the enormity of Bhishma's loss, lamenting the devastating impact it will have on their army's morale and their chances of victory. He is tormented by the thought of his sons, his army, and his kingdom being plunged into darkness and despair without the guidance and protection of the venerable Bhishma. With a deep sigh and a sense of resignation, Dhritarashtra implores Sanjaya to recount every detail of the battle, no matter how painful, and to share the story of Bhishma's ultimate sacrifice. He prepares himself to hear the unbearable truth, knowing that it will only add to his grief and sorrow.
15 Sanjaya, with a wise and knowing gaze, tells Dhritarashtra that the fault lies not with Duryodhana, but with the inevitable fate that has been ordained. He reveals that he has been granted divine sight and knowledge by the great sage Vyasa, and has witnessed the events of the battle unfold with clarity. With a deep breath, Sanjaya recounts the words of Duryodhana to Dussasana, urging him to protect Bhishma at all costs, especially from the wrath of Sikhandin, whom Bhishma refuses to fight due to his past as a woman. Sanjaya describes the strategies employed by both sides, with Yudhamanyu and Uttamauja protecting Sikhandin's flanks, and Arjuna (Phalguni) protecting Sikhandin with his life. Bhishma, determined to not fight Sikhandin, leaves himself vulnerable, and Sanjaya's words paint a vivid picture of the battle, with the sound of conches and drums, the scent of blood and sweat, and the cries of the warriors echoing through the field. Sanjaya's account is a testament to the bravery and honor of the warriors, and the tragic fate that awaits them all.
16 Sanjaya paints a vivid picture of the battlefield, describing the chaos and noise as the armies of the Kurus and Pandavas prepare for battle. He details the splendor of the armies, the warriors, and their weapons, comparing them to clouds, lightning, and fire. He names the prominent warriors on both sides, including Bhishma, who shines like the moon, and Dhrishtadyumna, who leads the Srinjayas. Sanjaya describes the fear that grips the combatants as they behold Bhishma, and compares the two armies to oceans at the end of the Yuga, abounding with crocodiles. He elaborates on the grandeur of the scene, with elephants and cars adorned with gold, resplendent standards, and warriors armed with diverse weapons, all shining brightly in the sunlight. The armies are like two oceans, agitated by fierce Makaras, and the earth trembles beneath their feet. The warriors are like bulls, eager for battle, and the sound of conches and drums fills the air. Sanjaya's description is a testament to the magnitude of the battle, a clash of titans that will decide the fate of the kingdom. The tension is palpable, and the outcome is far from certain. The stage is set for a epic struggle, and the world holds its breath in anticipation.
17 Sanjaya describes the armies of the Kurus and Pandavas, led by Bhishma and Dhrishtadyumna, respectively, as they prepare for battle. He details the splendor of the warriors, their weapons, and their standards, comparing them to hills of fire, the sun, and the moon. The armies are like two oceans, agitated by fierce Makaras, and the earth trembles beneath their feet. The warriors are like bulls, eager for battle, and the sound of conches and drums fills the air. The stage is set for an epic struggle, and the world holds its breath in anticipation. Bhishma, the generalissimo of the Kuru army, shines like the resplendent Sun himself, with his large palmyra-standard decked with five stars. The mighty car-warriors, including Aswatthaman, Srutayudha, and Chitrasena, take up their positions, ready for battle. The standard of Drona, the foremost of preceptors, bears the device of a golden altar decked with a water-pot and the figure of a bow. The standard of Duryodhana guides many hundreds and thousands of divisions, bearing the device of an elephant worked in gems. The rulers of various kingdoms, including the Sindhus, Kalingas, and Magadhas, lead their divisions, accompanied by their standards and weapons. The army is a formidable force, with hundreds of thousands of cars, elephants, and steeds, and the earth trembles beneath their feet. The stage is set for a fierce and epic battle, and the world holds its breath in anticipation.
18 Sanjaya describes the intense battle preparations, with warriors on both sides ready to fight. The earth trembles with the sounds of conches, drums, elephants, and chariots, creating a deafening din that echoes across the landscape. The armies of the Kurus and Pandavas face each other, their golden standards and coats of mail shining like fire and the sun, as they prepare for the ultimate clash. The foremost warriors, including the legendary Bhishma and Duryodhana's brothers, take their positions, protected by thousands of car-warriors and foot-soldiers, who are armed to the teeth and ready to strike. The king of Magadha leads a division of ten thousand elephants, their trunks and tusks gleaming in the sunlight, as they prepare to charge into battle. The army is vast, with millions of soldiers ready to fight with various weapons, from bows and arrows to swords and shields. The scene is one of chaos and destruction, like the separation of the Ganga and Yamuna rivers, as the two armies clash in a frenzy of steel and bloodlust. The stage is set for a battle that will decide the fate of empires, and only the bravest and strongest will emerge victorious.
19 Dhritarashtra asks Sanjaya how Yudhishthira formed his counter-array against Bhishma's army, knowing that their forces were vastly outnumbered. Sanjaya describes how Yudhishthira, aware of their numerical disadvantage, asked Arjuna to form the needle-mouthed array, a tactics designed to concentrate their forces and maximize their strength. However, Arjuna instead formed the Vajra array, a more aggressive formation, with Bhima at the head, protected by the Pandava brothers and other warriors. The Pandava army, with its mighty warriors and golden standards, shone like the sun and moved like a rolling current, unstoppable and fearsome. Bhimasena, with his fierce mace, led the charge, striking fear into the hearts of the enemy, his very presence causing them to tremble with dread. The Pandavas' array was impenetrable, with Arjuna and Bhima at its core, and the enemy army trembled before them, knowing that they faced a formidable foe. As the battle began, a wind blew, and thunder rolled, and the earth trembled, and meteors fell from the sky, signaling the intensity of the battle to come. The stage was set for a clash of epic proportions, with the fate of empires hanging in the balance. The Pandavas, with their superior tactics and bravery, seemed poised for victory, but the enemy army, led by the experienced Bhishma, would not go down without a fight. The outcome was far from certain, and the world held its breath as the two armies clashed in a frenzy of steel and bloodlust.
20 Dhritarashtra asks Sanjaya to describe the events as the battle begins. Sanjaya paints a vivid picture of the two armies facing each other, their joy and eagerness for battle palpable. The Kauravas, led by Duryodhana, stand facing west, while the Pandavas, led by Bhima, stand facing east. The wind blows against the Kauravas, and beasts of prey utter ominous sounds, foreshadowing their defeat. The Pandava army, with its mighty warriors and gleaming weapons, shines like an army of celestials, while the Kaurava army, with its formidable warriors and sturdy weapons, appears like an army of Danavas. Bhishma, the venerable commander-in-chief of the Kaurava army, stands at the forefront, surrounded by the sons of Dhritarashtra and other brave warriors. Drona, the revered preceptor of the kings, protects the army from behind, his bow and sword at the ready. Gautama, also known as Kripacharya, stands at the northern point of the army, accompanied by the Sakas, Kiratas, Yavanas, and Pahlavas. Kritavarman, the leader of the Bhoja race, commands a large force on the southern side. The Samasaptakas, a group of warriors sworn to either defeat Arjuna or die in the attempt, march towards the Pandava army with determination. The Kaurava army, with its vast array of weapons and warriors, appears formidable, but the Pandava army, despite being outnumbered, seems invincible with Kesava (Krishna) and Arjuna at its helm. The stage is set for a epic battle, with the fate of empires hanging in the balance.
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21 Arjuna reassures Yudhisthira that despite being outnumbered, their righteousness, compassion, and truth will lead them to victory. He quotes the wise words of Narada and Bhishma, emphasizing that victory is not solely dependent on strength and numbers, but on the virtues that guide their actions. He reminds Yudhisthira that Krishna, the embodiment of victory and humility, is on their side, and that with his guidance, they will triumph over the forces of evil. Arjuna recalls the ancient story of how Krishna, as Hari, led the gods to victory over the Asuras, and how his presence ensured their success. He encourages Yudhisthira to shed his doubts and fears, and to trust in their righteous cause and Krishna's guidance. With Krishna on their side, Arjuna declares that victory is certain, and that they will emerge triumphant in the battle ahead. Arjuna's words are a powerful reminder of the importance of standing up for what is right, even in the face of overwhelming odds. His unwavering faith in Krishna and their righteous cause inspires Yudhisthira to cast aside his doubts and fears, and to lead their army into battle with courage and confidence.
22 Sanjaya vividly describes the Pandava army's formation, with Yudhishthira at the center, resplendent on a chariot adorned with gold and gems, surrounded by priests and sages offering praise and blessings. Sikhandin and Arjuna, two formidable warriors, stand nearby, ready to strike. Bhima, the mighty son of Pandu, with the strength of a thousand elephants, guards the flanks, his fierce presence striking fear into the hearts of the enemy. The twins, Nakula and Sahadeva, stand by his side, their valor and skill in battle renowned. Arjuna's chariot, a marvel of craftsmanship, shines like the sun, its hundred bells ringing out as it moves. Krishna, the divine statesman and warrior, holds the reins, his eyes fixed on the enemy. Bhima, the fearless warrior, paces restlessly, his massive club and shield at the ready. The enemy trembles at the sight of this formidable duo, their strength and valor daunting. Krishna, the master strategist, urges Arjuna to attack Bhishma, the venerable warrior who has performed 300 horse-sacrifices and is surrounded by skilled fighters. Bhishma, the grandsire of the Kurus, stands tall, his prowess in battle unmatched. The stage is set for a fierce and epic battle between the Pandavas and the Kauravas, with the fate of Hastinapura hanging in the balance.
23 Krishna advises Arjuna to invoke Durga, the goddess of strength and protection, before the battle. Arjuna recites a hymn to Durga, praising her various forms and attributes, and seeking her blessing for victory. He extols her as the ultimate power, the embodiment of Brahman, and the protector of the universe. He praises her as the slayer of demons, the granter of boons, and the embodiment of beauty and prosperity. Durga appears and grants Arjuna her boon, promising him success in the battle. With her blessing, Arjuna feels confident and invincible. He knows that with Durga's protection, he will emerge victorious and conquer his foes. The hymn to Durga is said to have the power to protect the reciter from fear, enemies, and difficulties, and to grant victory and prosperity. The scene highlights the importance of faith and devotion in achieving success, and the special bond between Arjuna and Krishna. It also showcases the significance of Durga as a symbol of feminine power and strength in Hindu mythology. The boon granted by Durga serves as a reminder that even in the most challenging times, divine intervention can make all the difference.
24 Dhritarashtra, eager to know the details of the battle, asks Sanjaya to describe the initial stages of the conflict. He inquires about which side made the first move, who exhibited confidence and courage, and who was overcome with sorrow and doubt. Sanjaya paints a vivid picture, describing how both armies approached each other with cheer and determination, their fragrant garlands and perfumes filling the air. As the two forces clash, the sound of musical instruments, conches, drums, and the shouts of brave warriors create a deafening din. The elephants, with their loud grunts, add to the chaos and intensity of the battle. The stage is set for a fierce and epic struggle between the Pandavas and the Kauravas, with the fate of the kingdom hanging in the balance. Sanjaya's words transport Dhritarashtra to the battlefield, allowing him to imagine the scene in all its glory and horror.
25 Dhritarashtra, the blind king, eagerly asks Sanjaya, his charioteer and advisor, to describe the events leading up to the epic battle of Kurukshetra. Sanjaya paints a vivid picture, recounting how Duryodhana, the prideful prince, and his army, led by the venerable Bhishma, prepared for battle against the Pandavas, led by the valiant Arjuna and the divine Krishna. As the conches blow, signaling the start of the battle, Arjuna requests Krishna to position their chariot between the two armies so he can survey the enemy. Arjuna's eyes widen as he beholds his kin, friends, and mentors gathered to fight and kill each other. Overcome with emotion and pity, he is unable to bear the thought of slaying his own kin. Arjuna expresses his deep reluctance to engage in the battle, fearing the destruction of their race and the sin of internecine conflict. He would rather be slain than slay his own kin, and questions the value of victory and sovereignty at such a terrible cost. The stage is set for Krishna's counsel to Arjuna, which will become the Bhagavadgita, a timeless discourse on duty, morality, and spiritual growth.
26 Krishna counsels Arjuna to embrace his duty as a warrior, emphasizing that the soul is indestructible and transcends the physical body. He encourages Arjuna to relinquish attachment and aversion, and to engage in battle without concern for personal gain or loss. Krishna teaches Arjuna the value of selfless action, explaining that performing one's duty without attachment or desire for reward is essential for spiritual growth and freedom from sin. Krishna elaborates on the principles of yoga, highlighting the importance of controlling the senses and the mind to achieve inner peace and stability. He explains that a yogi who has mastered their senses and mind can attain a state of supreme bliss and union with the divine. Krishna's teachings are not limited to the physical realm but offer a profound spiritual perspective, encouraging Arjuna to embrace his higher nature and fulfill his purpose as a warrior. By following Krishna's guidance, Arjuna can transcend the limitations of the material world and achieve spiritual liberation. In this pivotal moment, Krishna's words of wisdom have a profound impact on Arjuna, inspiring him to re-evaluate his perspective and embrace his duty with courage and determination. The teachings of Krishna continue to resonate throughout the ages, offering guidance and inspiration to all who seek spiritual growth and self-realization.
27 Arjuna inquires about the seeming contradiction in Krishna's teachings, questioning why he should engage in the dreadful work of battle if devotion is considered superior to action. Krishna responds by elucidating the importance of both devotion and action, emphasizing that one should perform their duty without attachment to the outcome. Krishna explains that work is inherently better than inaction, and that one should strive to achieve selfless action, untainted by personal desires or motivations. He emphasizes the significance of controlling the senses and mind to attain inner peace and self-realization. Krishna further illuminates the obstacles to self-realization, identifying desire and anger as formidable foes that must be vanquished. He encourages Arjuna to recognize the enemy within and to conquer it through devotion and selfless action. In this pivotal moment, Krishna's teachings transcend the physical realm, offering a profound spiritual perspective that resonates beyond the battlefield. His words of wisdom continue to inspire and guide seekers of truth on their journey towards self-realization and inner peace.
28 The Holy One, Krishna, reveals to Arjuna that he had previously declared the imperishable system of devotion to Vivaswat, who passed it down to Manu, and then to Ikshaku, but it was lost over time. Krishna explains that he is unborn and eternal, and though he takes birth through his own powers of illusion, his divine birth and work are not understood by all. He is the lord of all creatures, and his purpose is to protect the righteous and destroy evil. Krishna encourages Arjuna to perform his duties without attachment, as he is part of the divine plan. He explains that knowledge, devotion, and selfless action are essential for achieving spiritual growth and liberation. Krishna emphasizes that one who understands the truth will not be bound by actions, and that he should strive to attain knowledge and devotion. Krishna also explains the importance of sacrifice and selfless service, and that one who performs their duties without attachment will attain the highest tranquility. He concludes by urging Arjuna to destroy his doubts with the sword of knowledge and arise to fulfill his duties, knowing that he is a part of the divine plan and that his actions have consequences. Through this discourse, Krishna imparted his divine wisdom to Arjuna, guiding him on the path of spiritual growth, selfless action, and devotion. The teachings of Krishna continue to inspire and guide seekers of truth on their journey towards spiritual liberation and self-realization.
29 Arjuna asks Krishna to clarify the superior path, abandoning actions or applying to actions. Krishna replies that both lead to emancipation, but application to action is superior, as it allows for selfless service and devotion. He explains that a true ascetic is one who has transcended duality, free from attachment and aversion, and is not bound by the consequences of action. Krishna emphasizes the importance of devotion and selfless action, stating that one who performs actions without attachment is not fettered by sin. He illustrates this with the example of a lotus leaf, which remains untouched by water. He also teaches that the Lord is not the cause of action or its fruit, and that knowledge of self destroys ignorance and leads to the Supreme Being. Krishna concludes by describing the characteristics of a devotee who has attained absorption into Brahma, including freedom from desire and wrath, control of the mind and senses, and intent on emancipation. Such a devotee is able to see the equal presence of Brahma in all creatures and experiences supreme happiness and peace. Through this discourse, Krishna imparted his divine wisdom to Arjuna, guiding him on the path of selfless action, devotion, and spiritual growth. The teachings of Krishna continue to inspire and guide seekers of truth on their journey towards spiritual liberation and self-realization.
30 The Holy One, Krishna, imparts his divine wisdom to Arjuna, elucidating the essence of devotion and the characteristics of a true devotee. He explains that a devotee is one who has transcended all desires and resolves, and has successfully restrained their senses and mind. Such an individual remains unperturbed by pleasure and pain, and views all creatures with an equal and compassionate gaze. Krishna guides Arjuna on the practical application of devotion, emphasizing the importance of finding a serene and sacred space for meditation, controlling the mind and senses, and focusing one's attention inwardly. He acknowledges that the path of devotion is not an easy one, but assures Arjuna that with persistent effort and dedication, it can be attained. Arjuna expresses his concerns about the stability of devotion, questioning whether it can be maintained in the face of adversity. Krishna reassuringly responds that with unwavering faith and consistent practice, devotion can be sustained. He further explains that even if one's devotion falters, they will not be lost, but will instead be reborn in a virtuous family or a family of devotees, where they will continue to progress on their spiritual journey. Ultimately, Krishna emphasizes the superiority of devotion over other spiritual paths, encouraging Arjuna to embrace this noble pursuit. Through this sacred dialogue, Krishna illuminates the path of devotion, offering guidance and inspiration to all who seek a deeper connection with the divine.
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31 The Holy One, Krishna, reveals to Arjuna that he can be fully known through devotion and taking refuge in him. Krishna explains his nature, divided into lower and higher forms, and how all creatures have their source in him. He is the source of evolution and dissolution, and there is nothing higher than him. Krishna declares that he is the eternal seed of all beings, the intelligence of all creatures, and the strength of all that are strong. He is beyond the three qualities of goodness, passion, and darkness, and only those who resort to him alone can transcend this illusion. Four classes of devotees worship him, and the man of knowledge is dear to him. Krishna assures Arjuna that those who worship him with faith will attain their desires, and ultimately come to know him. He reveals that he knows all things past, present, and future, but is not known by all. Creatures are deluded by pairs of opposites, but those who take refuge in him can attain release and know Brahman, Adhyatma, and action.
32 Arjuna asks Krishna about the nature of Brahman, Adhyatma, action, Adhibhuta, Adhidaiva, and Adhiyajna, seeking understanding of the ultimate reality and the path to achieve it. Krishna explains that Brahman is the supreme and indestructible reality, Adhyatma is its own manifestation, and action is the offering that causes production and development. He reveals that thinking of him at all times and engaging in battle with a steady mind will lead to union with him. Krishna elaborates on the two paths that devotees take after death, one leading to Brahma and the other leading to return to the world. He explains that the path of light, consisting of fire, light, day, and the northern solstice, leads to Brahma, while the path of smoke, night, and the southern solstice leads to rebirth. He encourages Arjuna to be devoted and know that he will attain the supreme seat, achieving the highest goal and avoiding rebirth. Krishna emphasizes the importance of devotion and steady mind, assuring Arjuna that with unwavering focus, he will overcome all obstacles and attain the ultimate reality. He reiterates that knowing him as the supreme being, unmanifest and eternal, will lead to liberation from the cycle of birth and death. With this knowledge, Arjuna is encouraged to engage in battle with a serene mind, knowing that he is on the path to achieving the highest goal.
33 The Holy One, Krishna, reveals to Arjuna that he is the supreme reality, the origin of all entities, and the universe is pervaded by him. He explains that he is the creator and supporter of all entities, but he is not attached to them. Krishna reveals that he is the father, mother, creator, and grandsire of the universe, and he is the means by which everything is cleaned. He is the goal, supporter, lord, and on-looker, and he is the receptacle of all sacrifices. He is the syllable Om, the Rik, the Saman, and the Yajus, and he is the source of all knowledge. Krishna assures Arjuna that those who worship him with reverence will be freed from the fetters of action and will come to him. He is alike to all creatures, and none are hateful or dear to him. Even those of wicked conduct who worship him will become virtuous and attain eternal tranquility. Krishna encourages Arjuna to fix his mind on him, be his devotee, and make him his refuge, and he will certainly come to him. Krishna emphasizes that he is the enjoyer of all sacrifices and the lord of all offerings. He accepts the offerings of those who worship him with reverence, and he is pleased with their devotion. He is the supreme goal of all beings, and those who attain him will never be lost. Even those of sinful birth, women, Vaisyas, and Sudras can attain the supreme goal by worshiping him. Krishna concludes by urging Arjuna to engage in his worship, fix his mind on him, and make him his refuge. He promises that Arjuna will certainly come to him, and he will attain the supreme goal.
34 The Holy One, Krishna, reveals his divine perfections to Arjuna, declaring that he is the soul, beginning, middle, and end of all beings. He is the Supreme Lord, the origin of all things, and the source of everything. Krishna lists his various manifestations, including Vishnu, the Sun, Marichi, the Moon, the Sama Veda, Vasava, the mind, intellect, Sankara, Pavaka, Meru, Vrihaspati, Skanda, Ocean, Bhrigu, the syllable Om, and more. He is the thunderbolt, Kamadhuk, Kandarpa, Vasuki, Ananta, Varuna, Aryaman, Yama, Prahlada, Time, the lion, Vinata's son, the wind, Rama, Makara, Jahnavi, and the source of all created things. Krishna declares that he is the knowledge of Supreme Spirit, the disputation among disputants, the letter A, Time Eternal, and the Ordainer with face turned on every side. He is Death, the source of all, Fame, Fortune, Speech, Memory, Intelligence, Constancy, Forgiveness, and more. Krishna concludes that there is nothing mobile or immobile that can exist without him, and that everything is born of a portion of his energy.
35 Arjuna asks Krishna to reveal his universal form, and Krishna grants his request. Arjuna beholds Krishna's majestic form, with many mouths, eyes, and arms, and sees the entire universe contained within him. He is amazed and terrified, and bows down to Krishna, acknowledging his greatness. Krishna's form is so vast and powerful that it fills the entire universe, and Arjuna is humbled and intimidated by the sight. He sees all the gods and creatures of the universe contained within Krishna, and realizes that Krishna is the ultimate reality and the source of everything. Arjuna is overcome with emotion and reverence, and begs Krishna to forgive him for any disrespect he may have shown in the past. Krishna explains that he is the destroyer of the worlds, and that Arjuna should not be afraid, but rather fight and conquer his foes. Arjuna, still trembling, asks Krishna to return to his gentle form, and Krishna complies, reassuring Arjuna that he can be known and attained through exclusive devotion. Arjuna is grateful and relieved to see Krishna's gentle form again, and his fears and doubts are alleviated. He realizes that Krishna is not only the ultimate reality, but also his friend and guide, and that he will always be protected and guided by Krishna's love and wisdom.
36 Arjuna asks Krishna about the best way to worship him, and Krishna replies that those who fix their minds on him, adore him with devotion, and surrender all actions to him are the most devoted. Krishna explains that those who worship him with exclusive devotion, fixing their minds on him and regarding him as their highest object, are the most dear to him. He also says that those who worship the Unmanifest, the All-pervading, and the Eternal also attain to him, but the path is harder for those who are embodied. Krishna advises Arjuna to fix his heart on him alone, and promises to deliver him from the mortal world. He emphasizes the importance of surrendering all actions to him and having faith in him. Krishna also describes the characteristics of his dear devotees, including being unconcerned, pure, diligent, and free from distress, and having faith in him. They are also those who are alike in pleasure and pain, forgiving, contented, and have subdued their souls. They are free from attachment, vanity, and egoism, and are equal-minded in respect to all creatures. Krishna concludes by saying that those who resort to this righteousness, leading to immortality, and regard him as their highest object, are the dearest to him.
37 Krishna elaborates on the concept of Kshetra (body) and Kshetrajna (soul), explaining that the body is composed of various elements, senses, and qualities, while the soul is the conscious being that knows and experiences. He describes the qualities of knowledge and ignorance, emphasizing that knowledge is understanding the true nature of the self and the Supreme, while ignorance is attachment to the ephemeral world. Krishna explains that the Supreme Brahma is beyond human comprehension, yet present in every being, and that it is the source of everything. He encourages Arjuna to understand the distinction between matter and spirit, and to see the Supreme Lord dwelling in all beings, in order to attain the highest goal. Krishna uses analogies, such as the sun lighting up the world, to illustrate the relationship between the soul and the body. He explains that just as the sun illuminates the entire world, the soul illuminates the body and its senses. He also uses the analogy of space, explaining that just as space is ubiquitous and untouched by the physical world, the soul is present in every body and untouched by the physical world. Krishna concludes by saying that those who understand the difference between matter and spirit, and the liberation from the nature of all entities, attain the Supreme. He encourages Arjuna to strive for this understanding, and to see the Supreme Lord dwelling in all beings, in order to achieve liberation and union with the Divine.
38 Krishna explains the three qualities (gunas) of nature: goodness, passion, and darkness. He describes how they bind the soul and how one can transcend them to attain immortality and union with Brahma. He also describes the characteristics of one who has transcended the gunas, such as: - No aversion or desire for the qualities - Unaffected by pain and pleasure - Self-contained and equal-minded - Sees equally in friend and foe - Has renounced all exertion - Worships Krishna with exclusive devotion Such a person is fit to attain the nature of Brahma, which is immortality, undestructibility, eternal piety, and unbroken felicity.
39 The Holy One explains the eternal Ashvattha tree, representing the cycle of life and death, with roots above and branches below. Its leaves are the Vedas, and its form cannot be fully understood. Cutting through attachment and delusion with the weapon of unconcern, one can seek the Primeval Sire and attain the supreme seat, beyond pleasure and pain. The individual soul, a portion of the Divine, draws in the senses and enjoys objects, but is often deluded by attachment. Only those with the eye of knowledge can see the splendor of the Divine within. The Divine is the source of memory, knowledge, and the Vedas, and is celebrated as Purushottama, the Highest Being. The Divine pervades the three worlds, sustains all creatures, and is the author of the Vedantas. Knowing the Divine as the Highest Being, one can worship in every way and attain intelligence, fulfilling their purpose. This knowledge is the greatest of mysteries, and those who understand it will be gifted with wisdom.
40 The Holy One explains the contrasting qualities of god-like and demoniac beings. God-like qualities include fearlessness, purity of heart, perseverance in knowledge and Yoga meditation, gifts, self-restraint, sacrifice, study of the Vedas, ascetic penances, uprightness, abstention from injury, truth, freedom from anger, renunciation, tranquillity, and compassion for all creatures. These qualities lead to deliverance and liberation. On the other hand, demoniac qualities include hypocrisy, pride, conceit, wrath, rudeness, ignorance, and a lack of inclination or disinclination. Demoniac beings are driven by insatiable desires, hypocrisy, and folly, and are doomed to suffer in hell. They are consumed by their own selfish desires and are unable to attain perfection, happiness, or their highest goal. Arjuna is born with god-like qualities, but the Holy One warns him about the dangers of demoniac qualities. One should renounce lust, wrath, and greed, and follow the scriptures to achieve perfection, happiness, and their highest goal. By abandoning the ordinances of the scriptures and acting only under the impulses of desire, one can never attain true happiness or fulfillment.
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41 Arjuna asks about the fate of those who abandon scriptural ordinances and perform sacrifices with faith. Krishna explains that faith is of three kinds: good, passionate, and dark, reflecting individual natures. Good faith leads to worship of gods, passionate faith to worship of Yakshas and Rakshasas, and dark faith to worship of spirits and ghosts. Krishna elaborates on the three types of food, sacrifice, penance, and gifts, corresponding to good, passionate, and dark qualities. Good food promotes life, energy, and joy, while passionate food is bitter and causes pain. Dark food is stale and filthy. Good sacrifice is performed without attachment, passionate sacrifice seeks fruit, and dark sacrifice is against scripture. Good penance involves bodily discipline, truthful speech, and mental serenity, while passionate penance is hypocritical and dark penance harmful. Krishna emphasizes the importance of performing actions without attachment to fruit, and with devotion and faith. He explains the significance of the syllables OM, TAT, and SAT, and their role in sacrifices, penances, and gifts. OM represents Brahma, TAT signifies renunciation, and SAT denotes existence and goodness. Krishna concludes that actions performed without faith are worthless, while those performed with faith and devotion lead to deliverance.
42 Arjuna asks about renunciation and abandonment, seeking clarification on the nature of true renunciation. Krishna explains that renunciation is the rejection of desires, while abandonment is the rejection of fruit. He emphasizes the importance of performing actions without attachment, explaining that even prescribed actions should be done without desire for fruit. Krishna then elaborates on the three kinds of faith, action, and agent, highlighting the differences between good, passionate, and dark qualities. He explains that intellect, constancy, and happiness also have three forms, depending on their quality. Krishna stresses the importance of performing one's duties without attachment, stating that even imperfect performance is better than none at all. He encourages Arjuna to seek refuge in Him, promising ultimate freedom and perfection. Finally, Krishna declares His supreme mystery, revealing that He is the Lord of Yoga and the ultimate destination. He assures Arjuna that he will attain eternal tranquility and freedom by surrendering to Him. The chapter concludes with Sanjaya extolling the wonders of this conversation, rejoicing in the greatness of Krishna and Arjuna.
43 This passage from the Mahabharata, a revered Hindu epic, depicts a poignant scene where Yudhishthira, the Pandava king, demonstrates his respect and humility by seeking the blessings of his esteemed elders and gurus. As the great battle of Kurukshetra is about to commence, Yudhishthira approaches Bhishma, Drona, Kripa, and Salya, and requests their permission to engage in combat. He also seeks their blessings for victory, showcasing his reverence for their wisdom and experience. The elders, moved by Yudhishthira's gesture, grant him their blessings and offer sage advice. Bhishma and Drona, despite being bound by duty to fight for the Kauravas, assure Yudhishthira of their support and promise to guide him towards victory. Kripa and Salya also extend their blessings, acknowledging Yudhishthira's noble character. Meanwhile, Yuyutsu, a son of Dhritarashtra, makes a bold decision to defect from the Kaurava camp and join the Pandavas. This move is significant, as it highlights the moral fiber of Yuyutsu, who chooses to stand with the righteous Pandavas despite being a member of the Kaurava family. As the two armies prepare for battle, the atmosphere is filled with tension and anticipation. The sound of drums, cymbals, and conches echoes through the land, signaling the start of the epic conflict. The Pandavas, with their unwavering commitment to justice and righteousness, stand ready to face their foes, bolstered by the blessings and support of their elders and gurus. This passage from the Mahabharata serves as a powerful reminder of the importance of respect, honor, and compassion, even in the face of adversity and conflict. Yudhishthira's actions demonstrate that true strength lies not in military prowess alone but also in the ability to show humility and reverence for those who have come before us.
44 The battle between the Pandavas and the Kauravas commences, with Bhishma, the revered grandfather and commander-in-chief of the Kaurava army, leading the charge. Bhimasena, the mighty Pandava warrior, takes the lead for the Pandavas, his thunderous roars echoing across the battlefield, striking fear into the hearts of the Kaurava soldiers. The two armies clash in a frenzy of arrows, swords, and spears, creating a deafening din that shakes the earth. The Pandava army, comprising the five sons of Draupadi, Nakula, Sahadeva, and Dhrishtadyumna, charges into battle with unwavering courage, their arrows flying swift and true. The Kaurava army, led by Duryodhana and his brothers, fights back with equal ferocity, their weapons flashing in the sunlight. The battle rages on, with both sides suffering heavy losses. The sun is obscured by the dust raised by the combatants, and the sound of conches, drums, and cymbals fills the air, punctuated by the cries of the wounded and the dying. The earth is soaked with the blood of the fallen, and the once-green battlefield is now a scene of utter devastation. In the midst of this chaos, Bhishma shines brightly, his prowess in battle unmatched. His arrows strike true, cutting down Pandava warriors like a scythe through wheat. The Pandavas, however, refuse to yield, their determination and bravery driving them forward. The battle is fierce and intense, with no clear victor in sight. The outcome hangs in the balance, as the two armies clash in a struggle that will determine the fate of Hastinapura and the future of the Kuru dynasty.
45 The battle rages on, with many warriors engaging in intense combat. Bhishma, the revered grandfather and commander-in-chief of the Kaurava army, and Arjuna, the mighty Pandava warrior, exchange blows, but neither can gain the upper hand. Satyaki, the formidable warrior from the Yadava clan, and Kritavarman, the powerful Kaurava warrior, fight fiercely, each weakening the other. Abhimanyu, the young and valiant son of Arjuna, and Vrihadvala, the mighty Kaurava warrior, engage in a intense battle, with Abhimanyu ultimately gaining the upper hand. Bhimasena, the powerful Pandava warrior, and Duryodhana, the proud and arrogant Kaurava king, clash, with both warriors showing great prowess. Yudhishthira, the righteous and brave Pandava king, engages in a fierce battle with the ruler of the Madras, while Nakula and Sahadeva, the twin Pandava brothers, fight valiantly against their respective opponents. Dhrishtadyumna, the skilled Pandava warrior, and Ghatotkacha, the mighty Rakshasa warrior, engage in intense combat with their respective foes. The battle is intense and chaotic, with warriors on both sides showing great skill and bravery. Elephants, cars, and steeds clash, and the sound of conches, drums, and cymbals fills the air. The earth is soaked with the blood of the fallen, and the once-green battlefield is now a scene of utter devastation. The outcome of the battle is far from certain, as the warriors continue to fight with all their might.
46 The battle rages on, with warriors on both sides displaying unwavering courage and skill. The clash of elephants, cars, and steeds is deafening, and the air is filled with the sound of weapons clashing and the cries of the fallen. The Pandavas and Kurus engage in a fierce and relentless struggle, with no quarter asked or given. Heroes fall, their bodies torn apart by weapons, and the earth is soaked with blood. The battle is intense and chaotic, with no clear victor in sight. Bhishma, with his silver standard adorned with the device of the palmyra and five stars, shines like a lunar orb on the battlefield. His great car, adorned with bells and flags, advances steadily, leaving a trail of destruction in its wake. The Pandava divisions, despite their valiant efforts, begin to waver in the face of Bhishma's unyielding onslaught. The sound of conches, drums, and cymbals fills the air, and the earth trembles beneath the feet of the warriors. The battle is a maelstrom of chaos and destruction, with no escape from the fury of the combatants. The very fabric of the battlefield seems to be torn apart by the intensity of the conflict. In the midst of this chaos, heroes rise and fall, their names etched in the annals of history. The battle is a testament to the bravery and sacrifice of the warriors, and the unyielding resolve of their leaders. The outcome is far from certain, as the battle rages on, fueled by the unquenchable thirst for victory.
47 The battle rages on, with Abhimanyu, son of Arjuna, displaying exceptional bravery and skill. He engages in a fierce duel with Bhishma, piercing him with nine arrows. Bhishma, in turn, pierces Abhimanyu with three broad-headed shafts. The two warriors continue to exchange blows, with Abhimanyu's standard being cut off by Bhishma. However, Abhimanyu remains unwavering, showering arrows on Bhishma and eventually cutting off his standard. The Pandavas, led by Bhima, Virata, and Satyaki, rush to Abhimanyu's aid, engaging in a intense battle with Bhishma and the Kaurava warriors. The fight is fierce, with both sides suffering heavy losses. Meanwhile, Sweta, son of Virata, engages in a duel with Salya, the ruler of Madras, and ultimately kills him. The battle rages on, with no clear victor in sight.
48 The battle rages on, with Sweta, the Pandava generalissimo, engaging Bhishma in a fierce and intense duel. Despite being struck by Bhishma's arrows, Sweta continues to fight with unyielding determination, his skills and bravery on full display. The two warriors exchange blows, their arrows flying swift and true, each one aimed at the other's heart. The sound of clashing steel and the scent of blood fill the air, as the two armies watch in awe. But despite his valiant efforts, Sweta is eventually overpowered by Bhishma's superior skill and strength. With a mighty cry, Bhishma strikes Sweta down with a powerful arrow, ending the life of the brave Pandava commander. As Sweta falls to the ground, his armor dented and his body pierced by arrows, the Pandava army is filled with dismay and grief. Their leader, their hero, is no more. The Kauravas, on the other hand, rejoice at their victory, their cheers and shouts of triumph echoing across the battlefield. Bhishma, the grandsire, stands tall, his chest heaving with exhaustion, his eyes gleaming with pride. He has proven once again why he is considered one of the greatest warriors of all time. As the sun begins to set, the withdrawal of both armies takes place, the Pandavas mourning the loss of their brave commander, the Kauravas celebrating their triumph. But the war is far from over, and the Pandavas vow to continue the fight, to avenge the death of their leader and to emerge victorious in the end. The stage is set for another day of brutal and bloody battle, as the two armies clash once more in the epic struggle of the Mahabharata.
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50 I see you're sharing a significant portion of the Mahabharata, an ancient Indian epic. This text describes a pivotal battle scene, where the Pandavas and Kauravas clash, and the Pandava commander Sweta is slain by Bhishma. The passage highlights the intensity of the battle, the bravery of various warriors, and the strategic formation of the Pandava army. It also showcases the emotional turmoil of King Yudhishthira, who is filled with grief and despair but ultimately resolves to continue fighting with the support of his brothers, allies, and Krishna. If you have specific questions or need further clarification on any parts of this text, feel free to ask!
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51 Sanjaya said, "Beholding the Krauncha array, thy son Duryodhana approached Bhishma, Drona, Kripa, Salya, and others, saying, 'United, we are invincible. Let us protect Bhishma, our immeasurable host. Our army is mighty, with heroes like Bhishma, Drona, and Kripa. We will crush the Pandavas!' Bhishma, surrounded by troops, advanced like a celestial leader, his banner waving high. Drona, with Kuntalas, Dasarnas, and Magadhas, followed him, their weapons at the ready. Gandharas, Sindhusauviras, Sivis, and Vasatis also joined, their conches blowing loud and clear. Sakuni protected Drona, while Duryodhana, with his brothers and allies, advanced cheerfully, their armor glinting in the sun. Bhurisravas, Sala, Salya, and others protected the left flank, their bows strung and arrows quivering. Somadatta, Susarman, and others were on the right, their swords drawn and shields at the ready. Aswatthaman, Kripa, and Kritavarman guarded the rear, their eyes watchful and their weapons poised. The troops blew their conches, and the noise became a loud uproar, a deafening din that shook the earth. Madhava and Arjuna blew their conches, Panchajanya and Devadatta, their sound piercing the sky. The Pandavas, with their allies, also blew their conches, and the uproar reverberated through the earth and sky, a tumultuous sound that heralded the start of battle."
52 Dhritarashtra asked Sanjaya how the battle began. Sanjaya replied that when the armies were formed, Duryodhana told his troops to start the fight. The combatants, abandoning their lives, rushed at the Pandavas with upraised standards. The battle was fierce, with arrows and shafts flying everywhere. Bhishma, the venerable Kuru grandsire, showered arrows on Arjuna, Subhadra's son, and other Pandava warriors. The Pandava army wavered, but Arjuna stood firm, determined to defeat Bhishma. Vasudeva took Arjuna's car towards Bhishma's, and the two warriors engaged in a fierce duel. Bhishma struck Arjuna with 77 arrows, while Drona, Kripa, and others also attacked him. Arjuna retaliated, piercing Bhishma with 25 arrows and striking other warriors. The battle raged on, with both sides displaying their prowess. The earth trembled, and the gods watched in wonder. Bhishma and Arjuna were evenly matched, their arrows and shafts canceling each other out. The battle was unending, with neither side able to gain the upper hand. Other warriors fought and died, but Bhishma and Arjuna remained unwavering, their duel a testament to their unyielding courage.
53 Dhritarashtra asked Sanjaya about the battle between Drona and Dhrishtadyumna. Sanjaya replied that Drona and Dhrishtadyumna engaged in a fierce duel, exchanging arrows and showing great prowess. Drona pierced Dhrishtadyumna with many arrows, but the latter stood firm, like a mountain. Dhrishtadyumna hurled a dart at Drona, but the latter cut it off with three arrows. Dhrishtadyumna then showered arrows on Drona, who baffled them and cut off Dhrishtadyumna's bow. Dhrishtadyumna took up a mace and hurled it at Drona, but the latter baffled it and pierced Dhrishtadyumna with many arrows. The two warriors, covered in blood, looked like blossoming Kinsukas. Drona then cut off Dhrishtadyumna's bow again and felled his charioteer and steeds. Dhrishtadyumna alighted from his car and rushed at Drona with a shield and scimitar, but was unable to proceed further. Bhima then came to his aid and pierced Drona with seven arrows. The battle raged on, with the Kalingas supporting Drona and Bhima supporting Dhrishtadyumna.
54 Dhritarashtra asked Sanjaya about the battle between Bhima and the king of Kalingas. Sanjaya replied that Bhima, with his mace, fought the king of Kalingas and his son Sakradeva, who were supported by a large army. Bhima slew Sakradeva with his mace and then felled the king of Kalingas from his elephant. The king, enraged, shot fourteen bearded darts at Bhima, who cut them off with his sword. Bhima then slew Bhanumat, the prince of Kalingas, and his elephant. The king of Kalingas, excited with rage, shot arrows at Bhima, who cut them off with his sword. Bhima then slew the king of Kalingas with seven shafts. The Kalingas, supported by many thousands of combatants, surrounded Bhima, who slew seven hundred heroes and two thousand Kalingas. Bhima then blew his conch, causing the Kalingas to quake with fear. The Pandava army, led by Dhrishtadyumna, Sikhandin, and Yudhishthira, came to Bhima's aid, and Satyaki took up the wing of both Bhima and Dhrishtadyumna. Bhishma, hearing the cries of the Kalingas, proceeded towards Bhima, but was pierced by Satyaki, Bhimasena, and Dhrishtadyumna with three shafts each. Bhishma, in return, pierced each of them with three shafts. Bhima then took up a mace and jumped down from his car, and Dhrishtadyumna took him away from the field. Bhima, having slain all the Kalingas, stayed in the midst of the troops, and none of the enemy dared to withstand him.
55 Dhrishtadyumna engaged in battle with Drona's son, Salya, and Kripa. He slew the steeds of Drona's son, who then joined Salya's car. Abhimanyu, Arjuna's son, came to aid Dhrishtadyumna and pierced Salya, Kripa, and Aswatthaman with arrows. Lakshmana, Duryodhana's son, attacked Abhimanyu, who retaliated with five hundred arrows. Lakshmana broke Abhimanyu's bow, but he took up another and continued fighting. Duryodhana and other kings surrounded Abhimanyu, but he held his ground. Arjuna came to his son's aid, and the battle intensified. A dust storm obscured the sky, and the Kuru army was unable to advance against Arjuna's arrows. Elephants, car-warriors, and riders fled in panic, abandoning their vehicles and weapons. Arjuna's fierce countenance struck fear into the hearts of his enemies. The sound of conches and drums filled the air as Arjuna's chariot moved swiftly across the battlefield, leaving a trail of destruction in its wake. Bhishma and Drona, veteran warriors, retreated as Arjuna's arrows pierced the hearts of many Kuru soldiers. The sun began to set, casting a golden glow over the battlefield. The withdrawal of both armies commenced, and the battle came to an end. As the dust settled, the warriors gazed upon the carnage, their minds reeling with the thought of the next day's battle. In this fierce encounter, many brave warriors had fallen, their valor and skill ultimately succumbing to the might of Arjuna's bow. The Pandavas had emerged victorious, but at what cost? The war had only just begun, and the fate of the kingdom hung precariously in the balance. As night descended, the armies retreated to their camps, their hearts heavy with the knowledge that the battle would resume at dawn.
56 Sanjaya said, "When dawn broke, Bhishma formed the Kuru army into the Garuda array, with himself at the beak, and Bharadwaja's son and Kritavarman as the eyes. Aswatthaman, Kripa, and others supported the head, while Bhurisravas, Sala, and Salya were on the neck. King Duryodhana and his followers were on the back, and Vinda and Anuvinda on the tail. The Magadhas and Kalingas formed the right wing, and the Karushas and others the left wing. The Pandavas, led by Dhrishtadyumna, formed a half-moon array in response. Bhimasena was on the right horn, with Virata and Drupada next to him. Nila, Dhrishtaketu, and others were stationed further along. Yudhishthira was in the middle with his elephant division, surrounded by Satyaki, the five sons of Draupadi, and Iravan. Ghatotkacha and the Kekayas were on the left horn, protected by Janardana. The two armies clashed, with cars and elephants mingling in combat. The noise of the cars and drums was deafening, and the shouts of the warriors reached the heavens."
57 The battle raged on, with Dhananjaya (Arjuna) causing great carnage among the Kuru army. The Dhartarashtras fought back, but both sides suffered heavy losses. The armies broke and reformed, with warriors fighting individually, guided by colors, watchwords, and tribal distinctions. The Kaurava array, protected by Bharadwaja's son, and the Pandava array, protected by Savyasachin and Bhima, held firm. Cavalry soldiers fought cavalry soldiers, car-warriors fought elephant-riders, and infantry fought with short arrows and battle-axes. The field was strewn with broken weapons, bodies, and costly blankets. The earth was impassable, miry with flesh and blood. Headless trunks rose up, indicating the destruction of the world. Bhishma, Drona, and other warriors broke the Pandava ranks, while Bhimasena, Ghatotkacha, and Satyaki ground down the Kuru troops. The battle was fierce, with warriors on both sides striking each other, covered in blood. The Pandavas and Kurus clashed, each desirous of victory.
58 Sanjaya said, "The kings, enraged, surrounded Arjuna with thousands of cars and showered him with weapons. But Arjuna checked the attack with his gold-decked arrows. The gods and other celestial beings praised Arjuna's skill. Meanwhile, Satyaki and Abhimanyu fought against Suvala's son and his army. Though their car was destroyed, they continued to fight from Abhimanyu's car. Drona and Bhishma slaughtered Yudhishthira's division, but the Pandavas fought back fiercely. Bhimasena and Ghatotkacha achieved great feats, but Duryodhana checked them. Bhimasena struck Duryodhana with an arrow, and he fell unconscious. His charioteer bore him away, and his army fled. Bhima pursued them, striking them with sharp arrows. Dhrishtadyumna and Yudhishthira also slew their army. Bhishma and Drona tried to check the fleeing army but failed. Arjuna showered arrows on the Kaurava army, causing them to flee in terror. Bhishma and Drona rallied the army, and Duryodhana comforted his soldiers. The army stopped fleeing and prepared to fight again."
59 Arjuna fought off thousands of cars with his arrows, his skill and prowess on full display. The kings, enraged, had surrounded him with their vast army, but Arjuna was undaunted. With his gold-decked arrows, he single-handedly held off the enemy, his bow singing with a deadly rhythm. The gods and celestial beings watched in awe, praising Arjuna's incredible feats. Meanwhile, Bhimasena and Ghatotkacha were wreaking havoc on the enemy lines. Bhimasena's mighty roar struck fear into the hearts of his foes, while Ghatotkacha's supernatural strength sent enemy warriors flying. The Pandava army, inspired by their leaders' bravery, fought with renewed vigor. Despite being vastly outnumbered, the Pandavas held their ground, their determination and courage driving them forward. Duryodhana's army, on the other hand, began to waver, their spirits sagging under the relentless onslaught. As the battle raged on, it seemed clear that the tide was turning in favor of the Pandavas.
60 The battle raged on, with Bhishma leading the Kuru army against the Pandavas. Arjuna, with his ape-bannered car and white steeds, charged forward, his standard and car-shaft gleaming in the sunlight. The Kauravas were filled with dismay as they beheld him, accompanied by Krishna, his charioteer. The Pandava army, protected by Arjuna, formed a mighty array, with thousands of elephants, steeds, infantry, and cars. The Kauravas, led by Bhishma, Drona, and Duryodhana, rushed against them, but were met with a fierce resistance. The battle was intense, with warriors on both sides fighting valiantly. Car-warriors clashed, elephants trumpeted, and foot-soldiers fought with swords and shields. The sky was filled with the dust of the battlefield, and the sound of drums, conches, and trumpets echoed through the air. Arjuna and Bhishma engaged in a fierce duel, their bows twanging loudly as they shot arrows at each other. The Kurus and Pandavas watched in awe as the two warriors clashed, their skills evenly matched. The outcome of the battle was far from certain, as the two armies fought on with all their might.
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61 The battle raged on, with Abhimanyu, son of Arjuna, fighting valiantly against five powerful warriors - Drona's son, Bhurisravas, Chitrasena, Samyamani's son, and Salya. Despite being outnumbered, Abhimanyu displayed exceptional bravery and skill, striking fear into the hearts of his enemies. His bow was constantly drawn, releasing a stream of arrows that found their mark with deadly precision. He slew Samyamani's son with a mighty blow from his mace, and then engaged in a fierce duel with Samyamani himself. The two warriors exchanged blows, their swords clashing in a flurry of steel and sparks. Abhimanyu's prowess was unmatched, his movements swift and graceful as he dodged and parried Samyamani's attacks. In the end, Abhimanyu emerged victorious, striking Samyamani down with a powerful strike. The Pandava army cheered as Abhimanyu stood triumphant, his reputation as a hero and a warrior cemented. The Kaurava army, however, was filled with sorrow and rage at the loss of their comrades. Their leader, Duryodhana, was consumed by anger and grief, vowing to avenge the death of his friends. The battle raged on, with both sides determined to emerge victorious. The sound of clashing steel and the cries of the wounded filled the air, as the fate of the kingdom hung in the balance.
62 Dhritarashtra lamented the fate of his sons, who were being slaughtered by the Pandavas. Sanjaya described the intense battle between the two armies, with Dhrishtadyumna and Salya engaging in a fierce duel. Abhimanyu joined the fight, piercing Salya with three sharp shafts. The warriors of both armies clashed, with Bhimasena and Dhrishtadyumna leading the Pandava charge. Bhima's mace was wet with the blood of elephants, and he wandered over the field, crushing beasts and warriors alike. His strength and fury were unmatched, and he seemed like the Destroyer himself. The Pandava warriors protected Bhima's rear, showering arrows on their foes. The Magadha king was slain by Abhimanyu, and his elephant division was routed by Bhima. The battle raged on, with elephants and car-warriors falling on both sides. The earth was slick with blood, and the cries of the wounded filled the air. The Pandavas fought with all their might, determined to emerge victorious. Bhima's mace was a blur of motion, striking down foe after foe. Dhrishtadyumna and Abhimanyu fought with equal valor, their bows singing as they loosed arrow after arrow. The Kaurava army was in disarray, their warriors fleeing in terror from the mighty Pandavas. Dhritarashtra's sorrow and despair deepened as he heard of the destruction of his army and the valor of his foes. He knew that the end was near, and that his sons would soon be defeated.
63 Sanjaya described the intense battle between Bhimasena and the Kaurava army. Bhima single-handedly held off the entire army, his mace wreaking havoc on the enemy. The army was like a surging sea, but Bhima stood firm, his mace crushing cars, elephants, and steeds. His brothers and allies fought alongside him, undaunted by the enemy's numbers. Bhima's mace was smeared with blood and flesh, and the field of battle resembled the abode of Yama. The Kaurava warriors were cheerless, and their efforts were futile against Bhima's fury. Satyaki, another Pandava warrior, joined the fray, his arrows piercing the enemy lines. The Kaurava army was unable to impede his progress, and he advanced like the noon-day sun. Somadatta's son and Bhurisravas, however, were undaunted and rushed against Satyaki, eager for battle. The clash of arms was fierce, and the outcome was far from certain.
64 Sanjaya described the intense battle between Bhimasena and the Kaurava warriors. Bhurisravas pierced Satyaki with nine arrows, but Satyaki retaliated with nine shafts of his own. The Pandavas and Kauravas clashed, with Bhimasena fighting off Duryodhana and his brothers. Bhima's mace was a formidable weapon, crushing cars and elephants alike. The Kaurava warriors were no match for Bhima's fury, and they fled in terror. Ghatotkacha, a powerful Rakshasa, joined the fray, creating an illusion that terrified the Kaurava army. Bhagadatta, the king of Pragjyotisha, was slain by Ghatotkacha's elephant. The Kaurava army retreated, overcome with shame and fear. The Pandavas, victorious, returned to their encampment, their bodies mangled with shafts. They worshiped Bhimasena and Ghatotkacha, their heroes, and uttered shouts of joy that made the earth tremble.
65 Dhritarashtra expressed his fear and wonder at the Pandavas' victories, despite the Kauravas' superior numbers and the presence of great warriors like Bhishma and Drona. He was anxious about the consequences of the war and felt that the words of Vidura, his wise advisor, were coming true. Sanjaya attributed the Pandavas' success to their righteousness, might, and adherence to morality. He noted that the Pandavas had been unfairly treated and humiliated by the Kauravas, and that their victories were a just consequence. Sanjaya also recounted a conversation between Duryodhana and Bhishma, in which Bhishma advised Duryodhana to make peace with the Pandavas, but Duryodhana refused to listen. Bhishma explained that the Pandavas were protected by the divine Vasudeva, and that their victory was inevitable. He also recounted an ancient history in which the celestials and Rishis worshipped Vasudeva as the supreme divine being, and described Vasudeva's infinite attributes and powers. Bhishma praised Vasudeva as the creator and sustainer of the universe, and the ultimate refuge of all beings. He described Vasudeva's various incarnations and exploits, and noted that he had taken birth in the race of Yadu in order to establish righteousness and slay the forces of evil. Bhishma also described the Pandavas as partial incarnations of Vasudeva, and noted that they were invincible in battle due to his protection. Dhritarashtra was filled with sorrow and regret as he listened to Sanjaya's words, and realized that his own sons were doomed to defeat and destruction. He lamented his own folly in not listening to the advice of Vidura and Bhishma, and in ignoring the warnings of the wise and the signs of destiny.
66 Bhishma spoke of the Lord of the worlds, Vasudeva, who is the Supreme God, the Soul of beings, and the great Lord. He took birth in the human world to slaughter the Asuras and protect the Universe. Vasudeva is the Supreme Mystery, the Supreme refuge, and the Supreme Brahma. He is without decay, Unmanifest, and Eternal. Bhishma warned that disregarding Vasudeva as a mere man would lead to darkness and folly. He shared stories of Vasudeva's greatness, heard from Rishis and sages, and emphasized the importance of adoring and worshipping him. Bhishma scolded Duryodhana for not recognizing Vasudeva's divinity and warned him that he would face defeat and darkness for disregarding the Lord. He praised Vasudeva as the Eternal God, pervading all beings, and ever blessed, and noted that victory would surely be with those who followed righteousness and had Vasudeva's protection. Bhishma concluded that Vasudeva is the creator of the worlds, sung by believers with devotion, and worthy of worship by all.
67 Bhishma spoke of Vasudeva, the Supreme Being, who created the worlds, gods, and Rishis. He is the God of all Gods, with lotus-petals-like eyes, and is known as Govinda, the Most Wonderful and the Most High. He created water, air, fire, and the Earth, and laid himself down on the waters, creating speech and the Vedas. He is Righteousness, the giver of boons, and the Actor and Action. He created Sankarshana and Sesha, who uphold all creatures and the Earth. He slew the Asura Madhu and is called the slayer of Madhu. He is the great Boar, Lion, and Three-stepped Lord, and the Mother and Father of all living creatures. From his mouth, arms, thighs, and feet, he created the Brahmanas, Kshatriyas, Vaisyas, and Sudras. Those who wait on him and observe vows can obtain him, the refuge of all embodied creatures. He is Hrishikesa, the lord of the senses, and the Preceptor, Father, and Master. Inexhaustible regions of blessedness are won by those with whom Krishna is gratified. He saves those who seek his protection and frequently read his description. Yudhishthira has sought the shelter of Kesava, the Lord of Yoga and the Lord of the Earth.
68 Bhishma spoke of the hymn uttered by Brahman, describing Vasudeva as the Master and Lord of gods and celestials. He is the God of gods, the Creator, and the sacrifice of sacrifices. Narada described him as the Master and Lord of the god of gods and all the Sadhyas and celestials. Markandeya spoke of him as the Past, Present, and Future, and the austerity of austerities. Bhrigu said he is the God of gods, with an ancient form of Vishnu. Dwaipayana described him as Vasudeva of the Vasus, the establisher of Sakra, and the God of gods and all creatures. In days of old, the sages spoke of him as Daksha, the Father of creation. Angiras said he is the creator of all beings. Devala noted that the unmanifest is his body, and the manifest is in his mind, and the gods are all the result of his breath. Bhishma emphasized that Vasudeva is the Sat of Sat, with Rishis gratified with sight of Self. He is the sole refuge for royal sages of liberal minds, never retreating from battle and having morality as their highest end. The illustrious and Supreme Being, Hari, is adored and worshipped by Sanatkumar and other ascetics endued with Yoga. Bhishma told Duryodhana that he should turn his heart to Kesava and make peace with the Pandavas, as disregarding Nara and Narayana would lead to destruction. He warned that the Pandavas are invincible and have never been vanquished in battle, and that Krishna bears great love for them. Bhishma advised Duryodhana to restrain his passions and enjoy the Earth with his mighty brothers, and not to disregard the divine Nara and Narayana.
69 Sanjaya described the battle between the Pandavas and Dhartarashtras in great detail. Bhishma, protected by a large division of cars, led the Kaurava army, while the Pandavas formed an invincible array called the Syena, with Bhimasena at its beak. Arjuna was in the neck, and Satyaki, Dhrishtadyumna, and others were stationed in various parts of the array. Bhima, filled with rage, penetrated the Kaurava array and approached Bhishma, who shot his mighty weapons, confounding the Pandava combatants. Arjuna, undaunted, countered Bhishma's weapons and stood ready for battle, his Gandiva bow shining in the sunlight. Duryodhana, remembering the slaughter of his brothers on the previous day, approached Drona and asked for his help in vanquishing the Pandavas. Drona, determined to fulfill his duty, penetrated the Pandava array, his weapons flashing in the sunlight. Satyaki, however, checked him, and a fierce battle ensued, with many warriors exchanging blows. Abhimanyu and the sons of Draupadi fought valiantly, their weapons and armor shining in the sunlight. Sikhandin, filled with rage, rushed against Bhishma and Drona, his weapons flashing in the sunlight. Bhishma, however, avoided him, remembering his femininity, and Drona rushed to protect Bhishma. The battle raged on, with both sides desiring victory and fame. The sound of weapons and armor filled the air, and the earth shook beneath the feet of the warriors. The Pandavas and the Kauravas fought with all their might, determined to emerge victorious.
70 Sanjaya described the fierce battle between the Kaurava and Pandava armies. Bhishma, the son of Santanu, fought fiercely to protect the Kaurava sons from Bhimasena's wrath. The battle was awful and destructive, with tremendous din and shrieks of elephants and steeds. Heads and limbs were cut off, and the earth was covered with bodies and ornaments. The field was strewn with mail-clad bodies, and the dust raised by the warriors looked like a thick cloud. The noise of weapons resembled thunder, and a river of blood flowed on the field. Kshatriya warriors poured arrowy showers, and elephants and steeds ran wildly, creating a chaotic scene. Headless trunks stood up, and kings rushed to battle, their weapons flashing in the sunlight. Brave warriors slew one another with arrows, darts, and maces, their strength and valor on full display. Elephants and steeds without riders ran wildly, trampling fallen warriors, and those who still fought jumped up and fell down, their bodies broken and battered. Heaps of arms, heads, and ornaments lay over the field, a grim reminder of the destruction wrought by the war. The Kshatriya warriors slew one another, urged on by fate, their duty, and their desire for victory. The field of battle was terrible to behold, with fallen and falling warriors and those weltering in agony, their cries and groans filling the air. The earth was soaked with blood, and the dust raised by the warriors hung in the air like a cloud, obscuring the sun. In this chaotic and bloody scene, king Duryodhana, surrounded by a large division of Kalingas, and placing Bhishma ahead, rushed towards the Pandavas, determined to vanquish them. The Pandava combatants, supporting Vrikodara, and owning fleet animals, rushed, excited with rage, against Bhishma, their weapons flashing in the sunlight. The battle raged on, with no end in sight, the warriors fighting on, their strength and valor unbroken.
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71 Sanjaya described the intense battle between the Pandavas and Kauravas. Arjuna, with his weapons and standard, rushed against Bhishma, striking fear into the hearts of the Kauravas. Arjuna's standard, bearing the device of a lion's tail, shone like a blazing mountain. His bow, Gandiva, was decked with gold and flashed like lightning. Arjuna's shouts and slaps were loud, and his arrowy showers poured down like a raging tempest. The Kauravas were confounded and sought Bhishma's protection. Bhishma, the son of Santanu, became their protector, but the Pandavas continued to slaughter the Kaurava troops. The dust raised by the warriors made the field of battle awful, and the sound of weapons was a tremendous uproar. Flashes of lightning were seen, and meteors fell with thundering noise. The sun disappeared, and the warriors were deprived of their senses. Weapons hurled from heroic arms illuminated the welkin, and variegated shields were strewn all over the field. Heads and limbs were cut off, and car-warriors fell down, their steeds slain and standards tumbling.
72 Sanjaya described the battle between the Pandavas and Kauravas. Sikhandin and Virata approached Bhishma, while Arjuna encountered Drona and Kripa. Bhimasena fought Duryodhana and Dussaha, and Sahadeva battled Sakuni and Uluka. Yudhishthira led the Pandava forces against the Kaurava elephant division. Nakula fought the Trigartas, and Satyaki and Abhimanyu battled Salya and the Kaikeyas. Dhrishtaketu and Ghatotkacha engaged the Kaurava car division, and Dhrishtadyumna clashed with Drona. The battle raged on, with cars and standards moving across the field. Warriors shouted and arrows flew, making it impossible to distinguish the sky, sun, or directions. The field shone with the bodies of monarchs and the splendor of weapons. Bhishma checked Bhimasena's advance, and the two exchanged blows. Satyaki attacked Bhishma, who felled his charioteer and sent his steeds bolting. The Pandava forces rallied, and the battle continued, with both sides determined to win.
73 Sanjaya described the intense battle between the Pandavas and Kauravas. King Virata pierced Bhishma with three shafts, and Bhishma retaliated by piercing Virata's steeds. Drona's son, Aswatthaman, pierced Arjuna with six shafts, but Arjuna cut off his bow and pierced him with five shafts. Aswatthaman took up another bow and pierced Arjuna and Krishna with numerous arrows. Arjuna, excited with rage, fixed fierce shafts on his bowstring and pierced Aswatthaman, who wavered not. The Kuru warriors applauded Aswatthaman's feat. Arjuna showed mercy to Aswatthaman, avoiding him and moving on to fight other warriors. Bhima pierced Duryodhana with ten shafts, and Duryodhana retaliated by piercing Bhima. Abhimanyu, the son of Subhadra, pierced Chitrasena and others with numerous shafts, and they retaliated by piercing him. Lakshmana, Duryodhana's son, fell upon Abhimanyu, but Abhimanyu slew his steeds and charioteer. Lakshmana hurled a dart at Abhimanyu, but Abhimanyu cut it off with his arrows. Kripa bore Lakshmana away from the conflict, and the battle raged on, with warriors on both sides determined to win.
74 Sanjaya described the intense battle between Satyaki and Bhurisravas, which was like a swelling fire that seemed to consume everything in its path. Satyaki, invincible in battle, shot innumerable arrows, displaying his wonderful lightness of hand, which was like a mass of clouds pouring a thick shower of rain. King Duryodhana, beholding Satyaki's prowess, sent ten thousand cars against him, but Satyaki slew them all, his bow and arrows moving with lightning speed. Bhurisravas, enraged at the sight of his comrades falling, rushed against Satyaki, shooting thousands of shafts that seemed to have the strength of the thunder. Satyaki's followers, unable to bear the brunt of Bhurisravas's attack, fled away, abandoning Satyaki in that conflict. The sons of Yuyudhana, mighty car-warriors, approached Bhurisravas, challenging him to fight, their bows and arrows at the ready. Bhurisravas, proud of his prowess, accepted the challenge, saying he would slay them all. The battle raged on, with Bhurisravas alone on one side and the many united on the other. The sons of Yuyudhana covered Bhurisravas with arrows, but he cut them off and slew them, his sword and shield moving with deadly precision. Satyaki, enraged at the sight of his comrades falling, rushed against Bhurisravas, his sword and shield flashing in the sunlight. The two engaged in a fierce combat, their swords clashing and their shields colliding. Bhimasena, beholding Satyaki's plight, took him up on his car, and Duryodhana took Bhurisravas on his. The Pandavas fought with Bhishma, their bows and arrows moving with lightning speed. Arjuna slew twenty-five thousand car-warriors, his bow and arrows moving with deadly precision. The sun disappeared, and the combatants withdrew to their camps, exhausted and fearful. The battle was like a swelling fire that seemed to consume everything in its path, leaving destruction and death in its wake.
75 Sanjaya described the battle preparations of both the Kurus and Pandavas. King Yudhishthira ordered Dhrishtadyumna to form the Makara array, with Drupada and Dhananjaya at the head, Sahadeva and Nakula as the eyes, Bhimasena as the beak, and Subhadra's son and others in the neck. The five Kekaya brothers formed the left wing, and Dhrishtaketu and Chekitana the right wing. The army proceeded against the Kauravas, who formed a counter-array in the shape of a huge crane, with Drona at the beak and Aswatthaman and Kripa as the eyes. The battle commenced, with elephants, horses, cars, and infantry engaging each other. The Pandavas and Kauravas fought fiercely, with Bhimasena and Arjuna leading the charge. Drona pierced Bhima with nine shafts, but Bhima killed Drona's charioteer. Drona then began to consume the Pandava army, causing them to flee. The Kauravas also suffered losses, with Bhima and Arjuna mangling their troops. The battle raged on, with both sides determined to win. Sanjaya described the scene as a wonderful sight, with troops fighting regardless of their lives.
76 Dhritarashtra described his army as possessing many excellencies, with diverse forces, great efficiency, and attachment to him. The soldiers are well-trained, equipped, and skilled in various weapons and exercises. They are respectable, honest, and renowned, with many Kshatriyas and mighty heroes protecting them. He likened his army to a vast, shoreless ocean, with elephants, cars, and steeds constituting its waves, and swords, maces, and arrows its oars. He believed that fate was the only reason his army could be slaughtered, despite its strength and preparations. He recalled Vidura's wise counsel, which his son Duryodhana had rejected. Dhritarashtra believed that Vidura had foreseen the outcome and that the Creator's ordinance must be fulfilled. He wondered if all that was happening was pre-arranged, and his army's slaughter was inevitable.
77 Sanjaya told Dhritarashtra that his calamity was due to his own fault, as he had ignored the faults in his conduct towards the Pandavas. Bhimasena broke through the Kaurava array, causing fear among the warriors. Dhrishtadyumna, finding Bhima's empty car, was grief-stricken but then followed his tracks, determined to support him. He found Bhima consuming the hostile ranks and was comforted by his presence. The Kaurava warriors attacked them, but Dhrishtadyumna used the Pramohana weapon, depriving them of their senses. Drona neutralized the weapon and rescued the princes. Yudhishthira ordered his troops to follow Bhima and Dhrishtadyumna, and Abhimanyu led the charge, breaking through the Kaurava ranks. Dhrishtadyumna and Bhima continued to smite down the enemy, and Drona cut off Dhrishtadyumna's bow and slew his steeds. The Pandava army trembled, and Drona's sharp shafts caused them to flee in eddies, filling the Kaurava troops with delight.
78 Sanjaya said, "King Duryodhana, regaining his senses, began to resist Bhima with a fierce barrage of arrows. Bhima, with his powerful bow, retaliated by piercing Duryodhana and his brothers with sharp shafts. Duryodhana, undeterred, struck Bhima with a long and exceedingly sharp arrow, aiming for his vitals. However, Bhima, his eyes blazing with wrath, forcefully drew his bow and struck Duryodhana in return with three swift shafts. The younger brothers of Duryodhana, remembering their previously formed scheme to afflict Vrikodara, firmly resolved to smite him down. With a united front, they charged at Bhima, but he, with his immense strength, rushed against them like an elephant in musth. Excited with fury and endued with great energy, Bhima afflicted Chitrasena and other sons of Dhritarashtra with diverse shafts, furnished with wings of gold and endued with great impetus. King Yudhishthira, disposing all his own divisions properly, dispatched twelve mighty car-warriors, including Abhimanyu and others, to follow Bhimasena behind and provide support. They proceeded against the Kaurava princes, who, unable to withstand the onslaught, abandoned Bhima and fled in terror. The sons of Kunti, however, could not bear the sight of their enemies fleeing alive and sought to pursue them."
79 Sanjaya said, "Abhimanyu and Bhimasena pursued thy sons, afflicting them all. The Kaurava warriors, including Duryodhana, rushed to the spot, and a dreadful conflict ensued. Abhimanyu slew Vikarna's steeds and pierced him with arrows. Vikarna then mounted Chitrasena's car, and the two brothers were covered in showers of arrows by Abhimanyu. Durjaya and Vikarna pierced Abhimanyu, but he stood firm like Mount Meru. Dussasana fought the five Kekaya brothers, and the sons of Draupadi resisted Duryodhana, piercing him with shafts. The Pandava army was afflicted by Bhishma, while Partha slaughtered the foe on the right flank. Headless trunks stood up by thousands, and the field of battle resembled an ocean of blood, with elephants and steeds constituting the islands and waves. Cars were the boats by which brave men crossed, and many combatants lay mutilated and dead. The field was strewn with the bodies of elephants, and neither army had a single unwilling fighter. The warriors fought seeking glory and victory."
80 Sanjaya said, "When the sun turned red, King Duryodhana, filled with rage and desire for battle, rushed towards Bhima, who was equally excited with wrath. Bhima, his eyes blazing with fury, said, 'The hour I've desired for so many years has come. I'll slay you today if you don't abandon the battle.' He sped 36 shafts at Duryodhana, piercing his bow, charioteer, and steeds, and shattering his umbrella and standard. Jayadratha supported Duryodhana, and Kripa caused him to mount his car, deeply pierced by Bhimasena and feeling great pain. Abhimanyu and the Kekayas encountered thy sons, and Abhimanyu smote them with five shafts each, his bowstring unbroken and his arrows swift and deadly. Vikarna was pierced with 14 broad-headed shafts, and his standard and charioteer were slain, his steeds fallen and his car broken. Durmukha and Srutakarman exchanged blows, their bows and arrows clashing in mid-air. Satanika slew Jayatsena with a sharp arrow, and then pierced Dushkarna with seven arrows, slaying his steeds and charioteer. Five car-warriors surrounded Satanika, who slew them with sharp shafts, his bow singing and his arrows flying swift and true. The five Kekaya brothers approached, their bows and arrows at the ready, and thy sons Durmukha, Durjaya, Durmarshana, Satranjaya, and Satrusha rushed towards them, their cars clashing and their steeds neighing. A fierce battle ensued, the sound of drums and cymbals filling the air, and the earth shaking beneath the feet of the brave warriors. Many fell on both sides, increasing the population of Yama's kingdom. Bhishma slew many Pandava troops, his bow and arrows unbroken, and King Yudhishthira retired to his tents, his heart heavy with sorrow."
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81 Sanjaya said, "The heroes, covered in blood, retired to their tents, then returned to battle after resting. Duryodhana, anxious and covered in blood, asked Bhishma, 'Our troops are fierce, yet the Pandavas penetrate our array and escape unhurt. Bhima afflicted me with terrible shafts, and I cannot regain my peace of mind.' Bhishma replied, 'I will contend against the Pandavas with my whole soul and throw away my life for your sake. I will fight with all my might and do what is agreeable to you.' Duryodhana was filled with confidence and delight, and ordered his troops to advance. The army, with diverse weapons, was cheerful and beautiful, with elephants, steeds, and foot-soldiers moving across the field. The dust raised by the troops shrouded the sun, and the banners waving in the air looked like flashes of lightning. The twang of bows and the roar of the troops was like the ocean's roar. The army, proud and fierce, looked like clouds at the end of the Yuga."
82 Sanjaya said, "Ganga's son, Bhishma, told Duryodhana, 'Many great warriors, including myself, Drona, and Salya, are prepared to fight for thee. We are capable of vanquishing the gods, but the Pandavas, with Vasudeva as their ally, are equal to Mahendra himself in prowess.' Bhishma then arrayed the troops in the Mandala formation, with thousands of horses, elephants, and cars. Duryodhana, accoutred in mail, sat upon his car, looking resplendent. The two armies, with car-warriors and horsemen, uttered leonine shouts and proceeded to battle. Many great warriors fought, including Bharadwaja's son, Aswatthaman, and Abhimanyu, who fought against the sons of Chitrasena and Vikarna. Arjuna, excited with wrath, addressed Krishna, saying, 'Behold the Dhartarashtra troops, arrayed by Bhishma. I shall slay them all today.' Arjuna then showered arrows on the multitude of kings, who returned his fire with thick showers of arrows. The two Krishnas were covered with arrows, and the gods and celestial Rishis were filled with wonder."
83 Sanjaya said, "As the battle raged on, Bhishma, the son of Ganga, proceeded against Arjuna, who was coming towards him on his chariot. The two armies clashed, and Bhishma was surrounded by the warriors of the Trigartas. Meanwhile, Drona pierced Virata with arrows and killed his steeds and charioteer. Virata fled, and Drona checked the Pandava host. Sikhandin struck Aswatthaman with arrows, but Aswatthaman overthrew Sikhandin's charioteer and steeds. Sikhandin took up a scimitar and shield and moved on the field, but Aswatthaman pierced him with arrows. Satyaki pierced Alamvusha with arrows, and the Rakshasa fled. Dhrishtadyumna covered Duryodhana with arrows, but Duryodhana pierced him in return. The commander of the Pandava army slew Duryodhana's steeds and pierced him with arrows. Sakuni caused Duryodhana to mount his car, and Dhrishtadyumna began to slaughter the Kuru troops. Kritavarman covered Bhima with arrows, but Bhima slew his steeds and charioteer and pierced him with arrows."
84 Dhritarashtra lamented that his warriors, despite their bravery, were not cheerful and were being consistently defeated by the Pandavas. Sanjaya replied that the Pandavas were indeed valiant and his warriors were fighting well, but fate was against them. He described the fierce battles between the two sides, including the intense duel between Iravat and the two princes of Avanti, who showered him with arrows. Iravat, however, retaliated with a barrage of arrows, sending the princes fleeing. Another notable battle was the fight between Ghatotkacha and Bhagadatta, who rode a powerful elephant. Ghatotkacha's arrows were relentless, but Bhagadatta's elephant was unfazed, and the ruler of the Pragjyotishas struck back with lances. The battle raged on, with neither side giving in. Meanwhile, the ruler of the Madras fought against his sister's sons, the twins, and was eventually struck by Sahadeva's powerful arrow. The twins then blew their conches and charged towards the Dhartarashtra forces, causing chaos and destruction in their wake."
85 Sanjaya described the intense battle between Yudhishthira and Srutayush, with both warriors exchanging blows and demonstrating their prowess. Yudhishthira eventually gained the upper hand, striking Srutayush with a long arrow and slaying his steeds and charioteer. Srutayush fled, and Yudhishthira began to slay Duryodhana's troops like Death himself. Meanwhile, Chekitana and Gautama engaged in a fierce duel, exchanging arrows and blows until both fell exhausted. Karakarsha and Sakuni intervened, rescuing their comrades. Other battles raged on, including Dhrishtaketu vs. Somadatta's son, Abhimanyu vs. Chitrasena, Vikarna, and Durmarshana, and Arjuna vs. Susarman and other kings. The Pandavas fought valiantly, with Arjuna urging Vasudeva to drive their chariot into the heart of the enemy's army."
86 Sanjaya described the intense battle between Arjuna and the Trigarta warriors, who struck him with numerous shafts. Arjuna, drawing long breaths like a trodden snake, cut off their bows and pierced them with his shafts, demonstrating his superior archery skills. Many warriors fell, covered in blood, with mangled limbs or heads struck off. The ruler of the Trigartas advanced, determined to defeat Arjuna, but was swiftly vanquished along with his companions. The Pandava warriors, led by Sikhandin, protected Arjuna's car, while Yudhishthira and Bhima proceeded towards Bhishma, determined to defeat him. Jayadratha, however, cut off Sikhandin's bow, attempting to disable him. Undeterred, Sikhandin took up another weapon and resisted Salya's fierce attacks, showcasing his bravery and skill. Meanwhile, Bhishma cut off Yudhishthira's bow and standard, and Bhimasena rushed at Jayadratha with a mace, determined to avenge his brother's defeat. Jayadratha pierced Bhimasena with numerous arrows, but he was unfazed, slaying the king of Sindhu's steeds and demonstrating his incredible strength. Chitrasena rushed at Bhimasena, but he was not deterred, and the Kauravas fled, fearing the fall of Bhimasena's mace."
87 Sanjaya described the intense battle between the Pandavas and Kauravas, with Bhishma, the son of Santanu, fiercely attacking Yudhishthira, causing the Srinjayas to tremble with fear. Yudhishthira, accompanied by the twins, approached Bhishma, shooting thousands of arrows, which Bhishma received and counterattacked, making Yudhishthira invisible. Yudhishthira then shot a long arrow, but Bhishma cut it off and slew his steeds. Yudhishthira mounted Nakula's car, and Bhishma covered them with arrows, causing the Pandavas to surround him. However, Bhishma sported with his bow, felling many warriors, and the battle raged on, with both sides suffering heavy losses. Sikhandin attacked Bhishma, but he disregarded him due to his femininity, and the Srinjayas were filled with joy. The battle continued, with Dhrishtadyumna and Satyaki afflicting the Kaurava army, and Vinda and Anuvinda attacking Prishata's son. Arjuna fought against many Kshatriya warriors, while Drona consumed the Panchalas like fire. The sun became invisible, and the field of battle became dreadful, with spirits and jackals howling hideously, forboding evil. The warriors retired to their tents, exhausted, and the Pandavas and Kauravas ceased to fight, awaiting the next day's battle."
88 Sanjaya described the formation of the Kaurava and Pandava armies. Bhishma, Drona, and other Kaurava warriors formed a mighty array, while Yudhishthira and the Pandavas formed a counter-array called Sringataka. The Pandava array had Bhimasena and Satyaki at the horns, Arjuna in the center, and Abhimanyu and Ghatotkacha in the rear. The two armies clashed , with warriors challenging each other by name and engaging in fierce combat. Whetted shafts fell like snakes, and polished darts shone like lightning flashes. Maces, sabers, and shields were seen all over the field, and the armies looked resplendent like celestial and demoniac hosts. Car-warriors dashed against each other, and elephants generated flashes of fire as they clashed. Foot-soldiers fought with bare arms or lances, and the warriors of both sides sent each other to the abode of Yama. Bhishma rushed against the Pandavas, and the Pandava car-warriors countered him firmly resolved on fight."
89 Sanjaya described the intense battle between Bhishma and the Pandavas. Bhishma, excited with rage, scorching every side, felled many Pandava warriors. The Panchalas and Somakas rushed at him, but he cut off their arms and heads. Bhima alone could resist Bhishma, and their encounter caused a fierce uproar. Duryodhana and his brothers protected Bhishma, but Bhima slew seven of them. Bhima then killed Aparajita, Kundadhara, Panditaka, Visalaksha, Mahodara, Adityaketu, and Vahvasin. Duryodhana, afflicted with sorrow, addressed his troops, saying, "There is Bhima. Let him be slain." However, Bhima continued to slay the Kauravas, and Duryodhana lamented to Bhishma, saying, "My heroic brothers have been slain. I am overwhelmed with grief." Bhishma, with tears in his eyes, reminded Duryodhana of his previous warnings and advised him to fight with the Pandavas, making heaven his goal."
90 Dhritarashtra lamented the fall of his sons and questioned Sanjaya about Bhishma, Drona, and Kripa's actions in battle. Sanjaya replied that despite being surrounded by great warriors, Duryodhana's army was being destroyed due to fate. He reminded Dhritarashtra of Vidura's warnings, which had gone unheeded. The Pandava army, divided into three, attacked Bhishma, while Arjuna and others targeted the Kaurava kings. Drona and Bhima wreaked havoc on the enemy, causing a river of blood to flow. The battle raged on, with elephants and horses falling, and the earth strewn with bodies and broken weapons. The Pandava and Kaurava armies suffered heavy losses, and the earth shone with the beauty of fallen warriors. The scene was one of utter chaos and destruction, with the sounds of wailing and shrieking filling the air. The once-green battlefield was now a sea of red, with blood-soaked bodies lying everywhere. The Pandavas and Kauravas fought with all their might, but it seemed that fate was against the Kauravas. Bhishma, Drona, and Kripa fought valiantly, but even they could not stem the tide of defeat. As the battle raged on, it became clear that the Pandavas would emerge victorious."
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91 Sanjaya described the battle to Dhritarashtra, telling him about Sakuni's attack on the Pandavas and Iravat, Arjuna's son, who was born to a Naga princess. Iravat, with his cavalry, charged into battle, and his horses, adorned with gold, clashed with the Kaurava steeds. The warriors on both sides fought fiercely, and the sounds of clashing horses and weapons filled the air. Iravat, excited with rage, struck down many Kaurava warriors, but was eventually slain by the Rakshasa Alamvusha. The battle raged on, with many warriors on both sides falling. Bhishma, with his shafts, caused the Pandava army to tremble, while Bhimasena and Satyaki fought valiantly. Drona's prowess struck fear into the Pandavas, and they thought that even he alone could slay them. The battle was fierce and destructive, with neither side forgiving the other. The earth was strewn with the bodies of the dead and the dying, and the cries of the afflicted filled the air. The warriors fought with all their might, driven by their desire for victory and their loyalty to their lords. The clash of weapons and the scent of blood filled the air, and the battlefield was a scene of utter chaos and destruction. The brave combatants of neither army forgave their adversaries, and the battle raged on, unabated and unrelenting.
92 Dhritarashtra asked Sanjaya to describe Arjuna's actions after Iravat's death. Sanjaya said that Ghatotkacha, Bhimasena's son, roared loudly, causing the earth and sky to tremble. The troops were terrified, and Duryodhana tried to rally them. Ghatotkacha, enraged, charged at Duryodhana, who was surrounded by an elephant division. A fierce battle ensued, with the Rakshasas using various weapons to smite the elephants. Duryodhana fought back, killing many Rakshasas, but Ghatotkacha was undeterred. He drew his bow and rushed at Duryodhana, who did not flinch. Ghatotkacha vowed to avenge his family's wrongs, including the exile of the Pandavas and the humiliation of Draupadi. He remembered how the Pandavas had been cheated in the game of dice and how Draupadi had been dragged into the assembly hall. He recalled how the ruler of the Sindhus had persecuted them during their exile. With these memories, Ghatotkacha covered Duryodhana with a shower of arrows, seeking vengeance. The battle raged on, with both sides suffering heavy losses. The earth was strewn with the bodies of the dead and the dying, and the cries of the afflicted filled the air. Ghatotkacha's roars echoed through the battlefield, striking fear into the hearts of the Kaurava warriors. Duryodhana, however, remained steadfast, determined to defeat the Rakshasa and win the battle.
93 Sanjaya described the intense battle between Ghatotkacha and Duryodhana's forces. Ghatotkacha, filled with anger, shot a dart that could pierce a mountain, but the king of the Vangas, Bhagadatta, intervened and protected Duryodhana. The dart struck and killed Bhagadatta's elephant, and Ghatotkacha's eyes turned red with anger. Duryodhana shot an arrow at Ghatotkacha, but he dodged it and shouted fiercely, frightening the Kuru troops. Bhishma and other warriors rushed to Duryodhana's aid, but Ghatotkacha stood firm, surrounded by his kinsmen. A fierce battle ensued, with the sound of twanging bows and falling weapons filling the air. The earth shook, and the sky grew dark as the two forces clashed. Ghatotkacha cut off the preceptor's bow and pierced several warriors, including Valhika, Kripa, and Vikarna. He also struck down the steeds of the king of Avanti and pierced King Vrihadvala. Filled with wrath, Ghatotkacha shot many bright arrows that succeeded in piercing Salya. The Kuru warriors were terrified, but Duryodhana rallied them, determined to defeat Ghatotkacha. The battle raged on, with neither side giving quarter. Ghatotkacha's roars echoed through the battlefield, striking fear into the hearts of the Kuru warriors.
94 Ghatotkacha shot a dart, killing the elephant, frightening Duryodhana's troops. Bhagadatta intervened, protecting Duryodhana, but Ghatotkacha's dart struck the elephant, killing it. Ghatotkacha dodged Duryodhana's arrow and shouted fiercely, frightening the Kuru troops. A fierce battle ensued, with Ghatotkacha cutting off bows and piercing warriors. He struck Valhika, Kripa, Vikarna, and Vrihadvala, and killed the steeds of the king of Avanti. Ghatotkacha's roars echoed through the battlefield, striking fear into the hearts of the Kuru warriors. Bhishma and other warriors rushed to Duryodhana's aid, but Ghatotkacha stood firm, surrounded by his kinsmen. The battle raged on, with neither side giving quarter. Ghatotkacha's strength and ferocity inspired awe, and his determination to avenge his family's wrongs drove him forward. The Kuru warriors were terrified, but Duryodhana rallied them, determined to defeat Ghatotkacha.
95 Sanjaya told Dhritarashtra that Duryodhana, filled with rage, attacked Bhimasena with a shower of arrows, cutting off his bow and piercing him with a crescent-shaped shaft. Bhimasena, undeterred, seized a mace and charged towards Duryodhana and Drona's son, who were advancing towards him with great speed. Many warriors attacked Bhimasena, who was rescued by Abhimanyu and other Pandava warriors, who rushed to his aid, determined to protect him. Nila, the ruler of the low country, attacked Drona's son, shooting many winged arrows and filling him with wrath. Drona's son retaliated, slaying Nila's steeds and piercing him in the chest with a sharp shaft. Ghatotkacha, filled with wrath, rushed towards Drona's son, who slew many Rakshasas with his arrows. Ghatotkacha exhibited a fierce and awful illusion, confounding Drona's son and causing panic among the Kaurava troops, who fled in all directions, thinking they saw their own comrades cut down and lying prostrate on the ground. The Pandavas, with Ghatotkacha at their head, uttered many leonine shouts and filled the air with the blare of their conches and the beat of their drums, proclaiming their victory. The Kaurava army, routed by Ghatotkacha's illusion, fled in disarray, abandoning their wounded and their dead. Sanjaya and Devavrata tried to rally them, but they would not stop, their senses having been confounded by Ghatotkacha's illusion.
96 Sanjaya told Dhritarashtra that Duryodhana, defeated and humiliated by Ghatotkacha, sought the help of Bhishma, the grandsire of the Kurus, to defeat the Rakshasa. Bhishma, wise and experienced, advised Duryodhana to fight with honor and suggested that Bhagadatta, the king of Pragjyotisha, could help him. Bhagadatta, a mighty warrior, rode into battle on his elephant Supratika, shooting arrows and causing chaos among the Pandava ranks. Bhimasena, Abhimanyu, and other Pandava warriors fought back valiantly, but Supratika was unstoppable, crushing cars and steeds with ease. Ghatotkacha, enraged by the sight of his friends in danger, hurled a dart at Bhagadatta, who cut it in two with an arrow. Ghatotkacha, undeterred, broke the dart and roared with anger, his eyes blazing with fury. Bhagadatta then shot arrows at the Pandava warriors, piercing Bhima and others, and causing them to stumble and fall. Bhima's charioteer was struck, and his standard was cut down, leaving him vulnerable and enraged. Bhima jumped down from his car and took up his mace, causing fear among the Kaurava troops, who trembled at the sight of his fury. Arjuna and Krishna arrived on the scene, their chariot flying the banner of the Pandavas, and the battle intensified, with arrows and spears flying in all directions. The sound of drums and conches filled the air, and the earth shook beneath the feet of the warriors. The battle raged on, with no end in sight, as the two armies clashed in a frenzy of steel and fire.
< b>97 Sanjaya told Dhritarashtra that Arjuna was filled with grief upon learning of Iravat's death. Arjuna lamented the destruction of the Kurus and Pandavas, blaming Duryodhana and Sakuni for the war. He expressed his distaste for battle with kinsmen, but vowed to fight on. Krishna urged the horses on, and the Pandavas clashed with the Kauravas. Bhimasena slew several of Dhritarashtra's sons, while Arjuna and Abhimanyu fought valiantly. The battle raged on, with warriors on both sides displaying great prowess. The earth was strewn with bodies, weapons, and ornaments, and the field of battle was a sight to behold. As the fight continued, the two armies crushed each other, and the combatants became fatigued. As night fell, the battle ceased, and both sides withdrew their troops. The Kurus and Pandavas retired to their tents, exhausted.
98 Sanjaya told Dhritarashtra that Duryodhana, Sakuni, Dussasana, and Karna conspired to defeat the Pandavas. Duryodhana complained that Drona, Bhishma, and Kripa were not fighting their best, allowing the Pandavas to gain the upper hand. He expressed his frustration and desperation, feeling that his army was weakening and his weapons were being exhausted. Karna offered to kill the Pandavas after Bhishma retired from battle, pledging his truth and vowing to vanquish them. Duryodhana and his brothers approached Bhishma's tent, surrounded by soldiers and well-wishers. The procession was grand, with many mighty bowmen and warriors following behind. Duryodhana, adorned with ornaments and bracelets, looked radiant like the sun. He was followed by his brothers and others on steeds, elephants, and cars, creating a majestic spectacle. As they journeyed, bards and eulogists praised Duryodhana, who accepted their regards with his massive arm. He arrived at Bhishma's quarters, saluted him, and sat down on a golden seat. With tears in his eyes, Duryodhana asked Bhishma to show mercy and slay the Pandavas, or permit Karna to fight them. He appealed to Bhishma's sense of duty and honor, reminding him of his promise to protect the Kauravas.
99 Bhishma, deeply pierced by Duryodhana's words, remained silent for a long time, his eyes blazing with anger. Then, he addressed Duryodhana, saying, "Why do you pierce me with your words? I always endeavour to do what is good for you. The Pandavas are invincible, and I will not slay Sikhandin, who was born a female and became a male later. I will avoid him in battle." Bhishma reflected on his encounter with Arjuna and thought about the coming battle. Duryodhana, understanding Bhishma's thoughts, commanded his troops to prepare for battle, saying, "Today, Bhishma will slay all the Somakas." Bhishma, determined to protect Duryodhana, vowed to fight fiercely, but avoid Sikhandin. Duryodhana, anxious to protect Bhishma, ordered his troops to surround him with cars and elephants, saying, "If Bhishma is protected, our victory is certain." The Kaurava army, with Bhishma at its helm, advanced towards the Pandavas, shaking the earth and causing fear in their hearts. Arjuna, observing Bhishma's position, placed Sikhandin in front of him, saying, "I will protect him, and he will slay Bhishma."
100 Sanjaya described the battle formation of the Kaurava army, with Bhishma at the forefront, surrounded by notable warriors like Kripa, Kritavarman, and Sakuni. Drona, Bhurisravas, and Salya stood on the right wing, while Aswatthaman and Somadatta protected the left wing. Duryodhana was in the midst of the array, surrounded by the Trigartas. The Pandava army, led by King Yudhishthira, formed their array with Bhimasena, Nakula, Sahadeva, and other notable warriors. As the two armies clashed, loud conches, drums, and cymbals were sounded, and the earth trembled. Fierce winds blew, and birds and animals behaved strangely, foreboding an awful carnage. The quarters seemed ablaze, and showers of dust and pieces of bones mixed with blood fell from the sky. The two hosts shook like forests in a tempest, and the noise of the encounter resembled the roar of oceans tossed by the wind.
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101 Sanjaya describes Abhimanyu's valor in battle, scattering the Kaurava army with his arrowy showers like clouds pouring torrents of rain. Abhimanyu's feats are praised by the rulers of the earth, and he is likened to Vasava himself, armed with the thunder. His bow is drawn in a circle, and his shafts are compared to flights of bees from blossoming trees. The Kaurava army is routed, and Duryodhana orders the Rakshasa Alamvusha to slay Abhimanyu. Alamvusha attacks Abhimanyu, but the Pandava prince is not intimidated. The sons of Draupadi come to his aid, and a fierce battle ensues. Alamvusha is pierced with whetted shafts, but he regains his consciousness and strikes back, slaying the steeds and charioteers of the Pandava brothers. Abhimanyu, enraged, attacks Alamvusha, and their battle is likened to that between Vritra and Vasava. The two warriors exchange blows, their eyes blazing with wrath, and their engagement is fierce and awful, like the battle between the gods and Asuras. The earth trembles, and the quarters seem ablaze as the two warriors clash. The Pandava army watches in awe as Abhimanyu and Alamvusha engage in a fierce duel, their valor and prowess on full display.
102 Dhritarashtra asks Sanjaya to describe the battle between Abhimanyu and Alamvusha. Sanjaya narrates how the two warriors exchanged blows, with Abhimanyu piercing Alamvusha with sharp shafts and the Rakshasa retaliating with clouds of winged arrows. Abhimanyu invoked the solar weapon to dispel the darkness caused by Alamvusha's powers of illusion. The Rakshasa was eventually defeated and fled in fear. Bhishma then covered Abhimanyu with a thick shower of arrows, but the latter continued to grind down the Kaurava troops. Arjuna arrived on the scene, and a fierce battle ensued between the Pandavas and the Kauravas. Satyaki and Kripa engaged in a duel, with Satyaki ultimately emerging victorious. Drona's son, Aswatthaman, then arrived and cut off Satyaki's bow, but the latter took up another bow and continued to fight. The battle raged on, with various warriors exhibiting their prowess.
103 Dhritarashtra asks Sanjaya how Drona and Arjuna, who hold each other in high esteem, fought against each other. Sanjaya explains that in battle, they did not show any regard for each other and fought fiercely. Arjuna pierced Drona with three shafts, but Drona did not flinch. Drona then covered Arjuna with many straight shafts. The ruler of the Trigartas and his son also attacked Arjuna, but he received their arrowy showers with his own. Arjuna then shot the Vayavya weapon, which caused a wind that agitated the welkin and smote down the hostile troops. Drona countered with the Saila weapon, which calmed the wind. Arjuna then made the Trigarta warriors turn back. Duryodhana and other warriors surrounded Arjuna, while Bhagadatta and Srutayush surrounded Bhima with an elephant division. Bhima jumped down from his car and began to consume the elephant division with his mace, looking like the Sun in the midst of clouds. He slaughtered the elephants, and those that remained fled, causing Duryodhana's troops to flee once more.
104 Sanjaya describes a fierce battle between Bhishma and the Pandavas, with Bhishma consuming their ranks with keen shafts. The Pandavas, including Dhrishtadyumna, Virata, and Drupada, strike Bhishma with numerous arrows, but he pierces them in return. The five sons of Draupadi and other warriors rush to protect the Panchalas, and a general engagement ensues. Cars, elephants, and steeds are destroyed, and many warriors fall. The battlefield is filled with the sounds of shrieking elephants, neighing steeds, and the clash of weapons. A river of blood flows, with bows and arrows forming its eddies and steeds its fishes. The Kshatriyas seek to cross the river, but it swells the population of Yama's kingdom. The combatants lament the slaughter, blaming Duryodhana's avarice and envy for the sons of Pandu. Duryodhana urges Bhishma, Drona, Kripa, and Salya to fight on, and the battle resumes.
105 Sanjaya describes a fierce battle between the Pandavas and the Kauravas, with Arjuna single-handedly sending many Kshatriyas to their death. Susarman, the ruler of the Trigartas, pierces Arjuna with his shafts, but Arjuna's valor and prowess are unmatched. The Pandavas and Kauravas engage in a chaotic battle, with warriors fleeing in all directions, abandoning their steeds, cars, and elephants. Duryodhana, determined to protect the ruler of the Trigartas, attacks Arjuna with all his might, supported by his brothers and Bhishma. The Pandavas, including Satyaki, Drupada, and Bhimasena, fight valiantly, determined to rescue Arjuna. Satyaki checks Kritavarman, and Drupada pierces Drona with many whetted shafts. Bhimasena deprives king Valhika of his chariot, and Satyaki rains arrows on Bhishma, who hurls a mighty dart at him. However, Satyaki baffles it with his celerity of movement, and the dart falls to the ground. Satyaki then takes up his own dart and hurls it at Bhishma's car, but Bhishma cuts it in twain with his horse-shoe-headed arrows. The battle rages on, with the Pandavas and Kauravas exchanging blows and showing their valor and prowess. The Pandavas surround Bhishma to rescue Satyaki, and a fierce battle ensues, with arrows and shafts flying in all directions. The sound of conchs and drums fills the air, and the earth shakes beneath the feet of the warriors.
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106 Sanjaya describes a fierce battle between the Pandavas and the Kauravas, with Bhishma, the great bowman, surrounded by the Pandavas like the Sun in the firmament. Duryodhana, determined to protect Bhishma, orders Dussasana to surround him with a large force. Sakuni's son checks Nakula, Sahadeva, and Yudhishthira with a strong body of horsemen, causing the earth to tremble and a cloud of dust to rise. The Pandava army is agitated, but Yudhishthira, Nakula, and Sahadeva quickly check the charge of the horsemen, cutting off their heads with sharp shafts. The Pandavas vanquish their foes, causing Duryodhana to fill with grief. He asks the ruler of the Madras, Salya, to resist Yudhishthira, and Salya proceeds with a large body of cars to where Yudhishthira is. Yudhishthira pierces Salya with ten shafts, and Nakula and Sahadeva strike him with seven straight shafts. Salya retaliates, piercing Yudhishthira with sixty sharp-pointed arrows and striking each of the sons of Madri with two shafts. Bhima, seeing Yudhishthira in danger, quickly proceeds to his side, and a fierce battle commences. The sound of conchs and drums fills the air, and the earth shakes beneath the feet of the warriors. The battle rages on, with arrows and shafts flying in all directions. The Pandavas and Kauravas are evenly matched, and it seems that the battle will never end. Sanjaya's words paint a vivid picture of the carnage and destruction, a stark reminder of the devastating consequences of war.
107 Sanjaya describes a fierce battle between Bhishma and the Pandavas. Bhishma, excited with wrath, strikes the Pandavas and their troops with excellent shafts, piercing each of them with multiple shafts. The Pandavas retaliate, but Bhishma continues to fight, consuming his foes like a fire. He fells elephants and car-warriors, and his shafts tell on the foe. The earth is strewn with broken cars, coats of mail, and bodies of warriors. Fourteen thousand car-warriors are slain, and the Pandava army breaks, fleeing in all directions. Arjuna and Vasudeva rally the troops, and Arjuna vows to slay Bhishma. Vasudeva urges the steeds on, and Arjuna covers Bhishma's car with arrows. Bhishma takes up another bow and shoots arrows at Arjuna's car, but Vasudeva displays great skill in managing the steeds, baffling the arrows. Arjuna and Bhishma exchange blows, their valor and prowess unwavering. Vasudeva, filled with wrath, jumps down from the car and rushes towards Bhishma, whip in hand, desirous of slaying him. Bhishma draws his bow, fearless, and addresses Vasudeva, "Come, O thou of eyes like lotus petals. I bow to thee. O best of the Satwatas, throw me down today in this great battle." Arjuna seizes Vasudeva, stopping him from slaying Bhishma, and vows to slay the grandsire himself.
108 Sanjaya tells Dhritarashtra that the Pandavas and Vasudeva have decided to consult with Bhishma about how to defeat him. They approach Bhishma, who welcomes them and offers to give them advice on how to win the battle. Yudhishthira asks Bhishma how they can defeat him, and Bhishma replies that as long as he is alive, the Pandavas cannot win. However, he gives them permission to strike him down, revealing that he will not fight back if he is attacked by someone who was once a woman, referring to Sikhandin, who was born as a woman but later became a man. Bhishma tells the Pandavas to place Sikhandin in front of them and attack him with arrows. He says that he will not defend himself against Sikhandin, giving the Pandavas an opportunity to defeat him. Arjuna is hesitant to fight Bhishma, but Vasudeva encourages him to do so, reminding him of his duty as a Kshatriya. Arjuna agrees to fight, and the Pandavas and Vasudeva retire to their beds, ready to face Bhishma in battle the next day.
109 Dhritarashtra, eager to know the outcome of the battle, asks Sanjaya to describe the events that unfolded. Sanjaya begins his account, describing how the Pandavas, led by Sikhandin, advanced against Bhishma, who was determined to defeat them. Bhishma, enraged by the Pandavas' attack, unleashed a fierce counterattack, striking down many warriors and horses. His bow seemed to be always drawn, and his arrows flew in all directions, causing destruction everywhere. The Pandavas rallied and attacked Bhishma from all sides, but he single-handedly held them off, earning their admiration. Sikhandin, determined to kill Bhishma, pierced him with three shafts, but Bhishma refused to fight back, recognizing Sikhandin as a former woman. Arjuna, seeing Sikhandin's determination, urged him to continue fighting, promising to protect him from behind. Bhishma, unfazed, continued to fight, determined to defeat the Pandavas. The battle raged on, with both sides suffering heavy losses. Bhishma's prowess was unmatched, but the Pandavas refused to back down, determined to emerge victorious. Arjuna, Satyaki, and other Pandava warriors fought valiantly, but Bhishma's defenses were impenetrable. As the battle continued, Bhishma's glory and valor became evident to all. His arrows struck down countless warriors, and his very presence seemed to terrify the Pandavas. Yet, despite their fear, they refused to retreat, knowing that their cause was just. The battle raged on, with no end in sight, as Bhishma and the Pandavas clashed in a display of strength and valor.
110 Dhritarashtra, eager to know the outcome of the battle, asks Sanjaya to describe the events that unfolded. Sanjaya recounts how Sikhandin, filled with wrath, attacked Bhishma, who was determined to defeat him. Bhishma's bow and car were untouched, and he continued to slaughter the Pandava troops with his swift and deadly arrows. The Pandavas were unable to defeat Bhishma, who was like Death himself, armed with the lance. Arjuna, also known as Dhananjaya, arrived on the scene, frightening the Kuru warriors with his roars and arrows. His chariot, driven by Krishna, was unstoppable, and his bow was drawn with ease, scattering showers of arrows everywhere. Duryodhana, under the influence of terror, begged Bhishma to protect him from Arjuna. Bhishma vowed to fulfill his promise to kill ten thousand Kshatriyas daily and either slay the Pandavas or die trying. He attacked the Pandava host with renewed vigor, determined to fulfill his vow. The Pandavas resisted, but Bhishma slew hundreds of thousands, including elephants, horses, and foot soldiers. No one could withstand him, and the Pandavas were afflicted, but they continued to fight, surrounding Bhishma with a large force. A fierce battle ensued, with myriads of warriors clashing on all sides. Bhishma, like a cliff covered with masses of clouds, stood firm, his bow and arrows flashing in the sunlight. The Pandavas fought valiantly, but Bhishma's prowess was unmatched. He was the embodiment of death, and no one could escape his wrath. The battle raged on, with no end in sight, as Bhishma and the Pandavas clashed in a display of strength and valor.
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111 Sanjaya describes the intense battle between the Pandavas and Bhishma, with Arjuna leading the charge. Sikhandin, Dhrishtadyumna, Abhimanyu, and other warriors join in, determined to defeat Bhishma. The Kauravas resist fiercely, with Dussasana engaging Arjuna in a intense duel. Other warriors also engage the Pandavas, with many displaying their prowess. The battle rages on, with arrows flying and swords clashing. Dhrishtadyumna urges the Pandavas to attack Bhishma, saying that Arjuna will protect them. The Pandavas press forward, determined to defeat Bhishma and gain the upper hand. Dussasana and Arjuna engage in a fierce duel, exchanging blows and showing their skill. Dussasana pierces Arjuna with three shafts, but Arjuna retaliates, piercing Dussasana with a hundred shafts. Dussasana, enraged, pierces Arjuna in the forehead with three sharp shafts, but Arjuna remains unfazed. The duel between Dussasana and Arjuna is fierce and unrelenting, with neither able to gain the upper hand. However, Arjuna eventually gains the advantage, piercing Dussasana with many shafts and causing him to retreat to Bhishma's car. Bhishma's car becomes an island for Dussasana in the midst of the battle, providing him with a temporary reprieve. Despite being wounded, Dussasana continues to fight, resisting Arjuna with sharp arrows. The battle rages on, with no end in sight, as the Pandavas and Kauravas clash in a display of strength and valor.
112 Sanjaya describes the intense battle between the Pandavas and Kauravas. Many warriors engage in fierce duels, including Satyaki and Alamvusha, Bhagadatta and Satyaki, Abhimanyu and Sudakshina, and Aswatthaman and Virata. The battles are fierce and unrelenting, with each side determined to win. Duryodhana orders his brothers to surround Satyaki and kill him, but Satyaki fights bravely and holds off the Kaurava warriors. Meanwhile, Bhishma fights on, despite being pierced with many arrows. The battle rages on, with many warriors displaying their prowess. Kripa and Sahadeva engage in a fierce duel, as do Vikarna and Nakula. Durmukha fights Ghatotkacha, and Kritavarman battles Dhrishtadyumna. The Pandavas and Kauravas are evenly matched, and the battle is fierce and unrelenting. Arjuna fights his way through the Kaurava army, determined to reach Bhishma. Despite being resisted by all, Arjuna compels the Kauravas to turn back and crushes their troops.
113 Sanjaya describes the intense battle between the Pandavas and Kauravas, with Drona, a great bowman, penetrating the Pandava ranks and causing havoc. He tells his son, Aswatthaman, that this is the day Arjuna will exert himself to kill Bhishma, and that he sees ominous signs foreboding danger to the Kaurava army. Drona notes that Arjuna is advancing towards Bhishma, avoiding other warriors, and that his wrath is directed towards the Kuru grandsire. He describes Arjuna's prowess, saying that he is endued with great energy, powerful, brave, accomplished in weapons, and possessed of valour that is very active. Drona also notes that Arjuna is capable of shooting his arrows to a great distance and shooting them with force, and that he is acquainted with omens. Drona urges Aswatthaman to avoid Arjuna's path and fight for Bhishma's victory, predicting a great carnage and describing the Pandava army's strength, led by Yudhishthira, Arjuna, Bhimasena, and others. He notes that Yudhishthira's army is protected by Atirathas and that Satyaki, Abhimanyu, Dhrishtadyumna, Vrikodara, and the twins are all protecting the king. Drona decides to focus on Yudhishthira, while Aswatthaman should encounter Sikhandin and Bhimasena. He praises Abhimanyu's valor, noting that he is advancing at the head of the Pandava host like a second Phalguna. Drona urges Aswatthaman to take up his weapons and fight, keeping the duties of a Kshatriya in mind, and notes that Bhishma is also consuming the Pandava host.
114 Sanjaya describes the intense battle between Bhimasena and ten warriors of the Kaurava army, including Bhagadatta, Kripa, Salya, and Jayadratha. Bhimasena, filled with wrath, pierces each of them with multiple arrows, despite being pierced himself. He displays remarkable prowess, cutting off bows and killing steeds and charioteers. Jayadratha escapes and mounts Chitrasena's car. Bhimasena continues to fight valiantly, piercing each of the warriors with multiple arrows. The warriors, including Salya, Kripa, and Kritavarman, retaliate, piercing Bhimasena with sharp arrows. Bhimasena, unfazed, continues to fight, cutting off weapons and killing steeds. Arjuna arrives on the scene, and together, the two Pandava brothers become unstoppable. Duryodhana sends Susarman to attack Arjuna and Bhimasena, but they are undaunted. The battle rages on, with Bhimasena and Arjuna displaying remarkable valor and skill.
115 Sanjaya describes the intense battle between the Pandavas and Kauravas. Arjuna and Bhima fight valiantly, piercing many warriors with their arrows. Jayadratha, Salya, and Kripa retaliate, but Arjuna and Bhima continue to display their prowess. The battle rages on, with many warriors and animals being slain. Drona and the king of Magadhas arrive, and Drona pierces Bhima with eight arrows. Bhima retaliates, piercing Drona and the king of Magadhas. Arjuna destroys Susarman's troops, and Bhishma, Duryodhana, and Vrihadvala advance upon Bhimasena and Dhananjaya. The Pandava warriors, led by Yudhishthira, unite with the Srinjayas and fight against Bhishma. The Kaurava warriors, led by Bhishma, fight against the Pandavas. The battle is fierce, with Bhishma as the key to victory. Dhrishtadyumna commands the Pandava troops to attack Bhishma, and they advance, ready to lay down their lives. Bhishma receives the attack, standing firm like a continent against the surging sea.
116 Dhritarashtra asks Sanjaya to describe the tenth day of battle between the Pandavas and Kauravas, and how Bhishma fought. Sanjaya recounts that Bhishma, determined to fulfill his vow, caused great carnage among the Pandava army. Arjuna and Bhishma clashed, and the battle was fierce. Bhishma, tired of fighting, expressed his desire to be slain by the Pandavas. Yudhishthira and the Pandavas advanced, determined to conquer or die. The Kauravas, led by Duryodhana, Drona, and Bhishma, fought back with all their might. The battle was intense, with various kings and warriors engaging each other in fierce combat. The earth shook beneath their feet, and the din of conchs, drums, and weapons filled the air. The sky was darkened by the dust and arrows, and the battle raged on like a storm. Bhishma, the grandsire, fought valiantly, but the Pandavas were determined to conquer or die. Arjuna, with Sikhandin by his side, charged forward, his bow and arrow flashing in the sunlight. Bhishma, undaunted, stood firm, his own bow and arrow singing with deadly precision. The two warriors clashed, their arrows meeting in mid-air, their chariots wheeling and turning in a deadly dance. The other warriors joined the fray, their weapons flashing, their horses snorting, their chariots rumbling. The battle was fierce and intense, with no clear victor in sight. The Pandavas and Kauravas fought on, their valor and skill on full display, their determination to win driving them forward. As the battle raged on, the sun began to set, casting a golden glow over the field. The warriors fought on, their shadows stretching out across the ground, their weapons and armor glinting in the fading light. The battle was a spectacle, a display of valor and skill, a testament to the bravery of the warriors who fought on.
117 Sanjaya describes the intense battle between the Pandavas and Kauravas, with various warriors displaying their prowess. Abhimanyu fights Duryodhana, while Arjuna's son pierces Duryodhana with shafts. Aswatthaman strikes Satyaki, who retaliates with nine shafts. Dhrishtaketu and Paurava engage in a fierce duel, piercing each other with arrows. Chitrasena and Susarman exchange blows, while Subhadra's son fights Vrihadvala. Bhimasena wreaks havoc on the elephant division, and Yudhishthira battles the ruler of the Madras. Drona and Dhrishtadyumna engage in a fierce duel, with Drona cutting off the latter's bow. Arjuna rushes towards Bhishma, placing Sikhandin ahead, and the two engage in a fierce battle. Bhishma's bow and arrows are like a raging fire, consuming all in his path. He fells many car-warriors and steeds, causing chaos on the battlefield. The scene is one of intense fighting, with many warriors displaying their prowess. Bhishma's skill and valor are on full display, as he takes on the Pandava warriors. The battle is fierce and intense, with no clear victor in sight.
118 Sanjaya describes the intense battle between the Pandavas and Kauravas. Sikhandin strikes Bhishma with arrows, but Bhishma, remembering Sikhandin's femininity, does not retaliate. Arjuna urges Sikhandin to slay Bhishma, but Bhishma's prowess is unmatched. Dussasana battles Arjuna, but is eventually slain. The Kaurava troops flee, and Bhishma protects them. Arjuna's celestial weapons create thousands of arrows, consuming the Kaurava army. The earth is covered with retreating troops, and Arjuna's Gandiva shines brightly. Dussasana's steeds and charioteer are slain, and he is pierced with arrows. Other Kaurava warriors, including Kripa and Salya, are deprived of their cars and flee. Arjuna's arrows scatter the Kaurava army, and a river of blood flows on the battlefield. The field is strewn with slain warriors, and the bodies of elephants, steeds, and car-warriors lie broken. The sight is beautiful, like a red cloud in the autumnal sky, but also frightful, with dogs, crows, and vultures howling and feeding on the dead. Bhishma invokes a celestial weapon, but withdraws it when Sikhandin rushes at him. Arjuna continues to slaughter the Kaurava troops, confounding Bhishma.
119 Sanjaya describes the intense battle between the Pandavas and Kauravas. The combatants fight indiscriminately, with no distinction between classes of warriors. Bhishma, Salya, Kripa, and Dussasana lead the Kaurava army, while the Pandavas fight back with all their might. The battlefield is strewn with the bodies of warriors, elephants, and horses. Bhishma, remembering his instruction in weapons from Rama, fights valiantly, slaying ten thousand warriors and elephants. He also slays Satanika, Virata's brother, and many other Pandava warriors. Arjuna, urged by Krishna, attacks Bhishma with a shower of arrows, but Bhishma pierces through them with his own arrowy showers. The Pandava warriors, including Sikhandin, Satyaki, and Dhrishtadyumna, rush against Bhishma but are unable to defeat him. Bhishma, remembering Sikhandin's femininity, does not aim a single arrow at him. The battle rages on, with both sides suffering heavy losses. The text describes the intensity of the battle, with warriors fighting indiscriminately and the battlefield strewn with bodies. Bhishma's prowess is highlighted, as he single-handedly slays thousands of warriors and elephants. The Pandava warriors, led by Arjuna, Satyaki, and Sikhandin, fight back valiantly but are unable to defeat Bhishma. The battle is compared to the ancient battle between the gods and the Asuras, indicating its epic scale and intensity.
120 Sanjaya describes the intense battle between the Pandavas and Kauravas, with Bhishma fighting valiantly despite being pierced by many arrows. Arjuna, with Sikhandin's help, cuts off Bhishma's bows and pierces him with numerous arrows. Bhishma, remembering his boon that his death will depend on his own wish, decides to hold on to life until the sun reaches the northern solstice. The celestials and Rishis, including Ganga, appear to Bhishma in swan-like forms, curious about his decision to delay his death. Bhishma affirms his resolve, and the Rishis depart. When Bhishma falls, the Pandavas and Srinjayas rejoice, while the Kauravas are grief-stricken and unable to proceed with the battle. Bhishma, lying on his bed of arrows, remains calm and expectant of his chosen hour of death. The battle rages on, with both sides suffering heavy losses. Bhishma's prowess is unmatched, and his determination to fight despite his injuries is admirable. Arjuna and Sikhandin's strategy to target Bhishma is clever, and their bravery in the face of danger is commendable. The appearance of the celestials and Rishis adds a divine element to the battle, highlighting the significance of Bhishma's character and his role in the war. The contrast between the two armies' reactions to Bhishma's fall showcases the respect and admiration he commands from both sides. The scene is set for a dramatic and intense continuation of the battle, with Bhishma's impending death looming large over the proceedings.
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121 Dhritarashtra lamented the fall of Bhishma, who had been a Brahmacharin for his father's sake. He regarded the Kurus as slain when Bhishma did not strike Sikhandin. Dhritarashtra was sorrowful, yet his heart did not break. Sanjaya described Bhishma's fall, which saddened the Dhartarashtras and delighted the Panchalas. Bhishma lay on his bed of arrows, and his standard was overthrown. Both armies were cheerless, and the welkin was gloomy. The Earth seemed to shriek when Bhishma was slain. Creatures praised Bhishma, who had resolved to draw up his vital steed when his father was afflicted by Kama. When Bhishma fell, the Kurus were grief-stricken, and the Pandavas blew their conchs in joy. Bhimasena sported in glee, having slain many warriors. The Kurus were in shame, and the Pandavas stood at the head of their ranks. When Bhishma fell, cries of sorrow were heard, and the Kuru army was in confusion. Dussasana informed Drona of Bhishma's slaughter, and Drona fell down from his car. The Kuru army desisted from battle, and the Pandavas also ceased fighting. Thousands of warriors proceeded towards Bhishma, who addressed them with his head hanging down.
122 Sanjaya said, Arjuna stringing his bow, reverentially saluted Bhishma and asked for his command. Bhishma said his head hung down and asked for a pillow. Arjuna, with tears in his eyes, supported Bhishma's head with three shafts. Bhishma was gratified and applauded Arjuna, saying he had given him a bed that became him. Bhishma told the kings that he would sleep on his bed of arrows until the Sun turned to the northern solstice. He asked them to dig a ditch around his quarters and said he would pay his adorations to the Sun. The kings came to him, and surgeons were brought to treat him, but Bhishma refused, saying he had won the highest state ordained in Kshatriya observances. The kings were filled with wonder at his constancy in virtue. The Pandavas and Kauravas, united in their grief, approached Bhishma and reverentially saluted him. Krishna then approached the Pandavas and said that by good luck, they had achieved victory and Bhishma had been overthrown. Yudhishthira replied that victory was due to Krishna's grace and wrath.
123 After the night passed, the kings, Pandavas, and Dhartarashtras, repaired to Bhishma, who lay on a hero's bed. Thousands of maidens showered sandalwood powder and fried paddy over him. Women, old men, and children approached him like creatures beholding the Sun. Trumpets, actors, and mechanics came to the aged Kuru grandsire. The Kurus and Pandavas, united, came to Devavrata, that chastiser of foes. Bhishma, suppressing his agonies, asked for water. The Kshatriyas brought viands and cold water, but Bhishma refused, saying he was removed from humanity and lay on a bed of arrows. He asked to see Arjuna, who came and offered respectful salutations. Bhishma asked Arjuna to give him water, and Arjuna, mounting his car, pierced the Earth with a blazing arrow, creating a jet of cool water that quenched Bhishma's thirst. The kings were filled with wonder, and Duryodhana trembled like an afflicted kine. Bhishma applauded Arjuna, saying that even Narada spoke of him as an ancient Rishi. He advised Duryodhana to abandon wrath and make peace with the Pandavas.
124 Sanjaya said, after Bhishma became silent, the rulers returned to their quarters. Karna, hearing of Bhishma's slaughter, came quickly and fell at his feet, saying, "I am Radha's son, whom you always hated." Bhishma, with voice choked in tears, embraced Karna and said, "Come, thou art an opponent who challengest comparison with me! I bear thee no malice. I spoke harsh words to abate thy energy." Bhishma revealed that Karna was Kunti's son, not Radha's, and praised his prowess, courage, and attachment to alms-giving. He asked Karna to unite with the Pandavas, but Karna refused, saying he couldn't falsify his loyalty to Duryodhana. Bhishma permitted Karna to fight, advising him to serve the king without anger or vindictiveness. Karna saluted Bhishma, obtained his forgiveness, and proceeded to Duryodhana's quarters.

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1 Janamejaya asked Vaisampayana about what Dhritarashtra did after learning of Bhishma's death. Vaisampayana replied that Dhritarashtra was filled with anxiety and grief, and Sanjaya came to him with news from the camp. Dhritarashtra lamented the loss of Bhishma, who had been slain by Sikhandin, and asked Sanjaya what the Kauravas did next. Sanjaya described how the warriors reflected on Bhishma's duties and bowed to him, then prepared for battle. They made a bed of arrows for Bhishma and bid him farewell. The Kauravas, urged by fate, went out to battle, and their army was like a herd without a herdsman, lost and frightened. They remembered Karna, who was equal to Bhishma, and cried out for him to save them. Karna had promised not to fight until Bhishma was slain, and now the Kauravas turned to him for relief. They praised Karna, saying he was the only one who could fill the gap left by Bhishma. Dhritarashtra hoped that Karna would indeed fill that gap and crown their hopes with victory. He wondered if Karna's prowess would be enough to save them from the Pandavas. Vaisampayana continued, describing how the Kauravas had always relied on Bhishma, but now he was gone, and they turned to Karna as their last hope. They remembered Karna's words, that he would not fight until Bhishma was slain, and now they begged him to take up arms and lead them to victory. Dhritarashtra's heart was filled with anxiety and fear, and he hoped that Karna would be their savior.
2 Sanjaya said, "When Bhishma fell, Karna, with a cheerless heart and tearful eyes, consoled the Dhartarashtras. He remembered Bhishma's attributes and prowess, and how he had been slain. Karna declared that he would now protect the Kuru host and slay the Pandavas. He regarded everything as ephemeral and was determined to fight bravely. He knew the Pandava force was strong, but he was willing to face them. "He asked his charioteer to bring his armor, bows, arrows, and other weapons, and to prepare his car for battle. He wanted to conquer the foe and bestow sovereignty on Duryodhana. He was determined to either achieve victory or follow Bhishma in death. "Karna rode into battle on a costly car with an excellent standard, accompanied by a large force, to avenge Bhishma's death. His car was decked with gold and jewels, and his standard bore the device of the elephant's girth. His steeds were fleet as the wind, and his rattle resembled the roll of the clouds. "The Kuru car-warriors worshipped him like Indra, and he shone like the lord of the celestials himself riding on his celestial car. With his immeasurable energy and prowess, he was a formidable force on the battlefield. He was determined to fight bravely and emerge victorious, or to die trying."
3 Sanjaya said, "Beholding Bhishma fallen, the hope of victory for the Kauravas disappeared. Bhishma, the destroyer of Kshatriyas, lay on a bed of arrows, looking like the vast ocean dried up by mighty winds. Karna alighted from his car, filled with grief and affliction, and approached Bhishma on foot. He saluted Bhishma with joined palms and said, 'I am Karna! Speak to me, O Bharata, and look at me, opening thy eyes.' Karna lamented that Bhishma, the foremost of all combatants, lay slain on the ground. He praised Bhishma's virtues and said that without him, the Kauravas would be unable to bear the might of Arjuna. Karna declared that he was competent to slay Arjuna, who was protected by Madhava, and requested Bhishma's permission to do so. He described Arjuna as a fierce warrior who resembled a snake of virulent poison and slew his foes with his glances alone."
4 Sanjaya said, "The aged Kuru grandsire, Bhishma, spoke to Karna with a cheerful heart, 'Be the refuge of thy relatives and friends, like the ocean to rivers. Humiliate thy foes and enhance the joys of thy friends. Be the enhancer of the Kauravas' joys, like Vishnu to the dwellers of heaven.' Bhishma praised Karna's prowess, recalling how he had vanquished many kings and races, and implored him to lead the Kurus to victory. Bhishma said, 'Protect the Kaurava host like Duryodhana, regarding it as thy own. Thou art our grandson, and thy relationship with the Kurus is superior to that of blood.' Karna, reverentially saluting Bhishma's feet, came to the Kaurava encampment and began to encourage the warriors. The Kauravas, headed by Duryodhana, were filled with joy, and beholding Karna, they received him with loud shouts and roars, slapping their arm-pits and twanging their bows."
5 Sanjaya said, "Duryodhana, filled with joy, said to Karna, 'Now that Bhishma is about to ascend to heaven, whom do you think fit to be our commander after him?' Karna replied, 'You are the wisest of kings, tell us yourself.' Duryodhana said, 'We need a leader who can protect us in battle. Without a leader, an army cannot stay in battle for even a short while.' Karna suggested, 'Let us make Drona our leader. He is the preceptor of all these warriors, venerable in years, and worthy of respect. He is invincible and equal to Sukra or Vrihaspati himself. All the kings in your army will follow him.' Duryodhana was convinced, and Karna continued, 'Make Drona the leader of your forces without delay, as the celestials made Kartikeya their leader in battle for vanquishing the Asuras.'"
6 Sanjaya said, "Duryodhana spoke to Drona, praising his virtues and suitability to be their leader. He said, 'Protect us like Vasava protects the celestials. With you as our leader, we desire to vanquish our foes. You are the foremost of all leaders, like Kapali among the Rudras, Pavaka among the Vasus, and Vasava among the Maruts. Your nobility, learning, years, intelligence, prowess, skill, invincibility, knowledge of worldly matters, policy, and self-conquest make you superior to all others. Dispose our troops in battle array and slay our foes like Indra slaying the Danavas. Proceed at our head, like Kartikeya leading the celestial forces. We will follow you to battle, like bulls following a bovine leader. With you stretching your bow at our head, Arjuna will not strike. Without doubt, if you become our leader, I will vanquish Yudhishthira and his followers.' The kings cried victory to Drona, and the troops, filled with joy, glorified him. Drona's acceptance of the leadership was imminent, and the stage was set for the next phase of the battle."
7 Drona accepts the command of the Kaurava army and vows to fight valiantly, but refuses to slay Dhrishtadyumna, who is destined to kill him. The Kauravas rejoice at Drona's appointment and perform rituals to mark the occasion. Drona arrays the troops in a Sakata formation, while the Pandavas form a Krauncha shape. Karna leads the Kaurava army, while Arjuna heads the Pandava forces. The two armies clash, and the earth trembles with the sound of wailing. Omens appear, including falling meteors and birds wheeling to the left. The battle rages on, with Drona scattering arrows and breaking through the Pandava lines. The Pandavas and Srinjayas fight back, but Drona's celestial weapons afflict them. Dhrishtadyumna, however, baffles Drona's arrows and causes a slaughter among the Kurus. The battle intensifies, with Drona coursing through the Pandava force like a circle of fire.
8 Sanjaya describes the intense battle between Drona and the Pandavas. Drona, filled with rage, single-handedly attacks the Pandava army, felling many warriors and causing chaos. His red steeds, fleet as the wind, are covered in blood. The Pandava warriors , including Arjuna, Bhima, and Satyaki, rally against Drona, but he continues to career through the field like Death itself. Drona's arrows envelop the enemy, and his standard is all that can be seen moving like flashes of lightning. The Pandavas and Panchalas try to counterattack, but Drona's weapons are too powerful. He crushes many divisions and grinds down numerous heroes before finally being slain by Dhrishtadyumna. The heavens and earth resound with a loud uproar, and the gods and Pitris behold Drona's fall. The Pandavas utter leonine shouts, and the earth trembles with their victory.
9 Dhritarashtra laments the death of Drona, wondering how the Pandavas could have defeated him. He describes Drona's prowess in battle, his skill with weapons, and his ability to scatter showers of shafts. He questions how Dhrishtadyumna, the prince of the Panchalas, could have slain Drona, who was like a tiger among men. Dhritarashtra asks Sanjaya to explain how Drona was killed, wondering if his chariot broke or his bow failed him. He asks if Drona was careless or if destiny played a role in his death. He describes Drona's steeds as fleet as the wind and covered in gold, and wonders how they could have been overpowered. He asks Sanjaya to tell him more about Drona's final battle and how he was slain.
10 Dhritarashtra lamented, "Arjuna, that mighty warrior, came upon Drona, shooting showers of arrows. Who resisted him? When Bhimasena, that tiger among men, rushed upon my host, what became of your minds? When Arjuna, with his Gandiva and white steeds, came, pouring showers of arrows, what was the state of your mind? Who resisted Satyaki, that foremost of the Vrishnis, equal to Vasudeva in energy? Who opposed Dhrishtaketu, that brave warrior amongst the Chedis? Who resisted Abhimanyu, that youth of vigorous understanding, resembling Death himself? Who surrounded the sons of Draupadi, those tigers among men? Who resisted Chekitana, that great bowman? Who opposed the five Kekaya brothers, virtuous and possessed of prowess? Who resisted Yuyutsu, that lord of battle, that foremost of bowmen? Who surrounded Dhrishtadyumna, that mighty bowman, created for Drona's destruction? How can the sons of Pritha meet with defeat, they who have Vasudeva, the great Master of all the worlds, for their refuge and benefactor?"
11 Dhritarashtra said, "Hear, O Sanjaya, the celestial feats of Vasudeva, which no other person has ever achieved. Even as a boy, Krishna slew Hayaraja and other powerful Asuras. He vanquished kings at a self-choice and bore away the daughter of the king of the Gandharas. He slew Jarasandha and the king of Chedis, and hurled the Daitya city Saubha into the sea. He vanquished various kings and obtained the celestial conch Panchajanya. He gratified Agni and obtained his invincible weapon of fire, the discus Sudarsana. He brought the celestial flower Parijata from Mahendra himself. I have never heard of anyone who has not been vanquished by Krishna. His prowess is infinite, and with him are the mighty Vrishni heroes. If he fights for the Pandavas, none of us can be his antagonist. Tell me, how did the battle take place? Arjuna is Kesava's life, and Krishna is always victory. The Kurus cannot gain victory against them."
12 Sanjaya said, "I will describe how Drona fell, slain by the Pandavas. Drona, given command of the troops, asked Duryodhana what boon he desired. Duryodhana asked for Yudhishthira to be taken alive, sparking wonder from Drona, who noted Yudhishthira's foeless state. Drona deduced Duryodhana's plan to vanquish the Pandavas and re-establish brotherly relations. Drona agreed to seize Yudhishthira but only if Arjuna was absent, citing Arjuna's invincibility and his own prior teaching of Arjuna. Drona promised to seize Yudhishthira if Arjuna was withdrawn, and Duryodhana proclaimed this to his troops, aware of Drona's partiality for the Pandavas. Drona's promise was conditional, requiring Arjuna's absence, which Duryodhana sought to ensure. Drona's words revealed his knowledge of the Pandavas' strength and his own limitations. He acknowledged Arjuna's prowess and the difficulty of defeating him. Drona's promise, though conditional, boosted Duryodhana's confidence and revealed the complexities of the war, where alliances and strategies shifted amidst the pursuit of victory."
13 Sanjaya said, "After Drona vowed to capture Yudhishthira, our troops cheered, but Yudhishthira learned of Drona's plan through spies. He gathered his brothers and allies, telling Arjuna, 'Drona intends to capture me. Let us prevent it.' Arjuna replied, 'I cannot fight my preceptor, but I won't let him capture you either. I'd rather die than fight Drona.' Arjuna vowed to protect Yudhishthira, saying, 'As long as I live, Drona won't capture you. The firmament may fall, the Earth may split, but Drona won't succeed.' Arjuna recalled his past promises and victories, saying, 'My promises never go unfulfilled, and I've never been defeated.' The Pandavas and Kurus arrayed for battle, and a fierce fight ensued. Drona and Arjuna protected their respective sides, and the battle raged on. Drona's prowess was like the Sun, and his shafts coursed through the Pandava ranks, striking fear into their hearts. The Pandavas couldn't look at the angry Drona, who was consuming their division. Drona's shafts covered all directions, crushing the Pandava force. The Srinjayas struggled, but Drona's host was too strong. The Pandavas sounded their conchs and drums, and the battle grew more intense. Drona's car moved swiftly, and his bow sang a deadly song. The Pandavas were in a difficult position, but Arjuna stood firm, determined to protect Yudhishthira."
14 Sanjaya said, "Drona caused chaos in the Pandava army, careereding through it like a raging conflagration. The Srinjayas trembled in fear. Drona's bow twanged like thunder, and his shafts crushed car-warriors, horsemen, and foot soldiers. He showered arrows like hailstones, inspiring fear in the hearts of the foe. The Pandavas and Kurus arrayed for battle, and Drona's gold-decked bow flashed like lightning. He caused an awful river of death to flow, with blood as its waters and cars as its eddies. The battle raged on, with Drona's shafts constituting the river's current. The Pandava warriors rushed at Drona from all sides, and the battle intensified. Sakuni pierced Sahadeva's charioteer and car, while Bhimasena fought Vivinsati. Nakula fought Salya, and Satyaki fought Kritavarman. The battle was fierce, with warriors on both sides exhibiting great prowess. Abhimanyu fought Paurava and Jayadratha, displaying his skill and strength. The Kaurava army surrounded him, but he scorching them like the sun. Salya hurled a dart at Abhimanyu, who caught it and unsheathed his sword, earning a leonine shout from the kings."
15 Dhritarashtra asked Sanjaya to describe the combat between Salya and Abhimanyu. Sanjaya described the fierce battle between Salya and Bhima, who wielded massive maces. The two warriors roared like bulls and circled each other, their maces flashing like lightning. The combat was intense, with both warriors striking each other with their maces, causing sparks of fire to fly around. They fought like tigers or elephants, their maces crashing against each other. Despite being struck, neither warrior moved, standing firm like hills. They fell to the ground simultaneously, but quickly rose up again. Kritavarman rescued the unconscious Salya and bore him away from the field. Bhima stood up, mace in hand, and the Pandavas triumphed, causing the Kaurava army to flee in fear. The Pandavas blew their conchs, beat their drums, and uttered leonine roars, elated with joy. The battle was a display of incredible strength and valor, with both warriors exhibiting their skills and prowess. Salya and Bhima were evenly matched, and their combat was a wonder to behold. The sound of their maces crashing against each other echoed through the battlefield, striking fear into the hearts of the Kaurava warriors. In the end, the Pandavas emerged victorious, their triumph a testament to their bravery and skill.
16 Sanjaya describes the intense battle between the Pandavas and Kauravas. Vrishasena, son of Karna, single-handedly protects the Kaurava army, displaying his skill and prowess. The Pandavas unite to counter him, and a fierce battle ensues. Drona's son, Aswatthama, and other Kaurava warriors join the fight, and the Pandavas respond with vigor. The battle rages on, with many heroes displaying their strength and valor. Drona, excited with rage, penetrates the Pandava host and rushes towards Yudhishthira. However, he is checked by Kumara, who pierces him with an arrow. Drona slays Kumara and continues to fight, piercing many Pandava warriors. The Pandavas surround him, but he stands firm, like the all-destructive sun. Arjuna eventually arrives, routing the Kauravas and crossing a river of blood to reach Drona. He covers Drona's division with a net of arrows, confounding his senses. The battle ends with the withdrawal of troops, and the Pandavas praise Arjuna for his victory.
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17 Sanjaya recounts the events of the day to Dhritarashtra, describing the intense battle between the Pandavas and Kauravas. Drona, filled with shame and frustration, advises Duryodhana to draw Arjuna away from Yudhishthira's side, knowing that the Pandava king is vulnerable without his protector. The Trigarta brothers, seeking revenge against Arjuna for past humiliations, take a solemn vow to either slay him or die in the attempt. With fiery passion, they march towards Arjuna, summoning him to battle. Arjuna, determined to fulfill his vow to never turn back from a challenge, asks Yudhishthira for permission to go and fight them. Yudhishthira, aware of the danger, grants his leave, entrusting Satyajit with his protection. Arjuna departs, his chariot wheels rumbling as he charges into battle. The two armies clash, their weapons and armor glinting in the sunlight. Duryodhana's troops, emboldened by Arjuna's absence, seek to capture Yudhishthira, but Satyajit stands firm, ready to defend his king.
18 Sanjaya vividly describes the intense battle between Arjuna and the Trigarta brothers, who are filled with delight and anticipation at the prospect of fighting the legendary warrior. As Arjuna approaches, the Trigartas form an array in the shape of a half-moon, their cars and weapons at the ready. With a hint of a smile, Arjuna remarks to Krishna that the Trigartas are rejoicing at a time when they should be mourning their impending defeat. As the battle commences, Arjuna blows his conch, Devadatta, with great force, shattering the air and sending a wave of fear through the Trigarta ranks. Their animals are paralyzed with terror, unable to move or escape. Regaining their composure, the Trigartas launch a fierce attack, shooting arrows at Arjuna with all their might. But the mighty Pandava warrior is unfazed, cutting down their arrows with ease and precision. The Trigartas continue to press the attack, but Arjuna's prowess is unmatched. He pierces their ranks with his arrows, his diadem shining with golden shafts that seem to dance in the sunlight. With a swift stroke, he kills Sudhanwan and his steeds, sending the Trigarta king and his followers into a panic. As they flee in disarray, Arjuna pursues them relentlessly, filling the air with incessant showers of arrows that seem to fall like rain from the heavens. Despite their valiant efforts, the Trigartas are no match for Arjuna's skill and strength. Their king, however, refuses to yield, rallying his troops with a stirring speech and urging them to stand and fight to the death. With renewed determination, the Samsaptakas return to the field, resolved to face their fate with courage and honor.
19 Sanjaya describes the intense battle between Arjuna and the Samsaptakas. Arjuna tells Krishna to drive the chariot towards the enemy, vowing to slay them all. Krishna smiles and urges on the steeds. The chariot moves swiftly, displaying circular and diverse motions. The Narayanas surround Arjuna, covering him with arrows, but he doubles his energy and shoots the Tvashtra weapon, creating multiple images of himself and Krishna. The enemy troops become confused and start striking each other. Arjuna crushes the Lalithya, Malava, and Trigarta warriors, and the Kshatriyas are slaughtered by his arrows. The Samsaptakas shoot arrows at Arjuna, but he dispels them with the Vayavya weapon, and the wind bears away the enemy troops like dry leaves. Arjuna strikes them with sharp shafts, cutting off heads, hands, and thighs. The battlefield becomes impassable, and the earth is purified of dust by the showers of blood. The car of Vibhatsu shines fiercely like Rudra's car, and the field of battle looks dreadful like Yama's domains.
20 Sanjaya describes the epic battle between the Pandavas and the Kauravas. Drona, at the head of his troops, advances to seize Yudhishthira, while Arjuna is engaged with the Samsaptakas. Yudhishthira disposes his troops in a semi-circular array to counter Drona's Garuda formation, with Dhrishtadyumna leading the charge. The battle rages on, with warriors on both sides displaying their prowess. Dhrishtadyumna engages Drona and his son Durmukha, while Yudhishthira's host is scattered by Drona's arrows. The clash of elephants and steeds shakes the earth, and the sounds of roaring elephants and clashing weapons fill the air. The battle becomes fierce and intense, with warriors losing their distinction between friend and foe. The earth is strewn with bodies, and the sounds of wailing and crying echo through the field. Drona confounds the senses of his foes and rushes at Yudhishthira, determined to capture him. The Pandavas and Kauravas fight with all their might, their weapons and armor flashing in the sunlight. The outcome of the battle hangs in the balance, as the two armies clash in a frenzy of steel and bloodlust. The scene is one of utter chaos and carnage, with warriors and animals alike falling to the ground. The earth is drenched in blood, and the air is thick with the smell of death. Yet, despite the intensity of the battle, the warriors fight on, driven by their duty and their desire for victory. The battle is a testament to the bravery and skill of the warriors, and a reminder of the devastating consequences of war.
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21 Sanjaya describes the intense battle between Drona and the Pandavas, with Drona determined to capture Yudhishthira. Satyajit and Vrika resist him valiantly, but Drona's skill and prowess prove too great. He slays Vrika and Satyajit, but the Pandavas continue to attack him, undeterred by their fallen comrades. Drona's chariot is surrounded by the Pandavas, but he fights on, his bow and arrows flashing like lightning as he seeks to seize Yudhishthira. The battle rages on, with Drona consuming the Pandava divisions like a fire consuming cotton. The Pandavas and their allies flee in fear, but Drona pursues them relentlessly, slaughtering many and sending others running for their lives. The battlefield is a scene of utter carnage, with bodies strewn about and the sound of wailing and crying filling the air. The battle is fierce and intense, with Drona's bow and arrows flashing like lightning as he cuts down his foes. The Pandavas are unable to withstand Drona's onslaught, and many are slain or wounded. The battle is described as a river of blood, with Drona as the mighty current that bears away the Pandava warriors. Despite their bravery, the Pandavas are unable to defeat Drona, who is supported by the Kurus and fights with all his might.
22 Dhritarashtra asks Sanjaya if anyone approached Drona for battle when the Pandavas were broken. Sanjaya describes the scene where the Pandavas and their allies are fleeing in fear, while Drona is stationed like a tiger, ready to fight. Duryodhana, filled with joy, says to Karna that the Pandavas will not return to battle, but Karna disagrees, saying that Bhima will not abandon the fight. Karna predicts that the Pandavas will slay many of their car-warriors and that Drona will be afflicted by them. Karna urges Duryodhana to go to Drona's aid quickly, lest he be slain like a mighty elephant by wolves. Duryodhana, accompanied by his brothers, proceeds towards Drona's car, where the noise of the battle is deafening. The Pandava warriors, determined to slay Drona, return to the fight on their cars, drawn by excellent steeds of diverse hue. The scene is set for a fierce and intense battle, with Drona at its center.
23 Duryodhana and Karna discuss the intense battle between Drona and the Pandavas. Duryodhana, filled with joy, says that the Pandavas will not return to battle, but Karna disagrees. Karna predicts that Bhima, determined to slay Drona, will fight on, despite the odds. He warns Duryodhana that the Pandavas will not be easily defeated and that Drona will be afflicted by them. Karna urges Duryodhana to go to Drona's aid quickly, lest he be slain like a mighty elephant by wolves. Duryodhana, accompanied by his brothers, proceeds towards Drona's car, where the noise of the battle is deafening. The Pandava warriors, determined to slay Drona, return to the fight on their cars, drawn by excellent steeds of diverse hue. The scene is set for a fierce and intense battle, with Drona at its center. Karna's words prove prophetic as the Pandavas, led by Bhima, launch a fierce attack on Drona. The battle rages on, with Drona fighting valiantly, but the Pandavas refusing to back down. The outcome of the battle is far from certain, as the two sides clash in a frenzy of arrows and swords.
24 Dhritarashtra asks Sanjaya to describe the battle between the Pandavas and the Kauravas. Sanjaya describes how Bhima fought against Duryodhana's elephant division, breaking through the ranks and causing chaos. Duryodhana himself rushed at Bhima, but was struck by Bhima's arrows. The ruler of the Angas then attacked Bhima, but was killed by him. The ruler of the Pragjyotishas, Bhagadatta, then advanced on his elephant, Supratika, and attacked Bhima. Bhima got under the elephant's body and struck it, causing it to turn round like a potter's wheel. Bhima then ran away, and the Pandava host fled in fear. King Yudhishthira surrounded Bhagadatta with numerous cars and covered him with arrows, but Bhagadatta's elephant consumed both the Pandavas and the Panchalas. The battle between the two elephants was fierce, and Bhagadatta's elephant emerged victorious. Bhima then rushed against Bhagadatta again, but was repelled by the elephant's water spouted from its trunk. Other Pandava warriors then attacked the elephant, but were unable to defeat it. Bhagadatta's elephant continued to wreak havoc on the Pandava host, causing them to flee in fear.
25 Sanjaya describes Arjuna's feats in battle to Dhritarashtra, saying that Arjuna saw the dust rising and heard the wail of the troops as Bhagadatta fought on his elephant. Arjuna tells Krishna that he thinks Bhagadatta is the foremost elephant-warrior and that his elephant is impervious to weapons. He notes that the elephant is capable of bearing every weapon and even the touch of fire, and that it will alone destroy the Pandava force that day. Arjuna decides to go to where Bhagadatta is, but is summoned by the Samsaptaka car-warriors, who number fourteen thousand. He is torn between returning to battle them or going to Yudhishthira's aid. After reflection, he decides to slaughter the Samsaptakas, thinking that it would be better to fight them first and then go to Bhagadatta. The Samsaptakas shoot thousands of arrows at Arjuna, covering him, Krishna, and the steeds. But Arjuna uses the Brahma weapon and nearly exterminates them, striking down hundreds of arms, standards, steeds, and charioteers. Elephants and riders are also struck down by Arjuna's shafts, and the ground is covered with the bodies of the fallen warriors. Krishna is amazed by Arjuna's feat and says that even Indra, Yama, or the Lord of treasures could not have performed it. He praises Arjuna, saying that he has achieved something that even the gods could not do. After slaying the Samsaptakas, Arjuna tells Krishna to go towards Bhagadatta, indicating that he is now ready to face the ruler of the Pragjyotishas.
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26 Sanjaya describes Arjuna's battle with Susarman and his brothers, and how he then advances towards Drona's division. Arjuna scatters showers of arrows, scorching the Kaurava warriors and overwhelming them. He comes upon the king of the Pragjyotishas, Bhagadatta, who rushes towards him on his elephant. The encounter between Arjuna's car and Bhagadatta's elephant is fierce, with both heroes coursing on the field, equipped according to the rules of science. Bhagadatta pours showers of arrows on Dhananjaya, but the latter cuts them off with his arrows. Bhagadatta then strikes Partha and Krishna with many shafts, and urges his elephant for their destruction. Janardana moves the car to keep the elephant on their left, and Dhananjaya refrains from slaying the elephant from the back, remembering the rules of fair fight. However, the elephant destroys other elephants, cars, and steeds, filling Dhananjaya with rage. Arjuna advances towards Bhagadatta, who rushes towards him on his elephant. The encounter is fierce, with both heroes coursing on the field, equipped according to the rules of science. Bhagadatta pours showers of arrows on Dhananjaya, but the latter cuts them off with his arrows. Bhagadatta then strikes Partha and Krishna with many shafts, and urges his elephant for their destruction. Janardana moves the car to keep the elephant on their left, and Dhananjaya refrains from slaying the elephant from the back, remembering the rules of fair fight. The elephant destroys other elephants, cars, and steeds, filling Dhananjaya with rage. The battle between Arjuna and Bhagadatta is intense, with both sides exchanging arrows and showing their prowess.
27 Dhritarashtra asks Sanjaya to describe the battle between Arjuna and Bhagadatta, and Sanjaya begins to recount the details. Bhagadatta, filled with rage, showered arrows on Arjuna and Krishna from the neck of his elephant. The arrows, made of black iron and equipped with golden wings, whetted on stone and shot from his bow, drew blood from Devaki's son. However, Arjuna was not deterred and cut off Bhagadatta's bow and quivers, then struck him with many arrows. Bhagadatta retaliated by hurling a dart made of iron and decked with gold at Vasudeva, but it became a triumphal garland on his breast. Arjuna rebuked Vasudeva for intervening, reminding him of his promise to only guide his steed and not fight himself. However, Vasudeva explained that he had given the Vaishnava weapon to the Earth's son Naraka, who had passed it to Bhagadatta. Vasudeva told Arjuna that he had divided himself into four forms to protect the worlds and that he had given the Vaishnava weapon to Naraka to make him invincible. However, he had also told Naraka that the weapon would be infallible for his protection, but not for his offense. Vasudeva encouraged Arjuna to slay Bhagadatta, and Arjuna overwhelmed him with arrows. Arjuna then struck Bhagadatta's elephant between the frontal globes with a long arrow, splitting it like thunder splitting a mountain. The elephant fell to the ground, striking it with its tusks, and died. Arjuna then pierced Bhagadatta's bosom with an arrow, and he fell from his elephant, dead. His valuable cloth turban fell from his head, and his golden garlands were torn apart. The son of Indra had slain the monarch who resembled Indra himself in prowess.
28 Sanjaya describes the battle between Arjuna and the sons of the king of Gandhara, Vrishaka and Achala. Arjuna slew the two brothers with a single arrow, and their bodies fell to the ground, spreading sacred fame. Enraged, Sakuni created illusions to confound the two Krishnas, but Arjuna dispelled them with his weapons. A thick darkness appeared, but Arjuna used the Jyotishka weapon to dispel it. Frightful waves of water then appeared, but Arjuna used the Aditya weapon to dry them up. Sakuni fled, and Arjuna showered arrows upon the Kaurava host, dividing it into two streams. A thick dust arose, and only the twang of Gandiva could be heard. A fierce battle took place on the southern part of the field, and Arjuna smote the foe on every part of the field, like the wind destroying clouds in the summer season. Struck by Partha, the warriors fled, killing many of their own number. The arrows shot by Arjuna fell like flights of locusts, piercing steeds, car-warriors, elephants, and foot-soldiers. The field of battle presented a variegated and awful sight, with slain men and animals lying all about.
29 Dhritarashtra asks Sanjaya to describe the state of mind of the Kuru warriors when their divisions were broken and routed. Sanjaya replies that despite the chaos, many heroes remained steadfast and followed Drona, achieving great feats against the Pandava army. The battle became fierce, with both sides shouting and clashing in a desperate struggle. Dhrishtadyumna, the Pandava general, checked Drona's advance, and a wonderful encounter ensued. The Pandava warriors, filled with rage and vindictiveness, approached the battle recklessly, making life itself the stake. The earth trembled beneath their feet, and the noise of the clashing armies paralyzed the welkin. Drona, careening over the field, broke through the Pandava divisions with his whetted shafts. Dhrishtadyumna, filled with rage, checked Drona's advance, and the two engaged in a fierce duel. Meanwhile, Nila, a Pandava warrior, consumed the Kuru ranks with his arrows, but was confronted by Drona's son, Aswatthaman. The two engaged in a fierce duel, with Nila ultimately being slain by Aswatthaman. The Pandava host trembled with grief at Nila's fall, and wondered how Arjuna, who was engaged on another part of the field, would rescue them from the foe. The battle raged on, with heroes on both sides achieving great feats. The clash of arms and the cries of the warriors filled the air, as the two armies struggled for supremacy. The outcome of the battle was far from certain, as the brave warriors of both sides fought on, undaunted by the carnage around them.
30 Sanjaya describes the intense battle between the Pandavas and the Kauravas. Bhima, filled with rage, strikes Valhika and Karna with many arrows. Drona, desiring to slay Bhima, pierces him with many whetted shafts. Karna, Aswatthaman, and Duryodhana also strike Bhima, but he fights back fiercely. The Pandava warriors, including Yuyudhana and the sons of Madri, rush to Bhima's side and attack Drona's host. The battle rages on, with warriors on both sides fighting recklessly and falling to the ground. Elephants and steeds are slain, and cars are broken. The earth is covered with the bodies of the dead, and the dust raised by the troops makes it difficult to distinguish friend from foe. Arjuna, meanwhile, has been fighting the Samsaptakas and now approaches Drona's car. He is met by Karna, who invokes the Agneya weapon, but Arjuna baffles it with his own arrowy downpours. The two warriors engage in a fierce duel, with Karna's brothers being slain by Arjuna. Bhima and Satyaki also attack Karna, who is eventually rescued by Duryodhana and others. The battle continues, with both sides suffering heavy losses, until the sun sets and the warriors retire to their tents.
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31 Sanjaya tells Dhritarashtra that after Arjuna broke Drona's vow and protected Yudhishthira, the Kaurava warriors were defeated and humiliated. They spent the night in silence, reflecting on their failure. The next day, Duryodhana accused Drona of not fulfilling his promise to capture Yudhishthira. Drona replied that even the gods cannot defeat Arjuna, and that he will slay a Pandava hero that day. He formed an impenetrable array, but Abhimanyu, Arjuna's son, pierced it and achieved great feats before being slain by six warriors. The Kauravas were joyful, but the Pandavas were grief-stricken. Dhritarashtra laments the death of Abhimanyu, who was still a child, and asks Sanjaya to describe how so many warriors slew him. Sanjaya agrees to relate the story, saying that Abhimanyu fearlessly careered over the field, playing with his weapons, and afflicting the Kaurava heroes. He compares the Kaurava warriors to forest denizens surrounded by a forest fire, filled with fear.
32 Sanjaya praises the Pandavas, saying they are unstoppable in battle and have virtues that make them worthy of heaven. He compares Yudhishthira to the Destroyer himself, and says Arjuna is unmatched in battle. He also praises Nakula, Sahadeva, and Abhimanyu, saying they possess various noble qualities. Sanjaya emphasizes that Abhimanyu has all the virtues of the Pandavas combined, making him a formidable warrior. Dhritarashtra asks Sanjaya to describe Abhimanyu's death in detail, showing his concern and grief. Sanjaya begins by describing the formation of the Kaurava army, with Drona at the head and various warriors stationed at different points. He describes the warriors as fierce and determined, with red robes and gold ornaments, and says they advanced towards Abhimanyu with a unified spirit. Sanjaya sets the stage for the battle, describing the warriors on both sides as eager for fight and determined to win. Sanjaya's description of the Kaurava army highlights their strength and unity, making Abhimanyu's eventual defeat even more tragic. He emphasizes the bravery and determination of the warriors, showing that the battle was intense and fierce. Sanjaya's words paint a vivid picture of the battlefield, making it clear that the outcome was far from certain.
33 Sanjaya describes the Pandavas' attempt to break Drona's invincible array. Many warriors, including Abhimanyu, Satyaki, and Dhrishtadyumna, rush towards Drona but are pushed back by his arrows. Yudhishthira realizes that only Abhimanyu, Arjuna, Krishna, or Pradyumna can pierce the array. He asks Abhimanyu to break the array, knowing that he has been taught by Arjuna how to do so. Abhimanyu agrees, but warns that he may not be able to come out if he gets into danger. Yudhishthira and Bhima promise to follow him and protect him. Abhimanyu vows to penetrate the array like an insect entering a blazing fire and slaughter the hostile soldiers. He boasts that if he cannot cut off the Kshatriya race into eight fragments, he will not regard himself as Arjuna's son. Yudhishthira blesses Abhimanyu, and he orders his charioteer to urge the steeds towards Drona's army. Abhimanyu's determination and bravery are evident as he prepares to face the formidable array. His words and actions showcase his skill and confidence, making him a formidable force on the battlefield. The stage is set for a fierce and intense battle, as Abhimanyu leads the charge against Drona's array.
34 Abhimanyu, son of Arjuna, is urged by his charioteer to reconsider his decision to break Drona's array, but Abhimanyu is confident in his abilities. He compares himself to Vishnu and says he does not fear Drona or the Kaurava army. Abhimanyu's charioteer, Sumitra, is hesitant but ultimately urges the steeds forward. Abhimanyu fearlessly encounters the warriors, including Drona, and breaks into the array. The Kauravas attack him from all sides, but Abhimanyu, with his skill and knowledge of the vital parts of the body, strikes them down. He slew thousands of warriors, mangling their bodies and limbs. The field of battle becomes beautiful, like a sacrifice, with the bodies and limbs strewn about. Abhimanyu's feats are compared to those of Garuda and Mahadeva, and the Kauravas are filled with hopelessness and despair. Abhimanyu's prowess is described in detail, with his sharp shafts and whetted weapons cutting down elephants, steeds, and foot-soldiers. The Kauravas are unable to withstand his attack, and their efforts are compared to those of insects falling upon a blazing fire. Abhimanyu's victory is celebrated, and his name is spoken with reverence.
35 Duryodhana, filled with rage, attacks Abhimanyu, who is fearlessly striking down Kaurava warriors. Drona and other warriors rescue Duryodhana, surrounding Abhimanyu with a large body of cars and shooting arrowy showers. Abhimanyu, however, cuts off their shafts and pierces them with his own, displaying his remarkable skill and strength. The Kauravas, including Drona, Karna, and Duryodhana, pierce Abhimanyu with multiple shafts, but he retaliates, displaying wonderful strength and agility. He kills the ruler of the Asmakas and his force begins to flee in terror. Other warriors, including Karna, Kripa, and Drona's son, shower arrows on Abhimanyu, who is excessively pierced but continues to fight valiantly. He kills several warriors, including Sushena, Drighalochana, and Kundavedhin, and scatters arrows on Salya, who faints away. The Kaurava troops flee in disarray, and Abhimanyu is glorified by various beings for his heroism and skill in battle. Abhimanyu's prowess is described in detail, with his shafts flying in all directions and his chariot moving swiftly across the battlefield. His enemies are unable to withstand his attack, and they flee in terror, abandoning their wounded and their dead. Abhimanyu's victory is celebrated, and his name is spoken with reverence and admiration.
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36 Dhritarashtra asks which warriors tried to stop Abhimanyu, and Sanjaya describes Abhimanyu's prowess in battle, saying, "Behold, O king, the splendid feat of youthful Abhimanyu while engaged in breaking the car-ranks of the Kauravas, protected by the son of Bharadwaja himself." When Salya's brother is killed, his followers, filled with rage, rush at Abhimanyu from all directions, proclaiming their families and names. Abhimanyu, smiling, pierces them with his shafts, displaying diverse weapons and battling mildly, yet with great skill and strength. He disregards the heavy burden and casts off fear, shooting arrows repeatedly with no interval between aiming and letting off. His bow and palms resound like thunderous clouds, and his weapons shine like the blazing disc of the autumnal sun. Initially gentle, Abhimanyu becomes fierce like the sun in autumn, shedding his rays and shooting hundreds of whetted arrows, furnished with golden wings. He covers the Kaurava army's car division with diverse arrows, causing them to turn back in disarray. The Kaurava warriors, struck with fear, flee in all directions, abandoning their wounded and their dead. Abhimanyu's victory is celebrated, and his name is spoken with reverence and admiration.
37 Dhritarashtra, filled with mixed emotions, asks Sanjaya to describe the encounter between Abhimanyu and the Kaurava army in detail. Sanjaya relates how Abhimanyu, with great daring and skill, showered arrows on the warriors, piercing Drona, Karna, and others, and seeming to be present everywhere on the battlefield. His conduct filled the Kauravas with fear, and Drona, with eyes expanded in joy, praised Abhimanyu, saying he was the only one who could slay the vast host. Duryodhana, enraged and jealous, told Karna and others to crush Abhimanyu, who he believed was protected by Drona due to his relationship with Arjuna. The warriors, excited with rage, rushed at Abhimanyu, with Duhsasana vowing to slay him and boasting that he would devour him like Rahu swallowing the sun. Duhsasana covered Abhimanyu with arrows, but Abhimanyu received them with ease, fighting back with skill and valor. The two warriors engaged in a fierce duel, describing beautiful circles with their cars and causing a deafening noise with their weapons and leonine roars. The sound of their battle was like the great receptacle of salt waters, and it seemed as if the very sky was shattered.
38 Abhimanyu, with limbs mangled by arrows, addresses Duhsasana, saying he will finally punish him for his cruel deeds. He reminds Duhsasana of how he had angered Yudhishthira and Bhima with his harsh speeches and how he had relied on deception to win the kingdom. Abhimanyu vows to free himself of his debt to Krishna, his sire, and Bhima by killing Duhsasana. He shoots an arrow that pierces Duhsasana's shoulder, causing him to faint and be carried away by his charioteer. The Pandavas and their allies rejoice at this victory, and Abhimanyu proceeds to attack Drona's array. Duryodhana orders Karna to stop Abhimanyu, and Karna rains arrows on him. Abhimanyu, however, continues to fight, determined to reach Drona. Karna and Abhimanyu engage in a fierce duel, exchanging arrows and showing their valour. Abhimanyu cuts off Karna's bow and standard, causing him distress. Karna's younger brother then comes to his aid, and the battle rages on.
39 Karna's brother attempts to stop Abhimanyu, but is beheaded by a single arrow, falling like a Karnikara tree shaken by the wind. Karna, filled with pain and grief, flees the battlefield, unable to bear the loss of his brother. Abhimanyu continues his rampage, breaking through the Kaurava host and causing chaos and destruction. His arrows fill the sky, and the Kaurava warriors flee in terror, trampling each other in their desperation to escape. Only the ruler of the Sindhus remains, and Abhimanyu quickly dispatches him, adding to the growing list of his conquests. The battlefield is soon filled with the bodies of the slain, and the Kaurava army is routed. Abhimanyu's arrows are likened to a burning brand, consuming everything in their path. The noise of the battle is deafening, and Abhimanyu is seen careening through the field, scorching his foes like the meridian sun. He is equal to Vasava himself in battle, and his prowess is a wonder to behold. The Kaurava warriors are unable to withstand his fury, and they flee in droves, leaving their fallen comrades behind.
40 Dhritarashtra asks Sanjaya if any great warriors followed Abhimanyu into the Kaurava army. Sanjaya replies that many warriors, including Yudhishthira, Bhimasena, and others, rushed to battle to rescue Abhimanyu. However, Jayadratha, the ruler of the Sindhus, single-handedly checked their advance. Dhritarashtra is impressed by Jayadratha's might and heroism and asks Sanjaya to explain how he accomplished this feat. Sanjaya reveals that Jayadratha had practiced severe ascetic austerities and received a boon from Mahadeva, the god of gods, to check the four Pandavas (except Arjuna) in battle. With this boon and his celestial weapons, Jayadratha held the Pandava army in check, inspiring fear in the hostile Kshatriyas and delight in the Kuru troops.
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41 Sanjaya describes Jayadratha's prowess in battle, saying he fought valiantly with the Pandavas. His chariot, steeds, and weapons were magnificent, and he shone like the Moon in the firmament. His standard bearing the device of a large boar in silver looked exceedingly beautiful. With his white umbrella and banners, and the yak-tails with which he was fanned, he appeared like a king. His car-fence made of iron was decked with pearls, diamonds, gems, and gold, and looked resplendent like the firmament bespangled with luminous bodies. He drew his large bow and scattered countless shafts, filling up the array in those places where openings had been made by Abhimanyu. He pierced many Pandava warriors with his arrows, including Satyaki, Bhima, and Yudhishthira. Yudhishthira cut off Jayadratha's bow, but he quickly took up another and continued fighting. Bhima felled Jayadratha's bow, standard, and umbrella, but he took up another bow and continued to resist the Pandavas. The Pandavas and their allies praised Jayadratha's feat of single-handedly resisting them, excited with wrath. Jayadratha filled up the path that Abhimanyu had made by slaughtering numerous warriors and elephants. Many heroes tried to approach him but couldn't bear his might, thanks to the boon he received from Mahadeva.
42 Sanjaya describes the intense battle between Abhimanyu and the Kaurava warriors, which became awful and fierce. Abhimanyu, with his mighty energy and sure aim, penetrated the enemy array, agitating it like a Makara agitating the ocean. The principal warriors of the Kaurava army rushed to counter him, each according to his rank and precedence. The clash between them and Abhimanyu became awful, with arrowy showers scattering in all directions. Abhimanyu single-handedly fought off the Kaurava warriors, slaying many, including Vasatiya, with his far-reaching shafts. The battle raged on, with Abhimanyu cutting off the bows and arrows of his foes and slaying them with his shafts. The earth became strewn with the bodies of the slain warriors, their ornaments, and weapons. The field of battle was a fearful sight, with Abhimanyu careerening around, his form almost invisible, except for his coat of mail, ornaments, bow, and shafts. He shone like the sun, and none could gaze at him. The Kaurava warriors were unable to counter Abhimanyu's might, and he continued to slay them with ease, his chariot moving swiftly and his shafts flying in all directions.
43 Sanjaya describes Abhimanyu's extraordinary prowess in battle, likening him to the Destroyer and Yama. Abhimanyu penetrates the Katirava host, seizing Satvasravas and defeating many car-warriors who rush to attack him. Rukmaratha, son of the ruler of the Madras, attempts to capture Abhimanyu but is swiftly slain. Many princely friends of Rukmaratha then attack Abhimanyu, surrounding him with showers of arrows. Despite being deeply pierced, Abhimanyu applies the Gandharva weapon and confounds his foes, careerering like a circle of fire and slaying hundreds of kings. His chariot moves swiftly, his shafts flying in all directions, and his standard and bow shining brightly. Duryodhana is filled with fear, seeing his car-warriors, elephants, steeds, and foot-soldiers crushed. The unfinished battle between Abhimanyu and Duryodhana's son becomes exceedingly fierce, with both sides exhibiting great valor. However, Duryodhana's son is eventually obliged to turn back from the fight, unable to withstand Abhimanyu's might.
44 Dhritarashtra requests Sanjaya to continue the narrative of the intense battle between Abhimanyu and the Kaurava warriors. Sanjaya describes how the warriors, including Drona and Karna, were decisively beaten back by Abhimanyu, with their mouths drying up, eyes becoming restless, and their bodies covered in sweat. Only Lakshmana, Duryodhana's son, remained, and he was slain by Abhimanyu, who addressed him before delivering the fatal blow. Duryodhana, filled with rage and grief, urged his troops to attack Abhimanyu, who was then surrounded by six skilled car-warriors, including Drona and Karna. Abhimanyu fought them off with his swift and powerful arrows, and attacked the elephant division of the Kalingas, Nishadas, and Kratha's son, destroying it with ease. The battle was fierce and intense, with Abhimanyu displaying his remarkable prowess and skill. Kratha's son was slain, and the other combatants turned away from the fight, unable to withstand Abhimanyu's might.
45 Dhritarashtra asks Sanjaya to describe the battle where Abhimanyu, the youthful and invincible son of Subhadra, penetrated the Kaurava array. Abhimanyu, borne by his mighty steeds, achieved feats worthy of his lineage, making all the kings turn away from the fight. Six car-warriors, including Drona and Karna, encompassed him, but Abhimanyu paralyzed them with his sharp shafts. He pierced Drona with fifty arrows, Vrihadvala with twenty, and Kritavarman with eighty. Abhimanyu then slew Vrindaraka and pierced Aswatthaman, who in turn pierced him with twenty-five small arrows. Abhimanyu quickly retaliated, piercing Aswatthaman with many whetted shafts. Drona and Aswatthaman attempted to rescue each other, but Abhimanyu stood immovable, piercing them with arrows. The other warriors, including Karna and Kripa, also attacked Abhimanyu, but he pierced each of them in return. Abhimanyu then slew the ruler of the Kosalas, Vrihadvala, and ten thousand kings broke and fled.
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46 Sanjaya describes the intense battle between Abhimanyu and the Kaurava warriors. Abhimanyu pierces Karna with arrows, and Karna retaliates, but Abhimanyu's prowess is unmatched. He slays six of Karna's counselors and pierces other great bowmen, including Salya, with his swift and sharp shafts. Abhimanyu then slays the son of the ruler of the Magadhas and the Bhoja prince of Martikavata, displaying his remarkable skill and strength. Duhsasana's son attempts to counterattack, piercing Abhimanyu's steeds and charioteer, but Abhimanyu quickly pierces him in return, his arrows flying rapidly and unerringly. Abhimanyu then slays five more warriors and pierces Suvala's son, his conquests mounting. The Kaurava warriors, led by Drona, Karna, and Kripa, discuss how to defeat Abhimanyu, recognizing his extraordinary abilities. Drona advises them to cut off his bow and steeds, and they follow this strategy, leaving Abhimanyu without his weapons and chariot. Undeterred, Abhimanyu takes up a sword and shield and jumps into the sky, displaying remarkable strength and agility. The Kaurava warriors pierce him with arrows, but Abhimanyu continues to fight valiantly, his determination and courage unwavering.
47 Sanjaya describes the final moments of Abhimanyu, who, deprived of his weapons and chariot, takes up a mace and rushes at Aswatthaman with great valor. Abhimanyu slays many warriors and elephants, displaying his remarkable strength and skill, but is eventually struck on the head with a mace by Duhsasana's son and falls to the ground, senseless. The Kaurava warriors are overjoyed, shouting leonine roars and congratulating each other, while the Pandavas are filled with grief and despair. Abhimanyu's body is surrounded by the Kaurava troops, and his face, with its moon-like splendor, is besmeared with blood. The earth is strewn with weapons, bodies, and other remnants of war, and the field of battle is impassable in many places. Yudhishthira rallies his troops, saying that Abhimanyu has ascended to heaven and that they must still vanquish their foes. He praises Abhimanyu's bravery and feats, saying that he has gone to the bright regions of the righteous, and that they should not grieve for him. Yudhishthira's words inspire his soldiers, and they resolve to continue fighting with renewed determination and courage.
48 Sanjaya describes the aftermath of the battle, where the warriors return to their encampment in the evening, covered in blood and grief. The field of battle is strewn with the bodies of elephants, horses, and men, and the earth is beautiful yet awful in its devastation. The sun sets, taking away the splendor of the weapons and armor, and the field is left with the sounds of carnivorous birds and beasts feasting on the dead. A river of blood flows through the field, with cars and elephants as rocks and human heads as smaller stones. The Pisachas and Rakshasas rejoice in the stream, drinking and eating the flesh of the dead. The warriors gaze upon the field, where Abhimanyu lies dead, his ornaments displaced, and slowly leave the field, beholding the devastation. The scene is one of utter chaos and destruction, with the sounds of wailing and lamentation filling the air. The earth is drenched in blood, and the bodies of the fallen are left to rot. The river of blood flows like a dark and foreboding presence, a reminder of the horrors of war. The warriors are left to mourn the loss of their comrades, and the field of battle is left to its eerie silence.
49 Sanjaya describes the Pandava warriors' profound grief after Abhimanyu's tragic death. King Yudhishthira is consumed by sorrow and regret, feeling responsible for the young hero's fate. He laments, recalling Abhimanyu's remarkable bravery and accomplishments on the battlefield. Yudhishthira remembers how Abhimanyu pierced Drona's formidable array and defeated numerous skilled bowmen, displaying unwavering courage and determination. He grieves, thinking of how he will face Arjuna and Subhadra, and how he has brought immense evil upon them. Yudhishthira regrets placing Abhimanyu in such danger, a child unskilled in battle, and laments his own folly and covetousness. He praises Arjuna's remarkable feats, remembering how he slew the Nivatakavachas and Kalakeyas, and acknowledges Arjuna's unrivaled energy and prowess. Yudhishthira fears Arjuna's wrath and the impending extermination of the Kauravas, knowing that Duryodhana's mean-mindedness will ultimately lead to his downfall. He concludes that even victory, sovereignty, or immortality would not delight him, seeing Abhimanyu lying dead, and the Pandava warriors surrounding him in sorrow.
50 Sanjaya describes Yudhishthira's lamentations over Abhimanyu's death. The great Rishi Krishna Dwaipayana (Vyasa) arrives and comforts Yudhishthira, saying that even the wisest people like him can be overcome with grief. Vyasa tells Yudhishthira that Death is inevitable and takes everyone, regardless of strength or wisdom. Yudhishthira asks about the origin of Death and why it takes creatures away. Vyasa begins to tell the story of King Akampana, who was grief-stricken over his son's death and sought answers from the celestial Rishi Narada. Narada tells Akampana the story of how Brahma created the universe and then sought to destroy it when he saw no signs of decay. Brahma's anger created a fire that spread everywhere, consuming all creatures. Sthanu (Siva) appealed to Brahma to stop the destruction, and Brahma asked Sthanu what he desired. Vyasa continues the story, saying that Sthanu asked Brahma to create a means of destruction that would not be dependent on his wrath. Brahma created Death, which would take away creatures at the appointed time. Vyasa tells Yudhishthira that this story should free him from sorrow and the ties of affection.
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51 Sthanu appeals to Brahma to stop the destruction of the universe, filled with compassion for the creatures. Brahma explains that he was urged by the Earth to destroy the creatures, but could not find a means. Rudra asks Brahma to be inclined to grace and not destroy the universe. Brahma's wrath subsides, and he extinguishes the fire. A female figure, Death, emerges from his body and is instructed by Brahma to slay all creatures. Death weeps at this command, and Brahma catches her tears, imploring her to carry out her duty. Death is born from Brahma's wrath and is tasked with destroying all creatures, including the wise and the foolish.
52 Narada continues the story of Death, who was created by Brahma to destroy creatures. However, Death was hesitant and feared unrighteousness, knowing that taking lives would be a cruel and evil act. She appealed to Brahma, seeking his protection and wishing to undergo ascetic penances instead. Brahma reassured her that she would not be at fault and that creatures would be responsible for their own destruction. He explained that diseases and passions would be the true causes of death, not Death herself. Despite her reservations, Death underwent severe austerities, seeking to avoid her duty. She stood on one leg for billions of years, practicing rigid vows and emaciating her body. She wandered the earth, living on air and water, and practiced austerities at various sacred sites. Eventually, Brahma granted her boon, allowing her to slay creatures without sin. Narada advises Yudhishthira to cast off grief, reflecting on the duties of a Kshatriya and the blessed state of heroes like Abhimanyu, who attained heaven after a heroic battle. He encourages Yudhishthira to muster his fortitude and set out for battle, inflamed with rage, alongside his brothers.
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55 Sanjaya tells Yudhishthira about King Srinjaya, who had a son named Suvarnashthivin born to him with a boon from Narada that his urine, excreta, phlegm, and sweat would be gold. The king's wealth increased, and his son's body was made of gold. The king's houses, walls, forts, and utensils were all made of gold. However, robbers killed the prince, and the gold disappeared. Srinjaya lamented, and Narada appeared, telling him that even great kings like Marutta, who performed many sacrifices and gave away vast wealth, had to die. Marutta's wealth was given away to Brahmanas, and he ruled his kingdom for a thousand years before dying. Narada consoles Srinjaya, saying that he should not grieve for his son, who performed no sacrifices or good deeds. Narada reminds Srinjaya that Marutta, who was superior to him in ascetic penances, truth, compassion, and liberality, also died. Narada encourages Srinjaya to follow Marutta's example and perform good deeds, for death is inevitable.
56 Narada said, "King Suhotra, a virtuous and liberal hero, fell prey to death. He was invincible in battle and adored by the gods. He ruled the earth, freeing it from enemies, and performed many sacrifices, making abundant presents to Brahmanas. The deity of clouds showered gold upon him, and his kingdom was filled with golden rivers, lakes, and objects of desire. He performed a thousand Horse-sacrifices, a hundred Rajasuyas, and many other sacrifices, giving away unlimited wealth to Brahmanas. He ultimately obtained a desirable end. When such a king, superior to you in the four cardinal virtues, died, you should not grieve for your son, who performed no sacrifices or good deeds. King Suhotra's wealth and accomplishments were unmatched, and his kingdom was a golden age. He ruled with virtue and liberality, and his death was a testament to the inevitability of fate. Do not grieve for your son, who did not follow in the footsteps of great kings like Suhotra."
57 Narada said, "King Paurava, a heroic king, fell prey to death. He gave away thousands of white horses and countless gifts at his Horse-sacrifice, which was attended by many learned Brahmanas. He gave them costly presents, including robes, houses, and gold, and delighted them with actors, dancers, and singers. He also gave away elephants, cars, maidens, and thousands of other precious items. The king performed many auspicious sacrifices, yielding every object of desire. He gave away kine with golden horns, female and male slaves, and diverse gems. His sacrifices were capable of yielding every object of desire, and he successively performed many sacrifices, according to his merit and class. When such a king, superior to you in the four cardinal virtues, died, you should not grieve for your son, who performed no sacrifices or good deeds. King Paurava's generosity and accomplishments were unmatched, and his death was a testament to the inevitability of fate. His legacy lived on, and his story was sung by those acquainted with the history of the past. Do not grieve for your son, who did not follow in the footsteps of great kings like Paurava."
58 Narada said, "King Sivi, son of Usinara, fell prey to death. He was a powerful king who had subdued the earth and performed many grand Horse-sacrifices, giving away immense wealth, including a thousand crores of golden nishkas, elephants, steeds, and other animals. He gave away the earth itself to the Brahmanas and an infinite number of kine, equaling the number of raindrops, stars, or sand-grains. His sacrifices were extraordinary, with gold stakes, carpets, and houses, and abundant food and drink. The Creator himself has not met or will meet another king like Sivi, who had acquired enormous wealth and performed many righteous deeds. Rudra granted him a boon, making his wealth, devotion, fame, and religious acts inexhaustible. Even Sivi, with all his righteous deeds, left this world for heaven when his time came. His legacy was unparalleled, and his story was a testament to the inevitability of fate. Do not grieve for your son, who did not perform sacrifices or good deeds, when a king like Sivi, who was superior to you and your son, has also died. His example should inspire you to follow in his footsteps and perform great deeds."
59 Narada said, "Rama, son of Dasaratha, fell prey to death. He was a king of immeasurable energy and countless virtues, who delighted his subjects. He lived in the woods for fourteen years, slew fourteen thousand Rakshasas, and later killed Ravana, who had abducted his wife. The celestials worshipped Rama, who performed a hundred Horse-sacrifices and conquered hunger, thirst, and disease. He outshone all creatures, and his kingdom was free from calamities. His subjects were long-lived, and none died in youth. The dwellers of heaven were gratified, and the subjects were engaged in righteous acts. Rama ruled for eleven thousand years, and his name was always uttered. He established his line on earth and went to heaven, taking his subjects with him. When such a king, superior to you and your son, has died, do not lament for your son, who performed no sacrifices or good deeds."
60 Narada said, "King Bhagiratha, descendant of Ikshvaku, was dead. He covered the shores of Ganga with golden steps and gave thousands of ornamented damsels to Brahmanas, along with cars, steeds, kine, goats, and sheep. Ganga, afflicted, sat on his lap and was regarded as his daughter. Gandharvas sang about this in the presence of Rishis, gods, and humans. Bhagiratha, performer of sacrifices with profuse gifts, was selected by Ganga as her father. His sacrifices were graced by the gods, and he gave Brahmanas whatever they desired. He ascended to the region of Brahman through the grace of Brahmanas. Rishis waited upon him as they waited upon the sun. When such a king, superior to you and your son, has died, do not lament for your son, who performed no sacrifices or good deeds. Bhagiratha's sacrifices were extraordinary, and his generosity was unparalleled. He was a true ornament of the three worlds."
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61 Narada said, "King Dilipa, son of Havila, fell prey to death. He performed numerous sacrifices, attended by countless Brahmanas, and gave away the earth, filled with treasures, to them. The roads at his sacrifices were made of gold, and the gods, including Indra, attended them. Dilipa's sacrificial stake had golden rings, and his car's wheels never sank in water. His abode, Khattanga, was filled with the sounds of Vedic recitations, bow twangs, and invitations to drink, enjoy, and eat. When such a king, superior to you and your son, has died, do not grieve for your son, who performed no sacrifices or good deeds. Dilipa was a firm bowman, truthful in speech, and generous in gifts. His sacrifices were extraordinary, and his legacy was unparalleled. Even those who saw him were able to ascend to heaven. Do not lament for your son, who did not follow in Dilipa's footsteps."
62 Narada said, "Mandhatri, son of Yuvanaswa, fell prey to death. He was a remarkable king who vanquished gods, Asuras, and men. His birth was extraordinary, as the twin Aswins extracted him from his father's womb through a surgical operation. Indra showed him kindness, and he sucked milk from Indra's fingers, earning him the name Mandhatri. He grew rapidly, conquering the entire earth in a single day, and performed many sacrifices, giving away gold and food to Brahmanas. His sacrifices were grand and extravagant, with mountains of food, rivers of clarified butter, and diverse kinds of soup. Many attended his sacrifices, including gods, Asuras, men, and Brahmanas. King Mandhatri bestowed the earth upon the Brahmanas and disappeared like the sun, filling all points with his fame. He excelled in the four cardinal virtues, and his legacy surpassed yours and your son's. His story is a testament to his greatness, and his name is remembered even today. Do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Mandhatri has passed on."
63 Narada said, "Yayati, son of Nahusha, fell prey to death. He performed numerous sacrifices, making profuse gifts to Brahmanas, and gave away wealth from Mlecchas and Brahmana-hating people. He aided the gods in battle and divided the earth into four parts, giving it away to four persons. He performed various sacrifices, begot excellent offspring, and roamed the celestial woods like a second Vasava. Acquainted with all Vedas, he found that his passions were not satiated and retired into the forest with his wives, saying that no amount of wealth was sufficient for one man. He cultivated contentment, abandoned desires, and installed his son on the throne before retiring. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Yayati has passed on. He was superior to you and your son in the four cardinal virtues."
64 Narada said, "Amvarisha, son of Nabhaga, fell prey to death. He single-handedly battled a thousand kings, cutting off their umbrellas, weapons, and standards with his skill and strength. His enemies surrendered, seeking mercy, and he reduced them to subjection, conquering the earth. He performed a hundred excellent sacrifices, worshiping Brahmanas and feeding large classes of people with diverse kinds of food and drink. The regenerate classes enjoyed sweet-meats, dainties, and various delicacies, including Purikas, Apupas, and Sashkalis. King Amvarisha gave sacrificial presents, including kingdoms, princes, and kings, to the ten million priests employed by him. The great Rishis were highly gratified, saying none in past or future could match his liberality. They praised him, 'None amongst men in past times did, none in future will be able to do, what king Amvarisha of profuse liberality is doing now.' When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Amvarisha has passed on. He was superior to you and your son in the four cardinal virtues, and his legacy will live on."
65 Narada said, "King Sasavindu, O Srinjaya, fell prey to death. He was a great warrior and performed many sacrifices. He had 100,000 wives, each bearing 1,000 sons, who were all skilled in the Vedas and performed many sacrifices. Sasavindu gave away his sons as sacrificial presents to the Brahmanas. Each son was accompanied by hundreds of cars, elephants, and maidens adorned with gold. The king gave away unlimited wealth in his Horse-sacrifice, including gold stakes, food, and drink. Thirteen mountains of food and drink remained untouched after the sacrifice. His kingdom was prosperous, contented, and happy. Sasavindu ruled for many years before ascending to heaven. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Sasavindu has passed on. He was superior to you and your son in the four cardinal virtues."
66 Narada said, "Gaya, son of Amartarayas, fell prey to death. He ate only leftovers from sacrifices for 100 years, pleasing Agni, who offered him a boon. Gaya asked for knowledge, wealth, and the ability to make gifts and procreate sons. Agni granted his wishes and disappeared. Gaya acquired all he asked for, subdued his foes, and performed various sacrifices with profuse presents to Brahmanas. He gave away wealth, kine, steeds, and gold every year for a century. His great Horse-sacrifice featured a golden earth given to Brahmanas, with costly stakes and presents. All creatures were gratified with wealth and food distributed at his sacrifices. His sacrificial altar was made of gold, pearls, and diamonds, and he gave it away to Brahmanas. Five and twenty hills of food remained untouched after the sacrifice. Due to his merit, Gaya became well-known in the three worlds. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Gaya has passed on."
67 Narada said, "Rantideva, son of Srinjaya, fell prey to death. He had 200,000 cooks distributing excellent food to Brahmanas day and night. He gave away wealth, acquired by righteous means, and subjugated his foes in fair fight. Countless animals were sacrificed in his Agnihotra, and he gave away nishkas of bright gold to Brahmanas. He thought he had given away very little, even after giving away one crore of coins in a day. For a hundred years, he gave away golden bulls, kine, and nishkas to thousands of Brahmanas every fortnight. He gave away all articles needed for his Agnihotra and other sacrifices, including utensils and mansions. People wondered at his superhuman affluence, saying they had not seen such accumulated treasures even in the abode of Kuvera. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Rantideva has passed on."
68 Narada said, "Bharata, son of Dushmanta, fell prey to death. As a child living in the forest, he achieved incredible feats, showcasing his remarkable strength. He subdued fierce lions, tigers, and elephants, binding them and bringing them under his control. His mother, Sakuntala, eventually forbade him from torturing animals in this way. Bharata went on to perform numerous grand sacrifices, including a thousand Horse-sacrifices and a hundred Rajasuyas, and gave generous gifts to the Brahmanas. He was a monarch never conquered by any enemy, and his superior virtues and deeds far surpassed those of your son. Bharata's sacrifices were renowned, with the gods themselves attending and setting up his golden sacrificial stake. He gave away immense wealth, including gold, horses, elephants, camels, and other treasures, to the Brahmanas. His generosity and strength earned him great fame, and when he died, it was a loss for the world. Do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Bharata has passed on."
69 Narada said, "Vena's son, King Prithu, fell prey to death. He was installed as Emperor in the Rajasuya sacrifice and vanquished all, earning the name Prithu. He protected his people, making him a true Kshatriya. His subjects loved him, and he became known as Raja. During his reign, the earth yielded crops without cultivation, and all people were happy and healthy. The trees, mountains, gods, and others came to him, asking for boons. He took his bow and arrows, and the Earth yielded milk, which became the food they desired. The creatures milked the Earth, each getting what they wanted. Prithu performed various sacrifices, gratifying all creatures, and gave away golden images and the earth itself to the Brahmanas. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Prithu has passed on."
70 Narada said, "The great ascetic Rama, son of Jamadagni, will die, despite his unmatched prosperity and virtues. He rooted out evil from the earth and caused the primeval Yuga to set in. He slew many Kshatriyas, including Kartavirya, and thousands of others who had never been vanquished before. His wrath was ignited by the slaughter of his father and the theft of his calf. He performed a hundred sacrifices, giving away the earth to Kasyapa, and divesting it of Kshatriyas twenty-one times. He gave away many elephants and filled lakes with the blood of his enemies. At Kasyapa's command, he left the earth and lived on Mount Mahendra. Even such a virtuous hero will die. Do not grieve for your son, who performed no sacrifices or good deeds, when such great men have passed on."
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71 Vyasa said, "King Srinjaya remained silent, his grief dispelled by the stories of sixteen kings who had performed great sacrifices and given profuse presents to the Brahmanas. Narada asked if he had understood, and Srinjaya replied that he was cleansed of his sins and felt no pain, like the darkness dispelled by the rays of the sun. Narada offered to grant him a boon, and Srinjaya asked for his son back, who had been fruitlessly slain by robbers. Narada brought the son back to life, and Srinjaya was overjoyed, performing many meritorious sacrifices and giving away profuse presents. Vyasa explained that Abhimanyu, unlike Srinjaya's son, had fulfilled his life's purpose and was in heaven, having attained the eternal goal that is attained by yogins, performers of great sacrifices, and people possessed of great ascetic merit. Vyasa advised Yudhishthira to be quiet, slay his foes, and strive for the benefit of the dead, for grief is painful and the living stand in need of grief, not those who have attained heaven. Vyasa disappeared, leaving Yudhishthira consoled and freed from grief, but still wondering what to tell Arjuna about his son Abhimanyu."
72 Sanjaya said, "Arjuna was overcome with grief and asked Krishna if everything was right with his brother and friends. Krishna reassured him, but Arjuna was anxious about his son Abhimanyu. Upon entering the camp, Arjuna saw that everyone was cheerless and melancholy. He asked if Abhimanyu was alive, and upon learning of his death, he was consumed by grief. Arjuna lamented that he had not taught Abhimanyu how to escape the circular array and wondered who had killed him. He described Abhimanyu's bravery and virtues, saying he was dear to him, Kesava, and Draupadi. Arjuna wished to go to the abode of Yama if he did not see Abhimanyu. He asked Yudhishthira how Abhimanyu had died and why no one had protected him. Arjuna felt that his own manliness and prowess had been futile. Vasudeva consoled Arjuna, saying that death in battle was the goal of brave heroes and that Abhimanyu had ascended to a noble region. Arjuna desired to hear how Abhimanyu had fought and vowed to exterminate the foe. Yudhishthira tried to comfort Arjuna, saying that none could venture to look at or speak to him in his grief, except Vasudeva or himself."
73 Yudhishthira described how Abhimanyu, Arjuna's son, had fought valiantly and penetrated the enemy's array, but was eventually surrounded and killed. Arjuna was filled with grief and rage, and vowed to kill Jayadratha, the king of the Sindhus, who had prevented the Pandavas from rescuing Abhimanyu. Arjuna swore that if he did not kill Jayadratha the next day, he would enter the blazing fire and end his life. He declared that he would cut off Jayadratha's head with a hundred arrows, even if he had to pursue him to the heavens or the nether regions. Arjuna then stretched his bow, Gandiva, and blew his conch, Devadatta, producing a loud sound that shook the universe. Krishna, filled with wrath, blew his conch, Panchajanya, and the Pandava camp erupted in a loud din of musical instruments and leonine roars. Arjuna's oath was a solemn promise to avenge his son's death and demonstrate his unwavering commitment to justice.
74 Sanjaya told Dhritarashtra that when Jayadratha learned of Arjuna's vow to kill him, he was overwhelmed with sorrow and fear. Jayadratha went to the assembly of kings and asked for their protection, saying that even the gods and Gandharvas couldn't baffle Arjuna's vow. Duryodhana comforted Jayadratha, saying that he would be protected by many great warriors, including Karna, Drona, and others. Jayadratha then asked Drona about his proficiency in arms compared to Arjuna's. Drona replied that both had received the same instruction, but Arjuna's yoga and austere life made him superior. However, Drona promised to protect Jayadratha and form an array that Arjuna couldn't pierce. Drona encouraged Jayadratha to fight bravely, saying that death was not to be feared, as it would bring him good fortune and a place in heaven. With his fear banished, Jayadratha set his heart on battle, and the Kuru troops felt delight and shouted leonine roars.
75 Sanjaya told Dhritarashtra that after Arjuna vowed to kill Jayadratha, Krishna criticized Arjuna for acting rashly without consulting him. Krishna had learned from spies that the Kauravas were terrified and preparing for battle. Jayadratha, grief-stricken and fearful, sought protection from Duryodhana and the allied kings. He noted that even the gods and Gandharvas couldn't frustrate Arjuna's vow and asked to be protected or allowed to return home. Duryodhana, cheerless and silent, reflected on the situation. Jayadratha expressed his fear of Arjuna, who had previously defeated Maheswara and slain a thousand Danavas. He asked Duryodhana to grant him permission to leave or arrange for his protection. Duryodhana humbly asked Drona for help, and six warriors, including Karna and Drona's son, were assigned to protect Jayadratha. Drona formed an array with a needle-mouthed formation to shield Jayadratha. Krishna warned Arjuna that these six warriors were formidable and difficult to defeat, and advised him to reconsider his strategy.
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76 Arjuna boasts to Krishna that he will effortlessly defeat the six warriors protecting Jayadratha, including the formidable Drona. He swears by his weapons that he will kill Jayadratha the next day, even if all the gods and creatures protect him. Arjuna vows to pierce through Drona's formation and reach Jayadratha, and promises to gratify the cannibals and gladden his friends. He declares that his celestial bow, Gandiva, and his own strength make him unbeatable. Arjuna asserts that he will vanquish all who come to protect Jayadratha, including the mighty Drona, and that his shafts will deprive thousands of men and animals of life. He asks Krishna not to underestimate his weapons or his arms, and says that his vow is as good as accomplished. Arjuna's speech is full of bravado and confidence in his own abilities, and he asks Krishna to ensure his chariot is well-equipped for the battle ahead. He affirms that his victory is certain, and that Jayadratha's fate is sealed.
77 Sanjaya describes the ominous signs that appeared on the night before the battle, foreboding a great loss of life. Vasudeva and Dhananjaya were both grief-stricken and sleepless that night, their minds consumed by sorrow and anxiety. The gods were anxious, and the earth and seas were disturbed, as if sensing the impending calamity. Fierce winds blew, and a headless trunk and a mace appeared on the disc of the sun. The rivers ran in directions opposite to their usual course, and the animals on the field ejected urine and excreta, uttering loud cries of woe. Vasudeva comforts his sister Subhadra, who was grieving for her son Abhimanyu. He tells her that Abhimanyu's death was heroic and that he achieved a coveted end for a Kshatriya. Vasudeva assures her that the ruler of Sindhu, who killed Abhimanyu, will also meet his end soon. He advises Subhadra to drive away her grief and tells her that she will hear agreeable news the next day, as Arjuna's vow to kill Jayadratha will be accomplished. Vasudeva's words were meant to comfort Subhadra, but they also revealed his own anxiety and determination for the battle ahead.
78 Subhadra lamented the death of her son Abhimanyu, describing his beauty and bravery. She wondered how he could have been killed in battle, despite being protected by the Pandavas and Panchalas. She longed to see his face again and comforted his young wife, who was overwhelmed with grief. Subhadra praised Abhimanyu's virtues and wished for him to attain the same end as those who perform sacrifices, are brave in battle, and are devoted to their duties. She described the ideal end for a warrior like Abhimanyu, who was unretreating and had fallen in battle. Subhadra's lamentations revealed her deep sorrow and sense of loss, as she struggled to come to terms with the death of her beloved son. Krishna consoled Subhadra, telling her not to grieve and that Abhimanyu had obtained a laudable goal. He encouraged her to console Uttara and praised Abhimanyu's achievement in battle. Krishna's words were meant to comfort Subhadra, but they also revealed his own sense of sorrow and loss. He had lost a nephew, a brave warrior, and a dear friend. The sorrow in the Pandava camp was palpable, and Krishna's words were a reminder that even in the midst of war, there was still room for grief and compassion.
79 Sanjaya describes how Krishna, after performing his nightly rituals, lay down on his bed and thought about ways to help Arjuna fulfill his vow to kill Jayadratha. Krishna, determined to help his cousin, decided to take action to ensure Arjuna's success. He knew that Arjuna's vow was a difficult one, as Jayadratha was well-protected by Drona and Duryodhana. However, Krishna was confident in his own abilities and vowed to use his strength to help Arjuna defeat Jayadratha and his protectors. Krishna woke up in the middle of the night and instructed his charioteer, Daruka, to prepare his chariot and weapons for battle the next day. He ordered Daruka to equip his chariot with his celestial mace, discus, bow, and arrows, and to yoke his steeds, Valahaka, Meghapushpa, Saivya, and Sugriva, to the chariot. Krishna declared that he would not let Arjuna die and that the earth would not be deprived of Arjuna's presence. Krishna expressed his devotion to Arjuna, saying that he was half of himself and that he would do everything in his power to ensure Arjuna's victory. He told Daruka that he would dispel Arjuna's wrath and woes and that Arjuna would surely succeed in slaying Jayadratha with his help. Daruka responded by expressing his confidence in Krishna's ability to secure Arjuna's victory, saying that with Krishna as his charioteer, Arjuna was certain to win.
80 Sanjaya describes a dream in which Krishna appears to Arjuna and encourages him to fulfill his vow to kill Jayadratha. Krishna tells Arjuna that he will help him accomplish his goal and reveals the existence of a powerful weapon called Pasupata, which was used by Maheswara to slay the Daityas. Arjuna is instructed to meditate on Maheswara and remember the weapon. In his meditation, Arjuna sees himself journeying through the sky with Krishna to various sacred places, including the White mountain, the Mandara mountains, and the region of Kuvera. They eventually arrive at the foot of a blazing mountain, where they behold Maheswara, the god having the bull for his mark, seated with Parvati and many creatures. Krishna and Arjuna adore Maheswara with hymns and seek his protection. Maheswara welcomes them and offers to grant their desires. Krishna and Arjuna request the Pasupata weapon and praise Maheswara with a long hymn, bowing to his various forms and attributes.
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81 Sanjaya describes Arjuna's encounter with the god Shiva, who grants him the celestial weapon Pasupata. Arjuna, with a cheerful soul and joined hands, gazes at Shiva and sees the offerings he made to Vasudeva lying by the god's side. Arjuna mentally worships both Krishna and Shiva, and asks for the celestial weapon. Shiva, knowing their wish, welcomes them and sends them to a celestial lake to retrieve his bow and arrow. Accompanied by Shiva's attendants, they approach the lake, where they see a terrible snake that transforms into a bow and arrow. They praise Shiva with Vedic hymns, and a Brahmacharin appears, takes the bow, and shoots an arrow into the lake. Arjuna learns the proper technique for using the bow and receives the Pasupata weapon from Shiva. With the weapon, Arjuna feels his goal is already achieved. He and Krishna pay their respects to Shiva, thanking him for the boon, and return to their camp, filled with joy and transports of delight, comparable to that of Indra and Vishnu when they obtained Shiva's permission to slay Jambha.
82 Sanjaya describes the morning routine of King Yudhishthira, who rises from bed to the sound of music and singing. He bathes, performs prayers, and worships the fire, then meets with Brahmanas and makes offerings to them. He also makes presents to them, including gold, horses, and robes. The king then sees and touches various auspicious items, including Swastikas and Nandyavartas, and is presented with costly ornaments. He takes his seat on a golden throne, and his servants fan him with yak-tails. Bards sing his praises, and panegyrists utter his eulogies. The king's beauty is enhanced by his ornaments, and his presence is accompanied by a loud noise of conchs, drums, and other instruments. The earth seems to tremble with the sound of car-wheels, horse-hoofs, and elephants' bells. An orderly announces the arrival of Hrishikesa (Krishna), and the king orders his servants to prepare a seat and Arghya for him. Krishna is introduced and seated on a costly seat, and the king addresses him with the usual enquiries of welcome and worships him. The meeting between the two is filled with grandeur and ceremony, reflecting the importance and respect that they have for each other.
83 Sanjaya describes the meeting between King Yudhishthira and Krishna, where they exchange pleasantries and enquiries about each other's well-being. Yudhishthira addresses Krishna, relying on him for victory and happiness, and recounts their woes, including the loss of their kingdom and exile. He expresses his devotion to Krishna, acknowledging him as the supreme deity and savior of the Vrishnis. Krishna assures Yudhishthira that Arjuna, with his great strength and prowess, will slay their foes, including Jayadratha, the ruler of the Sindhus. Krishna vows to help Arjuna consume the enemy troops like a swelling conflagration, and predicts that Jayadratha will be slain and his flesh fed to carnivorous creatures. Even if the gods protect him, Jayadratha will still meet his end. Krishna encourages Yudhishthira to dispel his grief and fevered heart, promising prosperity and assuring him that Arjuna will emerge victorious. With Krishna's words, Yudhishthira's spirits are lifted, and he is filled with hope and confidence for the impending battle.
84 Sanjaya describes the meeting between Yudhishthira, Vasudeva, and Arjuna, where they converse and exchange pleasantries. Arjuna enters and salutes the king, who rises and embraces him affectionately, smelling his head and blessing him heartily. Yudhishthira predicts Arjuna's victory in battle, judging by his bright countenance and the fact that Janardana is well-pleased with him. Arjuna relates his wonderful encounter with the Three-eyed god, and the group proceeds to battle, filled with rage against the foe. Krishna and Satyaki accompany Arjuna to his pavilion, where Krishna equips Arjuna's chariot with great care, adorning it with golden ornaments. Arjuna, clad in golden armor, circumambulates the chariot and is blessed by Brahmanas, who perform religious rites and sacrifices. He ascends the chariot, accompanied by Krishna and Satyaki, and they proceed to battle, resembling the twin Aswins riding with Indra. The scene is filled with auspicious omens, including a fragrant breeze, the sound of musical instruments, and the voices of panegyrists and bards uttering benedictions of victory. Arjuna expresses his confidence in victory and entrusts Satyaki with the protection of Yudhishthira, knowing that he is equal to Vasudeva himself in battle.
85 Dhritarashtra laments the slaughter of Abhimanyu and wonders how the Kauravas can remain fearless after perpetrating such a wrong. He asks Sanjaya how they can venture to gaze at Arjuna, who is burning with grief and fury. Dhritarashtra recalls his own warnings to Duryodhana to make peace with the Pandavas, but Duryodhana rejected his counsel and that of others, embracing calamity instead. He notes that the Pandavas are righteous and deserving of happiness, and that they will never deviate from the path of righteousness. Dhritarashtra lists the many heroes who are on the Pandava side, including Vrikodara, Arjuna, Satyaki, and others, and wonders who among the Kauravas can resist them. He concludes that Duryodhana's actions are the result of the mischievous influence of Time and his own wicked understanding.
86 Sanjaya tells Dhritarashtra that he will recount everything he has witnessed, but notes that Dhritarashtra's lamentations are useless and that he should not grieve. Sanjaya reminds Dhritarashtra that he had the opportunity to prevent the war by restraining Yudhishthira and his sons, but failed to do so. He criticizes Dhritarashtra for following the counsel of Duryodhana, Karna, and Sakuni, and for not respecting the duties of a king. Sanjaya notes that Krishna once respected Dhritarashtra, but no longer does so since he has fallen from his duties as a king. He reminds Dhritarashtra that his sons had spoken harshly to the Pandavas, and that he had been indifferent to their actions. Sanjaya warns Dhritarashtra that the ancestral sovereignty is now in danger and that he should not censure his sons for their faults, but rather take action to prevent the destruction of their kingdom. Sanjaya also notes that the Pandavas have added to the kingdom and fame of the Kurus, but that Dhritarashtra's actions have deprived them of their ancestral kingdom. He praises the bravery of the Kshatriyas, who fight without regard for their lives, and wonders who else but the Kauravas would dare to fight against the force protected by Krishna and Arjuna.
87 Sanjaya describes the formation of Drona's army, with diverse sounds and warriors preparing for battle. Drona arrays his divisions, with Jayadratha and other great car-warriors stationed behind him. The army is immense, with thousands of horses, cars, elephants, and foot-soldiers. Drona forms a Sakata array, forty-eight miles long and twenty miles wide, with a lotus-shaped array within and a needle-shaped array at its center. Kritavarman, the ruler of the Kamvojas, and Duryodhana stand at the mouth of the needle, surrounded by heroes and protected by Jayadratha. Drona, clad in white armor, stands at the entrance of the Sakata, stretching his large bow. The Kauravas are delighted, and the Siddhas and Charanas are filled with wonder at the mighty array, which seems capable of devouring the whole earth.
88 Sanjaya describes the chaos and destruction on the battlefield as Arjuna and Krishna face off against Durmarshana and the Kuru army. The sound of conchs and horns fills the air, and the earth shakes as the warriors clash. Arjuna, filled with rage, covers his foes with showers of arrows, striking off the heads of car-warriors and causing chaos among the enemy ranks. The battlefield is strewn with bodies, heads, and limbs, and the sound of severed heads dropping on the earth is like the sound of falling fruits. The warriors of the Kuru army are filled with fear and confusion, striking one another or themselves in their panic. Arjuna's quickness and skill with his bow are too much for them, and they flee in terror, their understanding confused and their hearts filled with woe. The enemy warriors are unable to withstand Arjuna's prowess, and they fall before him like trees cut down by a mighty wind. The battlefield is a scene of utter carnage, with blood-soaked bodies and severed limbs strewn about. The sound of wailing and lamentation fills the air, and the earth is red with the blood of the fallen. Arjuna's chariot wheels are stained with blood and flesh, and his bow is constantly in motion, striking down foe after foe. The Kuru army is in disarray, and their warriors are fleeing in terror, unable to withstand the wrath of Arjuna.
89 Dhritarashtra asks who among his heroes fought Arjuna after the initial slaughter. Sanjaya describes how Duhsasana, filled with wrath, rushed against Arjuna with a large elephant force. Arjuna, with his lion-like roar, began to pierce and slay the elephants with his shafts. The sound of horses, car wheels, and musical instruments filled the air, and men and elephants were dispirited and lost their senses. Arjuna's shafts, like snakes with virulent poison, riven through the elephants, which fell like mountains shorn of their wings. Warriors were seen hanging from the elephants' bodies, divested of armor, and covered in blood. Arjuna cut off the heads of warriors with his straight arrows, and the heads fell like lotuses. Elephants, pierced with long shafts, fell, vomiting blood, with their riders on their backs. Partha's shafts cut into fragments the bow-strings, standards, and shafts of the car-warriors. None could notice when Arjuna took up his arrows or let them off, as he seemed to dance on his car with his bow drawn to a circle. The field of battle was strewn with innumerable bodies, and Duhsasana's forces fled, seeking Drona as their deliverer.
90 Sanjaya describes the battle between Arjuna and Drona. Arjuna approaches Drona, who is stationed at the entrance of the array, and requests his blessing to penetrate the impenetrable array. Drona, smiling, tells Arjuna that he must vanquish him first. Arjuna and Drona engage in a fierce battle, exchanging arrowy showers. Drona cuts off Arjuna's bow-string and pierces him with many shafts. Arjuna regains his strength and pierces Drona with many winged arrows. The battle rages on, with both warriors displaying their valor. Vasudeva reflects on the accomplishment of their task and tells Arjuna to proceed, avoiding Drona. Arjuna keeps Drona to his right and proceeds onwards, shooting his shafts. Drona addresses Arjuna, asking where he is going, and Arjuna replies that he will not cease fighting until he has vanquished his foe. However, he acknowledges that Drona is his preceptor and not his foe. Arjuna then proceeds against the Kaurava troops, followed by the princes of Panchala. Other warriors, including Jaya and Kritavarman, oppose Arjuna's progress, but he continues to advance, determined to slay Jayadratha.
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81 Sanjaya describes Arjuna's encounter with the god Shiva, who grants him the celestial weapon Pasupata. Arjuna, with a cheerful soul and joined hands, gazes at Shiva and sees the offerings he made to Vasudeva lying by the god's side. Arjuna mentally worships both Krishna and Shiva, and asks for the celestial weapon. Shiva, knowing their wish, welcomes them and sends them to a celestial lake to retrieve his bow and arrow. Accompanied by Shiva's attendants, they approach the lake, where they see a terrible snake that transforms into a bow and arrow. They praise Shiva with Vedic hymns, and a Brahmacharin appears, takes the bow, and shoots an arrow into the lake. Arjuna learns the proper technique for using the bow and receives the Pasupata weapon from Shiva. With the weapon, Arjuna feels his goal is already achieved. He and Krishna pay their respects to Shiva, thanking him for the boon, and return to their camp, filled with joy and transports of delight, comparable to that of Indra and Vishnu when they obtained Shiva's permission to slay Jambha.
82 Sanjaya describes the morning routine of King Yudhishthira, who rises from bed to the sound of music and singing. He bathes, performs prayers, and worships the fire, then meets with Brahmanas and makes offerings to them. He also makes presents to them, including gold, horses, and robes. The king then sees and touches various auspicious items, including Swastikas and Nandyavartas, and is presented with costly ornaments. He takes his seat on a golden throne, and his servants fan him with yak-tails. Bards sing his praises, and panegyrists utter his eulogies. The king's beauty is enhanced by his ornaments, and his presence is accompanied by a loud noise of conchs, drums, and other instruments. The earth seems to tremble with the sound of car-wheels, horse-hoofs, and elephants' bells. An orderly announces the arrival of Hrishikesa (Krishna), and the king orders his servants to prepare a seat and Arghya for him. Krishna is introduced and seated on a costly seat, and the king addresses him with the usual enquiries of welcome and worships him. The meeting between the two is filled with grandeur and ceremony, reflecting the importance and respect that they have for each other.
83 Sanjaya describes the meeting between King Yudhishthira and Krishna, where they exchange pleasantries and enquiries about each other's well-being. Yudhishthira addresses Krishna, relying on him for victory and happiness, and recounts their woes, including the loss of their kingdom and exile. He expresses his devotion to Krishna, acknowledging him as the supreme deity and savior of the Vrishnis. Krishna assures Yudhishthira that Arjuna, with his great strength and prowess, will slay their foes, including Jayadratha, the ruler of the Sindhus. Krishna vows to help Arjuna consume the enemy troops like a swelling conflagration, and predicts that Jayadratha will be slain and his flesh fed to carnivorous creatures. Even if the gods protect him, Jayadratha will still meet his end. Krishna encourages Yudhishthira to dispel his grief and fevered heart, promising prosperity and assuring him that Arjuna will emerge victorious. With Krishna's words, Yudhishthira's spirits are lifted, and he is filled with hope and confidence for the impending battle.
84 Sanjaya describes the meeting between Yudhishthira, Vasudeva, and Arjuna, where they converse and exchange pleasantries. Arjuna enters and salutes the king, who rises and embraces him affectionately, smelling his head and blessing him heartily. Yudhishthira predicts Arjuna's victory in battle, judging by his bright countenance and the fact that Janardana is well-pleased with him. Arjuna relates his wonderful encounter with the Three-eyed god, and the group proceeds to battle, filled with rage against the foe. Krishna and Satyaki accompany Arjuna to his pavilion, where Krishna equips Arjuna's chariot with great care, adorning it with golden ornaments. Arjuna, clad in golden armor, circumambulates the chariot and is blessed by Brahmanas, who perform religious rites and sacrifices. He ascends the chariot, accompanied by Krishna and Satyaki, and they proceed to battle, resembling the twin Aswins riding with Indra. The scene is filled with auspicious omens, including a fragrant breeze, the sound of musical instruments, and the voices of panegyrists and bards uttering benedictions of victory. Arjuna expresses his confidence in victory and entrusts Satyaki with the protection of Yudhishthira, knowing that he is equal to Vasudeva himself in battle.
85 Dhritarashtra laments the slaughter of Abhimanyu and wonders how the Kauravas can remain fearless after perpetrating such a wrong. He asks Sanjaya how they can venture to gaze at Arjuna, who is burning with grief and fury. Dhritarashtra recalls his own warnings to Duryodhana to make peace with the Pandavas, but Duryodhana rejected his counsel and that of others, embracing calamity instead. He notes that the Pandavas are righteous and deserving of happiness, and that they will never deviate from the path of righteousness. Dhritarashtra lists the many heroes who are on the Pandava side, including Vrikodara, Arjuna, Satyaki, and others, and wonders who among the Kauravas can resist them. He concludes that Duryodhana's actions are the result of the mischievous influence of Time and his own wicked understanding.
86 Sanjaya tells Dhritarashtra that he will recount everything he has witnessed, but notes that Dhritarashtra's lamentations are useless and that he should not grieve. Sanjaya reminds Dhritarashtra that he had the opportunity to prevent the war by restraining Yudhishthira and his sons, but failed to do so. He criticizes Dhritarashtra for following the counsel of Duryodhana, Karna, and Sakuni, and for not respecting the duties of a king. Sanjaya notes that Krishna once respected Dhritarashtra, but no longer does so since he has fallen from his duties as a king. He reminds Dhritarashtra that his sons had spoken harshly to the Pandavas, and that he had been indifferent to their actions. Sanjaya warns Dhritarashtra that the ancestral sovereignty is now in danger and that he should not censure his sons for their faults, but rather take action to prevent the destruction of their kingdom. Sanjaya also notes that the Pandavas have added to the kingdom and fame of the Kurus, but that Dhritarashtra's actions have deprived them of their ancestral kingdom. He praises the bravery of the Kshatriyas, who fight without regard for their lives, and wonders who else but the Kauravas would dare to fight against the force protected by Krishna and Arjuna.
87 Sanjaya describes the formation of Drona's army, with diverse sounds and warriors preparing for battle. Drona arrays his divisions, with Jayadratha and other great car-warriors stationed behind him. The army is immense, with thousands of horses, cars, elephants, and foot-soldiers. Drona forms a Sakata array, forty-eight miles long and twenty miles wide, with a lotus-shaped array within and a needle-shaped array at its center. Kritavarman, the ruler of the Kamvojas, and Duryodhana stand at the mouth of the needle, surrounded by heroes and protected by Jayadratha. Drona, clad in white armor, stands at the entrance of the Sakata, stretching his large bow. The Kauravas are delighted, and the Siddhas and Charanas are filled with wonder at the mighty array, which seems capable of devouring the whole earth.
88 Sanjaya describes the chaos and destruction on the battlefield as Arjuna and Krishna face off against Durmarshana and the Kuru army. The sound of conchs and horns fills the air, and the earth shakes as the warriors clash. Arjuna, filled with rage, covers his foes with showers of arrows, striking off the heads of car-warriors and causing chaos among the enemy ranks. The battlefield is strewn with bodies, heads, and limbs, and the sound of severed heads dropping on the earth is like the sound of falling fruits. The warriors of the Kuru army are filled with fear and confusion, striking one another or themselves in their panic. Arjuna's quickness and skill with his bow are too much for them, and they flee in terror, their understanding confused and their hearts filled with woe. The enemy warriors are unable to withstand Arjuna's prowess, and they fall before him like trees cut down by a mighty wind. The battlefield is a scene of utter carnage, with blood-soaked bodies and severed limbs strewn about. The sound of wailing and lamentation fills the air, and the earth is red with the blood of the fallen. Arjuna's chariot wheels are stained with blood and flesh, and his bow is constantly in motion, striking down foe after foe. The Kuru army is in disarray, and their warriors are fleeing in terror, unable to withstand the wrath of Arjuna.
89 Dhritarashtra asks who among his heroes fought Arjuna after the initial slaughter. Sanjaya describes how Duhsasana, filled with wrath, rushed against Arjuna with a large elephant force. Arjuna, with his lion-like roar, began to pierce and slay the elephants with his shafts. The sound of horses, car wheels, and musical instruments filled the air, and men and elephants were dispirited and lost their senses. Arjuna's shafts, like snakes with virulent poison, riven through the elephants, which fell like mountains shorn of their wings. Warriors were seen hanging from the elephants' bodies, divested of armor, and covered in blood. Arjuna cut off the heads of warriors with his straight arrows, and the heads fell like lotuses. Elephants, pierced with long shafts, fell, vomiting blood, with their riders on their backs. Partha's shafts cut into fragments the bow-strings, standards, and shafts of the car-warriors. None could notice when Arjuna took up his arrows or let them off, as he seemed to dance on his car with his bow drawn to a circle. The field of battle was strewn with innumerable bodies, and Duhsasana's forces fled, seeking Drona as their deliverer.
90 Sanjaya describes the battle between Arjuna and Drona. Arjuna approaches Drona, who is stationed at the entrance of the array, and requests his blessing to penetrate the impenetrable array. Drona, smiling, tells Arjuna that he must vanquish him first. Arjuna and Drona engage in a fierce battle, exchanging arrowy showers. Drona cuts off Arjuna's bow-string and pierces him with many shafts. Arjuna regains his strength and pierces Drona with many winged arrows. The battle rages on, with both warriors displaying their valor. Vasudeva reflects on the accomplishment of their task and tells Arjuna to proceed, avoiding Drona. Arjuna keeps Drona to his right and proceeds onwards, shooting his shafts. Drona addresses Arjuna, asking where he is going, and Arjuna replies that he will not cease fighting until he has vanquished his foe. However, he acknowledges that Drona is his preceptor and not his foe. Arjuna then proceeds against the Kaurava troops, followed by the princes of Panchala. Other warriors, including Jaya and Kritavarman, oppose Arjuna's progress, but he continues to advance, determined to slay Jayadratha.
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91 Sanjaya describes the intense battle between Arjuna and Drona, with Arjuna using the Brahma weapon to counter Drona's arrows. Drona, determined to defeat Arjuna, afflicts Partha and Vasudeva with numerous arrows, but Arjuna resists and avoids him, demonstrating his exceptional skill and prowess. Arjuna then proceeds to slaughter the Bhoja host, displaying his unwavering dedication to his mission. As Arjuna advances, he encounters Kritavarman, who pierces him with arrows, but Arjuna stupefies him and continues to the Kamvoja force. Meanwhile, Kritavarman resists the two Panchala princes following Arjuna, engaging them in a fierce battle. Arjuna then afflicts the divisions opposed to him, showcasing his unwavering strength and determination. In the heat of the battle, king Srutayudha, who had been made unslayable by a celestial weapon, rushes against Arjuna, but is ultimately slain by him. However, Srutayudha's mace returns to him and slays him when he hurls it at Janardana, who is not engaged in fighting, fulfilling the warning given by Varuna. The troops flee in disarray, and Sudakshina, the prince of the Kamvojas, rushes against Arjuna but is swiftly slain by him. The Kamvoja troops flee, leaving Sudakshina lying on the ground, deprived of life, his beautiful armor and ornaments rendered useless in the face of Arjuna's unwavering prowess.
92 Sanjaya describes the intense battle between Arjuna and the warriors of the Kuru army. Despite being filled with wrath and determination, the warriors are no match for Arjuna's skill and prowess. Srutayus and Achyutayus, two mighty car-warriors, shower Arjuna with arrows, but he invokes the weapon named after Sakra and strikes them down. Their sons, Niyatayus and Dirghayus, rush against Arjuna in a rage, but he quickly dispatches them to Yama's abode. Thousands of trained elephant-riders and kings from the west and south surround Arjuna, but he cuts them down with his shafts. The field of battle is strewn with heads, arms, and bodies, and the earth is covered in blood. Arjuna careers over the field, slaying steeds, car-warriors, and elephants, and causing a river of blood to flow. Srutayus, the ruler of the Amvashthas, resisted Arjuna but was ultimately slain, his mace cut off in fragments and his arms and head struck off.
93 Sanjaya tells Dhritarashtra that Duryodhana, seeing his army broken, goes to Drona for help. Drona advises Duryodhana to fight Arjuna himself, as he is the only one who can resist him. Drona ties a magical armor on Duryodhana's body, saying that even the gods cannot pierce it. He tells Duryodhana that the armor was given to him by Angiras, who received it from Vrihaspati, who received it from Agnivesya. Drona says that he is tying the armor on Duryodhana's body with Brahma strings, just as Brahma tied it on Vishnu's body in the battle against Taraka. With the armor on, Duryodhana proceeds to battle Arjuna, accompanied by a large army and musical instruments. Sanjaya compares Duryodhana's procession to that of Vali, the son of Virochana. Duryodhana is hesitant, feeling that he cannot resist Arjuna, who has already pierced through Drona's division. Drona reassures him, saying that the armor will protect him and that he should fight Arjuna to the best of his ability. Drona also reminds Duryodhana that he is a king and a hero, and that he should not fear Arjuna. With the armor on, Duryodhana feels more confident and proceeds to battle Arjuna.
94 Sanjaya describes the intense battle between the Kurus and Pandavas. Duryodhana's army is divided into three columns, but Drona repeatedly unites them. Dhrishtadyumna, however, separates them again and again. The Pandavas and Srinjayas fiercely slaughter the Kuru army, which is afflicted by the sun's rays and Drona's arrows. Drona consumes the Panchalas with his shafts, while Prishata's son separates the Kuru divisions. The battle is fierce, with warriors on both sides fighting to the utmost extent of their prowess. No one flees due to fear. Various warriors engage in separate encounters, including Bhimasena, Yudhishthira, Satyaki, and Dhrishtadyumna. The ruler of the Sindhus remains in the rear, protected by Kripa, Karna, and other warriors. The battle rages on, with Drona and Dhrishtadyumna displaying their prowess. The Pandavas and Srinjayas fight valiantly, but the Kuru army is not easily defeated. The sun beats down, and the dust raised by the soldiers afflicts the eyes of all. The battle is a fierce and awful sight, with warriors on both sides determined to emerge victorious.
95 Sanjaya describes the intense battle between the Kurus and Pandavas. Drona's division is fiercely attacked by the Parthas, who seek to pierce through it. Drona and his forces fight back, seeking glory. Various warriors engage in individual battles, displaying their prowess. The battle is fierce, with arrows covering the sky and warriors fighting valiantly. The sons of Madri attack Sakuni, who is forced to retreat. Ghatotkacha battles Alamvusha, while Yudhishthira engages the ruler of the Madras. Bhimasena fights against Vivinsati, Chitrasena, and Vikarna. The battle rages on, with warriors on both sides showing their strength and valor. The Pandavas and Kurus are evenly matched, and the outcome is uncertain. The battle is a display of skill and bravery, with warriors fighting for their honor and their sides. The description of the battle highlights the intensity and ferocity of the conflict, with warriors fighting fiercely and valiantly.
96 Sanjaya describes the intense battle between the Kurus and Pandavas. Bhimasena attacks Jalasandha, Yudhishthira fights Kritavarman, and Dhrishtadyumna engages Drona. The battle rages on, with warriors fighting fearlessly and falling by the thousands. The field is strewn with bodies, weapons, and armor. Drona and Dhrishtadyumna exchange blows, their arrows filling the sky. The battle is fierce, with warriors using various weapons and fighting valiantly. Elephants and horses are slain, and carnivorous animals feed on the flesh of the fallen. Dhrishtadyumna mixes up his steeds with Drona's and takes up his sword and shield. He enters Drona's chariot and moves quickly, avoiding Drona's attacks. Drona eventually gains the upper hand, but Satyaki intervenes and rescues Dhrishtadyumna. The battle continues, with Drona fighting the Panchala warriors. The scene is one of chaos and carnage, with warriors fighting for their lives and falling by the thousands. The description highlights the intensity and ferocity of the battle, with warriors displaying their skill and valor. The intervention of Satyaki turns the tide of the battle, and Dhrishtadyumna is saved from certain defeat.
97 Dhritarashtra asks Sanjaya to describe the battle between Drona and Satyaki. Sanjaya describes the intense fight, with both warriors displaying their skill and valor. Drona, filled with rage, rushes towards Satyaki, who remains calm and fearless. The two warriors exchange blows, covering the sky with their arrows. The sound of their bows and the impact of their arrows create a deafening noise. The battle is fierce, with neither side giving in. The warriors are evenly matched, and their skills are praised by the gods and other spectators. Drona and Satyaki use celestial weapons, but their effects are neutralized. As the sun sets, Yudhishthira and other Pandava warriors rush to protect Satyaki, while Duryodhana's brothers and other Kaurava warriors come to aid Drona. The battle becomes more intense, with dust and arrows filling the air, making it difficult to discern anything. The scene is one of chaos and carnage, with warriors fighting fiercely and valiantly. The description highlights the intensity and ferocity of the battle, with both sides displaying their skill and strength. The use of celestial weapons adds a supernatural element to the battle, and the neutralization of their effects shows that the warriors are evenly matched. The intervention of other warriors adds to the complexity of the battle, making it a thrilling and unpredictable contest.
98 Sanjaya describes the intense battle between Arjuna and the Kaurava warriors. As the sun begins to set, Arjuna and Vasudeva make their way through the enemy troops, with Arjuna's steeds becoming tired and hungry. The brothers of Avanti, Vinda and Anuvinda, attack Arjuna, but he defeats them with his arrows. Their followers then attack Arjuna, but he slays them, shining like a fire consuming a forest. The Kauravas continue to attack, but Arjuna holds them off, standing like an immovable hill. Vasudeva suggests unyoking the steeds and removing their arrows, and Arjuna agrees. He then stands alone, surrounded by enemy cars, and resists their attacks with his bow, Gandiva. The battle rages on, with Arjuna covering the enemy with countless shafts and generating a fire in the sky. The atmosphere becomes hot, with the sound of conchs and drums roaring like the ocean. Arjuna then creates a lake with his weapon, and Vasudeva praises him, saying "Excellent, Excellent". The scene is one of intense battle, with Arjuna displaying his skill and valor against overwhelming odds. The description highlights the ferocity of the battle, with the sound of weapons and the cries of warriors creating a deafening noise. The creation of the lake and the arrowy hall showcases Arjuna's divine abilities, and the praise from Vasudeva emphasizes his admiration for Arjuna's skills.
99 Sanjaya describes the wonders of Arjuna's battle prowess, including his ability to hold off the enemy army on foot and create an arrowy hall. Vasudeva unyokes the steeds and tends to their wounds, then yokes them again and proceeds with Arjuna to find Jayadratha. The Kuru warriors are amazed and dismayed by Arjuna's skills, and some lament that they are being destroyed due to Duryodhana's fault. Arjuna and Vasudeva proceed with great speed, routing the enemy army and blowing the conch Panchajanya. Many kings and Kshatriyas try to stop Arjuna, but he is undeterred. The scene is one of intense battle, with Arjuna and Vasudeva displaying their divine abilities and the enemy army struggling to keep up. The text highlights Arjuna's bravery and skill, as well as Vasudeva's tender care for the steeds. The Kuru warriors' reactions range from admiration to despair, and the scene is filled with vivid imagery and action. The sound of the conch Panchajanya and the sight of the arrowy hall create a sense of wonder and awe, and Arjuna's determination to find Jayadratha drives the action forward.
100 Sanjaya describes the scene as Arjuna and Vasudeva penetrate the enemy host, causing the kings to flee in fear. However, the two heroes soon find themselves surrounded by Drona's division, which they pierce through with difficulty. They emerge on the other side, freed from the danger, and continue their search for Jayadratha. The Kuru warriors are dismayed, realizing that Jayadratha's chances of survival are slim. Arjuna and Vasudeva converse about killing Jayadratha, and their determination strikes fear into the hearts of the Kuru warriors. The two heroes are described as blazing suns, freed from the darkness of Drona's division. They are filled with joy at the sight of Jayadratha and rush towards him with wrath. Duryodhana, seeing his chance, rushes to protect Jayadratha, and the scene ends with a sense of tension and anticipation. The text is a vivid description of the battle scene, with imagery and metaphors used to convey the intensity of the action. The two heroes are portrayed as unstoppable forces, piercing through the enemy divisions with ease. The Kuru warriors are shown to be increasingly desperate and fearful, realizing that their chances of victory are slipping away. The stage is set for a dramatic confrontation between Arjuna and Jayadratha, with Duryodhana attempting to intervene.
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101 Vasudeva urges Arjuna to fight Duryodhana, calling him the root of all the wrongs done to the Pandavas. He praises Arjuna's prowess, saying that even the three worlds cannot venture to vanquish him in battle. Vasudeva reminds Arjuna of the wrongs done to him and his brothers, including the deprivation of their kingdom and the insult to Draupadi. Arjuna agrees to fight Duryodhana, and the two Krishnas proceed towards him. Duryodhana, despite being aware of the danger, shows no fear and is applauded by the Kauravas for his bravery. The scene is set for a fierce battle between Arjuna and Duryodhana, with both sides filled with rage and determination. The text highlights the tension and anticipation leading up to the battle, with Vasudeva's speech serving as a catalyst for Arjuna's determination to fight. The conversation between the two Krishnas showcases their bond and shared purpose, while Duryodhana's bravery and defiance add to the drama of the scene. The stage is set for a thrilling and intense battle, with the outcome hanging in the balance.
102 Sanjaya describes the intense battle between Arjuna and Duryodhana. Duryodhana pierces Arjuna with shafts, but Arjuna's weapons fail to penetrate Duryodhana's armor, which was given to him by Drona. Krishna is amazed and asks Arjuna why his weapons are ineffective. Arjuna explains that the armor is impenetrable and was created by Brahma. Despite this, Arjuna vows to defeat Duryodhana. The battle rages on, with both sides exchanging blows. Arjuna slays Duryodhana's steeds and charioteers and cuts off his bow and armor. Duryodhana becomes distressed, and many warriors rush to his aid. Arjuna begins to slaughter the host, and the Vrishni hero, Krishna, blows his conch, causing the Kuru warriors to fall down. The car of Arjuna becomes freed, and the protectors of Jayadratha become enraged, uttering loud shouts and filling the earth with noise. The text highlights the ferocity of the battle and the determination of the warriors. The conversation between Krishna and Arjuna showcases their bond and strategy, while the description of the armor and weapons adds to the intensity of the scene. The sound of the conchs and the twang of Gandiva create a vivid atmosphere, and the bravery of the warriors is evident throughout the passage.
103 Sanjaya describes the intense battle between Arjuna and the Kuru warriors. Eight great car-warriors, including Bhurisravas, Karna, and the son of Drona, rush towards Arjuna's car, filled with rage and determined to rescue Duryodhana. The warriors blow their conchs, filling the sky and earth with a loud blare. Arjuna and Krishna respond with their own conchs, Devadatta and Panchajanya, which surpass the noise of the Kuru warriors. The Kuru host is filled with anxiety and fear, and the sound of the conchs resounds through the ten points of the compass. The warriors engage in a fierce battle, with Arjuna piercing each of his enemies in return, displaying his skill and lightness of hand. The son of Drona strikes Vasudeva and Arjuna, but Arjuna retaliates, mangling his enemies with hundreds of arrows. The text highlights the intensity of the battle, with the sound of conchs and the clash of weapons creating a vivid atmosphere. The bravery and skill of the warriors are evident, with Arjuna and Krishna standing out as formidable opponents. The use of imagery and metaphor, such as the comparison of the sound of the conchs to thunder, adds to the drama of the scene.
104 Dhritarashtra asks Sanjaya to describe the standards of the warriors in the battle. Sanjaya describes the diverse kinds of standards, made of gold and decked with gold, that shone like blazing flames of fire. He mentions the standards of Dhananjaya, Drona's son, Karna, Kripa, Vrishasena, Salya, Somadatta's son, and Duryodhana, each with its unique mark, such as an ape, lion-tail, elephant-rope, peacock, bovine bull, and sacrificial stake. The standards were adorned with banners that moved in the wind, looking like dancing ladies. Sanjaya describes how the warriors looked resplendent with their standards, and how Arjuna's standard, bearing the mark of an ape, frightened the Kuru host. The warriors took up their bows and began the encounter, with Arjuna fearlessly facing all the warriors united together. The text highlights the grandeur and beauty of the standards, which reflected the bravery and strength of the warriors. The use of imagery and metaphor, such as the comparison of the banners to dancing ladies, adds to the vividness of the description. The standards became a symbol of the warriors' identity and pride, and played a significant role in the battle.
105 Dhritarashtra asks Sanjaya to describe the battle between the Panchalas and the Kurus. Sanjaya describes the fierce encounter, with Drona at the center, and the Panchalas determined to slay him. The battle rages on, with many warriors engaging in intense duels. Yudhishthira and Drona exchange blows, with Yudhishthira ultimately cutting off Drona's bow. Drona then hurls a mace at Yudhishthira, who counters with his own mace. The two maces collide and fall to the ground. Drona then kills Yudhishthira's steeds and cuts off his bow and standard. Yudhishthira is left weaponless and carless, and Drona rushes towards him, shooting sharp shafts. The Pandava army cries out in despair, thinking Yudhishthira is slain. However, Yudhishthira escapes to Sahadeva's chariot and retreats from the battlefield. The text highlights the intensity of the battle and the bravery of the warriors. The duel between Yudhishthira and Drona is particularly noteworthy, with both sides displaying great skill and determination. The use of imagery and metaphor, such as the comparison of the maces to furious lions, adds to the vividness of the description.
106 Sanjaya describes the intense battle between the warriors. Vrihatkshatra and Kshemadhurti engage in a fierce duel, with Vrihatkshatra ultimately slaying Kshemadhurti. Dhrishtaketu and Viradhanwan also fight, with Dhrishtaketu using a dart to kill Viradhanwan. Sahadeva and Durmukha exchange blows, with Sahadeva emerging victorious. Nakula quickly defeats Vikarna, and Satyaki slays Vyaghradatta and then vanquishes the Magadhas. The Trigarta warriors are routed, and Drona, filled with rage, rushes towards Satyaki. The text highlights the bravery and skill of the warriors, with a focus on the individual duels and the intensity of the battle. The use of imagery and metaphor, such as the comparison of the head falling from the trunk to a luminary falling from the firmament, adds to the vividness of the description. The battle rages on, with the Pandavas gaining the upper hand.
107 Sanjaya describes the intense battle between the Pandavas and the Kauravas. The son of Somadatta pierces each of the sons of Draupadi with multiple arrows, but they ultimately surround and pierce him deeply. The son of Arjuna kills Somadatta's steeds, and the son of Bhimasena cuts off his bow. The son of Sahadeva beheads Somadatta, causing the Kaurava troops to flee in fear. The Rakshasa Alamvusha engages in a fierce duel with Bhimasena, using his powers to become invisible and assume various forms. He showers Bhimasena with arrows, but Bhimasena retaliates with the Tvashtri weapon, producing thousands of arrows and afflicting the Rakshasa. The Rakshasa flees towards Drona's division, and the Pandavas rejoice at Bhimasena's victory. The text highlights the bravery and skill of the warriors, with a focus on the individual duels and the intensity of the battle. The use of imagery and metaphor, such as the comparison of the head falling from the trunk to the sun rising at the end of the Yuga, adds to the vividness of the description.
108 Sanjaya describes the intense battle between Ghatotkacha and Alamvusha, two powerful Rakshasas. They exchange blows, creating illusions and displaying their strength. The Pandavas surround Alamvusha, but he breaks free and pierces several of them with his shafts. Ghatotkacha retaliates, and the two Rakshasas engage in a fierce duel. Despite being mortal, Alamvusha puts up a strong fight, but Ghatotkacha ultimately seizes and crushes him, killing him. The Pandavas rejoice at Alamvusha's death, while the Kauravas lament his loss. Ghatotkacha is praised by his relatives and friends for his bravery. The battle continues, with the sound of conchs and arrows filling the air. The Kauravas respond with loud shouts, and the earth echoes with the noise. The text highlights the bravery and strength of Ghatotkacha and Alamvusha, and the intensity of their battle. The use of imagery and metaphor, such as the comparison of Alamvusha to a crushed mountain, adds to the vividness of the description.
109 Dhritarashtra asks Sanjaya to describe the battle between Yuyudhana (Satyaki) and Drona. Sanjaya recounts how Yuyudhana and Drona exchange blows, with Yuyudhana ultimately seeking help from King Yudhishthira. Yudhishthira sends Satyaki to aid Arjuna, who is battling Jayadratha and other warriors. Yudhishthira praises Satyaki's bravery and skill, saying he is the only one who can protect Arjuna. He reminds Satyaki of Arjuna's words, who had said that Satyaki is his disciple and friend, and that he is dear to him. Yudhishthira urges Satyaki to go to Arjuna's aid, saying that he is the only one who can help him. Satyaki is described as a mighty warrior, equal to Narayana in weapons and strength, and surpassing Bhishma and Drona in bravery. Yudhishthira says that Satyaki is the only one who can accomplish the task of aiding Arjuna, and that he should not frustrate their wishes. He urges Satyaki to fight like a hero and display feats worthy of himself.
110 Satyaki, the bull amongst the Sinis, replies to King Yudhishthira's words, saying that he has heard the king's delightful and just commands, and is prepared to cast away his life for the sake of Phalguna (Arjuna). He agrees to battle with the entire army of Suyodhana and vanquish it, and assures the king that he will safely reach Dhananjaya and slay Jayadratha. Satyaki informs the king that Arjuna had entrusted him with the protection of Yudhishthira, and that he cannot falsify that trust. He says that only Pradyumna or he himself can be a match for Drona in battle, and expresses his concern for the king's safety, asking who will protect him when he leaves. Satyaki suggests that Bhima, Prishata's son, and other warriors will protect the king, and Yudhishthira assures him that he will take the greatest precaution in protecting himself. The king tells Satyaki to go to Arjuna, and says that Bhima and other warriors will protect him, and that Dhrishtadyumna will resist angry Drona in battle. With this, Satyaki is given leave to go to Arjuna's aid, and Yudhishthira prepares for the battle ahead.
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111 Satyaki agrees to follow Arjuna, despite fearing censure if he leaves King Yudhishthira unprotected. He assures the king that he will pierce through the enemy host and slay Jayadratha, and asks Bhima to protect the king in his absence. Satyaki describes the enemy forces, including elephants, Kiratas, and Kamvojas, and declares that he will destroy them all. He notes that the enemy warriors are accomplished and devoted to the science of weapons, but expresses confidence in his own abilities. Satyaki's charioteer reports that his car is equipped and ready, and Satyaki performs rituals and seeks blessings before mounting his chariot. With his bow and arrows in hand, he sets out, followed by Bhima. As they approach the enemy host, Satyaki tells Bhima to return and protect the king, and Bhima agrees. Satyaki then charges forward, ready to face the enemy and fulfill his vow to slay Jayadratha. His chariot is adorned with a golden lion standard, and he is filled with joy and energy as he heads into battle. The enemy troops tremble at the sight of him, and Satyaki's determination and bravery are clear as he leads the charge.
112 Satyaki, determined to follow Arjuna, charges forward despite Yudhishthira's warnings. He faces off against Drona, who attempts to stop him, but Satyaki refuses to engage in a lengthy battle, citing his duty to follow his preceptor, Arjuna. Drona, enraged, shoots countless shafts at Satyaki, who expertly avoids them and continues on his way. Satyaki then encounters Kritavarman, who shoots a calf-toothed shaft that pierces Satyaki's chest. Satyaki responds by shooting hundreds of shafts at Kritavarman, shrouding him and his car in an arrowy downpour. He then cuts off Kritavarman's charioteer's head and proceeds to face the Kamvojas. Meanwhile, Drona, determined to stop Satyaki, places his troops in position and charges forward, only to be resisted by the Pandava warriors. The battle rages on, with Satyaki displaying his prowess and determination to fulfill his vow to follow Arjuna. As Satyaki continues on his way, he encounters numerous other warriors, including the Valhikas and the Southerners, but he expertly defeats them all. His charioteer, noting his fatigue, urges him to proceed with caution, but Satyaki is resolute in his determination to follow Arjuna. Despite the odds against him, Satyaki presses on, his bravery and skill inspiring his fellow Pandava warriors. As the battle rages on, it becomes clear that Satyaki will stop at nothing to fulfill his vow and follow Arjuna into the heart of the enemy's camp.
113 Dhritarashtra lamented, "Our army, equally excellent and numerous, is being slain by the Pandavas. Our soldiers are well-trained, well-equipped, and devoted to us. Yet, they are being defeated. What can it be but Destiny? I fear that none of my troops will survive. Satyaki and Arjuna have pierced through our army like the ocean. My sons are filled with grief, seeing our warriors retreat in despair. I think they are filled with grief, seeing their car-warriors retreat and their steeds and elephants fly away. Drona, that great bowman, is endued with great might, but even he could not resist the Pandavas. How could the Panchalas pierce him in the fight? Sanjaya, tell me, how did the battle take place? How could the Pandavas defeat our army, which is equally excellent and numerous? Sanjaya replied, "O king, your army is being defeated due to your own fault. You did not heed the counsels of your well-wishing friends. You abandoned the sons of Pandu and caused this war. This defeat is entirely owing to you."
114 Sanjaya said, "O king, listen to the bravery of Satyaki, the grandson of Sini. After defeating Kritavarman, he proceeded to face the Trigarta warriors, who were waiting for him with their elephants. Satyaki fought with valor, shooting sharp shafts and scattering the enemy. The elephants were slaughtered, and their riders were slain. The Trigarta warriors fled, and Satyaki advanced to face Jalasandha, the ruler of the Magadhas. Jalasandha, filled with rage, pierced Satyaki with many shafts, but Satyaki trembled not. He took up another bow and pierced Jalasandha with sixty arrows. Jalasandha hurled a lance at Satyaki, piercing his left arm, but Satyaki struck back with thirty keen shafts. The battle raged on, with both warriors showing their prowess. Finally, Satyaki cut off Jalasandha's arms and head, and the latter's elephant fled, crushing friendly ranks. Thy warriors, O king, fled in all directions, despairing of success. Drona, the foremost of all wielders of bows, approached Satyaki, and a fierce battle ensued between the Kurus and Satyaki."
115 Sanjaya said, "Yuyudhana, surrounded by warriors, fought valiantly, shooting arrows at Drona, Durmarshana, Duhsasana, Vikarna, and others. Though pierced by many shafts, he retaliated, striking each of them with his straight arrows. He then proceeded to face Duryodhana, and a fierce battle ensued. Both shot keen arrows, making each other invisible. Satyaki, pierced by Duryodhana, looked resplendent, and the king, pierced by Satyaki, looked beautiful. The battle raged on, with both warriors showing their prowess. Yuyudhana, filled with joy, pierced the mighty car-warrior, Duryodhana, with many arrows capable of penetrating into the very vitals. Then, the king, quickly mounted the car of Chitrasena, armed with the bow. Beholding the king thus attacked by Satyaki in battle, and reduced to the position of Soma in the firmament while seized by Rahu, cries of woe arose from every section of the Kuru host. Hearing that uproar, the mighty car-warrior Kritavarman quickly proceeded to that spot where the puissant Madhava was battling. And Kritavarman proceeded, shaking his bow, and urging his steeds, and urging his charioteer with the words, 'Go with speed, Go with speed!' Beholding Kritavarman rushing towards him like the Destroyer himself with wide-open mouth, Yuyudhana, O king, addressed his driver, saying, 'That Kritavarman, armed with arrows, is rushing in his car towards me with speed. Then, with his steeds urged to their greatest speed, and on his car duly equipped, Satyaki came upon the ruler of the Bhojas, the foremost of all bowmen. Those two tigers among men, both inflamed with rage, and both resembling fire, encountered each other like two tigers endued with great activity. Kritavarman pierced Sini's grandson with six and twenty whetted arrows of keen points, and the latter's driver with five arrows. And skilled in battle, the son of Hridika pierced, with four mighty shafts, the four excellent and well-broken steeds of Satyaki that were of the Sindhu breed."
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116 Sanjaya said, "Drona and Satyaki engaged in a fierce battle, exchanging arrows. Drona pierced Satyaki's forehead with three arrows, and Satyaki cut off Drona's arrows with his own. Drona then pierced Satyaki with thirty, fifty, and a hundred arrows, but Satyaki retaliated with equal force. The two warriors displayed incredible lightness of hand, with neither gaining the upper hand. Satyaki struck Drona's standard and driver, and Drona cut off Satyaki's bow and standard. The battle raged on, with both warriors showing their prowess. Drona hurled a dart at Satyaki's car, but it pierced through without touching him. Satyaki then struck Drona's arm, and Drona cut off Satyaki's bow again. Satyaki's driver was struck and fell unconscious, but Satyaki continued to fight, holding the reins himself. He struck Drona with many arrows, and Drona's steeds fled in terror. The Kaurava warriors rushed to Drona's aid, and the battle continued. The sound of drums and cymbals filled the air, and the earth shook beneath the feet of the warriors. Drona and Satyaki fought on, their arrows flying back and forth like a swarm of locusts. The battle was fierce and intense, with no quarter asked or given. In the end, Drona's steeds fled, and Satyaki emerged victorious. The Pandavas and Panchalas cheered, and the Kauravas retreated in disarray."
117 Sanjaya said, "Having vanquished Drona and other warriors, Satyaki proceeded, scattering arrows all around. The Kuru warriors couldn't resist him, and he pierced through their ranks like a hawk in search of prey. His chariot, yoked to excellent steeds white as the moon or a conch, shone resplendent. Sudarsana, a king and skilled warrior, attempted to check Satyaki's course, and a fierce encounter took place between them. Sudarsana shot hundreds of shafts at Satyaki, but the latter's arrows baffled them. Sudarsana then shot beautiful arrows winged with gold, piercing Satyaki's armor and body. Satyaki, in turn, slew Sudarsana's steeds and driver, and with a broad-headed arrow, cut off Sudarsana's head, adorned with ear-rings and a radiant face. The Yadu hero then proceeded along the track Arjuna had passed before him, checking all foes with clouds of shafts and filling everybody with amazement. The assembled warriors applauded Satyaki's amazing feat, for he consumed all foes that came within reach of his arrows like a conflagration. His chariot wheels seemed to revolve like the sun's disc, and his bow was like a cloud pouring shafts. The sound of his bowstring was like thunder, and his arrows seemed to fall like a shower of meteors. The Kauravas couldn't resist Satyaki's prowess, and they fled in terror, abandoning their wounded and dead. Satyaki's victory was like a celestial event, and his glory shone like the sun in the firmament."
118 Sanjaya said, "Satyaki, having slain Sudarsana, addressed his driver, 'Having forded the ocean of Drona's division, I think the remaining array can be easily crossed. Urge the steeds, I am near Savyasachin.' He saw the track by which Arjuna had gone and the routed Kaurava army flying away. He heard the twang of Gandiva and knew Arjuna was near. He asked his driver to take him to where Duryodhana and other warriors were waiting. The driver, unfearful, said, 'I will take thee to where Dhananjaya is.' Satyaki said, 'I will slay these warriors like Vasava destroying the Danavas. I will fulfil my vow by slaying these Kamvojas.' He slew thousands of warriors, and the Kauravas beheld his prowess. Duryodhana was filled with grief, and the Kauravas knew the measure of Satyaki's might. The charioteer urged the coursers, and Satyaki proceeded to where the Yavanas were. He slew them with his arrows, and they fell like featherless birds. The field of battle was strewn with headless trunks, and the earth was impassable with flesh and blood. The remnant of the troops broke and fled, and Satyaki, crowned with victory, urged his charioteer to proceed."
119 Sanjaya said, "Yuyudhana, having vanquished the Yavanas and Kamvojas, proceeded towards Arjuna, slaying Kaurava troops like a hunter slaying deer. His bow and standard shone with gold, and he looked like a second sun. Many car-warriors surrounded him, including Duryodhana, Chitrasena, Duhsasana, and others, but he smiled and said, 'Proceed slowly, I will resist this sea of troops.' He slew thousands of warriors, horses, and elephants, and his arrows never failed. The battle was fierce, and the Kaurava host was routed. Satyaki's prowess was wonderful, and he surpassed even Arjuna. Duryodhana and others pierced Satyaki with arrows, but he retaliated, cutting off bows and piercing his foes. His charioteer was killed, but he continued to fight, covering the fleeing host with arrows. The Kaurava troops were terrified, and their leaders tried to rally them, but Satyaki was unstoppable. He careered on the field with the celerity of a hawk, his shafts flying in all directions. Thy sons, O king, and the other warriors, fled in terror, abandoning their wounded and dead. Satyaki's chariot wheels seemed to revolve like the sun's disc, and his bow was like a cloud pouring shafts. The sound of his bowstring was like thunder, and his arrows seemed to fall like a shower of meteors. The Kaurava host was consumed by fear, and their leaders were powerless to stop Satyaki's onslaught. Thus, Yuyudhana, that tiger among men, proceeded towards Arjuna's car, routing all thy combatants counting by thousands. Thy troops worshipped Yuyudhana, beholding him shooting arrows and protecting his charioteer and himself as he fought in battle."
120 Dhritarashtra lamented that his sons were no match for Yuyudhana, who was inflamed with wrath. He wondered how his sons could set their hearts on battle when faced with such a formidable warrior. Sanjaya described the battle in detail, where numerous warriors, including Duryodhana, Sakas, Kamvojas, and others, rushed against Satyaki but were slain. Despite being surrounded, Satyaki fearlessly fought and slew many car-warriors, elephants, and foot-soldiers. Duhsasana urged the mountaineers to fight with stones, but Satyaki cut them down with his shafts. The battle was fierce, with stones and weapons flying through the air, and many warriors fleeing in terror. The sound of the stones being pierced by Satyaki's shafts was like a fierce noise, causing many to flee. The mountaineers, armed with stones, rushed towards Satyaki, but he was unstoppable. Drona, hearing the uproar, told his charioteer to take him to where Yuyudhana was fighting. The charioteer described the chaos, with warriors fleeing and Yuyudhana slaughtering many car-warriors. Drona had to decide whether to face the advancing Pandavas or proceed towards Satyaki. Meanwhile, Satyaki continued to slaughter a large number of car-warriors, causing Dhritarashtra's troops to flee in panic. The scene was one of utter chaos and destruction, with Satyaki single-handedly routing the Kaurava army. Dhritarashtra's sons were no match for the mighty warrior, and their fate seemed sealed. The battle was a testament to Satyaki's bravery and skill, and it seemed that nothing could stop him from emerging victorious."
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121 Sanjaya told Dhritarashtra that Drona rebuked Duhsasana for fleeing from Satyaki, reminding him of his past insults to Draupadi and the Pandavas. Drona urged Duhsasana to fight back, warning him that the Pandavas would not spare him. Duhsasana proceeded to fight Satyaki, while Drona attacked the Panchalas and Pandavas, causing great carnage. Viraketu, the son of the Panchala king, fought Drona but was killed. Other Panchala princes, including Chitraketu and Sudhanwan, attacked Drona but were also slain. Dhrishtadyumna, filled with rage, attacked Drona and pierced him with many arrows. However, Drona fought back and weakened him. The battle between Drona and Dhrishtadyumna was fierce and wonderful, with both warriors displaying great skill and valor. Drona's arrows shrouded the sky, and his bow was like a cloud pouring torrents of rain. Dhrishtadyumna's charioteer was killed, and his steeds ran away, carrying him from the field. Drona emerged victorious, routing the Panchalas and Pandavas. The Pandavas did not venture to vanquish him in battle. Drona's prowess was unmatched, and his victory was a testament to his skill and bravery. The battle was a display of the great warrior's might, and it struck fear into the hearts of his enemies.
122 Sanjaya told Dhritarashtra that Duhsasana rushed against Satyaki, scattering arrows like a cloud, but Satyaki stood firm, unmoved by the attack. Duhsasana pierced Satyaki with sixty arrows, and then with sixteen more, but Satyaki's resolve was unshaken. Satyaki retaliated, covering Duhsasana with arrows, and his charioteer and steeds were soon invisible due to the arrowy showers. Duhsasana's brave warriors were slain by Satyaki, who then proceeded towards Arjuna. Duhsasana hurled a dart at Satyaki, but it was cut off by his shafts. Duhsasana took up another bow and pierced Satyaki, who retaliated with fierce arrows that seemed like flames of fire. Duhsasana's steeds, charioteer, and bow were slain or cut off by Satyaki, who showed no mercy in battle. Despite being defeated, Duhsasana was taken up by the leader of the Trigarta warriors on his car. Satyaki, remembering Bhimasena's vow to destroy all of Dhritarashtra's sons in battle, restrained himself from slaying Duhsasana. The battle was fierce and intense, with both warriors displaying great skill and valor. In the end, Satyaki emerged victorious, his prowess in battle unmatched.
123 Dhritarashtra asked Sanjaya if there were no mighty car-warriors in his army who could resist Satyaki, who was proceeding towards Arjuna. Sanjaya described the fierce battle, saying that the Pandava army was agitated by Duryodhana, who fought valiantly, piercing many warriors with his arrows. He singled out Bhimasena, the twins, king Yudhishthira, Virata, Drupada, Sikhandin, and the five sons of Draupadi, striking them with his shafts. Despite his skill and the power of his weapons, Duryodhana's bow was cut off by Yudhishthira, and he took up another bow, determined to fight on. The battle was intense, with Drona receiving the rushing Panchalas like a mountain receiving rain-charged clouds. The carnage was dreadful, resembling the sport of Rudra at the end of the Yuga. The Pandavas and the Kauravas clashed, their chariots and elephants colliding, their bows and arrows flying through the air. The sound of conchs and drums filled the air, and the earth shook beneath their feet. The battle raged on, with Arjuna, Drona, and Satyaki excited with wrath. Arjuna's bow was drawn into a perpetual circle as he struck down his foes. Drona's chariot was like a fiery wheel, moving through the Pandava army, leaving destruction in its wake. Satyaki's sword flashed through the air, striking down Kaurava warriors like a thunderbolt.
124 Sanjaya described the battle between Drona and the Somakas, where Drona, with his red steeds and mighty strength, fought valiantly. Vrihatkshatra, the prince of the Kekayas, resisted Drona, but was eventually slain. Dhrishtaketu, the prince of the Chedis, then attacked Drona, but was also killed. The son of Jarasandha and the Chedis, Srinjayas, Kasis, and Kosalas, all rushed against Drona, but were slaughtered. The Panchalas trembled, and Drona's shafts slew men, elephants, and steeds by hundreds. The Chedis, Panchalas, and Srinjayas called out to Bhimasena and Dhrishtadyumna, saying, "Drona is slain!" But Drona continued to fight, consuming the foremost Kshatriyas. The Panchalas said, "A Brahmana's duty is asceticism, and Drona has acquired great ascetic merit. He is capable of burning everything with his glances." Many Kshatriyas were blasted and consumed by Drona's weapons. Kshatradharman, Dhrishtadyumna's son, cut off Drona's bow, but Drona took up another and slew Kshatradharman. Chekitana then attacked Drona, but was also slain. The Panchalas and Pandavas were filled with fear, and Drona continued to career in battle like a youth of sixteen. Drupada said, "Drona is slaying the Kshatriyas like a hungry tiger. Duryodhana will obtain the most miserable regions in the next world."
125 Sanjaya described the Pandava army's retreat and Yudhishthira's anxiety about Arjuna and Satyaki's safety. Yudhishthira thought about sending Bhima to rescue Satyaki, fearing the world's reproach if he only enquired after Arjuna. He praised Bhima's strength and resolve, relying on him to aid Satyaki and Arjuna. Yudhishthira addressed his charioteer, asking to be taken to Bhima, and upon arrival, pressed Bhima with solicitations. Bhima, seeing Yudhishthira's distress, offered to help, but Yudhishthira expressed his fear that Arjuna had been slain, as the blasts of the conch Panchajanya were heard, indicating Vasudeva was fighting. Yudhishthira described Arjuna's might and his own grief, asking Bhima to go to Arjuna and Satyaki, and send a message if they were safe. He reminded Bhima that Satyaki had gone to aid Arjuna, and Bhima should think of Satyaki as dear as Arjuna himself.
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126 Bhima prepared to leave, entrusting Yudhishthira's safety to Dhrishtadyumna. He donned his armor, mounted his chariot, and blew his conch. As he rushed into battle, the blasts of Panchajanya grew louder, and Yudhishthira urged Bhima to hurry. Bhima's chariot sped towards Arjuna, and he began to twang his bow, causing the enemy to tremble. The Panchalas and Somakas followed him, and he clashed with Drona's division. Drona checked his course, smilingly striking Bhima's forehead with a shaft. Bhima, excited with wrath, replied, "I am not compassionate like Arjuna. I am Bhimasena, thy foe." He whirled a mace and hurled it at Drona, who jumped down from his chariot just in time. Bhima crushed numerous warriors and slew several of Duryodhana's sons. The Kauravas showered arrows upon Bhima, but he received them like a mountain receiving a shower of stones. Bhima felt no pain and continued to fight, slaying more of Duryodhana's sons. The Kauravas fled, and Bhima pursued them, piercing them from every side. He uttered leonine roars and made a great noise, frightening the car-force and the warriors. Bhima passed towards Drona's division, transgressing the car-force he had vanquished.
127 Sanjaya said, "After crossing the car-force, Bhimasena was covered with showers of arrows by Drona, who sought to check his course. Bhima, unfazed, rushed at the Kaurava brothers, and many kings surrounded him. Undaunted, Bhima hurled a fierce mace, crushing the warriors and inspiring fear. The mace's sound filled the earth, and many fell down. Bhima's carnage was like Garuda's attack on serpents. Drona, checking Bhima's course, uttered a leonine roar, and the battle between them was furious. Bhima, struck by Drona's arrows, seized the preceptor's car and threw it down. Drona quickly mounted another car and proceeded towards the array's gate. Bhima, mounting his own car, rushed towards the Kaurava army, crushing the Kshatriyas like a tempest. He passed through the Bhoja and Kamvoja divisions and beheld Satyaki engaged in fight. Bhima then sighted Arjuna and uttered a loud shout, which was heard by both Arjuna and Vasudeva. Yudhishthira, hearing the shouts, was gratified, and his grief was dispelled. He reflected on Bhima's message and the prowess of Dhananjaya, feeling fortunate that Arjuna still lived."
128 Dhritarashtra asked Sanjaya who stood against Bhimasena, fearing him more than Arjuna, Krishna, or Satyaki. Sanjaya replied that Karna rushed at Bhima, stretching his bow with great force, and checked his course. Bhima and Karna exchanged arrows, and their encounter made all the combatants tremble. The sound of their palms and Bhima's roars filled the earth and the welkin. Vultures and Kankas appeared, and steeds and elephants were dispirited. Karna struck Bhima with twenty arrows, and Bhima sped sixty-four arrows at Karna. Karna covered Bhima with arrows, but Bhima cut off Karna's bow and pierced him with ten arrows. Karna took up another bow and pierced Bhima, who struck Karna with three shafts, making him agitated. Bhima then cut off Karna's bow-string and despatched his charioteer and steeds to Yama's abode. Karna mounted Vrishasena's car, and Bhima uttered a loud shout, gratifying Yudhishthira. The Pandava army blew their conchs, and Arjuna stretched Gandiva, but Bhima's roar was the loudest.
129 Sanjaya said, "Duryodhana approached Drona, red with wrath, and said, 'Arjuna, Bhimasena, and Satyaki have defeated our troops and reached the ruler of Sindhus. How could you be transgressed by them?' Drona replied, 'We have to fear not only those three but also Krishna and Dhananjaya. Our first duty is to protect the ruler of Sindhus. The Bharata army is attacked from both front and rear.' Drona advised Duryodhana to protect Jayadratha, the stake in this game of battle. Duryodhana proceeded to protect Jayadratha, while Drona stayed back to check the Panchalas. Meanwhile, Yudhamanyu and Uttamaujas, the Panchala princes, were proceeding to Arjuna's side when they encountered Duryodhana. A fierce battle ensued, and Duryodhana slew their steeds and charioteers. The princes then ascended each other's car and continued fighting. Duryodhana eventually crushed their car and ascended the car of the king of Madras. The two princes then proceeded towards Arjuna in two other cars."
130 Sanjaya described the battle between Bhima and Karna to Dhritarashtra. Bhima, proceeding towards Arjuna's car, was confronted by Karna, who covered him with arrows. Bhima, determined to reach Arjuna, fought back with fierce shafts. Karna, with his natural pair of ear-rings, smiled as he battled Bhima. The two warriors exchanged blows, with Bhima piercing Karna's chest and Karna shooting back arrows that shrouded Bhima's car. Bhima, disregarding the pain, struck Karna with more shafts. Karna, though proud, felt great pain and proceeded to another car. Dhritarashtra asked how Bhima, who had been wronged by Karna, could fight him, and how Karna, who had been compassionate towards the Pandavas, could battle Bhima. Sanjaya replied that Bhima and Karna fought fiercely, with Bhima determined to reach Arjuna and Karna determined to stop him. The battle raged on, with both warriors showing their skills and strength. Bhima pierced Karna's body with many shafts, and Karna shot back arrows that covered Bhima's car. In the end, Bhima cut off Karna's bow and slew his steeds and charioteer, leaving Karna to proceed to another car.
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131 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna. Sanjaya replied that Karna, excited with rage, shot dense showers of shafts at Bhimasena's car. Bhima, remembering all the woes suffered by him and the Pandavas, became reckless of his life and rushed against Karna. The two warriors exchanged blows, with Bhima shooting dense showers of arrows and Karna baffling them with his own winged arrows. Karna pierced Bhima with nine keen arrows, but Bhima fearlessly rushed against him. The two warriors agitated each other's forces, and their steeds mingled together. The field of battle became awful, with cries of "oh" and "alas" arising from the troops. The great car-warriors of the army trembled with fear, and the welkin was filled with arrowy downpours. Krishna and Dhananjaya thought the burden too great for Bhima to bear, and the battle resulted in a great carnage, with the field of battle covered with the bodies of men, steeds, and elephants deprived of life.
132 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna, wondering how Karna, who could resist the celestials, was defeated by Bhima. Sanjaya replied that the two warriors fought fiercely, exchanging blows and arrows. Karna pierced Bhima with thirty shafts, but Bhima cut off Karna's bow and felled his charioteer. Karna hurled a dart at Bhima, but Bhima cut it off with seven swift arrows. The battle raged on, with both warriors showing their prowess. Bhima cut off Karna's bow again and killed his steeds and charioteer. Karna, covered in arrows, became anxious and stupefied. Durjaya, Duryodhana's brother, tried to aid Karna but was killed by Bhima. Karna, grieving, circumambulated Durjaya's body and was covered in arrows by Bhima, looking like a Sataghni with numberless spikes. Dhritarashtra lamented that his son Duryodhana did not recognize the Pandavas' strength and was leading the Kauravas to defeat. Sanjaya continued to describe the battle, with Bhima and Karna exchanging blows and showing their prowess.
133 Sanjaya described the intense battle between Bhima and Karna, where they exchanged blows and arrows like two mighty elephants clashing. Karna pierced Bhima with multiple shafts, but Bhima responded with a barrage of arrows, striking Karna's standard and charioteer. Bhima then hurled a heavy, six-sided mace, slaying Karna's well-trained steeds and shattering his chariot. Karna, left carless and standardless, drew his bow, displaying remarkable prowess and determination. Duryodhana, observing Karna's distress, sent his brother Durmukha to aid him. However, Bhima was relentless and slew Durmukha with nine straight arrows, leaving Karna even more grief-stricken. Karna mounted Durmukha's car, his eyes red with rage and sorrow, and continued to fight. Bhima seized the opportunity to shoot multiple shafts at Karna, piercing his armor and drinking his life-blood. The arrows, adorned with golden wings, illuminated the sky as they coursed through the air, striking Karna with deadly precision. Karna, undeterred, responded with fierce shafts, piercing Bhima's right arm and causing him to shed copious streams of blood. The battle raged on, with both warriors displaying incredible strength and valor. Bhima struck back, afflicting Karna with multiple arrows and causing him to flee the battle in distress. Karna's flight was a testament to Bhima's unmatched prowess and strength, leaving the Kaurava army in disarray.
134 Dhritarashtra lamented that despite Karna's boasts, he was defeated by Bhima. He recalled Duryodhana's words, praising Karna's prowess and claiming that with him, they could defeat even the gods. However, Karna was defeated, and Durmukha was sent to his death. Dhritarashtra realized that Bhima's strength was unmatched, like a fierce fire or a thunderbolt. He wondered who would dare face Bhima, who had single-handedly entered the Kaurava army and ground Drona himself. Dhritarashtra believed that none could escape Bhima's wrath, not even his own sons, who were now in danger. He regretted not accepting Krishna's suit and acknowledged that his own actions had led to this destruction. Sanjaya replied that Dhritarashtra's grief was misplaced, as he had provoked this hostility by following his sons' counsel. Despite the warning signs, Dhritarashtra had refused to accept the truth, and now he must face the consequences. Sanjaya described how five of Dhritarashtra's sons had rushed against Bhima but were slain, and how Karna had been defeated once more. Bhima's prowess was extraordinary, and his strength unmatched.
135 Sanjaya described the fierce battle between Bhima and Karna, with both warriors filled with rage and determination. Bhima recollected Karna's past wrongs and pierced him with many arrows, but Karna retaliated with equal force. The two warriors exchanged blows, each trying to outmaneuver the other. Bhima slew Karna's steeds and charioteer, and Karna took up a mace, which Bhima resisted with his arrows. The battle raged on, with both warriors showing incredible strength and valor. Karna's bow was cut off, and he took up another, shrouding Bhima with arrows. Bhima, excited with rage, shot nine straight shafts at Karna, who turned back and fled on foot. Duryodhana sent his brothers to aid Karna, but Bhima slew them all with single arrows. Karna, remembering Vidura's words, mounted another car and proceeded against Bhima. The two warriors continued to exchange blows, their coats of mail cut off, their bodies covered in blood, like two snakes freed from their sloughs. They looked like two masses of clouds penetrated by the rays of the sun, or two mountains shattered by thunderbolts. Their armor was torn, their bodies wounded, but they fought on, their wrath and determination unbroken. Bhima and Karna were like two elephants, mangling each other with their tusks, or two bulls, locking horns in a fierce struggle. They were like two lions, endued with eyes red in wrath, or two mighty bulls, roaring at each other in the presence of a cow in her season. The battle raged on, with neither warrior able to gain the upper hand.
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136 Sanjaya described the intense battle between Bhima and Karna, with both warriors exchanging blows and arrows. Karna, filled with grief and rage, shot numerous arrows at Bhima, who countered with his own shafts. The two warriors were evenly matched, with neither able to gain the upper hand. Bhima's arrows pierced Karna's body, and Karna's arrows pierced Bhima's. The battle raged on, with both warriors determined to emerge victorious. Duryodhana, witnessing the fierce battle, urged his brothers to aid Karna. Seven of his brothers rushed to Karna's side, surrounding Bhima and covering him with arrows. Bhima, undaunted, drew his bow and shot seven shafts, killing Duryodhana's brothers. The sons of Pandu cheered Bhima's victory, while Duryodhana lamented the loss of his brothers. Bhima, filled with sorrow and anger, remembered his vow to slay Duryodhana's brothers. He had accomplished his vow, but at a great cost. The battle raged on, with both sides suffering heavy losses. Sanjaya described the scene as a manifestation of destiny, with the consequences of past actions now being realized.
137 Dhritarashtra lamented the outcome of the battle, realizing his evil policy had led to the destruction. Sanjaya described the intense battle between Karna and Bhima, with both warriors exchanging arrowy showers like rain-charged clouds. The arrows pierced their bodies, causing agitation among the troops. The field of battle was strewn with fallen elephants, steeds, and men, and the host fled in fear. A river of blood flowed, enhancing the joy of the heroes and the fears of the timid. The earth was covered with lifeless forms, broken cars, and weapons, and the sight was resplendent. The Charanas and Siddhas were amazed by the superhuman feats of the two warriors. Karna and Bhima coursed fiercely through the battle, felling standards, cars, steeds, men, and elephants like a pair of elephants crushing a forest of reeds. The host looked like a mass of clouds, and the carnage was great.
138 Sanjaya described the intense battle between Karna and Bhima, with both warriors exchanging arrows and showing no signs of pain. Bhima pierced Karna's ear and forehead, and Karna became mad with rage, shooting countless arrows at Bhima. The two warriors continued to exchange arrows, with Karna's shafts sticking to Bhima's forehead like snakes. Bhima cut off Karna's bow and quivers, and Karna took up another bow, shooting thousands of arrows at Bhima. The battle raged on, with both warriors showing no signs of fatigue. Bhima hurled his sword at Karna's car, but Karna cut it off with his arrows. Bhima then entered a multitude of elephants, using their bodies as shields, and Karna cut off the elephant's body with his arrows. Bhima snatched Karna's bow and struck him on the head, but Karna reproached Bhima, saying he was unfit for battle and should return to the woods. Arjuna then shot arrows at Karna, driving him away from Bhima. Karna fled on his car, and Bhima followed, mounting Satyaki's car. Arjuna pursued Karna, shooting arrows and piercing the son of Drona, who was trying to rescue Karna.
139 Dhritarashtra lamented the fall of his warriors and the penetration of Arjuna into their host, protected by Drona's son and Karna. He felt that time was reversing his fortunes and that Dhananjaya's rage had increased his prowess. United with Krishna and Bhima, Arjuna's might had become irresistible. Dhritarashtra feared for the life of the ruler of the Sindhus, knowing that he could not escape Arjuna's wrath. He asked Sanjaya to describe the battle, particularly Satyaki's fight, which he had heard was fierce and remarkable. Sanjaya described how Satyaki, following Bhima, entered the enemy's host, slaughtering many warriors and causing chaos. His car was drawn by silver-hued steeds, and he roared like the clouds, blazing like the autumnal sun. None could check his progress, and he disturbed the enemy's troops repeatedly, like an elephant plunging into a lake. Alamvusha, a king, tried to stop him but was unable to check his progress. The two engaged in a fierce duel, exchanging arrows and showing great prowess. Satyaki eventually slew Alamvusha and his steeds and proceeded towards Arjuna, destroying enemy troops along the way. Sanjaya described Satyaki's valor and his ability to resist the enemy's attacks, and how he was borne by his excellent steeds. Arjuna and Krishna were filled with joy when they saw Satyaki's prowess in battle.
140 Sanjaya described Satyaki's remarkable bravery, saying he single-handedly vanquished the Trigarta warriors and approached Arjuna's car with incredible speed and agility. Krishna praised Satyaki, saying he had accomplished incredible feats, crossing the Kalinga division and defeating many warriors, and was now coming to Arjuna's aid. Arjuna, however, expressed concern and anxiety, wondering why Satyaki had left Yudhishthira's side and worrying about the king's safety. He feared Satyaki might be tired and vulnerable to Bhurisravas's attack, and was also concerned about Jayadratha, who had not yet been slain. Arjuna felt a heavy burden had been placed upon him, and was unsure if Satyaki would emerge victorious in his encounter with Bhurisravas. Krishna reassured Arjuna, saying Satyaki was a skilled warrior who had achieved great things, but Arjuna remained anxious about Satyaki's encounter with Bhurisravas and the king's well-being. Sanjaya continued describing Satyaki's prowess, saying he had vanquished many warriors and was a shining star among the Pandavas. Arjuna still worried, thinking it was a mistake for Yudhishthira to send Satyaki away, leaving him vulnerable to Drona's attacks. He feared for the king's safety and hoped Satyaki would emerge victorious.
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141 Sanjaya described the intense battle between Satyaki and Bhurisravas, two formidable warriors who clashed in a frenzy of swords and shields. Bhurisravas, filled with rage, advanced towards Satyaki, boasting of his prowess and vowing to slay him. He mocked Satyaki, saying he would soon behead him and present his head to the Kuru king. Satyaki, unafraid, replied that he was not intimidated and would fight to the end. He taunted Bhurisravas, saying his boasts were empty and he would soon be defeated. The two warriors engaged in a fierce duel, exchanging blows and showing their skill. Bhurisravas struck Satyaki with his sword, but the latter managed to whirl his head free. As Satyaki seemed to gain the upper hand, Bhurisravas seized him by the hair and struck him with his foot. Just as Bhurisravas was about to behead Satyaki, Arjuna, prompted by Krishna, shot an arrow that cut off Bhurisravas's arm, saving Satyaki's life. The two warriors continued to fight, their movements swift and deadly, each determined to emerge victorious. Their duel was like a dance, with each step and blow expertly executed. The outcome was far from certain, as both warriors were evenly matched and refused to yield. The battle raged on, with neither side giving quarter, as the two warriors fought on, their strength and skill evenly matched.
142 Sanjaya described the intense battle between Bhurisravas and Satyaki, two skilled warriors who clashed in a frenzy of swords and shields. Bhurisravas rebuked Arjuna for cutting off his arm while he was engaged with Satyaki, calling it a cruel and heartless deed. Arjuna replied that he had acted to protect Satyaki, his disciple and kinsman, and that it was not a sinful act. He explained that as a Kshatriya, it was his duty to protect those on his side, and that he had judged the situation correctly. Bhurisravas, abandoning his fight, desired to die according to the vow of Praya, a noble and ancient practice. Despite being censured, Krishna and Arjuna spoke no ill words to him, showing respect for his honor and integrity. Bhurisravas, with his left hand, spread a bed of arrows and began to meditate, seeking to proceed to the region of Brahman, a realm of spiritual bliss. Arjuna reminded him of his vow to protect those on his side and justified his actions, explaining that he had acted to prevent Satyaki's death. Bhurisravas, silent and hanging his head, was praised by all for his righteous deeds and his commitment to his vows. Satyaki, however, desired to cut off his head, despite being forbidden by Krishna and others. He eventually did so, and the warriors did not applaud the act, recognizing that it was not in line with the code of honor and conduct that governed their actions. The Siddhas and Charanas, however, applauded Bhurisravas, amazed at his accomplishments and his dedication to his vows. Satyaki justified his actions, citing his vow and the fact that Bhurisravas had been almost slain by Arjuna already. He argued that the outcome was pre-ordained and that he had simply fulfilled the destiny that had been written for Bhurisravas.
143 Dhritarashtra asked how Satyaki, who had never been defeated before, was humiliated by Bhurisravas. Sanjaya explained that it was due to a boon granted by Mahadeva to Somadatta, Bhurisravas's father. Somadatta had been defeated by Sini, Satyaki's ancestor, and had sought a boon to defeat Sini's descendant. Mahadeva granted the boon, and Bhurisravas was born to fulfill it. Sanjaya praised the Vrishni heroes, including Satyaki, as invincible in battle and conversant with all modes of warfare. They are never confounded and always fight with their own energy. They are respectful to their kinsmen and truthful in speech, and their prowess is never baffled. Sanjaya attributed the events unfolding to Dhritarashtra's evil policy. The story of Sini and Somadatta's battle and the boon granted by Mahadeva was told to explain why Bhurisravas was able to defeat Satyaki. The Vrishni heroes are described as exceptional warriors who are devoted to the gods and truthful in speech, and their prowess is never baffled.
144 After Bhurisravas' death, Arjuna urged Krishna to take him to Jayadratha, determined to fulfill his vow to kill him before sunset. Despite being protected by many warriors, including Duryodhana, Karna, and Vrishasena, Arjuna bravely fought his way through the Kuru army. Karna, excited with wrath, tried to stop Arjuna, but the latter's arrows were too powerful. As the sun began to set, Arjuna and Karna engaged in a fierce duel, exchanging blows and demonstrating their exceptional skill and bravery. Arjuna's bow, Gandiva, twanged loudly as he shot arrow after arrow at Karna, who tried to counterattack but was ultimately unable to withstand Arjuna's onslaught. Aswatthaman tried to help Karna, but Arjuna's arrows were too powerful, and he was forced to retreat. The battle raged on, with Arjuna and Karna exchanging blows and demonstrating their exceptional skill and bravery. As the fight continued, Arjuna's determination to fulfill his vow only grew stronger. He fought with all his might, using his celestial weapons to devastating effect. Finally, Arjuna shot a powerful arrow that killed Karna's horses and charioteer, leaving him carless and driverless. Aswatthaman took Karna to his own chariot, and the battle continued, with Arjuna fighting against many warriors, including the ruler of the Madras, Vrishasena, and Drona's son. Despite being surrounded and attacked from all sides, Arjuna remained calm and continued to fight, determined to fulfill his vow and kill Jayadratha.
145 Arjuna fought through the Kuru army to reach Jayadratha, determined to fulfill his vow to kill him before sunset. With his bow, Gandiva, and his celestial weapons, he bravely battled his way through the enemy lines, defeating many warriors and heroes. Karna, Duryodhana, and Vrishasena tried to stop him, but Arjuna's skill and determination were too great. As the sun began to set, Arjuna and Karna engaged in a fierce duel, exchanging blows and demonstrating their exceptional bravery. Despite being surrounded by the Kuru army, Arjuna remained focused on his goal, using his weapons and his chariot to devastating effect. Krishna, his charioteer, expertly guided the horses, helping Arjuna to outmaneuver his enemies. As the battle raged on, Arjuna's determination only grew stronger, and he fought with all his might to reach Jayadratha and fulfill his vow. The outcome of the battle was far from certain, but Arjuna's bravery and skill made him a formidable opponent, and he remained determined to emerge victorious.
146 Dhritarashtra asked Sanjaya to describe the battle after Jayadratha's death. Sanjaya said Arjuna fought through the Kuru army, determined to fulfill his vow. Kripa and Drona's son tried to stop him, but Arjuna's skill and determination prevailed. He showed mercy to Kripa, his preceptor, and Aswatthaman, Drona's son. Arjuna lamented that he had struck his preceptor and worried about going to hell. Krishna consoled him, saying Satyaki could handle Karna. Satyaki and Karna engaged in a fierce duel, scattering arrows. Karna was made carless, and his charioteer was slain. Vrishasena, Salya, and Drona's son surrounded Satyaki, but he fought bravely. Karna ascended Duryodhana's car, weakened and sighing. Satyaki spared Duryodhana's brothers, not wanting to falsify Bhima's vow. Dhritarashtra asked if Satyaki rode another car, and Sanjaya described the new car brought to Satyaki, adorned with gold and silk. Karna also received a new car, and the battle continued.
147 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna, saying, "When such was the condition of battle, between those heroes of their side and mine, what did Bhima then do? Tell me all, O Sanjaya!" Sanjaya replied, "After Bhimasena had been made carless, that hero, afflicted with the wordy darts of Karna and filled with rage, addressed Phalguna and said, 'In thy very sight, O Dhananjaya, Karna hath repeatedly said to me, "Eunuch, fool, glutton, unskilled in weapons, do not fight, child, unable to bear the burden of battle!"' He that would tell me so would be slain by me." Arjuna approached Karna, criticizing his false bravery and boasting, saying, "Thou art of false fight. O son of a Suta, thou applaudest thy own self. Of wicked understanding, listen now to what I tell thee. Heroes meet with either of these two things in battle, viz., victory or defeat." Arjuna reminded Karna of his past defeats and vowed to slay him and his followers. Krishna praised Arjuna, saying his vow had been accomplished and that he would soon slay Karna. Arjuna credited Krishna's grace for his success. Krishna showed Arjuna the battlefield, describing the fallen warriors and the earth covered with weapons, ornaments, and blood. He compared the scene to the autumnal sky and praised Arjuna's feat, saying only he or Indra could achieve such a victory. The passage continues with a vivid description of the battlefield, highlighting the devastation and the bravery of the warriors.
148 Sanjaya said, "After the ruler of the Sindhus was slain, Krishna worshipped King Yudhishthira, saying, 'By good luck, your prosperity increases. Your foe has been slain.' Yudhishthira, filled with joy, came down from his car and embraced Krishna and Arjuna, saying, 'By good luck, I behold you both after you have accomplished your task. You have filled me with great happiness.' He praised Krishna, saying, 'You are the sovereign lord of all worlds. Through your grace, we will conquer our foes.' He acknowledged Krishna's power and divinity, saying, 'You are the creator of all worlds, the Supreme Soul, and immutable.' Krishna and Arjuna cheerfully replied, 'The sinful king Jayadratha has been consumed by your wrath. The Dhartarashtra host is being exterminated.' Bhima and Satyaki, mangled with shafts, saluted their senior, and Yudhishthira congratulated them, saying, 'By good luck, I see you both escaped from that sea of troops.' He praised them, saying, 'You are heroes delighting in battle. You are to me as life.' The entire host of the Pandavas became cheerful and filled with joy, and all of them set their hearts on battle once more."
149 Sanjaya said, "Upon the fall of the ruler of the Sindhus, your son Suyodhana was filled with grief and affliction. He became pale and dejected, and his eyes filled with tears. He thought that no warrior could compare to Arjuna and that his vast host had been exterminated. He regretted that Karna, whom he had relied on, had been defeated and Jayadratha slain. He went to Drona and informed him of the immense slaughter of the Kurus and the victory of his foes. Suyodhana expressed his guilt and shame, saying that he was a coward and a transgressor against righteousness. He wished to free himself from the debt he owed to his allies who had died for him and desired to perform oblations to them. He vowed to exert his might and slay all the Panchalas with the Pandavas or be slain by them in battle. "He felt that his allies no longer desired to stand by him and that only Karna wished him victory. He lamented the loss of his friends and allies, including Jalasandha, the ruler of the Kamvojas, and Somadatta's son. He felt that he had failed in his duty to protect them and that his covetousness and sinful nature had led to their downfall. He sought Drona's permission to engage in battle and either achieve victory or meet his own end."
150 Dhritarashtra asked Sanjaya about the state of mind of Drona after the fall of Bhurisravas and the ruler of the Sindhus. Sanjaya replied that Drona was filled with grief and reflected on the past events. He remembered telling Duryodhana that Arjuna was invincible and that the Pandavas were doomed. He lamented that his own advice was not heeded and that the Kurus were now facing defeat. He recalled the words of Vidura, who had warned of this calamity, and blamed Duryodhana for disregarding his advice. Drona expressed his sorrow and frustration, feeling that he was being pierced by wordy shafts. He vowed to fight on, despite his grief, and encouraged Aswatthaman to observe the instructions he had received and to always prioritize religion and righteousness. He urged Aswatthaman to be firm in acts of humility, self-restraint, truth, and righteousness, and to always accomplish acts that predominate in religion. Drona also reminded Aswatthaman to gratify the Brahmanas with presents and to worship them, as they are like flames of fire. He then proceeded against the Pandavas, determined to do great battle, despite being pierced by Duryodhana's wordy shafts.
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151 Sanjaya said, "Duryodhana, filled with rage, blamed Drona for allowing Arjuna to penetrate the array and slay the ruler of the Sindhus. He exclaimed, 'Behold, the diadem-decked son of Pandu, with Krishna alone for helpmate, penetrated into the array formed by the preceptor, an array that the gods themselves could not pierce!' Karna defended Drona, saying that he was not at fault and that Arjuna's success was due to his own prowess and Fate. He reminded Duryodhana that they had all been exerting to the utmost of their might, but Fate had not smiled on them. He suggested that they continue to fight with resolution, setting Fate at nought, and that the outcome would depend on who excelled the other. Karna also noted that the Pandavas had not done anything unwise, and that Fate was responsible for the result of their acts. He pointed out that they had tried to injure the Pandavas through deceit and prowess, but Fate had baffled their exertions. Sanjaya continued, "While they were discoursing, the Pandava divisions appeared for battle, and a fierce battle ensued, all due to Duryodhana's evil policy. The clash of cars and elephants was terrific, and the earth trembled beneath their feet."
152 Sanjaya described the intense battle between the Pandavas and Kurus, with both sides suffering heavy losses. The elephant force of the Kurus, swelling with might, fought everywhere, prevailing over the Pandava force. The Panchalas and Kurus fought with one another, resolved to go to the other world, and brave warriors pierced one another with arrows and lances, despatching each other to Yama's abode. The battle was dreadful, with car-warriors, horsemen, and foot-soldiers engaging in fierce combat. The ten points of the compass were no longer illuminated, as the sun had set, and the warriors could only be distinguished by their tribal, family, and personal names. Duryodhana, filled with rage and determined to avenge the death of the ruler of Sindhus, penetrated deep into the Pandava host, causing chaos and destruction. The Pandavas were unable to withstand his attack and began to flee. Duryodhana's bow was soon broken by Yudhishthira, who also struck him with ten arrows. Duryodhana sat down in his chariot, and a loud cry arose from the Panchala troops, thinking the king was slain. However, Duryodhana soon recovered and rushed towards Yudhishthira, saying "Wait, Wait". The Panchalas advanced, and Drona intervened to rescue Duryodhana, destroying the Panchala warriors like the sun destroying clouds. A fierce battle ensued, with both sides determined to win.
153 Dhritarashtra asked how the Pandavas checked Drona's course when he penetrated their host in wrath, describing him as a mighty bowman endued with great strength. Sanjaya replied that many Pandava warriors, including Yudhishthira, Bhimasena, Nakula, Sahadeva, and Dhrishtadyumna, proceeded against Drona with their divisions. The Prabhadraka-Panchalas, led by Sikhandin, and other car-warriors also joined the battle. The night was pitch dark, and the sounds of drums, cymbals, and weapons created a dreadful confusion. The battle was fierce, with Drona alone piercing thousands of elephants, cars, and foot-soldiers with his shafts. The Pandavas and Srinjayas united against him, but many were obliged to turn back or were despatched to Yama's abode. The earth was covered with the bodies of the dead, and the dust raised by the combatants obscured the moon. The noise of the battle was like the sound of a burning forest, and the welkin was filled with the cries of jackals and crows. The Pandava host was illuminated by the golden coats of mail and ornaments of the warriors, and the field of battle looked like the firmament bespangled with stars.
154 Dhritarashtra asked Sanjaya to describe the battle that occurred when Drona, filled with wrath, entered the Pandava ranks. Sanjaya replied that Drona slaughtered many Pandava warriors, including the Kaikeyas and the sons of Dhrishtadyumna. King Sivi, filled with rage, attacked Drona but was slain. The ruler of the Kalingas and his brother attacked Bhimasena, but Bhima slew them with his fists. Karna and other Kaurava warriors attempted to resist Bhima, but he crushed them. Bhima then slew Durmada and Dushkarna, causing the Kaurava troops to flee in terror. The Pandavas, including Yudhishthira, Nakula, Sahadeva, Drupada, and Virata, felt great joy at Bhima's feats. The Kauravas, led by Duryodhana, Kripa, and Aswatthaman, surrounded Bhima, but he remained unafraid. As the battle raged on, the Pandavas and Kauravas clashed in a fierce and deadly combat. The sound of drums, cymbals, and weapons filled the air, and the earth was covered with the bodies of the dead. The Pandavas, led by Bhima, fought valiantly, and the Kauravas, led by Duryodhana, resisted them with all their might. The battle was intense and brutal, with no quarter asked or given. In the end, the Pandavas emerged victorious, and the Kauravas were defeated and fled the field.
155 Drona enters Pandava ranks, slays many, Bhima fights back fiercely. With his wrathful eyes blazing like fire, Drona charges into the battle, his bow singing a deadly song. Many Pandava warriors fall before him, their weapons and armor shattered by his arrows. But Bhima, the mighty son of Pandu, refuses to back down. With his massive fists swinging like maces, he wades into the fray, determined to take down the formidable Drona. The two titans clash in a shower of sparks, their blows ringing out like thunder. Drona's arrows fly swift and true, but Bhima's fists are like mountains, unyielding and unstoppable. The Pandavas watch in awe as Bhima takes on the unconquerable Drona, his strength and valor unmatched. The battle rages on, the outcome hanging in the balance, as these two warriors fight for supremacy.
156 Sanjaya describes the intense battle between the Pandavas and Kauravas. Yudhishthira, Bhimasena, and Dhrishtadyumna unite to fight against Drona's son, Ashwatthama. Somadatta and Satyaki engage in a fierce duel, with Bhima intervening to aid Satyaki. Valhika, filled with rage, attacks Satyaki but is slain by Bhima. Ten of Dhritarashtra's sons then attack Bhima, but he kills them with his arrows. Bhima also slays Vrikaratha, Karna's brother, and seven other car-warriors. Yudhishthira, filled with wrath, begins to destroy the Kaurava ranks, slaying many warriors. Drona, urged on by Dhritarashtra's son, shrouds Yudhishthira with arrows, but Yudhishthira baffles his weapons with his own celestial weapons. The battle rages on, with both sides invoking powerful weapons and neither gaining the upper hand. Drona invokes the Aindra and Prajapatya weapons, but Yudhishthira counters with the Mahendra weapon. Drona then invokes the Brahma weapon, but Yudhishthira baffles it with his own Brahma weapon. The battle is fierce and intense, with both sides suffering heavy losses. The Pandavas and Kauravas are evenly matched, and it seems that the outcome is far from certain. The warriors on both sides are skilled and brave, and the battle rages on, with no end in sight. The sound of drums, cymbals, and weapons fills the air, and the earth is covered with the bodies of the dead.
157 Sanjaya describes the conversation between Karna and Kripa before the battle. Karna boasts that he will slay the Pandavas, but Kripa criticizes him, saying that his words are empty and that he has been defeated by the Pandavas before. Kripa also praises the Pandavas, saying that they are virtuous and skilled in battle, and that Arjuna is a formidable warrior who cannot be defeated by anyone, including Karna. Karna responds, saying that he will vanquish the Pandavas with the help of the dart given to him by Indra, which he claims is incapable of being baffled. He also threatens to cut out Kripa's tongue if he continues to insult him. Karna expresses confidence in his own abilities and in the strength of the Kaurava army, saying that they will be victorious despite the Pandavas' prowess. He also suggests that victory depends on destiny, and that even the mighty Bhishma and other great warriors have fallen in battle, proving that destiny plays a role. Karna is determined to fight to the utmost extent of his might for Duryodhana's sake, and is convinced that he will emerge victorious.
158 Aswatthaman, enraged by Karna's insults, rushed at him with scimitar in hand, determined to cut him down. However, Drona's son was stopped by the king and Kripa, who forgave Karna and calmed Aswatthaman down. Aswatthaman vowed to quell Karna's pride, but was pacified by Duryodhana, who reminded him of the greater threat of the Pandavas. The Pandavas and Panchalas approached, challenging Karna, who stood firm, drawing his bow and relying on his own strength. A fierce battle ensued, with Karna resisting the enemy's arrows and striking back with his own. The Pandavas and Panchalas fought valiantly, but Karna's prowess was unmatched. His arrows flew swift and true, striking down many brave warriors. Duryodhana praised Karna's bravery, but Aswatthaman warned him of the danger of underestimating the Pandavas. "Phalguna will not be easily defeated," he cautioned. As the battle raged on, Karna and Arjuna clashed, exchanging arrows and displaying their skill. Karna's bow was broken, and his steeds and driver were killed, but he continued to fight, determined to vanquish Arjuna. The two warriors were evenly matched, their arrows flying back and forth in a deadly dance. Karna's determination and skill were matched by Arjuna's prowess and the blessing of the gods. The outcome of the battle was far from certain, as these two great warriors fought on, their honor and pride at stake.
159 Sanjaya said, "Aswatthaman, enraged by Duryodhana's words, vowed to destroy the Pandavas. He said, 'I will fight with resolution and lay down my life for thee, O king. I will slay a large number of the enemy and afflict the Chedis, Panchalas, and Somakas.' He proceeded to battle, afflicting all bowmen. The Panchalas and Somakas fled, and Dhrishtadyumna rushed against Aswatthaman. The two warriors exchanged arrows, and Aswatthaman covered Dhrishtadyumna with clouds of arrows. Dhrishtadyumna said, 'Thou knowest not my origin or vow. I will slay thy sire and then despatch thee.' Aswatthaman mustered all his rage and answered, 'Wait!' He gazed at Dhrishtadyumna, burning him with his eyes, and covered him with arrows. The two warriors fought fiercely, unable to brook each other. The Siddhas and Charanas applauded them highly. Aswatthaman cut off Dhrishtadyumna's bow, standard, and umbrella, and slew his drivers and steeds. He caused the Panchalas to fly away and began to slay them in hundreds and thousands. The Pandava host trembled in fear, and Aswatthaman looked resplendent like the blazing fire at the end of the Yuga."
160 Sanjaya continued describing the battle, emphasizing the ferocity and determination of the warriors on both sides. The Kauravas, led by Duryodhana, were determined to avenge their fallen comrades, while the Pandavas, led by Yudhishthira, were equally determined to secure victory. The battlefield was a chaotic scene of clashing swords, flying arrows, and thundering chariots. The sky was darkened by the dust and smoke of battle, and the air was filled with the sounds of war. The warriors fought with unmatched courage and skill, each determined to emerge victorious. As the battle raged on, it became clear that this would be a fight to the death, with neither side willing to yield. The outcome of the battle was uncertain, but the bravery and determination of the warriors on both sides were beyond question. The clash of arms, the cries of the wounded, and the roars of the combatants created a symphony of war that echoed across the battlefield, a testament to the ferocity and resolve of the combatants.
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161 Sanjaya said, "Yudhishthira and Bhimasena, surrounded Drona's son on all sides, their weapons at the ready. King Duryodhana, aided by Bharadwaja's son, rushed against the Pandavas with a fierce cry, determined to protect his troops. A battle unlike any other ensued, with Yudhishthira and Bhima slaying many warriors and sending others fleeing in terror. Arjuna, his white steeds galloping swiftly, despatched the Yaudheyas, Mountaineers, and Malavas to the realm of the dead. Elephants fell like double-crested hills, their trunks severed and their bodies mangled. The earth was miry with blood, and the air was filled with the cries of the wounded and the dying. The field of battle was strewn with gold-adorned umbrellas, resembling the firmament at the end of the Yuga bespangled with suns, moons, and stars. A fierce uproar arose near Drona's car, as he destroyed foes with the Vayavya weapon, his anger and skill unmatched. The Panchalas fled in fear, abandoning their weapons and their wounded, but Arjuna and Bhima checked their flight and attacked Drona's force with renewed vigor. They poured dense showers of arrows on Bharadwaja's son, their aim unerring and their strength unyielding. The Srinjayas, Panchalas, Matsyas, and Somakas followed them, their hearts filled with courage and their souls filled with honor. Many car-warriors supported Drona, their weapons and armor glinting in the fading light of day, but the Bharata host was slaughtered and began to break. Duryodhana and Drona tried to rally them, their voices hoarse from shouting and their bodies weary from fighting, but the troops fled in all directions, overwhelmed with fear and unable to withstand the fury of the Pandavas."
162 Sanjaya said, "During the fierce battle, darkness enveloped the world, and the combatants fought blindly. Drona, Karna, and Kripa fought valiantly, but the darkness caused confusion and panic. The warriors became disoriented, and thousands of car-warriors and foot-soldiers were slaughtered. Dhritarashtra asked, "How did the Pandava troops become visible again?" Sanjaya replied, "Drona placed himself at the van, and Salya at the rear. Duryodhana ordered the foot-soldiers to take up blazing lamps, and the gods and Rishis also took up lamps. The Kuru army was illuminated, and Drona's golden armor shone like the midday sun. The light reflected from the weapons and ornaments, creating a dazzling display. The Pandavas also illuminated their army, placing lamps on elephants, cars, and steeds. The faces of the warriors, trembling with ardor, looked beautiful like masses of clouds. The host blazed with splendor, and the weapons and ornaments created a fierce effulgence. The armies became visible, and the battle raged on."
163 Sanjaya said, "When the darkness lifted, the warriors engaged in fierce battle, their weapons and armor shining in the light of thousands of lamps. The earth was ablaze with lamps, like a conflagration at the end of the world. The two armies clashed, with elephants, horses, and car-warriors fighting fiercely. Arjuna penetrated the Kaurava ranks, weakening all the kings. Dhritarashtra asked, "What was the state of your minds when Arjuna entered our army? Who protected Drona, and how did he meet his death?" Sanjaya replied, "Duryodhana ordered his brothers to protect Drona from the rear, while the Trigarta car-warriors protected him from the front. Drona was mighty in battle, but was eventually slain by Dhrishtadyumna. The battle was fierce and terrible, with both sides actuated by the desire of victory. Arjuna afflicted the Kauravas, and they afflicted him in return. The battle raged on, with Drona's son and Drona himself covering their enemies with showers of arrows."
164 Sanjaya said, "During the nocturnal engagement, Yudhishthira commanded his troops to proceed against Drona alone. The Panchalas and Somakas rushed against Drona, uttering terrible shouts. Kritavarman, the son of Hridika, rushed against Yudhishthira, and the two engaged in a fierce battle. Other warriors also engaged in intense fighting, including Karna, Bhuri, and Duryodhana. Drona's son, Aswatthaman, resisted Bhimasena's son, Rakshasa, while Sakuni resisted Nakula. The battle raged on, with elephant riders and horsemen clashing and men slaughtering each other with various weapons. Kritavarman and Yudhishthira engaged in a intense duel, with Kritavarman ultimately emerging victorious and causing Yudhishthira to retreat from battle. The Pandava warriors advanced against Drona, but were met with resistance from the Kuru warriors. The battle was fierce and intense, with both sides determined to win. Drona's son, Aswatthaman, and Kritavarman, the son of Hridika, were particularly skilled and brave in battle.
165 Sanjaya said, "Bhuri resisted Satyaki, and they engaged in a fierce battle. Satyaki pierced Bhuri with five shafts, and Bhuri returned the attack, piercing Satyaki with ten shafts. The battle raged on, with both warriors mangling each other. Satyaki cut off Bhuri's bow and pierced him with nine arrows, killing him. Aswatthaman then attacked Satyaki, shrouding him with showers of shafts. Ghatotkacha intervened, addressing Aswatthaman and vowing to slay him. Aswatthaman dispelled Ghatotkacha's arrowy shower and pierced him with hundreds of arrows. The battle between the two warriors was fierce, with sparks generated by their clashing weapons illuminating the sky. Ghatotkacha struck Aswatthaman with ten shafts, but Aswatthaman recovered and pierced Ghatotkacha with a terrible shaft, knocking him unconscious. Aswatthaman then roared loudly, and his body blazed like the midday sun. Meanwhile, Bhimasena battled Duryodhana, piercing him with nine arrows. Duryodhana returned the attack, piercing Bhimasena with twenty arrows. The battle between the two warriors was intense, with both sides exchanging blows."
166 Sanjaya said, "Karna, the son of Vikartana, resisted the mighty car-warrior Sahadeva, who advanced towards him with the desire of getting at Drona. Sahadeva pierced the son of Radha with nine shafts, and once more pierced that warrior with nine straight arrows. Karna, however, was not shaken and pierced Sahadeva in return with a hundred straight shafts. Displaying great lightness of hand, he cut off the latter's stringed bow. Sahadeva, undeterred, took up another bow and pierced Karna with twenty arrows. This feat of his seemed exceedingly wonderful. Then Karna, slaying Sahadeva's steeds with many straight shafts, speedily dispatched the latter's driver with a broad-headed shaft to Yama's abode. This carless Sahadeva then took up a sword and shield, but even those weapons were cut off by Karna, who was smiling the while. Sahadeva, enraged, hurled a heavy and terrible mace decked with gold at Karna, but Karna cut it off with his shafts. The son of Madri then quickly jumped down from his excellent car and hurled a dart at Karna, but that too was cut off. Sahadeva, deprived of all weapons, was struck by Karna with many shafts and left the battle."
167 Sanjaya said, "The ruler of the Madras and Virata engaged in a fierce battle, exchanging arrows. The ruler of the Madras slew Virata's steeds and umbrella, but Virata ascended his brother's car and covered the ruler's car with arrows. The ruler of the Madras pierced Virata, who swooned and was borne away. The troops fled, and Vasudeva and Dhananjaya advanced to where Salya was stationed. Alamvusha, a Rakshasa prince, riding a car with eight steeds, proceeded against Arjuna. The battle between them was fierce, scattering arrows and filling spectators with wonder. Arjuna struck Alamvusha with six shafts, cut off his standard, driver, and bow, and pierced him with four arrows. The Rakshasa fled, and Arjuna proceeded towards Drona, shooting shafts at men, elephants, and steeds. The combatants fell like trees laid low by a tempest, and the rest fled like a frightened herd of deer."
168 Sanjaya said, "Chitrasena resisted Satanika, who was scorching thy host with keen shafts. They exchanged arrows, and Chitrasena's armor was cut off. He took up another bow and pierced Satanika, who slew his steeds and driver. Chitrasena ascended Hridika's car. Vrishasena rushed against Drupada, scattering shafts, and pierced him with sixty arrows. Drupada's son pierced Vrishasena's bow, and he took up another. They exchanged arrows, and Drupada fell, pierced by Vrishasena's arrow. His driver bore him away. The Kaurava army rushed against Drupada's troops, and the earth was illuminated by lamps. The Panchalas fled, afflicted by Vrishasena's arrows. Duhsasana proceeded against Prativindhya, and they exchanged arrows. Duhsasana felled Prativindhya's steeds and driver, and cut off his car and banner. Prativindhya stood, bow in hand, and contended with Duhsasana, who cut off his bow and afflicted him with arrows. His brothers rushed to rescue him, and a fierce battle ensued."
169 Sanjaya said, "Sakuni rushed against Nakula, and they exchanged arrows. Both pierced and bathed in blood, they looked like porcupines or Kalpa trees. Nakula swooned, and Sakuni roared in triumph. Recovering, Nakula pierced Sakuni with sixty arrows and cut off his bow and standard. Sakuni fell, and his driver bore him away. Sikhandin and Kripa engaged in a fierce battle, covering the sky with arrows. Sikhandin cut off Kripa's bow and dart, and Kripa took up another bow and covered Sikhandin with arrows. The Panchalas and Somakas surrounded Sikhandin, and a battle ensued. The field of battle was fierce, with infantry, horses, and elephants smiting one another. The sound of retreating and rushing troops was deafening, and the blazing lamps on cars and elephants lit up the field like day. In the darkness and dust, warriors slew their own kin, and friends slew friends. The battle was fierce and dreadful, with no regard for one another. The combatants fought furiously, their valor and weapons overshadowed by the blazing lamps."
170 Sanjaya said, "Dhrishtadyumna and Drona engaged in a fierce battle. Dhrishtadyumna pierced Drona with five arrows, but Drona cut off his bow. Dhrishtadyumna took up another bow and shot a terrible shaft, but Karna cut it off. The two armies clashed, and Dhrishtadyumna was surrounded by seven heroes, who pierced him with many arrows. He pierced each of them in return, but was eventually struck by Drumasena, who cut off his head. Satyaki arrived and pierced Karna with ten arrows, and a fierce battle ensued. Karna's son, Vrishasena, was slain, and Karna became enraged. He and Satyaki exchanged many arrows, but Satyaki eventually cut off Karna's bow and leathern fences. Karna took up another bow and continued fighting. Meanwhile, Arjuna's twang of Gandiva was heard, and Karna knew that Arjuna was approaching. He urged his troops to focus on slaying Satyaki and Dhrishtadyumna, and then they could defeat the Pandavas. Sakuni led a large force against the Pandavas, while Karna continued to fight Satyaki."
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171 Sanjaya said, "The kings of your army, angry and unable to defeat Yuyudhana, surrounded him with their cars, cavalry, and elephants. They showered arrows on him, but he cut them off with his own arrows. The field of battle was filled with the bodies of the slain and the wails of the dying. Duryodhana rushed at Yuyudhana, who pierced him with arrows and killed his steeds and driver. Duryodhana retreated and mounted Kritavarman's car. Meanwhile, Sakuni and his forces fought Arjuna, who checked their advance and slew many warriors. Sakuni pierced Arjuna with arrows, but Arjuna struck him back and cut off his bow. Uluka and Sakuni then rode on the same car and showered arrows on Arjuna, who pierced them both and caused the Kaurava army to flee. Dhrishtadyumna pierced Drona and cut off his bowstring, and then began to destroy the Kaurava host. A river of blood flowed between the two armies, bearing away men and animals. Dhrishtadyumna and the Pandavas blew their conchs, having vanquished thousands of kings on the Kaurava side."
172 Sanjaya said, "Thy son, seeing his army routed, reproached Karna and Drona, saying they had promised to vanquish the Pandavas but now stood indifferent. He urged them to fight with their true prowess. Pierced by his words, they engaged in battle once more. Drona and Karna rushed against the Pandavas, who united against them. Drona slew many Kshatriyas, and the Pandava army fled, throwing down their torches. The world was enveloped in darkness, and only the light from the Kaurava troops illuminated the flight of the foe. Drona and Karna pursued the host, scattering shafts. Janardana, seeing the Panchalas slaughtered, urged Arjuna to fight on, saying Bhima was coming to support them. The Pandava warriors, led by Arjuna and Janardana, returned to battle, and a fierce encounter ensued, resembling two oceans swelling at moonrise."
173 Sanjaya said, "Karna struck Dhrishtadyumna with ten shafts, but the latter quickly pierced Karna with five arrows. They shrouded each other in showers of arrows, and Karna slew Dhrishtadyumna's driver and steeds. Dhrishtadyumna took up a mace and jumped down from his car, but Karna cut off his bow and slew his driver. Dhrishtadyumna ascended Arjuna's car, but Yudhishthira bade him desist. Karna twanged his bow and blew his conch, and the Panchalas and Somakas, excited with rage, proceeded towards him. Karna afflicted them with his shafts, and they fled in fear. Horsemen and elephant-riders fell from their animals, and Karna cut off the arms and heads of the fleeing warriors. Yudhishthira addressed Arjuna, saying, 'Behold Karna, like Rudra himself, scorching everything around. Our army is flying away, and our troops are broken and mangled.' Arjuna replied, 'I cannot bear to see Karna careering thus. Proceed to that spot where Karna is.' Vasudeva said, 'I behold Karna, that tiger among men, careering in battle. None else can encounter him except thee or Ghatotkacha. Let Ghatotkacha proceed against Karna.' Ghatotkacha proudly said, 'Here I am, command me.' Vasudeva addressed Ghatotkacha, saying, 'The time is come for the display of thy prowess. Thou hast diverse weapons and Rakshasa illusions. Rescue thy kinsmen, and slay Karna in battle.'"
174 Sanjaya said, "Duryodhana, beholding Ghatotkacha's mighty form, urged Duhsasana to protect Karna from the Rakshasa's wrath. Jatasura's son, a formidable Rakshasa, offered to slay Ghatotkacha and the Pandavas, seeking to avenge his father's death. Duryodhana, delighted, commanded him to proceed to battle. "The two Rakshasas, Ghatotkacha and Jatasura's son, engaged in a fierce duel, their roars echoing through the night. Ghatotkacha, unsupported, grind down the Kuru host with his arrows, afflicting Karna and Alamvusha. Alamvusha retaliated with a barrage of shafts, but Ghatotkacha, undaunted, cut off his car, driver, and weapons, and threw him down. "The battle between the two Rakshasas was a spectacle to behold, as they displayed a hundred different kinds of illusion, fighting each other with spiked clubs, maces, and lances. They became fire and ocean, Garuda and Takshaka, cloud and tempest, thunder and mountain, elephant and Rahu and sun. "Ghatotkacha, his strength and valor unyielding, seized Alamvusha and pressed him down upon the earth. Taking a scimitar of wonderful appearance, he cut off Alamvusha's head, still uttering awful roars. Seizing the blood-dyed head by the hair, Ghatotkacha proceeded towards Duryodhana's car, threw the head upon it, and addressed the Kuru king, saying, 'Thy ally is slain. Thou shalt see the slaughter of Karna and then thy own.' "Ghatotkacha's words were a dire warning, and Duryodhana trembled with fear. The Rakshasa then proceeded towards Karna, shooting hundreds of keen arrows upon his head. The battle between the human warrior and the Rakshasa was fierce and terrible, a wonder to behold."
175 Dhritarashtra asked Sanjaya to describe the battle between Karna and Ghatotkacha. Sanjaya described Ghatotkacha as a gigantic Rakshasa with blood-red eyes, a copper-hued face, and a large mouth with sharp teeth. He wore a golden diadem and a cuirass, and his car was decked with bells and banners. His steeds were like infuriated elephants, and his driver was a fierce Rakshasa. Ghatotkacha and Karna engaged in a fierce duel, shooting arrows and mangling each other's bodies. Ghatotkacha invoked his Rakshasa illusion, surrounding himself with a large force of Rakshasas. Karna destroyed the illusion with celestial weapons, but Ghatotkacha continued to fight, assuming different forms and sizes. He poured down rocks and trees on Karna, who cut them off with his shafts. Ghatotkacha assumed many fierce heads and devoured Karna's celestial weapons. He became invisible, then reappeared in a prodigious form, only to be struck down by Karna's shafts. The Rakshasa continued to fight, creating illusions and assuming different forms, but Karna destroyed them all. Finally, Ghatotkacha made himself invisible, vowing to destroy Karna.
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176 Sanjaya described the arrival of Alayudha, a powerful Rakshasa, on the battlefield. Alayudha sought revenge for the death of his kinsmen, Vaka, Kirmira, and Hidimva, at the hands of Bhima. He offered to fight the Pandavas alone, desiring to slay Bhima and his followers. Duryodhana accepted his offer and placed him at the forefront of the battle. Alayudha rode a car similar to Ghatotkacha's, with bear-skins and a hundred flesh-eating steeds yoked to it. His shafts were as large as Ghatotkacha's, and his standard was pierced by vultures and ravens. He was mightier and more handsome than Ghatotkacha, with a blazing face and black, hard skin. Armed with various weapons, he looked like a roving cloud with flashes of lightning. The Pandava kings engaged Alayudha in battle with joyous hearts, eager for the fight. Alayudha's arrival intensified the battle, as he sought revenge for his kinsmen's deaths. His presence was a significant development in the ongoing conflict.
177 Sanjaya described the intense battle between the Kauravas and the Pandavas. Alayudha, a powerful Rakshasa, joined the fight, seeking to slay Ghatotkacha. Bhimasena rushed to Ghatotkacha's aid, and the two Rakshasas engaged in a fierce duel. Alayudha's followers fled, but he continued to fight, exchanging blows with Bhimasena. The battle raged on, with both sides using various weapons and showing great prowess. Krishna, observing the fight, urged Arjuna to assist Bhimasena, who was struggling against Alayudha. Meanwhile, other Pandava warriors engaged Karna and the other Rakshasas. The battle was intense, with both sides suffering heavy blows. Bhimasena and Alayudha fought on, their strength and fury unabated. As the fight continued, the earth trembled, and the sound of their maces clashing echoed through the air. Finally, Krishna intervened, sending Hidimva's son to aid Bhimasena and slay Alayudha. The battle was fierce and unrelenting, with both sides determined to emerge victorious.
178 Sanjaya told Dhritarashtra that Vasudeva urged Ghatotkacha to save Bhima from Alayudha's attack. Ghatotkacha abandoned Karna and engaged Alayudha in a fierce battle. The two Rakshasas exchanged blows, and Ghatotkacha eventually slew Alayudha with a mace. The Pandavas and Panchalas celebrated the victory, beating drums and blowing conchs. Meanwhile, Karna fought other Pandava warriors, but they held their own against him. Bhima rushed to Ghatotkacha's aid, and together they fought Alayudha. The battle was intense, with both sides using various weapons and showing great prowess. Ghatotkacha eventually emerged victorious, slaying Alayudha and throwing his head before Duryodhana. The Kuru king was filled with anxiety, realizing that his troops were no match for the Pandavas. Alayudha's death was a significant blow to the Kauravas, and the Pandavas celebrated their victory with music and cheers.
179 Sanjaya told Dhritarashtra that Ghatotkacha, filled with delight after slaying Alayudha, began to utter loud roars, causing fear among the Kauravas. Karna rushed against the Panchalas, piercing Dhrishtadyumna and Sikhandin with his arrows. The nocturnal battle raged on, with Ghatotkacha and Karna exchanging blows. Ghatotkacha invoked a fierce weapon, slaying Karna's steeds and driver. He then disappeared, causing the Kauravas to worry that he would reappear and slay Karna. Karna covered the sky with his arrows, but Ghatotkacha's illusion persisted. The Rakshasa created a mass of red clouds, emitting flashes of lightning and blazing brands. The Kauravas were afflicted by Ghatotkacha's shower of arrows, and their cries of "Oh" and "Alas" filled the air. The leaders, however, stood firm, and the battle continued. Ghatotkacha's illusion was finally destroyed, and he was slain by Karna's dart. The Kauravas rejoiced, but Ghatotkacha's death was not in vain, as he had slain a full Akshauhini of the Kaurava troops before falling. The Pandavas and Panchalas beat drums and blew conchs, celebrating their victory.
180 Sanjaya told Arjuna that Vasudeva was overjoyed at Ghatotkacha's death, despite the Pandavas' grief. Arjuna was puzzled by Vasudeva's celebration and asked him to explain. Vasudeva revealed that Karna's dart, which had slain Ghatotkacha, had been baffled, making Karna vulnerable. Vasudeva explained that Karna's natural armor and earrings, which made him invincible, had been taken away by Sakra, the king of the gods. Vasudeva credited Sakra with helping to remove Karna's armor and earrings, making it possible for Arjuna to defeat him. Vasudeva described Karna as a powerful warrior, capable of vanquishing the three worlds, but now, without his dart and armor, he was like a snake without venom. Vasudeva assured Arjuna that he would have the opportunity to kill Karna when his car wheels sank into the earth, and instructed Arjuna to be prepared to strike at that moment. Vasudeva also revealed that he had helped to eliminate other threats to Arjuna, including Jarasandha, the ruler of Magadha, and Ekalavya, the mighty-armed Nishada. Vasudeva had slain these warriors to protect Arjuna and ensure his victory. With Karna's dart baffled and his armor gone, Vasudeva was confident that Arjuna would emerge victorious.
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181 Arjuna asked Vasudeva how Jarasandha and other powerful warriors were slain, and Vasudeva explained that they were killed through clever means, as they were too powerful to be defeated in direct combat. Jarasandha, who was formed from two halves of a child united by a Rakshasa woman named Jara, was slain by Bhimasena after being deprived of his mace. Ekalavya, the Nishada king's son, was deprived of his thumb by Drona and later slain by Vasudeva himself. The ruler of the Chedis was also slain by Vasudeva, and Hidimva, Vaka, and Kirmira were slain by Bhimasena. Alayudha was slain by Ghatotkacha, and Vasudeva ensured that Karna's dart was used to slay Ghatotkacha. Vasudeva explained that these warriors were slain to protect Arjuna and ensure his victory. He reassured Arjuna that he would help him slay Karna and Suyodhana, and that righteousness would prevail. Vasudeva emphasized that his purpose was to establish righteousness and protect the innocent. He urged Arjuna to focus on the battle, as the enemy was gaining ground. With his encouragement, Arjuna prepared to face the challenges ahead, knowing that Vasudeva's guidance and support would be crucial in the fight against evil.
182 Dhritarashtra lamented that Karna's dart, which could have slain Arjuna, was instead used to kill Ghatotkacha. He questioned why Karna didn't use the dart against Arjuna, and Sanjaya explained that Vasudeva had orchestrated events to render Karna's dart fruitless. Sanjaya revealed that Vasudeva had protected Arjuna and manipulated events to prevent Karna from using the dart against him. Dhritarashtra and his advisors had frequently discussed using the dart to kill Arjuna, but Vasudeva's intervention had thwarted their plans. Vasudeva had even stupefied Karna to prevent him from using the dart against Arjuna. Sanjaya explained that Vasudeva's goal was to protect Arjuna and ensure the Pandavas' victory. Vasudeva had also despatched Ghatotkacha to engage Karna in battle, knowing that Karna's dart would be used to kill the Rakshasa prince. This had rendered the dart fruitless, and Arjuna had been saved from certain death. Sanjaya praised Vasudeva's wisdom and cunning, which had turned the tide of the battle in favor of the Pandavas.
183 Dhritarashtra lamented that Karna's dart was used to kill Ghatotkacha instead of Arjuna or Krishna, wondering why Karna didn't use it against one of the Pandava brothers. Sanjaya explained that destiny played a role in this, and that Karna had forgotten his resolution to use the dart against Arjuna due to divine illusion. Dhritarashtra asked how the battle continued after Ghatotkacha's fall, and Sanjaya described how the Pandavas were filled with grief and wrath. Yudhishthira was particularly affected, remembering Ghatotkacha's services and his own affection for the Rakshasa prince. He felt a deep sense of loss and responsibility, knowing that Ghatotkacha had given his life to protect the Pandavas. Krishna encouraged Yudhishthira to rise and fight, reminding him of his duty as a warrior and a king. Yudhishthira eventually proceeded against Karna with his formidable bow and conch, determined to avenge Ghatotkacha's death. Vyasa appeared and advised Yudhishthira not to yield to anger or grief, but to unite with his brothers and fight with righteousness. Vyasa reminded Yudhishthira that the end of all creatures is death, and that Ghatotkacha's sacrifice would not be in vain. He encouraged Yudhishthira to focus on virtue, kindness, penance, charity, forgiveness, and truth, and to remember that victory is on the side of righteousness.
184 Sanjaya told Dhritarashtra that Yudhishthira refrained from killing Karna due to Vyasa's words. However, Yudhishthira was filled with grief and anger over Ghatotkacha's death and ordered his warriors to resist Drona. The Pandavas and Kauravas engaged in a fierce battle, but as the night wore on, the warriors grew tired and sleepy. Arjuna suggested that they rest until the moon rose, and the warriors agreed. They laid down their weapons and fell asleep, exhausted. The army looked like a painting, with warriors and animals sleeping together. Some warriors slept on horseback, while others lay on the ground or on the necks of elephants. The elephants themselves were heavy with sleep, their trunks curled up and their breath visible in the cool night air. The steeds stamped their hoofs, making the ground uneven. The warriors, worn out with exertion, slept soundly, their bodies mangled by shafts and their limbs covered in dust. The moon rose, illuminating the scene, and the warriors awoke, ready to continue the battle. The host was awakened like an assemblage of lotuses expanding in the sun or the ocean swelling with agitated surges at the rise of the moon. The warriors stretched their limbs and took up their weapons, ready to face the enemy once again. The battle resumed, with the Pandavas and Kauravas clashing in a frenzy of arrows and swords.
185 Duryodhana, filled with wrath, approached Drona and rebuked him for showing mercy to the Pandavas. Drona responded, "I am still exerting myself in battle to the utmost extent of my might. If I slay the Pandavas, it will be an ignoble act." Duryodhana boasted that he, Karna, and Duhsasana would slay Arjuna, but Drona laughed and said, "Only fools would say such words. Arjuna is unslayable, and even Indra and Yama cannot withstand him." Drona continued, "You are sinful and cruel, and your words are empty. If you seek battle, go against Arjuna yourself. Your maternal uncle, Sakuni, is wise and skilled in Kshatriya duties. Let him proceed against Arjuna in battle." Drona reminded Duryodhana of his boastful words and urged him to accomplish his vow and observe the duties of a Kshatriya. The battle commenced, with Drona and Arjuna facing each other.
186 The battle resumed at dawn, with the Kurus and Pandavas clashing fiercely. Arjuna, with Krishna's guidance, pierced the Kuru host, while Bhimasena urged him to pay his debt to Truth, Prosperity, Virtue, and Fame. Drona, with Duryodhana and Karna, resisted Arjuna, but he baffled their weapons and covered them with his shafts. The battle raged on, with dust and showers of arrows filling the sky. Drona moved away from the battle and took up a new position, causing the Pandava troops to tremble. Drupada and Virata attacked Drona, but he vanquished them, and then slew the three grandsons of Drupada. Dhrishtadyumna, filled with rage and grief, swore to kill Drona or lose his merits and energy. The Panchalas and Arjuna attacked Drona from different sides, but he was protected by Duryodhana, Karna, and Sakuni. Bhimasena rebuked Dhrishtadyumna for his indifference and penetrated into Drona's array, followed by Dhrishtadyumna, who engaged Drona in battle. The fierce encounter continued, with cars entangled and bodies scattered all over the field. The warriors fought with all their might, their weapons clashing and their horses neighing. The sound of drums and conchs filled the air, and the earth shook beneath their feet. The battle was so fierce that it seemed as if the end of the world had come.
187 The battle resumed at sunrise, with warriors adoring the rising sun. The noise of conchs, drums, and weapons filled the air, and the earth shook beneath their feet. Horsemen, car-warriors, elephants, and foot-soldiers engaged in fierce combat, their weapons clashing and their horses neighing. The sound of swords and scimitars drew blood, and the field became a crematorium. Elephants and steeds were worn out, and the warriors were shrouded in clouds of dust. Duryodhana, Karna, Drona, and Duhsasana engaged in battle with the Pandava warriors. The car-warriors beheld the beautiful and terrible encounter, their cars performing diverse evolutions. The warriors, filled with wrath and desire of revenge, covered each other with showers of shafts. The field of battle was strewn with lopped off arms and legs, heads, and beautiful armor. The warriors, filled with courage, rushed at each other like infuriated leaders of elephantine herds. Death did not take place till its hour came, and the battle continued with vigor. The earth was soon covered with a carpet of blood, and the warriors fought on, their weapons clashing and their horses neighing. The sound of drums and conchs filled the air, and the field became a sea of carnage. The warriors were undaunted, their hearts filled with valor and their souls with honor. They fought on, their weapons flashing in the sunlight, their armor shining like gold. The battle was a spectacle, a display of bravery and skill, a testament to the warriors' prowess.
188 Duhsasana rushed at Sahadeva, but Sahadeva quickly cut off the head of Duhsasana's driver. The steeds ran wildly, and Duhsasana took control, fighting beautifully. Sahadeva pierced the steeds, and they ran away. Karna came to rescue Duhsasana, and a fierce battle ensued between Bhima and Karna. They fought with maces, and Bhima broke Karna's mace. Karna took up another bow and slew Bhima's steeds and drivers. Bhima jumped into Nakula's car. Meanwhile, Drona and Arjuna fought a stupendous battle, displaying their skill and sureness of aim. They performed beautiful revolutions with their cars, each trying to gain the upper hand. Drona invoked various celestial weapons, but Arjuna destroyed them. Drona applauded Arjuna's skill, and the celestials and Gandharvas watched in wonder. The battle was so fierce that it seemed to shake the earth and darken the sky. The Siddhas and Rishis said it was a high Brahma encounter, beyond human or Asura capabilities. Drona invoked the Brahma weapon, but Arjuna baffled it with his own Brahma weapon, pacifying the agitation in nature. The battle continued, with neither side able to gain a decisive advantage.
189 missing
190 Duhsasana encountered Dhrishtadyumna, who showered arrows upon his steeds. Duhsasana's car became invisible under the arrows, and he was forced to turn back. Dhrishtadyumna proceeded towards Drona, while Nakula and Sahadeva protected him. Kritavarman and his brothers attempted to oppose Dhrishtadyumna but were checked by the twins. Duryodhana rushed to the spot, scattering arrows, and was met by Satyaki. The two exchanged words, recalling their childhood friendship, but prepared to fight. Satyaki advanced fearlessly, and Duryodhana received him with a shower of arrows. A fierce battle ensued, with both warriors exhibiting great skill and prowess. Karna rushed to rescue Duryodhana but was met by Bhimasena, who crushed his bow and driver with a mace. The battle became general, with the Panchalas and Matsyas engaging the Dhartarashtras. Yudhishthira urged his warriors to fight, and they proceeded against Drona, who was assailed from all sides. The Pandavas had three mighty car-warriors - Bhimasena and the twins - who addressed Arjuna, urging him to drive away the Kurus and facilitate Drona's defeat.
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191 Drona caused a great carnage among the Panchalas, and the Pandavas became hopeless of victory. Kesava advised Arjuna to adopt a contrivance to gain victory, suggesting that Drona would cease to fight if he believed his son Aswatthaman was slain. Bhima slew an elephant named Aswatthaman and exclaimed, "Aswatthaman hath been slain!" Drona was momentarily disheartened but soon recovered, remembering his son's prowess. Enraged, Drona invoked the Brahma weapon and slaughtered twenty thousand Panchala car-warriors. The Rishis, including Viswamitra and Bharadwaja, appeared and rebuked Drona for fighting unrighteously. They advised him to lay aside his weapons and adhere to the eternal path. Drona became cheerless and asked Yudhishthira if his son was slain. Yudhishthira, induced by Govinda's counsel and destiny, told an untruth, saying Aswatthaman was dead, adding indistinctly "elephant". Drona, believing his son was slain, yielded to despair and could no longer fight.
192 Dhrishtadyumna, the son of the Panchala king, rushed at Drona, who was filled with anxiety and grief. Dhrishtadyumna took up a formidable bow and fixed a fierce arrow, which Drona tried to baffle. However, his weapons no longer appeared at his bidding, and his arrows became exhausted. Drona took up another celestial bow and continued to fight, covering Dhrishtadyumna with a thick shower of arrows. The two warriors exchanged blows, with Dhrishtadyumna using his sword and shield. Drona pierced the white steeds of Dhrishtadyumna, who then sprang towards him with his sword. Dhrishtadyumna performed various evolutions, but Drona cut off his sword and shield. Satyaki then intervened, cutting off Drona's shaft and rescuing Dhrishtadyumna. Kesava and Dhananjaya applauded Satyaki's prowess, and the three of them rushed towards the Kurus. Dhananjaya praised Satyaki, saying he was sporting before the preceptor and other mighty car-warriors, and gladdening the Pandavas. The warriors of both armies applauded Satyaki's feats.
193 Duryodhana and others, filled with rage, surrounded Satyaki, who was rescued by King Yudhishthira and the Pandavas. Karna, Kripa, and Duryodhana resisted Satyaki, but he baffled their arrows with his celestial weapons. The battle raged on, with many warriors falling on both sides. Drona, knowing his time had come, desired to give up life by fighting fairly. He was encompassed by the troops of Drupada's son and began to career in battle, consuming large numbers of Kshatriyas. Bhima took Dhrishtadyumna on his car and urged him to slay Drona. Dhrishtadyumna covered Drona with arrows, but Drona cut off his bow and pierced him with many arrows. Bhima held Drona's car and rebuked him for fighting for the sake of his son. Drona laid aside his bow and devoted himself to Yoga, fixing his heart on Vishnu. He repaired to heaven, and his body mangled with arrows and bathed in blood. Dhrishtadyumna beheaded Drona, and his troops ran away in all directions. The Pandavas gained victory and made loud sounds with their arrows and conchs, while the Kurus regarded themselves as deprived of both worlds.
194 After Drona's fall, the Kauravas fled in fear, unable to stay and fight. They were afflicted with grief, hunger, and thirst, and their voices were choked with fear. The Pandavas prevailed, and the Kauravas became cheerless and destitute. Duryodhana fled, taking with him the remnant of the Samsaptakas. Only Drona's son, Aswatthaman, rushed against his foes, slaying many warriors. He saw the Kaurava host running away and asked Duryodhana why they were fleeing. Duryodhana was unable to impart the bitter intelligence of Drona's death, and Kripa told Aswatthaman how his sire had been slain. Aswatthaman became filled with fierce wrath, blazing up in battle like a fire fed with fuel. His eyes became red as blood as he squeezed his hands and ground his teeth. The Kauravas were in disarray, their leader fallen and their troops fleeing. The Pandavas, on the other hand, were jubilant, their victory seeming within reach. Aswatthaman's rage was a desperate attempt to turn the tide of the battle, but it seemed too late. The Kauravas were defeated, and their army was in shambles. Aswatthaman's anger and grief were palpable, but they only seemed to fuel his determination to fight on, even in the face of defeat.
195 Dhritarashtra asked Sanjaya what Aswatthaman said when he learned his father, Drona, was slain by Dhrishtadyumna. Aswatthaman, a skilled warrior, was taught by his father and possessed various celestial weapons. He was equal to Karna in knowledge, Purandara in battle, and Vrihaspati in wisdom. Aswatthaman was a great hero, firm in battle, and never fatigued. He was like a mountain in fortitude, fire in energy, and an ocean in gravity. Hearing of his father's death, Aswatthaman was ordained to slay Dhrishtadyumna, just as Dhrishtadyumna was destined to kill Drona. Dhritarashtra wondered what Aswatthaman said when he heard the news, knowing that Dhrishtadyumna's actions were cruel and sinful. Aswatthaman's reaction was eagerly anticipated, given his skills and his father's legacy. His response would likely be intense and determined, driven by his desire for revenge and justice for his father's unrighteous slaying.
196 Sanjaya told Dhritarashtra that Drona's son, Aswatthaman, was filled with grief and rage upon learning of his father's death at Dhrishtadyumna's hands. Aswatthaman vowed to exterminate the Panchalas and slay Dhrishtadyumna, declaring that he would use the celestial Narayana weapon obtained from Lord Narayana himself. He boasted that no one, including Arjuna, could equal him in battle and that he would grind the Pandava troops. Aswatthaman invoked the Narayana weapon, touching water and preparing for battle. The Kuru army rallied, and the sound of conchs, drums, and dindimas filled the air, causing the earth and firmament to echo. The Pandavas, hearing the uproar, took counsel together, preparing for the impending battle. Aswatthaman's rage and determination were palpable, driven by his desire for revenge and justice for his father's unrighteous slaying. His boasts and vows were a testament to his skill and confidence as a warrior, and the stage was set for a fierce and epic battle.
197 Sanjaya described the terrifying scene as the Narayana weapon was invoked, with violent winds, rain, thunder, and earthquakes. The Pandavas, led by Yudhishthira, were concerned and asked Arjuna who was rallying the Kaurava army. Arjuna revealed that it was Aswatthaman, Drona's son, who was seeking revenge for his father's death. Arjuna lamented that the Pandavas had unrighteously slain Drona, who had laid aside his weapons, and that Aswatthaman's wrath would be difficult to face. He expressed shame and guilt for not intervening to save Drona and believed that death would be preferable to life after committing such a sin. The scene was set for a fierce battle, with Aswatthaman's roar echoing through the land, striking fear into the hearts of the Pandavas. The stage was set for a clash of epic proportions, with the fate of the war and the kingdom hanging in the balance.
198 Bhimasena and the Panchala king's son responded to Arjuna's words, expressing surprise and disappointment at his hesitation to fight. Bhimasena argued that as a Kshatriya, it was their duty to rescue others and themselves from harm, and that Arjuna's forgiveness towards their enemies was unbecoming. He reminded Arjuna of their past sufferings and the injustices they had endured, including the dragging of Draupadi to the assembly and their exile to the woods. Bhimasena declared that he would take on Drona's son alone if necessary, boasting of his own strength and prowess. The Panchala king's son defended his actions, stating that Drona had been slain in battle and that it was not unrighteous to kill one who had used superhuman weapons and illusions against them. He argued that Arjuna's reproach was unjustified and that he had done what was necessary as a Kshatriya. He pointed out the contradictions in Arjuna's words, noting that Arjuna had slain his own grandsire, Bhagadatta, in battle, yet considered it unrighteous for him to slay his own foe, Drona. Both Bhimasena and the Panchala king's son urged Arjuna to set aside his doubts and fight, assuring him of their support and victory. They emphasized that their actions were justified and that they had a duty to fulfill as Kshatriyas, and that Arjuna's hesitation would only lead to further suffering and defeat.
199 Dhritarashtra laments the death of Drona, a great warrior and a noble soul, and asks if no one felt called upon to display their wrath when Drona was insulted by Dhrishtadyumna, a prince of the Panchalas. Sanjaya replies that everyone present remained silent, except for Arjuna, who cast oblique glances at Dhrishtadyumna and seemed to reproach him. However, Satyaki, a warrior of the Vrishni race, spoke out, condemning Dhrishtadyumna's actions as sinful and unworthy. He said that Dhrishtadyumna deserved death for slaying his own preceptor, and that his actions were a stain on the Panchala race. Dhrishtadyumna retorted, forgiving Satyaki but also listing the unrighteous acts of the Kurus and Pandavas, including the exile of the Pandavas and the death of Bhishma. He argued that the Pandavas had also committed sinful acts, and that the death of Drona was a consequence of the war. He told Satyaki to fight the Kauravas without returning to his father's home, and to prove his valor in battle. Satyaki, enraged by Dhrishtadyumna's words, rushed at him with his mace, but Bhima intervened, seizing him with his arms. Sahadeva calmed Satyaki down, reminding him of the duties of friendship and the importance of forgiveness. However, the Panchala prince, undaunted, challenged Satyaki to battle, saying that either he would slay Satyaki or be slain himself. The two warriors were eventually pacified by Vasudeva and Yudhishthira, and the Pandava army proceeded against the Kauravas, ready for the final battle.
200 Sanjaya describes the carnage caused by Drona's son, Aswatthaman, who vowed to rout the Pandava army and slay the Panchala prince. The Pandavas and Panchalas fought valiantly, but Aswatthaman's weapon, the Narayana, proved devastating. King Yudhishthira, filled with fright, ordered his troops to flee, but Krishna advised them to lay down their weapons and alight from their vehicles, as the weapon would not harm them if they did not resist. Bhimasena, however, refused to back down and charged at Aswatthaman, determined to counter the Narayana weapon with his own strength. Arjuna declined to use his Gandiva against the weapon, citing his vow not to use it against the Narayana, kine, or Brahmanas. Bhimasena and Aswatthaman engaged in a fierce battle, with Bhimasena covering Aswatthaman with a shower of weapons. Aswatthaman retaliated, shrouding Bhimasena with arrows that vomited fire and resembled snakes of blazing mouths. The Pandava army panicked, throwing down their weapons and alighting from their vehicles, but Bhimasena continued to fight, determined to overcome the Narayana weapon.
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201 Drona's son wreaks havoc on Pandava army, Bhimasena fights back with all his might. Aswatthaman, fueled by rage and vengeance, unleashes the devastating Narayana weapon, causing widespread destruction and chaos. The Pandava warriors, led by Yudhishthira, are caught off guard and struggle to counter the attack. Bhimasena, determined to save his brothers and comrades, charges forward with his mace, taking on Aswatthaman and his weapon. The two engage in a fierce duel, exchanging blows and showcasing their exceptional strength and skill. The sound of clashing weapons and the scent of smoke fill the air as the battle rages on. Bhimasena's mace crashes down on Aswatthaman's chariot, but the latter expertly dodges and counterattacks with a barrage of arrows. Bhimasena, undeterred, uses his mace to deflect the arrows and launches a fresh assault. Despite being outnumbered and outmatched, Bhimasena refuses to back down, using his immense power to hold off the Narayana weapon's destructive force. Meanwhile, Arjuna, bound by his vow not to use Gandiva against the Narayana, watches anxiously from the sidelines, unable to intervene. He knows that Bhimasena's valiant efforts may not be enough to counter the weapon's might. The outcome of the battle hangs in the balance, as Bhimasena's strength and determination are tested by Aswatthaman's unrelenting assault. The Pandava army's fate hangs precariously, as the two warriors clash in a struggle that will decide the course of the war.
202 Aswatthaman's Narayana weapon wreaks havoc on the Pandava army, spreading destruction and chaos in its wake. Bhimasena, undaunted by the devastating attack, charges forward with his mighty mace, determined to counter the assault and protect his brothers and comrades. The two warriors engage in a fierce duel, exchanging blows and showcasing their exceptional strength and skill. The sound of clashing weapons echoes through the battlefield as Bhimasena's mace crashes down on Aswatthaman's chariot, only to be met by a hail of arrows and celestial weapons. The Pandava army watches in awe as Bhimasena's determination and bravery are tested by the Narayana weapon's might. As the battle rages on, the outcome hangs precariously in the balance. Will Bhimasena's valiant efforts be enough to counter the weapon's destructive force, or will the Pandava army succumb to the devastating assault? The fate of the war and the future of Hastinapura hang in the balance, as the two warriors clash in a struggle that will decide the course of history.
203 Sanjaya said, "O king, after five days of fierce battle, the strong and virtuous Drona fell and ascended to the realm of Brahma. This Parva holds great significance, as it yields the same fruits as studying the Vedas. It recounts the valorous deeds of brave Kshatriyas. One who reads or listens to this Parva daily is absolved of grave sins and misdeeds. Brahmanas can gain the benefits of performing sacrifices, while Kshatriyas can achieve victory in battle. Vaisyas and Sudras can attain desirable offspring and fulfill their desires. This Parva is a treasure trove of spiritual and worldly blessings."

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1 Vaishampayana said, "After Drona's tragic fall, the Kaurava warriors, led by Duryodhana, were consumed by anxiety and grief. They gathered around Drona's son, Aswatthaman, and lamented the loss of their revered commander. Deprived of energy and cheer, they retired to their tents, unable to sleep due to the immense slaughter they had witnessed. The next morning, they performed their customary rites and prepared for battle, making Karna their generalissimo. The Pandavas, too, prepared for battle, resolved to vanquish their foes. The battle raged fiercely for two days, with Karna making an immense slaughter of the Pandava troops. His valor and prowess inspired awe, but ultimately, he was slain by Arjuna's arrow. Sanjaya reported all this to Dhritarashtra, who was already grief-stricken by the fall of Bhishma and Drona. The old king's heart was heavy with sorrow, and the news of Karna's death was a crushing blow. Janamejaya asked how Dhritarashtra could bear the news of Karna's death, and Vaishampayana replied that it is indeed difficult for men to yield up their lives even in the face of great grief. The king's hope for his sons' victory had been shattered, and yet, he clung to life, a testament to the human spirit's capacity to endure suffering.
2 Vaishampayana said, "Sanjaya, with a cheerless heart, went to Dhritarashtra's abode, grief-stricken over Karna's fall. He found the king in distress, his energy sapped by sorrow. Sanjaya worshipped the king's feet and exclaimed, 'I am Sanjaya! Are you not happy?' He reminded the king of the rejected counsels of Vidura, Ganga's son, and Keshava. Dhritarashtra, afflicted by grief, asked Sanjaya about the fall of Bhishma and Drona. Sanjaya described the heroes' slaughter, saying, 'That warrior, born of the Vasus, who slew 10,000 car-warriors daily, was slain by Shikhandi protected by the Pandavas! Drona, the foremost of bowmen, was slain by Dhrishtadyumna.' Dhritarashtra lamented, 'My heart is pained! Those two, Bhishma and Drona, had no equals in the four kinds of weapons! I think that, after Drona's death, my troops, flying away and sinking in an ocean of grief, resembled shipwrecked mariners struggling on the bosom of the vast deep.' Sanjaya replied, 'You should not feel anguish, for Destiny is unconquerable. Human purposes may or may not become attainable.' Dhritarashtra accepted his fate, saying, 'Tell me all that thou wishest!'
3 Sanjaya said, "When the great bowman Drona fell, your sons were overcome with grief, their weapons slipping from their hands. The army was paralyzed, unable to respond, their faces pale and distraught. Duryodhana, attempting to rally them, said, 'We must fight on! Warriors die in battle, but we have Karna, that great bowman, to lead us! Relying on his strength, we can still emerge victorious.' He praised Karna's prowess, recalling how he had defeated Bhimasena, that mighty warrior, and Ghatotkaca, that brave and powerful fighter. 'United, we can surely defeat the Pandavas!' he exclaimed. 'Let us fight with all our might, and may our weapons never falter!' With Karna as their generalissimo, the Kuru army charged forward, causing great carnage among the Srinjayas, Pancalas, Kekayas, and Videhas. Karna's arrows flew like bees, afflicting the Pandavas and Pancalas, striking fear into their hearts. Until, finally, he was slain by Arjuna, that greatest of warriors, and the Kuru army's hopes were dashed."
4 Vaishampayana said, "Hearing the devastating news of Drona's death, Dhritarashtra, the son of Ambika, was consumed by an unbearable grief. He fell to the ground, his body trembling, his mind reeling. The ladies of the household, led by Gandhari, wailed loudly, their cries filling the earth. The sound was like thunder, shaking the very foundations of the palace. The women fell down, senseless, their bodies wracked with sobs. Sanjaya, with a heavy heart, comforted them, trying to bring some solace to their grief. Vidura, with tears in his eyes, sprinkled water on the king, slowly restoring him to consciousness. As the king regained his senses, he began to censure his own sons, blaming them for their folly. He applauded the Pandavas, admiring their courage and strength. He reflected on his own intelligence, wondering how he had been so blind to the truth. He thought of Shakuni, his brother's son, and how his cunning had led to this disaster. The king trembled, his body shaking with grief. He controlled his mind, taking a few deep breaths, and asked Sanjaya, 'Has Duryodhana, my son, gone to Yama's abode, despairing of success?' Sanjaya, with a heavy heart, replied, 'Vaikartana, Karna, and his sons, brothers, and warriors have been slain. Duhshasana was killed by Bhimasena, who drank his blood in wrath.'
5 Vaishampayana said, "Hearing these words, Dhritarashtra asked Sanjaya, 'Who is still alive and who is dead amongst the Kurus and Pandavas?' Sanjaya replied, 'Bhishma, Drona, and Karna have been slain. Many other heroes, including Vikarna, Bhurishrava, and Jayadratha, have also fallen. Duryodhana's sons, including Lakshmana and Vrishasena, have been killed. The Pandavas have lost Ghatotkaca and Abhimanyu. Many thousands of warriors have been slain on both sides.' Sanjaya continued, 'The battle was fierce and terrible, with many great heroes falling on both sides. Arjuna and Karna fought a duel, and Karna was slain. The Pandavas have emerged victorious, but at great cost. The Dhartarashtras have been defeated, and their army has been destroyed.' Dhritarashtra lamented, 'The calamity that I feared has come to pass. My sons, who were covetous and foolish, have brought about this destruction. I am filled with grief and remorse.'
6 Dhritarashtra asks Sanjaya about the Pandavas who were slain by his side. Sanjaya reports that many heroes, including Abhimanyu, Virata, Drupada, and Satyajit, were killed by Drona and Bhishma. Other notable warriors, such as Vrihanta, Manimat, and Dandadhara, were also slain. Sanjaya lists many more names of Pandava warriors who fell in battle, including the rulers of various kingdoms and territories. He notes that many of these warriors were slain by Drona, Bhishma, and other prominent Kaurava leaders. Sanjaya's account highlights the scale of the destruction and the loss of life on both sides. He emphasizes the bravery and prowess of the fallen warriors, many of whom were related to the Pandavas or were their allies. The list of names and the description of their deeds serve as a tribute to their memory and a reminder of the devastating consequences of the war. Dhritarashtra's question and Sanjaya's response underscore the human cost of the conflict and the impact on both sides. The account also highlights the complexity of the war, which involved many different kingdoms and territories, and the various alliances and rivalries that played out on the battlefield.
7 Dhritarashtra lamented the loss of his warriors, including Bhishma and Drona, and wondered if life was worth living without them. Sanjaya informed him that Ashvatthama, Kritavarma, Shalya, and other heroes were still alive and eager to fight. He listed several other warriors, including the king of Gandharas, Sharadvata's son, and others, who were ready to battle for Dhritarashtra's sake. Sanjaya also mentioned Duryodhana and his brothers, who were proud and desirous of battle. Dhritarashtra, however, was overcome with grief and felt his heart and senses being stupefied. He swooned away and, partially regaining his senses, asked Sanjaya to wait. The king lamented the dire calamity and felt his limbs being paralyzed. He ultimately lost his senses and fell to the ground . Vaishampayana noted that Dhritarashtra's heart was exceedingly agitated by grief, and his senses were stupefied due to the loss of his warriors and the dire circumstances of his army.
8 Janamejaya asked Vaishampayana about King Dhritarashtra's reaction to hearing about Karna's death. Vaishampayana described the king's grief and lamentation, saying he was overcome with sorrow and disbelief. The king praised Karna's strength and bravery, saying he was like a lion or elephant and had subjugated many foes. He wondered how Karna could have been slain by Arjuna, and lamented that his own army had been annihilated. The king also praised Karna's past victories and conquests, saying he was the foremost of car-warriors and had brought glory to Duryodhana. The king's grief was so intense that he wished for poison, fire, or a fall from a mountain, unable to bear the weight of his sorrow. He felt that his heart was impenetrable and harder than thunderbolts, and wondered how he could still be alive despite his overwhelming grief. Vaishampayana's description of the king's lamentation highlighted the depth of his sorrow and the impact of Karna's death on him.
9 Dhritarashtra lamented the death of Karna, praising his strength and bravery. He wondered how Arjuna could have slain him and lamented the annihilation of his army. Sanjaya consoled the king, saying he was equal to Yayati in beauty, birth, fame, asceticism, and learning. The king replied that destiny was supreme and exertion fruitless, as even Karna, like a shala tree, had been slain. He described Karna's prowess and conquests, saying he was the strength of the Dhartarashtras and an object of fear to the Pandavas. The king wished for death, unable to bear his grief, and wondered how he could still be alive. He asked Sanjaya about the circumstances of Karna's death and how the other warriors had fought. Sanjaya described the battle, saying Karna had been slain by Arjuna, and the Pandavas had emerged victorious. The king lamented the loss of his sons and his army, and Sanjaya consoled him, saying he should summon his fortitude and not yield to grief. Dhritarashtra asked about the other warriors, including Duryodhana, Duhshasana, and Ashvatthama, and how they had fought. Sanjaya described their bravery and the circumstances of their deaths. The king lamented the loss of his friends and allies, including Bhishma and Drona, and wondered how the Pandavas could have emerged victorious. Sanjaya consoled him, saying that the Pandavas were mighty warriors and that fate had been against the Kauravas. The king asked about Karna's final moments and how he had faced his death. Sanjaya described Karna's bravery and how he had fought until the end, using all his strength and skill to resist the Pandavas. The king lamented the loss of his son and his army, and Sanjaya consoled him, saying that he should perform the funeral rites and honor the memory of the dead warriors.
10 Sanjaya told Dhritarashtra that after Drona's fall, the Kauravas fled in disarray, but Duryodhana rallied them and they fought on, determined to win. As evening approached, they withdrew and held a council to discuss their next move, seeking a way to turn the tide of the battle in their favor. Duryodhana asked for their opinions, seeking the wisdom of his advisors, and Ashvatthama suggested installing Karna as their new commander, praising his bravery and skill. Karna was hailed as a hero, a mighty warrior who could lead them to victory, and Duryodhana asked him to lead their army, saying that with Karna at the helm, they could still win the war. Karna accepted the challenge, and was formally installed as the new commander, with rituals and ceremonies performed to mark the occasion. The Kauravas praised him, saying that with his strength and skill, they would surely defeat the Pandavas and emerge victorious. The brahmanas uttered blessings for Karna's success, and he was bathed and given offerings, as the Kauravas looked to him for leadership and guidance. Karna was surrounded by the Kaurava warriors, who looked up to him with hope and admiration, and he shone like a beacon of light, a hero among heroes. With Karna leading them, the Kauravas felt a new sense of hope and confidence, and they prepared to face the Pandavas once again, determined to emerge victorious. Duryodhana was overjoyed, seeing in Karna a savior, a warrior who could lead them to victory, and he praised him, saying that he was the only one who could defeat the Pandavas. Karna, filled with pride and determination, accepted the challenge, and the Kauravas looked to him for leadership, hoping for a turnaround in their fortunes.
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11 Dhritarashtra asked Sanjaya to describe Karna's actions after being appointed commander, and Sanjaya began to paint a vivid picture of the scene. The Kaurava army was arrayed with joyful music, and the sound of drums and conches filled the air. Karna's car, adorned with gold and precious gems, shone like the sun, and his bow and quivers were at the ready. The Kauravas, who had been demoralized by the loss of Bhishma and Drona, were filled with new hope and confidence as they beheld Karna's majesty. Karna, the Suta's son, was a mighty warrior, feared by the Pandavas and respected by his comrades. He was determined to lead the Kauravas to victory, and his very presence seemed to inspire his troops. As he blew his conch and shouted his battle cry, the Kauravas rallied around him, eager to follow him into battle. Yudhishthira, the Pandava king, observed the Kaurava formation and knew that they were in for a fierce fight. He turned to Arjuna and said, "Behold, O Partha, how the Dhartarashtra force hath been arrayed by Karna! This vast army hath lost its bravest warriors, but Karna remaineth, and he is a formidable foe." Arjuna nodded, his eyes fixed on Karna's car, and Yudhishthira continued, "If thou slayest him today, O mighty-armed one, the victory will be thine." Arjuna disposed his army in a half-moon formation, with Bhimasena on the left and Dhrishtadyumna in the middle. The Pandavas were determined to defeat the Kauravas once and for all, and they charged into battle with courage and zeal. The two armies clashed, their weapons and armor glinting in the sunlight as they fought for supremacy. The sound of conches, drums, and war cries filled the air, and the earth shook beneath the feet of the warriors.
12 The two armies clashed, their men, horses, and elephants striking each other fiercely. The earth was strewn with the heads and arms of warriors, and the air was filled with the sound of weapons and the scent of blood. Cars were crushed by cars, horses by horses, and elephants by elephants. The Pandavas, led by Bhima, advanced against the Kauravas, their weapons and armor shining in the sun. Bhima rode an elephant, its armor studded with gems, and its trunk upturned. He encountered Kshemadhurti, who was also on an elephant, and the two engaged in a fierce battle. The two elephants clashed, their tusks locked, and their trunks entwined. Bhima and Kshemadhurti struck each other with lances and arrows, their weapons flashing in the sunlight. The sound of their weapons and the trumpeting of their elephants filled the air, and the earth shook beneath their feet. Bhima's elephant was pierced with lances, but he continued to fight, his wrath blazing. Kshemadhurti was a skilled warrior, but Bhima was determined to emerge victorious. The battle raged on, the two warriors exchanging blows and neither gaining the upper hand. But eventually, Bhima's strength and skill began to tell, and Kshemadhurti was struck down, his sword still in his hand, and his elephant fell beside him. The Kauravas fled, distressed by the loss of their leader, and the Pandavas cheered, their victory cry echoing across the battlefield. The scene was one of utter chaos and carnage, the earth strewn with the bodies of the dead and the dying. But amidst the chaos, Bhima stood tall, his elephant still standing, its armor battered and bruised, but its spirit unbroken. Bhima was a true warrior, a hero of the Pandavas, and his bravery and strength had won the day.
13 Karna, the mighty and heroic bowman, began to smite the Pandava army with his straight shafts, polished by the hands of the smith and bright as the rays of the Sun. The Pandavas, filled with wrath, struck back with all their might, their weapons flashing in the sunlight. Nakula, the brave and skilled warrior, rushed against Karna, determined to defeat him. Bhimasena, the strong and fierce fighter, attacked Drona's son, his sword slicing through the air. Satyaki, the invincible car-warrior, checked the Kaikaya princes, Vinda and Anuvinda, with his showers of arrows. The battle raged on, with each side trading blows and neither gaining the upper hand. Duryodhana, the king of the Kauravas, attacked Yudhishthira, the son of Dharma, with all his might. Dhananjaya, the great warrior, fought the samsaptakas, his arrows flying swift and true. Dhrishtadyumna, the brave and skilled fighter, encountered Kripa, the mighty car-warrior, and the two engaged in a fierce duel. Shikhandi, the invincible warrior, fought Kritavarma, his sword slicing through the air. The two Kaikaya princes, Vinda and Anuvinda, shrouded Satyaki with arrows, their bows singing with the force of their shots. But Satyaki, the grandson of Sini, was not to be defeated. He checked the two brothers with his own showers of arrows, his bow singing with the force of his shots. The brothers cut off Satyaki's bow, but he took up another and cut off Anuvinda's head with a single stroke. Vinda, filled with rage, pierced Satyaki with many arrows, but Satyaki struck back and killed Vinda with his sword. The Kaikaya army fled, leaving Satyaki victorious on the battlefield. The Pandavas cheered, their voices ringing out across the plain. The Kauravas, defeated and demoralized, retreated in disarray. The battle was won, but the war was far from over.
14 Srutakarman and Citrasena engaged in a fierce battle, exchanging arrows and striking each other with great skill and precision. Citrasena was pierced with ninety arrows and his bow was cut off, but he refused to yield. He took up another bow and continued to fight, determined to emerge victorious. However, Srutakarman was too strong, and he eventually struck Citrasena with a fatal arrow. As Citrasena fell to the ground, his troops fled in panic, but Prativindhya attacked Citra, striking him with five arrows. Citra retaliated, but Prativindhya cut off his dart and mace with his swift and deadly arrows. The two warriors continued to exchange blows, their weapons clashing and their armor shining in the sunlight. But Citra was no match for Prativindhya's superior skill and strength. He was eventually struck with a lance and fell to the ground, his armor broken and his body battered. His troops rushed at Prativindhya, but he fought them off with ease, consuming them with his arrowy showers. The Pandavas routed the Kaurava army, and only Drona's son remained to fight Bhimasena. The two engaged in a fierce encounter, their weapons flashing and their armor shining. It was a battle similar to the one between Vritra and Vasava, the gods and the Asuras, and it seemed to shake the very foundations of the earth. Bhimasena was a mighty warrior, but Drona's son was no ordinary foe. He was skilled and strong, and he fought with all his might. The two warriors exchanged blow after blow, their weapons clashing and their armor shining. It was a battle for the ages, and it seemed to have no end.
15 Drona's son and Bhima engaged in a fierce battle, exchanging arrows and showcasing their skills. Bhima was pierced with 90 shafts, but he continued to fight, unfazed. The son of Drona struck him with a cloth-yard shaft on the forehead, but Bhima retaliated with three similar shafts. The two warriors were evenly matched, and their battle was like a clash of two Suns. They shrouded each other with showers of arrows, and their cars wheeled around in diverse ways. The son of Drona invoked many mighty weapons, but Bhima counteracted them with his own weapons. The battle was intense, with fire generated from the clash of shafts. The Siddhas and Charanas watched in wonder, and the gods applauded both warriors. The two heroes continued to exchange blows, their eyes red with rage, their lips quivering, and their teeth grinded in wrath. They took up two arrows and shot them quickly, striking each other deeply. Both warriors sank on the terrace of their respective cars, insensible, and their drivers bore them away from the battle-field.
16 Dhritarashtra asked Sanjaya to describe the battle between Arjuna and the samsaptakas, as well as the battle between Ashvatthama and Arjuna. Sanjaya began to narrate the story, describing how Arjuna penetrated the samsaptaka force, causing chaos and destruction wherever he went. He cut off the heads and arms of brave warriors, and his arrows filled the air like a tempest, striking fear into the hearts of his enemies. The battle was fierce, with both sides exchanging blows and showing their skills. Arjuna's weapons were like the wind, destroying everything in their path. The samsaptakas were like a vast ocean, but Arjuna was the tempest that agitated them, causing waves of destruction to crash down upon them. Ashvatthama, filled with rage, rushed towards Arjuna, shooting shafts equipped with foe-slaying heads. But Arjuna was unfazed, cutting off Ashvatthama's bow and piercing him with three shafts. The preceptor's son was taken aback, but he quickly recovered and took up another bow, determined to defeat Arjuna. The battle continued, with both sides exchanging blows and showing their skills. Arjuna's arrows were like the Sun, drying up the samsaptaka ocean and leaving it a barren and lifeless expanse. The son of Pandu was like the wielder of the thunderbolt, piercing a mountain with his shafts and causing it to crumble and fall. The samsaptakas were like a vast army of demons, but Arjuna was the god who destroyed them, his weapons flashing like lightning as he struck down his enemies. The battle was intense, with both sides determined to win, but in the end, Arjuna emerged victorious, his skills and strength proving too much for the samsaptakas to handle. As the battle came to an end, the samsaptakas fled in disarray, leaving Arjuna victorious on the field. Ashvatthama, filled with rage and humiliation, vowed to
17 Sanjaya described the battle between Arjuna and Ashvatthama, comparing it to a celestial battle between the planets Shukra and Brihaspati. The two warriors exchanged blazing shafts, afflicting each other deeply. Arjuna pierced Ashvatthama between his eyebrows, and the son of Drona looked resplendent like the Sun. The two Krishnas, Arjuna and Vasudeva, were also afflicted by Ashvatthama's arrows, looking like two Suns at the end of the Yuga. Arjuna shot a weapon that issued torrents of shafts, striking Ashvatthama with innumerable arrows. The son of Drona retaliated, piercing both Keshava and Arjuna with well-shot shafts. Arjuna covered Ashvatthama with twice as many arrows, shrouding him and his steeds and driver. The battle raged on, with Arjuna cutting off the bows, quivers, and weapons of his foes, and striking down elephants and steeds. The Kalinga, Vanga, and Nishada heroes rushed against Arjuna, but he cut off their vital limbs and trunks, and they fell like mountain summits riven with thunder. Arjuna shrouded Ashvatthama with shafts, and the son of Drona roared like a mass of clouds at the close of summer. The battle was fierce, with neither side giving quarter.
18 Sanjaya described the battle between Arjuna and the Magadha warriors, Dandadhara and Danda. Keshava guided Partha's car towards Dandadhara, who was destroying the Pandava army with his elephant. Arjuna pierced Dandadhara with arrows, cutting off his bow and standard. The Magadha warrior retaliated, striking Arjuna and Janardana with lances. Arjuna then cut off Dandadhara's arms and head, and struck his elephant with hundreds of arrows. The elephant, covered in gold-decked arrows, fell to the ground. Danda, filled with rage, advanced on Arjuna and Janardana on his tusker. He struck them with lances, but Arjuna cut off his arms and head as well. The two Magadha warriors and their elephants were slain, and their army broke in fear. Elephants, cars, steeds, and men clashed and fell, and the Pandava soldiers rejoiced at their victory. Arjuna, with a cheerful heart, worshipped his men and proceeded against the samsaptakas.
19 Sanjaya described the battle between Arjuna and the samsaptakas. Arjuna slew many warriors, cutting off their heads, arms, and weapons with his arrows. The battlefield was filled with the bodies of men, steeds, and elephants, and the earth was strewn with weapons, ornaments, and armor. Vasudeva praised Arjuna's prowess, saying that even the closest attention could not mark when Arjuna took out his shafts, aimed them, and let them off. Govinda showed Arjuna the field of battle, pointing out the bodies of warriors, their weapons, and ornaments. The earth was strewn with faces adorned with earrings, beards, and headgears. The scene resembled a lake adorned with lilies and lotuses. Vasudeva praised Arjuna's feats, saying they were worthy of the chief of the celestials. As they returned to their camp, they heard a loud noise in Duryodhana's army, and Vasudeva was filled with wonder upon beholding the army grinded by Pandya. Pandya was destroying crowds of foes with diverse kinds of shafts, piercing the bodies of elephants, steeds, and men, and overthrowing them with his weapons.
20 Dhritarashtra asked Sanjaya to describe Pandya's prowess in battle. Sanjaya replied that Pandya considered himself superior to other warriors, including Bhishma, Drona, and Arjuna. Pandya single-handedly slaughtered Karna's army, destroying cars, steeds, and elephants. Drona's son, Ashvatthama, approached Pandya and praised his skills, saying he was worthy of fighting him. Pandya accepted the challenge, and the two engaged in a fierce battle. Ashvatthama shot numerous arrows, but Pandya cut them down. Pandya then slew Ashvatthama's steeds and cut off his bowstring. Ashvatthama retaliated, killing Pandya's steeds and driver. Pandya ascended an elephant and hurled a lance at Ashvatthama, crushing his diadem. Ashvatthama, enraged, slew Pandya and his elephant with multiple shafts. The battle was intense, with both warriors displaying their skills. Ultimately, Ashvatthama emerged victorious, quieting Pandya "like a blazing fire extinguished with water."
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21 Dhritarashtra asked Sanjaya about Arjuna's actions after Pandya's fall, wondering what the great warrior did in the face of Karna's fierce attack. Sanjaya described how Krishna, sensing the danger, quickly urged Arjuna to act, as Karna was routing the Pandava army and slaughtering many brave warriors. Arjuna and Krishna charged into battle, their chariot wheels rumbling as they sped towards the fray. The encounter that ensued was fierce and intense, with the Kurus and Pandavas clashing in a frenzy of bows and arrows, spiked clubs, swords, lances, axes, and spears. The sound of bowstrings and the twang of bows filled the air, accompanied by the grunt of elephants and the shouts of foot-soldiers. The earth shook beneath their feet as they fought, their weapons flashing in the sunlight. Karna, the son of Radha, fought valiantly, his arrows striking off heads and piercing coats of mail. He was like a lion among deer, grinding down the Pandava warriors with ease. But the Pandavas refused to back down, regrouping and surrounding Karna with a fierce determination. The battle raged on, with warriors on both sides fighting recklessly and falling to the ground. The scene was gruesome, with bodies covered in blood, deprived of life, and limbs cut off. Cars, elephants, and steeds were destroyed, and standards and heads fell to the ground. The earth was soaked with blood, and the air was filled with the cries of the dying. Despite the chaos and carnage, Karna's prowess was unmatched, his arrows striking true and his sword slicing through the enemy lines. But the Pandavas fought on, their bravery and determination driving them forward. The battle was intense, with both sides suffering heavy losses, but in the end, it was Karna's skill and strength that won the day.
22 Sanjaya described the intense battle between the Pandavas and the Kauravas, which was filled with fury and ferocity. Many elephant-warriors, urged on by Duryodhana, attacked Dhrishtadyumna with a shower of arrows, lances, and shafts. But the brave Pancala prince fought back valiantly, piercing the elephants with his arrows and striking down their riders. The Pandavas and Pancalas came to his aid, showering weapons on the elephants and their riders, and creating a hailstorm of arrows that darkened the sky. Nakula, Sahadeva, and Satyaki were among the heroes who fought bravely, striking down elephants and their riders with their skilled archery. The battle was fierce, with elephants and warriors falling on both sides, and the earth shuddering beneath their feet. The Pandavas, however, gained the upper hand, their weapons and armor shining in the sunlight as they charged forward with unyielding determination. The Kaurava army was vast and powerful, with warriors from many lands and kingdoms, but the Pandavas were undaunted. They fought with all their might, their bows and arrows singing with a deadly music that struck fear into the hearts of their enemies. The battle raged on, with no quarter asked or given, and the outcome hanging in the balance. In the end, it was the Pandavas who emerged victorious, their bravery and skill proving too much for the Kaurava army. The elephants, those towering beasts of war, fell to the ground, their riders slain or fled. The Kaurava army was agitated and fled, resembling a river whose continents had been washed away. The Pandavas, led by Dhrishtadyumna, Nakula, Sahadeva, and Satyaki, stood triumphant on the battlefield, their weapons and armor stained with the blood of their enemies.
23 Sanjaya described the intense battle between Sahadeva and Duhshasana. The two brothers clashed, their arrows flying back and forth. Sahadeva's bow was cut off, but he took up a sword and hurled it at Duhshasana's chariot. The sword was deflected, and Duhshasana countered with a shower of arrows. Sahadeva cut them down and responded with his own arrows. The battle raged on, the two warriors exchanging blows. Duhshasana pierced Sahadeva with several arrows, but Sahadeva retaliated, striking Duhshasana's driver and sending his chariot fleeing. Sahadeva then turned his attention to Duryodhana's division, crushing it on all sides. His arrows flew swiftly, striking down Kaurava warriors like a man crushing a swarm of ants. The battle was fierce, with both sides suffering heavy losses. Sahadeva's skill and rage proved too much for Duhshasana, and he emerged victorious. His victory was a significant blow to the Kaurava army, and their morale began to falter. The Pandavas, on the other hand, were emboldened by Sahadeva's triumph, and their determination to win the war grew stronger.
24 Sanjaya described the intense battle between Nakula and Karna. Nakula, filled with rage, attacked Karna, who responded with a shower of arrows. The two warriors exchanged blows, their arrows flying back and forth. Karna cut off Nakula's bow and struck him with many arrows, but Nakula took up a spiked bludgeon and continued to fight. Karna, however, was too powerful, and Nakula was forced to flee. Karna pursued him, placing his bow around Nakula's neck and taunting him. He then released Nakula, who returned to Yudhishthira's car in shame. Karna then proceeded to attack the Pancalas, causing great destruction and slaughter. The Pandavas were unable to withstand his might, and many were slain or fled in fear. The battlefield was filled with the bodies of the dead and the dying, and the sound of wailing and lamentation filled the air. Karna's power was like a blazing fire, and none could stand against him. The Pandavas were in disarray, and their army was on the brink of defeat.
25 Sanjaya described the battles between various warriors. Yuyutsu and Uluka fought, with Uluka emerging victorious. Srutakarman defeated Satanika, and Shakuni fought Sutasoma, cutting off his bow and quivers. Sutasoma then wielded a scimitar, displaying great skill and valor. Shakuni, however, cut off the scimitar, and Sutasoma retreated to Srutakirti's car. Shakuni continued to fight, routing the Pandava army. The battles were fierce, with many warriors displaying great bravery and skill. The outcome was uncertain, with both sides suffering heavy losses. The Pandavas were in disarray, with many of their warriors slain or fled. The Kauravas, led by Shakuni and Uluka, seemed to be gaining the upper hand. The war raged on, with no end in sight.
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26 Sanjaya described the battles between various warriors. Kripa resisted Dhrishtadyumna, who was stunned and unable to counterattack. Dhrishtadyumna's driver suggested retreat, as Kripa's prowess was too great. Dhrishtadyumna agreed, and they fled to find Arjuna or Bhimasena. Kripa pursued them, shooting hundreds of shafts. Meanwhile, Shikhandi battled Kritavarma, and though Shikhandi struck him with many arrows, Kritavarma's armor protected him. Kritavarma then struck Shikhandi with many arrows, causing him to swoon. Shikhandi's driver bore him away from the fight. The Pandava army, slaughtered on all sides, fled in defeat. The battles were fierce, with many warriors displaying great bravery and skill. Kripa and Kritavarma emerged victorious, routing their opponents. The Pandava army was in disarray, with many warriors slain or fled. The outcome of the war was uncertain, with both sides suffering heavy losses.
27 Sanjaya described Arjuna's battle with various warriors, including the Trigartas, Sivis, and Kauravas. Many warriors attacked Arjuna, but he fought back, piercing each of them with multiple arrows. He killed Satrunjaya, Susruta's son, and Candradeva, and checked the others with five arrows each. Satyasena hurled a lance at Krishna, piercing his arm, but Arjuna quickly took revenge, killing Satyasena and many others. He invoked the Aindra weapon, unleashing thousands of shafts and causing chaos on the battlefield. The samsaptakas were slaughtered, and their bodies lay on the ground, adorned with sandal-paste and flowers. The field was impassable, like a hill-strewn landscape. Arjuna's steeds struggled to move through the bloody mire, but he continued to fight, vanquishing large numbers of warriors. The battle was intense, with many warriors displaying bravery and skill. Arjuna emerged victorious, his prowess resembling that of Sakra himself. The battlefield was a sight to behold, with the bodies of slain warriors and animals, and the sound of falling cars and weapons. Arjuna's car wheels stopped in fright, but his steeds dragged them through the bloody mire, as he continued to slay his foes.
28 Sanjaya described the intense battle between the Pandavas and Kauravas. King Duryodhana faced Yudhishthira, who pierced him with arrows and killed his driver and steeds. Duryodhana was rescued by Karna, Drona's son, and others. The battle raged on, with warriors fighting fiercely and skillfully. Elephants and horses were slain, and foot-soldiers were trampled or pierced by tusks. The scene was chaotic, with men and animals falling everywhere. The earth was impassable, covered with gore and flesh. The Pandavas and Kauravas fought on, driven by the desire for victory and fame. The battle was marked by the clash of weapons, the roar of elephants, and the screams of the fallen. Warriors fought with fists, hair, and bare arms, and the earth was covered with headless trunks. The combatants were mangled, and the scene was awful. The Pandavas and Kauravas fought with all their might, driven by their desire for victory. Karna slaughtered the Pancalas, while Arjuna and Bhimasena slew the Trigartas and Kurus. The battle was fierce and intense, with both sides suffering heavy losses.
29 Dhritarashtra asked Sanjaya to describe the battle between Yudhishthira and Duryodhana. Sanjaya recounted how the two warriors engaged in a fierce duel, exchanging arrows and mangling each other's bows and standards. Both warriors were filled with rage and determination, but Yudhishthira eventually gained the upper hand, striking Duryodhana with three thunderous shafts. Duryodhana retaliated with a dart, but Yudhishthira cut it down and pierced him with five arrows. The battle raged on, with both warriors exchanging blows and showing no signs of weakness. However, Yudhishthira eventually struck Duryodhana with a mighty dart, causing him to fall unconscious. Bhima, remembering his vow, stopped Yudhishthira from delivering the final blow. Kritavarma then arrived and engaged Bhima in combat. The battle was intense, with both sides determined to emerge victorious. The text describes the fierce duel between Yudhishthira and Duryodhana, highlighting their bravery and determination. The battle is intense, with both warriors exchanging blows and showing no signs of weakness. The arrival of Kritavarma and Bhima adds to the intensity of the battle, showcasing the ferocity of the combatants.
30 Sanjaya described the intense battle between the Kauravas and Pandavas. Karna led the Kaurava army, which was difficult to defeat, and fought a fierce battle against the Pandavas. The field was soon filled with the bodies of elephants, men, and steeds, and the earth was resplendent with the beauty of the fallen warriors. The Kauravas, led by Duryodhana, attacked Satyaki, but were repelled. Arjuna and Krishna then arrived and attacked the Kauravas, causing great destruction. Arjuna's arrows filled the sky and struck down many cars, elephants, and foot-soldiers. Duryodhana attacked Arjuna, but was repelled. Karna then attacked Arjuna and was met with a fierce response. The Pandavas and Kauravas continued to exchange blows, but as the sun began to set, the Kauravas retreated from the field. The Pandavas, cheerful and victorious, also retired to their encampment, jeering at their enemies and applauding Arjuna and Krishna. The text describes the intense battle between the Kauravas and Pandavas, highlighting the bravery and skill of the warriors on both sides. The field of battle is described as a beautiful and awful sight, filled with the bodies of the fallen. The arrival of Arjuna and Krishna turns the tide of the battle in favor of the Pandavas, and the Kauravas are eventually forced to retreat.
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31 Dhritarashtra lamented that Arjuna single-handedly defeated his army and praised Arjuna's prowess. Sanjaya described the Kauravas' defeat and how they retreated to their tents, wounded and dejected. Karna vowed to defeat Arjuna the next day and requested Shalya to be his driver. Karna boasted of his abilities and his celestial bow, Vijaya, and claimed he could defeat Arjuna. Duryodhana agreed to provide Karna with the resources he needed to defeat Arjuna. Dhritarashtra expressed his sorrow and frustration at the repeated defeats of his sons and the impending doom that awaited them. Sanjaya reminded him that his foolish decisions and sinful acts had led to this fate. Karna approached Duryodhana and vowed to defeat Arjuna, describing his own strengths and the resources he needed to do so. Duryodhana agreed to provide them, and Karna boasted of his ability to defeat Arjuna. The text describes the Kauravas' defeat and their plans to counterattack, highlighting Karna's confidence and boasts. It also shows Dhritarashtra's sorrow and frustration at his sons' repeated defeats.
32 Sanjaya describes the conversation between Duryodhana and Shalya, the ruler of the Madras. Duryodhana asks Shalya to be Karna's driver in the upcoming battle against Arjuna, praising Shalya's skills and bravery. Shalya initially refuses, feeling insulted and superior to Karna. He boasts of his own strength and lineage, saying he can single-handedly defeat the enemy. Duryodhana flatters Shalya, saying he is superior to Krishna and Vasudeva, and persuades him to accept the role. Shalya agrees, but only if he can speak his mind freely in Karna's presence. The text highlights the tension and dynamics between the characters, showcasing their pride, bravery, and strategic alliances. Duryodhana's persuasion and flattery ultimately win over Shalya, who agrees to support Karna in the battle against Arjuna.
33 Duryodhana tells the story of the ancient battle between the gods and Asuras, where the Asuras were granted a boon by the Grandsire that they could not be killed by any creature. However, the Grandsire warned them that a hero would eventually pierce their three cities and destroy them. The Asuras, led by Tarakaksha, Kamalaksha, and Vidyunmalin, built three cities of gold, silver, and iron, and lived in them with their followers. They became proud and began to afflict the three worlds, driving the gods out of their cities and towns. The gods, led by Indra, sought the help of the Grandsire, who told them that only Sthanu, also known as Ishana and Jishnu, could destroy the three cities with one shaft. The gods praised Sthanu, who appeared before them in various forms, and asked for his help in destroying the Asuras. Sthanu agreed to help them, and the gods bowed to him in gratitude. The story continues with Sthanu's destruction of the three cities and the Asuras, and the gods' celebration of their victory. Duryodhana tells this story to Shalya, the ruler of the Madras, to persuade him to join their side in the upcoming battle against the Pandavas.
34 Duryodhana tells Shalya the story of the ancient battle between the gods and Asuras, where the Asuras, led by Tarakaksha, Kamalaksha, and Vidyunmalin, were granted a boon by the Grandsire that made them nearly invincible. However, the Grandsire also warned them that a hero would eventually pierce their three cities and destroy them. The Asuras became proud and began to afflict the three worlds, driving the gods out of their cities and towns. The gods, led by Indra, sought the help of the Grandsire, who told them that only Sthanu, also known as Ishana and Jishnu, could destroy the three cities with one shaft. The gods praised Sthanu in various forms, acknowledging his power and majesty. Sthanu agreed to help them and destroyed the Asuras and their three cities with one shaft. The cities, made of gold, silver, and iron, were impenetrable, but Sthanu's shaft pierced them, killing the Asuras. The gods celebrated their victory and thanked Sthanu. Duryodhana tells this story to persuade Shalya to join their side in the upcoming battle against the Pandavas, drawing parallels between the Asuras and the Pandavas, and suggesting that Shalya could play a crucial role in their victory, just as Sthanu did for the gods.
35 Duryodhana asks Shalya to be Karna's driver in battle, comparing the situation to when Brahman acted as Rudra's driver. Shalya agrees but says he will speak his mind freely. Duryodhana praises Karna's prowess and says he is superior to Arjuna. Shalya accepts the role but says he will not hesitate to criticize Karna if needed. Karna and Duryodhana agree to Shalya's terms. Shalya says he is fit to be the driver of even Indra and promises to hold the reins of Karna's steeds in battle. He tells Karna not to worry, as he will help him defeat Partha (Arjuna). The conversation reveals the dynamics between the characters and their strategies for the upcoming battle. Duryodhana tries to boost Karna's confidence, while Shalya maintains his independence and agrees to help Karna only on his own terms.
36 Duryodhana asks Shalya to be Karna's driver and praises him, saying he's superior to Krishna. Shalya agrees and ascends the chariot, which is equipped and presented to Karna. Karna worships the chariot and addresses Shalya, saying, "Ascend the vehicle." Shalya and Karna look resplendent on the chariot, like Surya and Agni. Karna stretches his bow and looks beautiful, like the Sun on the Mandara mountains. Duryodhana encourages Karna to achieve what Drona and Bhishma couldn't - slay Arjuna and Bhimasena. Karna asks Shalya to urge the steeds so he can slay the Pandavas. Shalya warns Karna not to underestimate the Pandavas, who are great bowmen and acquainted with every weapon. He describes their prowess and says Karna will not utter such speeches when he hears the twang of Gandiva. Disregarding Shalya's words, Karna tells him to proceed. The conversation reveals the dynamics between the characters and their strategies for the upcoming battle. Duryodhana tries to boost Karna's confidence, while Shalya maintains his independence and warns Karna about underestimating the Pandavas.
37 Sanjaya describes the scene as Karna prepares for battle, with the Kauravas cheering and the Earth trembling. Karna boasts to Shalya about his prowess, saying he fears no one, not even Indra. He remembers the death of Bhishma and Drona and believes he is the only one who can defeat Arjuna. Shalya derides Karna's bragging, reminding him of Arjuna's feats, such as defeating the gandharvas and liberating the Kauravas. Shalya questions Karna's courage and asks why he didn't vanquish Arjuna earlier. Karna, enraged, tells Shalya to proceed, and they head towards the Pandava army. As they approach, Karna's chariot, covered in tiger skins and pulled by white steeds, shines brightly. Karna's standards and weapons glint in the sunlight, and his conch blares loudly. Shalya, still skeptical, remains silent, but Karna is undeterred. He speeds towards the enemy, his heart full of rage and his mind fixed on defeating Arjuna. The stage is set for a fierce battle between two of the greatest warriors of the epic. The conversation reveals Karna's overconfidence and Shalya's skepticism, foreshadowing the upcoming battle between Karna and Arjuna. Karna's boasts and Shalya's taunts add tension to the scene, and the description of Karna's chariot and weapons creates a vivid image of the battle to come.
38 Karna, eager to find and defeat Arjuna, offers an array of extravagant rewards to anyone who can show him his enemy. He promises wealth, jewels, villages, elephants, steeds, and slaves, saying he will give whatever the person desires. His offers become increasingly lavish, showing his desperation to find Arjuna. He promises golden horns, jewelled ornaments, and even his own family members, including his sons and wives. Karna's boasts are met with joy from the Kaurava troops, who hear his bold words and are filled with excitement. However, the ruler of the Madras, Shalya, laughs in scorn at Karna's boasts, showing his skepticism and doubt. The scene is one of bravado and tension, as Karna prepares to face his greatest enemy. His eagerness to find Arjuna is palpable, and his offers show his willingness to do whatever it takes to emerge victorious. The text highlights Karna's wealth and power, as well as his determination and confidence. However, Shalya's scorn and skepticism also suggest that Karna's boasts may be empty, and that his confidence may be misplaced. The conversation reveals the dynamics between Karna and Shalya, as well as the tension and excitement of the impending battle. Karna's offers and boasts show his character and personality, while Shalya's response highlights his own skepticism and doubt. The scene is a pivotal moment in the story, as Karna prepares to face his greatest challenge and emerge victorious.
39 Shalya tries to dissuade Karna from fighting Arjuna, saying he is acting foolishly and will surely die. Karna refuses to listen, relying on his own strength and arms. Shalya continues to provoke Karna, saying he is like a child trying to seize the moon, a hare challenging a lion, or a frog croaking at a cloud. He tells Karna he is no match for Arjuna, who is like a lion, a tiger, or a mighty elephant. Shalya says Karna's challenge is vain and he will soon repent his decision. Karna remains resolute, but Shalya's words are meant to provoke him and make him angry. Shalya is trying to anger Karna and make him fight with all his might, but also warning him of the dire consequences of facing Arjuna. The conversation is intense and shows the tension between Karna and Shalya, as well as their differing opinions on Karna's chances against Arjuna.
40 Karna, enraged by Shalya's words, defends his own merit and criticizes Shalya's lack of understanding. He boasts of his own strength and the power of his weapons, particularly a deadly shaft that can kill many men and pierce coats of mail. Karna vows to use this shaft to slay Arjuna and Krishna, and claims that he is not afraid of them. He insults Shalya, calling him a fool and a wretch, and says that he will not be dissuaded from battle. Karna also launches a tirade against the Madrakas, Shalya's people, calling them wicked, untruthful, and shameless. He claims that they are unfit to declare the duties of men and that their women are sinful and impure. Karna says that he is determined to fight and die in battle, and that he will not be swayed by Shalya's words. The conversation reveals Karna's anger, pride, and determination, as well as his disdain for Shalya and the Madrakas. Karna's boasts and insults show his confidence in his own abilities, while Shalya's attempts to dissuade him highlight the tension and danger of the impending battle.
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41 Shalya tells Karna a story about a crow who challenged a swan to a flying contest, boasting of his ability to fly in many different ways. The swan, however, flew steadily and slowly, and eventually the crow grew tired and fell into the ocean. The swan rescued the crow and took him back to land, teaching him a lesson about humility. Shalya compares Karna to the crow, saying that he too is boastful and disregards others. He reminds Karna of his past defeats and tells him that he should seek the protection of Krishna and Arjuna, who are like the sun and moon in their brilliance. Shalya warns Karna not to underestimate Arjuna and Krishna, who are celebrated among the gods and humans. The conversation between Shalya and Karna reveals their differing personalities and approaches to battle. Shalya is cautious and wise, while Karna is boastful and impulsive. The story of the crow and the swan serves as a warning to Karna to be humble and recognize his limitations.
42 Karna responds to Shalya's words, saying he is well aware of Arjuna and Krishna's abilities, but is not afraid. He recounts a story of how he once deceived his preceptor, Rama, and was cursed as a result. The curse prevents him from remembering a powerful weapon at the time of need. Despite this, Karna boasts of his own abilities and vows to defeat Arjuna. He says he will resist Arjuna's weapons like a continent resisting the ocean's waves. Karna also recalls a brahmana's curse, which predicts that his chariot wheel will sink into the earth during battle, causing him to feel fear. He tries to appease the brahmana with gifts, but is unsuccessful. Karna ends by saying that despite Shalya's rebukes, he has shared his story as a gesture of friendship. The conversation between Karna and Shalya reveals their complex relationship and personalities. Karna is boastful and confident, but also fearful of the curses that have been placed upon him. Shalya, on the other hand, is critical and skeptical of Karna's abilities.
43 Karna responds to Shalya's words, saying he cannot be intimidated in battle, even if the gods themselves were to fight against him. He tells Shalya that his words are bitter and weak, and that he is only still alive because of Karna's friendship and affection for him. Karna reminds Shalya that he has pledged to pardon any disagreeable speeches Shalya might make, and that it is for this reason that Shalya still lives. Karna boasts that he could vanquish his foes without Shalya's help, and warns Shalya that injuring a friend is sinful. He emphasizes that his friendship and loyalty are not to be taken lightly, and that he will not be swayed by Shalya's attempts to undermine his confidence. Karna's response shows his unwavering confidence and bravery in battle, as well as his strong sense of honor and loyalty to his friends. He is determined to fight and win, and will not be deterred by Shalya's words. Karna's words also reveal a sense of pride and self-assurance, as he asserts his ability to triumph over his enemies without Shalya's aid. Overall, Karna's response demonstrates his unshakeable resolve and his commitment to his own valor and glory.
44 Shalya and Karna continue their argument, with Shalya boasting that he can vanquish foes without Karna's help. Karna responds by reciting a brahmana's words, which criticize the Vahikas and Madrakas for their impure practices and lack of virtue. The brahmana describes the Vahikas as fallen and wicked, and says that even the gods do not accept gifts from them. Karna says that Shalya's behavior is similar to that of the Vahikas, and that he should avoid their practices. Shalya is from the Madras clan, which is also criticized by the brahmana for their irreligious ways. The conversation between Shalya and Karna reveals their animosity and rivalry, as well as their differing values and beliefs. Karna uses the brahmana's words to attack Shalya's character and behavior, while Shalya defends himself and boasts of his own abilities. The argument shows the tension and conflict between the two warriors, and highlights their different backgrounds and values.
45 Karna continues to criticize Shalya and the Vahikas, recounting a brahmana's words about their impure practices and lack of virtue. He says that even the gods do not accept gifts from them. Karna also mentions a Rakshasa's curse on the Vahikas and Madrakas, and says that they are considered the dirt of every nation. Shalya responds, pointing out the faults of Karna's own people, the Angas, and saying that virtuous men can be found everywhere. He argues that it is not right to condemn an entire country or people as sinful. Karna is silenced by King Duryodhana, but not before he urges Shalya to proceed. The conversation between Karna and Shalya reveals their animosity and rivalry, as well as their differing values and beliefs. Karna uses the brahmana's words to attack Shalya's character and behavior, while Shalya defends himself and points out the faults of Karna's own people. The argument shows the tension and conflict between the two warriors, and highlights their different backgrounds and values.
46 Sanjaya describes the formation of the Kaurava army, with Karna at its head, and the Pandava army, with Arjuna and Krishna at its head. Karna and Shalya exchange words, with Karna expressing confidence in his ability to defeat Arjuna and Shalya warning him of Arjuna's prowess. Shalya describes the Pandava army as a mighty force, with many heroes and warriors, and warns Karna that he will not be able to defeat Arjuna. The two armies clash, with Arjuna and Karna engaging in a fierce battle. The text describes the sound of conchs, drums, and cymbals, and the twang of bowstrings, as the battle rages on. Shalya warns Karna that the Pandava army is a force to be reckoned with, and that Arjuna is a mighty warrior who will not be easily defeated. Karna, however, remains confident in his own abilities, and the battle continues.
47 Dhritarashtra asks Sanjaya to describe the battle between the Pandavas and the Kauravas. Sanjaya describes the Pandava army, led by Dhrishtadyumna, as magnificent and powerful. Arjuna, with his white steeds and bow Gandiva, charges against the samsaptakas, who are determined to kill him. The battle is fierce, with both sides suffering heavy losses. Arjuna cuts down cars, steeds, and warriors, his bow and arrows moving swiftly. The samsaptakas fight back, but Arjuna is unstoppable, like Rudra destroying all living things. Meanwhile, Karna, supported by Duryodhana and his brothers, fights against the Pandavas, Pancalas, and Cedis. He destroys a vast division of the enemy army, crushing many car-warriors and afflicting Yudhishthira. Karna's friends rejoice at his success, and the battle rages on, like the ancient battle between the gods and Asuras. The description highlights the intensity and fury of the battle, with both sides determined to emerge victorious.
48 Dhritarashtra asks Sanjaya to describe how Karna penetrated the Pandava troops and afflicted Yudhishthira. Sanjaya describes the fierce battle, with Karna rushing against the Pancalas and slaying many warriors. The Pandavas resist, but Karna's sons and other heroes protect him. Bhima slays Karna's son, and the battle rages on, with many heroes fighting valiantly. Karna's son, Vrishasena, fights bravely, but is eventually struck by Satyaki. Duhshasana rescues him, and Vrishasena continues to fight, afflicting many Pandavas. The battle is intense, with both sides suffering heavy losses. Karna's lightness of hand and the power of his weapons are remarkable, and he pierces many warriors with his arrows. He eventually penetrates the Pandava division and afflicts Yudhishthira. The Pandavas and Kurus continue to fight fearlessly, with the outcome hanging in the balance. The sound of conchs, drums, and cymbals fills the air, and the earth shakes beneath the feet of the warriors. The sky is filled with the sound of arrows flying back and forth, and the warriors' shouts of triumph and despair. The battle is a display of incredible valor and skill, with many heroes demonstrating their prowess. As the battle rages on, Karna's strength and prowess become increasingly evident. He fights with incredible speed and accuracy, striking down many Pandava warriors. His sons and other heroes fight bravely alongside him, but the Pandavas refuse to back down. The battle is a testament to the bravery and skill of all the warriors involved, and the outcome is far from certain.
49 Sanjaya describes the intense battle between Karna and the Pandavas. Karna, surrounded by thousands of warriors, rushes towards Yudhishthira, cutting off weapons and slaying many foes. The Pandavas and Karna engage in a fierce fight, with Karna's sons and other heroes protecting him. Yudhishthira pierces Karna with arrows, but Karna falls into a swoon. Recovering, Karna resists Yudhishthira with sharp shafts, slaying two Pancala princes. The Pandavas rush to rescue Yudhishthira, assailing Karna with arrows. Karna invokes the brahmastra, filling the compass with arrows and burning the Pandava troops like a fire. He cuts off Yudhishthira's bow and armor, but Yudhishthira hurls a dart at Karna, who cuts it off with seven shafts. Yudhishthira retreats, and Karna pursues, but remembers Kunti's words and sets Yudhishthira free, slaughtering the Pandava host instead. The Pandavas flee, and Karna becomes glad, pursuing the retreating force. The battle rages on, with both sides suffering heavy losses.
50 Sanjaya describes the intense battle between Bhima and Karna, with Duryodhana attempting to halt his fleeing troops. Karna and Bhima engage in a fierce duel, exchanging blows and displaying their valor. Shalya, the ruler of the Madras, urges Karna to proceed against Bhima, who is filled with rage and seeking revenge for past wrongs. The two warriors clash, with Karna striking Bhima with shafts and Bhima scattering the Dhartarashtra troops with his polished arrows. The battle rages on, with both sides determined to emerge victorious. Bhima, his limbs mangled by Karna's shafts, fixes an excellent arrow on his bow, drawing the string to his ear and speeding the shaft with great impetuosity. The arrow, capable of piercing the very mountains, strikes Karna like a thunderbolt, sending him senseless to the terrace of his car. Shalya, beholding the Suta's son deprived of his senses, bears him away on his car, leaving the battlefield. Bhima, victorious, begins to rout the vast Dhartarashtra host, scattering them in all directions like Indra routing the danavas. The noise of the battle is tremendous, with the blare of trumpets and the peal of drums echoing through the field. Karna, otherwise called Vaikartana or Vrisha, is filled with rage and determined to slay Arjuna or be slain by him. He knows that Bhima is a formidable warrior, but he is confident in his own strength and prowess. The battle between Karna and Bhima is fierce and awful, with both warriors displaying their skill and valor. As the battle rages on, the other Pandavas and Dhartarashtras engage in fierce duels, with Satyaki and Dhrishtadyumna protecting king Yudhishthira. The battlefield is filled with the noise of clashing weapons and the cries of the warriors, with the dust raised by the troops obscuring the sun. The battle is intense and fierce, with both sides determined to emerge victorious.
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51 Dhritarashtra asks Sanjaya to describe the battle between Bhima and Karna, a feat that seemed almost impossible to accomplish. Sanjaya recounts how Bhima, filled with rage and seeking revenge, defeated Karna, striking him with arrows and killing his brothers, including Vivitsu, Vikata, and Saha. Karna, filled with rage and the desire to retaliate, struck Bhima with arrows, but Bhima retaliated, piercing Karna's armor and body with his shafts. The battle raged on, with both warriors exchanging blows and displaying their prowess. Bhima jumped down from his car and began to slay elephants and foot-soldiers with his mace, destroying 700 elephants and 3,000 horses, causing chaos in the Kaurava army. Karna pursued Yudhishthira, but Bhima intervened, covering Karna with arrows and protecting his brother. Satyaki joined the fight, afflicting Karna, who still approached Bhima. The two warriors exchanged arrows, creating a dense shower that dispelled the sun's rays. The Kaurava army rallied, and the battle resumed, with both sides determined to win. The warriors taunted each other, and the battle became fierce and awful, with both sides suffering heavy losses. The sound of drums, trumpets, and conchs filled the air, and the earth shook beneath the feet of the warriors. The battle was intense, with arrows and spears flying through the air, and the sound of clashing weapons echoing through the field. Bhima and Karna fought on, their strength and valor unmatched, their determination to win driving them forward. The outcome of the battle was far from certain, as both sides fought with all their might.
52 Sanjaya describes the intense battle to Dhritarashtra, detailing the chaos and carnage that ensued. Warriors on both sides fought fiercely, using various weapons and displaying their prowess. Elephants and horses clashed, their tusks and trappings splattered with blood, while foot-soldiers engaged in hand-to-hand combat, their swords and shields clashing in a deadly rhythm. The field of battle was soon covered in blood, with body parts and weapons scattered everywhere. Elephants, struck by arrows and lances, fell to the ground, their massive bodies crashing down with a deafening roar. Horses and men cried out in pain, their screams echoing across the battlefield. The battle raged on, with warriors fighting without distinction between friend and foe. A dusty cloud obscured the field, and weapons fell in thick showers, like a deadly rain of steel and fire. Rivers of blood flowed, with heads and bones forming rocks and fishes, and the earth was torn apart by the hooves of horses and the wheels of chariots. The scene was terrifying, with carnivorous creatures roaming and dancing around, their eyes gleaming with a fierce and savage light. Brave warriors, however, continued to fight fearlessly, declaring their names and families as they clashed with their enemies. Their armor was splattered with blood, and their weapons were stained with the flesh of their foes. They fought with all their might, their strength and valor unyielding, even in the face of death itself. The Kaurava army eventually became strengthless, unable to bear up any longer, like a foundered vessel on the bosom of the ocean. Their lines were broken, their warriors fallen, and their hopes shattered. The battle was a terrible and awful thing, a spectacle of carnage and destruction that would be remembered for generations to come.
53 Sanjaya describes the intense battle between Arjuna and the samsaptakas, which raged on with unrelenting fury. The loud twang of Gandiva, Arjuna's bow, was heard above the din of the battle as he slaughtered the enemy with precision and skill. The samsaptakas, filled with rage and determination, poured arrows on Arjuna, but he checked them with ease and began to slay many car-warriors, his arrows piercing the air like deadly serpents. Susharma, a foremost car-warrior, engaged Arjuna, his weapons flashing in the sunlight as he charged forward with a fierce battle cry. But Arjuna was unstoppable, his weapons and armor shining with a divine light as he fought on, his valor and strength unmatched. The two warriors clashed, their weapons meeting in a shower of sparks, but in the end, Susharma fell to the ground, slain by Arjuna's deadly arrows. The samsaptakas continued to attack, their numbers seemingly endless, but Arjuna paralyzed their legs with the Naga weapon, a powerful and ancient spell that rendered them immobile. With their legs bound, the warriors were easy prey for Arjuna, who slaughtered them with ease, his arrows piercing their hearts and ending their lives. But Susharma, refusing to yield, invoked the Sauparna weapon, a powerful spell that freed the warriors from the Naga weapon's effects. The samsaptakas, liberated from their bonds, charged forward once more, their weapons flashing in the sunlight as they sought to avenge their fallen comrades. The battle raged on, the two sides clashing in a frenzy of weapons and armor, the sound of drums and conchs echoing through the air. Arjuna fought on, his weapons and armor shining with a divine light, his valor and strength unmatched. In the end, it was Arjuna who emerged victorious, having slain thousands of combatants and destroyed the samsaptaka army. The samsaptakas were filled with fear, their troops destroyed, and their hopes shattered. Arjuna's prowess was unmatched, and he shone like a blazing fire without smoke, his name etched in the annals of history as a hero of unyielding courage and strength.
54 Sanjaya describes the intense battle between the Kuru and Pandava armies, which raged on with unrelenting fury. Kritavarma, Kripa, and others, beholding the Kuru army afflicted with fear, endeavored to rescue it with great speed. Shikhandi and Kripa engaged in a fierce duel, exchanging arrows and blows, their valor and strength unmatched. Dhrishtadyumna came to Shikhandi's aid and battled Kritavarma, his weapons flashing in the sunlight. Meanwhile, Yudhishthira and his sons fought against Drona's son and others, their weapons clashing in a deadly rhythm. Karna resisted Bhimasena and the Karushas, Kaikayas, and Srinjayas, his valor and strength unyielding. Shikhandi was covered with arrows by Kripa, but Suketu came to his aid and battled Kripa, his weapons flashing in the sunlight. However, Suketu was slain by Kripa, and his troops fled in fear. Dhrishtadyumna and Kritavarma continued their fierce duel, exchanging arrows and blows, their valor and strength unyielding. The battle raged on, with both sides determined to emerge victorious. The sound of drums and conchs echoed through the air, and the earth was torn apart by the hooves of horses and the wheels of chariots. The warriors fought with all their might, their weapons and armor shining in the sunlight. The battle was fierce and intense, with no quarter asked or given. The Pandavas and the Kurus clashed, their weapons and armor shining in the sunlight. The outcome of the battle was far from certain, as both sides fought with all their might.
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55 Sanjaya describes the intense battle between the Pandavas and the Kauravas, which raged on with unrelenting fury. Drona's son, Ashvatthama, showcased his exceptional archery skills, covering the sky with a dense shower of arrows that seemed to have a life of their own. The Pandava warriors, including Satyaki and Yudhishthira, were unable to counter his attack, and their valor and strength were no match for Ashvatthama's prowess. The sky was filled with the sound of arrows flying through the air, and the earth was torn apart by the hooves of horses and the wheels of chariots. The Pandavas and the Kauravas clashed, their weapons and armor shining in the sunlight. Ashvatthama's arrows filled the sky, creating a canopy of gold that seemed to stretch on forever. The Pandavas united to counterattack, but Ashvatthama's prowess was unmatched. He pierced Satyaki and other warriors with numerous arrows, cutting off their bows and rendering them helpless. Yudhishthira, filled with rage, addressed Ashvatthama, rebuking him for his actions and questioning his Brahmana heritage. "How can you, a Brahmana, engage in such cruel acts?" Yudhishthira asked, his voice shaking with anger. "Your actions are unworthy of your caste, and you bring shame to your family." Ashvatthama, smiling, continued to shower arrows upon Yudhishthira, who eventually retreated, leaving his division behind. Ashvatthama also departed, and Yudhishthira proceeded to attack the Kaurava army with renewed determination. The battle raged on, with both sides determined to emerge victorious. The sound of drums and conchs echoed through the air, and the earth was torn apart by the hooves of horses and the wheels of chariots. The warriors fought with all their might, their weapons and armor shining in the sunlight. The outcome of the battle was far from certain, as both sides fought with all their might.
56 Ashvatthama showcases his archery skills, covering the sky with arrows. The Pandavas are unable to counter his attack, and Yudhishthira rebukes him for his cruel acts. Ashvatthama continues his assault, piercing Satyaki and others with numerous arrows. Yudhishthira retreats, leaving his division behind. Ashvatthama's prowess is unmatched, and the Pandavas are in distress. The intense battle rages on, with the outcome uncertain. Arrows fill the sky, and the earth is torn apart by the hooves of horses and the wheels of chariots. The Pandavas and Kauravas clash, their weapons and armor shining in the sunlight. Satyaki and other warriors valiantly fight back, but Ashvatthama's skills are too great. Yudhishthira's rebuke has no effect, and Ashvatthama continues his relentless attack. The Pandavas are unable to withstand his fury, and their lines begin to break. The battle rages on, with no end in sight.
57 Duryodhana rallies his troops, saying, "This battle is a chance for glory. Brave heroes who fight and die will win a place in heaven." Karna and the other warriors cheer and vow to fight bravely. Ashvatthama, still seeking revenge for his father's death, swears to kill Dhrishtadyumna or not return from battle. The two armies clash, with the fate of the Pandavas and the Kauravas hanging in the balance. The battle rages on, with warriors on both sides falling. The gods and celestial beings watch from above, and the Apsaras shower the warriors with garlands and perfumes. The Earth is covered with flowers, arrows, and the bodies of the dead. The sound of bows, car wheels, and shouts fills the air, and the battle becomes more intense. The warriors fight bravely, knowing that death in battle will bring them glory and a place in heaven. The outcome of the battle is far from certain, as both sides fight with all their might. The stage is set for a final, decisive confrontation between the Pandavas and the Kauravas.
58 Sanjaya describes the intense battle to Dhritarashtra, highlighting Arjuna's concern for Yudhishthira's safety. Krishna drives their chariot through the battlefield, pointing out the carnage and the bravery of the warriors. He shows Arjuna the fallen bodies, the broken weapons, and the destroyed chariots, saying, "Behold, the Earth is beautiful, with arms smeared with sandal, decked with gold and earrings." He notes the contrast between the beauty of the warriors and the ugliness of death. Krishna continues, describing the elephants, horses, and warriors lying dead or wounded, their weapons and ornaments scattered around them. He points out the bravery of the warriors, still fighting despite their injuries, and the anguish of their relatives tending to them. As they approach Yudhishthira, Krishna shows Arjuna the kings rushing to his side and the mighty warriors fighting around him. He notes Karna's prowess and Bhima's strength, and the destruction caused by Drona's son. The battle rages on, with both sides determined to win.
59 The battle between the Kurus and Srinjayas intensifies, with Karna and the Pandavas clashing fiercely. Dhrishtadyumna and Karna engage in a one-on-one combat, exchanging arrows and showing great prowess. Satyaki joins the fight, and Karna resists him with showers of arrows. Drona's son, Ashvatthama, rushes towards Dhrishtadyumna, filled with rage, and the two engage in a fierce duel. Arjuna and Krishna arrive on the scene, and Arjuna pierces Ashvatthama with many arrows. Ashvatthama, wounded, mounts his chariot and begins to pierce Arjuna with shafts. Sahadeva rescues Dhrishtadyumna, and Arjuna continues to fight Ashvatthama. Karna, eager for a single combat with Arjuna, shakes his bow and eyes him angrily. Ashvatthama, senseless, is borne away on his chariot, and the Pandavas utter loud shouts of triumph. Thousands of instruments are sounded, and the combatants roar with excitement. Arjuna tells Krishna to proceed towards the samsaptakas, and Krishna drives the chariot forward, its banners waving and its speed like the wind.
60 Krishna points out Yudhishthira, being pursued by many mighty bowmen, to Arjuna. Duryodhana, clad in mail, is pursuing Yudhishthira with his brothers. The Dhartarashtra army is advancing like a vast quantity of water in the season of rains. Karna, with his mighty bow, is urging the car-warriors towards Yudhishthira. Sanjaya thinks Yudhishthira has fallen, but Bhima and the Pancalas are rushing to his rescue. Karna is destroying the Pandava division with his arrows. The Pancalas are being routed, but Bhima is putting forth his valour. Karna is scattering shafts and slaughtering the Pandava army. Bhima is routing the Dhartarashtra elephants and steeds. The Pancalas are uttering loud roars and blowing their conchs. They are crushing the hostile force with their shafts. Bhima is slaying thousands of foes, and the Dhartarashtra army is frightened. Bhima is shooting his shafts and uttering loud roars, and the Pancalas are rushing against the Kauravas. Karna is urging the car-warriors towards Yudhishthira, but Bhima is resisting him. The battle is fierce, and the outcome is uncertain.
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61 Dhritarashtra asked Sanjaya to describe the battle between the Pandavas and Kauravas. Sanjaya described how Bhima and Karna clashed, with Karna rallying the Kaurava troops. The Pandava warriors, including Shikhandi, Dhrishtadyumna, and Nakula, fought valiantly against the Kauravas. Karna and Shikhandi engaged in a fierce duel, with Karna eventually gaining the upper hand. Shikhandi, pierced by Karna's arrows, retreated from the battlefield. Meanwhile, Dhrishtadyumna and Duhshasana exchanged blows, with Dhrishtadyumna eventually cutting off Duhshasana's bow. Nakula fought against Vrishasena, piercing him with five arrows. The battle raged on, with many warriors displaying great prowess. Bhima single-handedly resisted the Kaurava army, causing Duryodhana to flee. The Pandava army gained the upper hand, with Bhima slaughtering many elephants and warriors. The Kaurava army was routed, with many fleeing in fear. Bhima's feats were compared to those of Rudra, the destroyer of all creatures. The earth was strewn with fallen warriors and elephants, looking like a field of destroyed mountains. The sound of Bhima's bow-string and palms was like thunder, causing the elephants to run away in fear, ejecting urine and excreta. Bhima's arms, smeared with sandal-paste and other pounded unguents, continually drew his bow, striking fear into the hearts of his enemies.
62 Sanjaya describes the battle to Dhritarashtra, highlighting Arjuna's arrival on the scene, his chariot yoked to white steeds and urged on by Narayana himself. Duryodhana, filled with rage, attacks Yudhishthira, who fights back with thirty broad-headed arrows. The Pandava warriors, including Nakula, Sahadeva, and Dhrishtadyumna, rush to Yudhishthira's aid, but Karna single-handedly checks their advance, shooting dense showers of arrows and invoking celestial weapons. Sahadeva pierces Duryodhana with twenty arrows, enraging Karna, who begins to slaughter Yudhishthira's troops with his swift and deadly arrows. Yudhishthira's army flees, and Karna shrouds the ten points of the compass with arrows, displaying his mastery of weapons and his mighty arms smeared with red sandal-paste and adorned with jewels and gold. Yudhishthira and Karna engage in a fierce duel, exchanging arrows and showing their skill, their faces flushed with anger. The battle rages on, with both sides suffering heavy losses, the sound of drums and cymbals filling the air, and the cries of the afflicted echoing through the field. The Dhartarashtras pursue Yudhishthira, but the Kekaya and Pancala troops intervene, checking their advance. Meanwhile, Duryodhana and Bhima engage in a fierce encounter, their mighty blows and the sound of their arrows shaking the earth.
63 Sanjaya describes the battle to Dhritarashtra, where Karna, with his arrowy showers, afflicts the mighty car-warriors of the Kaikayas, killing 500 warriors. Yudhishthira, wounded and almost insensible, is pursued by Karna, who pierces him with three formidable arrows. Nakula and Sahadeva rush to protect their brother, covering Karna with showers of shafts, but Karna kills their steeds and cuts off their car shafts. The two brothers then ascend Sahadeva's car, and Shalya, the ruler of the Madras, advises Karna to conserve his strength for his impending battle with Arjuna, warning him that his weapons are being exhausted and his armor weakened. However, Karna continues to assail Yudhishthira, smiling as he fells the head-gear of Kunti's son. Shalya again intervenes, urging Karna to rescue Duryodhana, who is being overpowered by Bhima, and warning him that Arjuna is approaching, his conch blowing and bow twanging. Karna leaves Yudhishthira and the twin sons of Madri and rushes to rescue Duryodhana, borne by fleet steeds urged on by the ruler of the Madras. Yudhishthira retreats to the Pandava camp, his body mangled with shafts, and instructs his brothers to join Bhima's division. Nakula and Sahadeva proceed towards Bhima, borne by fleet steeds, and Shalya continues to guide Karna, warning him of the dangers that lie ahead.
64 Sanjaya describes the battle to Dhritarashtra, where Drona's son Ashvatthama, surrounded by a large car-force, proceeds to where Arjuna is. Arjuna, with Krishna's help, withstands Ashvatthama's attack, but Ashvatthama baffles Arjuna's weapons. The two engage in a fierce battle, with Ashvatthama piercing Krishna and Arjuna with arrows. Arjuna slays Ashvatthama's steeds and cuts off his bow, but Ashvatthama takes up a spiked mace and hurls it at Arjuna, who cuts it off with his shafts. Ashvatthama then invokes the aindra weapon, but Arjuna destroys it with a mighty weapon created by Indra. The battle rages on, with Ashvatthama piercing Krishna and Arjuna with arrows, but Arjuna ultimately gains the upper hand and fells Ashvatthama's driver. The Pandavas then rush against the Dhartarashtra host, shooting sharp arrows and causing confusion among the enemy. Duryodhana urges Karna to stop the Pandavas, and Karna promises to slay all the Pancalas and Pandavas. He invokes the Bhargava weapon, which shrouds the Pandava army with millions of arrows, causing widespread destruction. The Pandava army is entirely shrouded with blazing and terrible arrows, and loud wails of woe arise from the Pancalas. The Earth begins to tremble, and the force of the Pandavas becomes agitated. Karna, filled with rage, looks resplendent like a smokeless fire, consuming his foes. The Srinjayas, slaughtered in battle, call upon Arjuna and Vasudeva for rescue. Arjuna, beholding the terrible Bhargava weapon, says to Vasudeva that it cannot be baffled and that he will never be able to fly away from Karna in battle. Vasudeva replies that the royal son of Kunti has been deeply wounded and that Arjuna will slay Karna after seeing him first and comforting him. Keshava then proceeds to behold Yudhishthira, thinking that Karna would be overwhelmed with fatigue. Arjuna proceeds on his car, avoiding battle, and casts his eyes on every part of the army but fails to find his eldest brother anywhere on the field.
65 Sanjaya describes Arjuna's actions after defeating Drona's son. Arjuna, with his bow still outstretched, looks for his brother Yudhishthira and asks Bhima about his whereabouts. Bhima tells Arjuna that Yudhishthira has been wounded by Karna's arrows and may not be alive. Arjuna tells Bhima to go and check on the king, but Bhima refuses, saying that Arjuna should go himself. Arjuna says he cannot leave his post until the samsaptakas are defeated. Bhima offers to fight them, and Arjuna agrees, telling Krishna to take him to Yudhishthira. Krishna and Arjuna proceed to where Yudhishthira is, alight from their car, and worship the king's feet. They are filled with joy to see the king safe and sound. Yudhishthira congratulates them, thinking that Karna has been slain, and speaks to them in a voice filled with delight. Arjuna, victorious over Drona's son, looks for Yudhishthira and asks Bhima about his whereabouts. Bhima reports that Yudhishthira has been wounded by Karna's arrows and may not be alive. Arjuna asks Bhima to check on the king, but Bhima refuses, suggesting Arjuna go himself. Arjuna declines, citing the need to defeat the samsaptakas first. Bhima offers to fight them, and Arjuna agrees, telling Krishna to take him to Yudhishthira. Krishna and Arjuna proceed to the king's location, worship his feet, and are overjoyed to find him safe. Yudhishthira, thinking Karna has been defeated, congratulates them and speaks with delight.
66 Yudhishthira welcomes Krishna and Arjuna, rejoicing at Karna's defeat. He describes Karna's prowess and his own humiliation at Karna's hands. Yudhishthira expresses his gratitude for Bhimasena's protection and his desire for news of Karna's death. He asks Arjuna to describe how he slew Karna, recalling Karna's boasts and vows to kill Arjuna and Krishna. Yudhishthira remembers Karna's role in the assembly, his protection of Suyodhana, and his insults towards the Pandavas. He urges Arjuna to tell him of Karna's demise, eager to hear of the Suta's son's downfall. Yudhishthira warmly welcomes Krishna and Arjuna, overjoyed by Karna's defeat. He recounts Karna's exceptional prowess and his own humiliation at Karna's hands. Grateful for Bhimasena's protection, Yudhishthira eagerly seeks news of Karna's death. He asks Arjuna to describe how he slew Karna, recalling Karna's boasts and vows to kill Arjuna and Krishna. Yudhishthira remembers Karna's prominent role in the assembly, his protection of Suyodhana, and his insults towards the Pandavas. He urges Arjuna to share the details of Karna's demise, eager to hear of the Suta's son's downfall and find closure.
67 Sanjaya describes Arjuna's battle with Drona's son, Ashvatthama. Arjuna says he slew 500 warriors and then engaged Ashvatthama, who shot thousands of arrows at him. Arjuna destroyed the arrows and afflicted Ashvatthama with shafts, causing him to flee to Karna's car division. Arjuna then approached Yudhishthira, who had been wounded by Ashvatthama. Arjuna expresses concern for Yudhishthira's safety and desire to fight Karna, who has been terrorizing the Pandava troops. He asks Yudhishthira to bless him for victory and vows to slay Karna and his relatives. Arjuna describes the intensity of the battle, with 6,000 princes sacrificing themselves for heaven. He determines to put forth his strength and emerge victorious. Sanjaya recounts Arjuna's battle with Ashvatthama, where he slew 500 warriors and exchanged blows with Drona's son. Ashvatthama shot thousands of arrows, but Arjuna destroyed them and afflicted him with shafts, causing him to flee to Karna's division. Arjuna then approached Yudhishthira, who had been wounded by Ashvatthama. Concerned for Yudhishthira's safety, Arjuna expresses his desire to fight Karna, who has been terrorizing the Pandava troops. He asks Yudhishthira to bless him for victory and vows to slay Karna and his relatives. Arjuna describes the intense battle, with 6,000 princes sacrificing themselves for heaven. Determined to emerge victorious, he prepares to face Karna.
68 Sanjaya describes Yudhishthira's anger and disappointment with Arjuna for not killing Karna. Yudhishthira feels that Arjuna has broken his promise and failed to fulfill his expectations. He recalls a heavenly voice that proclaimed Arjuna's greatness and potential to vanquish all foes, but now feels that this was untrue. Yudhishthira criticizes Arjuna for fleeing from battle and not resisting Karna, suggesting that he give his bow to someone else who can use it to defeat Karna. He expresses his despair and frustration, feeling that Arjuna's failure has led to their downfall and suffering. Yudhishthira rebukes Arjuna for not killing Karna, feeling betrayed and disappointed. He recalls Arjuna's promise to slay Karna and the heavenly voice that proclaimed his greatness. However, he now believes that these were false hopes. Yudhishthira criticizes Arjuna for fleeing from battle and not resisting Karna, suggesting that he pass his bow to someone else who can defeat the Suta's son. He expresses his despair, feeling that Arjuna's failure has led to their downfall and suffering. Yudhishthira's words are filled with anguish and disappointment, as he struggles to come to terms with the reality of their situation.
69 Sanjaya describes a conversation between Arjuna and Krishna. Arjuna, filled with rage, draws his sword to slay Yudhishthira for suggesting he give his bow to someone else. Krishna intervenes, asking Arjuna why he is acting in such a way. Arjuna explains his vow to kill anyone who suggests he give his bow to someone else. Krishna calms Arjuna down, explaining that Yudhishthira was fatigued and grieving, and his words were not meant to be taken literally. Krishna suggests that Arjuna show disrespect to Yudhishthira in a small way, by addressing him as "thou" instead of "your honour", which would be a way of keeping his vow without actually harming his brother. Krishna intervenes as Arjuna draws his sword to kill Yudhishthira, who had suggested he give his bow to someone else. Arjuna explains his vow to kill anyone who makes such a suggestion. Krishna calms him down, explaining that Yudhishthira was exhausted and grieving, and his words weren't meant to be taken literally. Krishna suggests a way for Arjuna to keep his vow without harming his brother - by showing disrespect in a small way, such as addressing Yudhishthira as "thou" instead of "your honour". This would be a symbolic way of "killing" his brother without actually causing harm. Krishna's words are wise and thoughtful, and Arjuna listens intently, seeking a way out of his dilemma.
70 Arjuna, still angry, addresses Yudhishthira harshly, saying Bhima has the right to upbraid him, not Yudhishthira, who is protected by friends. Arjuna boasts of his own strength and accomplishments, saying he has slain many foes and can destroy the universe. He throws down his weapons and seeks forgiveness from Yudhishthira, promising to slay Karna. Yudhishthira, filled with sorrow, rises from his bed and says he has acted wickedly and deserves to die. He offers to retire to the woods and let Bhima become king. Krishna intervenes, explaining that Arjuna's harsh words were necessary to keep his vow and that Yudhishthira should forgive them. Yudhishthira, still angry, is eventually calmed by Krishna's words and acknowledges his own transgression.
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71 Krishna addresses Arjuna, who is overcome with remorse for his harsh words to Yudhishthira. Krishna reminds Arjuna that slaying Yudhishthira would have led to terrible consequences, including great grief and a terrible hell. He praises Arjuna for his virtue and bids him to gratify Yudhishthira, who is the chief of the Bharatas and a lord of the earth. Arjuna, filled with shame and sorrow, touches Yudhishthira's feet and begs forgiveness, saying he spoke out of a desire to observe virtue and fear of sin. Yudhishthira, with a cheerful heart, raises and embraces Arjuna, bidding him to slay Karna and granting him his blessing. Krishna encourages Arjuna, saying he is competent to slay Karna and that his victory is certain. Yudhishthira commands Arjuna to victory, and Arjuna vows to slay Karna and his followers. He swears to either slay Karna or fall in battle, and Krishna praises his determination. With renewed resolve, Arjuna prepares to face Karna, determined to emerge victorious.
72 Sanjaya said, "Arjuna prepared to face Karna, addressing Krishna, 'Equip my chariot and yoke my steeds.' Krishna commanded Daruka, who quickly equipped the chariot with all necessary weapons and armor, and yoked the steeds. Arjuna obtained Yudhishthira's leave, performed propitiatory rites, and ascended the chariot, which was covered with tiger skins and capable of scorching all foes. Auspicious birds, including kingfishers, parrots, and herons, cheered him on, and omens indicated Karna's destruction. Vasudeva praised Arjuna's prowess, saying no one could equal him in battle, and that he had already vanquished many heroes, including Drona, Bhishma, and Bhagadatta. He warned Arjuna not to underestimate Karna, who was mighty, proud, and accomplished, and regarded him as Arjuna's equal or superior. Vasudeva advised Arjuna to slay Karna with great care and resolution, describing Karna's strength, speed, and wrath, which was like the Destroyer himself. He said only Arjuna could defeat Karna, who disregarded the Pandavas and was the root of all sinful persons. Vasudeva encouraged Arjuna to fulfill his purpose and slay Karna, who was the son of a Suta and had a wicked soul, and whose death was near.
73 Sanjaya said to Arjuna, "Today is the seventeenth day of the battle. The Pandava army, led by you, has been reduced in numbers, but the Kauravas have been nearly exterminated. You are the only one who can vanquish the assembled Kauravas. Bhishma and Drona, two mighty car-warriors, have been slain, and the Pandava army has caused great destruction. Karna, the son of a Suta, is the only one left, and he is determined to vanquish you. He has been slaying the Pancalas and the Srinjayas with his shafts. You must slay him today with your keen shafts and fulfill your vow. "The Pancalas and the Srinjayas are flying away in all directions, and Bhima is fighting with Karna, afflicted by his shafts. If you neglect Karna, he will exterminate the Pandavas. You must act according to your vow and slay him today. Karna is equal to Indra in energy and is slaughtering your troops with his shafts. He is the root of all the wrongs that have been done to you, and his death is necessary for your victory. "Remember the harsh words he spoke to Krishna in the Kuru assembly, and the pain he has caused to the Pandavas. Let gold-decked shafts whetted on stone and capable of taking the life of him at whom they are sped, shot by you, quench the fire of those words and all the other wrongs that Karna did unto you. Let your shafts quench all those wrongs and the life also of that wicked wight. "Let foe-killing cloth-yard shafts, equipped with the effulgence of lightning, shot by you, pierce his vital limbs and drink his blood. Let fierce and mighty shafts, of great impetuosity, sped by your arms, penetrate the vitals of Karna today and despatch him to Yama's abode."
74 Sanjaya said, "Arjuna, having spoken thus, rubbed the string of Gandiva and stretched it, ready to destroy Karna. He said to Krishna, 'With you as my protector, victory is certain. Aided by you, I can destroy the three worlds. I will slay Karna today and bring joy to the Pandavas. Today, the earth will drink the blood of that Suta's son who in battle condemns all other men on earth! My keen shafts will falsify that speech of his. Like angry snakes of virulent poison, they will drink his life-blood.' "Arjuna saw the Pancala host fleeing and Karna careering fearlessly. He saw the bhargava weapon invoked by Karna and said, 'Today, I will slay Karna with my arrows. Today, Dhritarashtra will be divested of sovereignty and sons. I will falsify Karna's vow to slay me and cut off his head with my shafts. Today, the son of Radha will repent for those cruel words that he said unto the princess of Pancala in the midst of the assembly, in disparagement of the Pandavas!' "Arjuna boasted that his shafts would drink Karna's life-blood and that he would be the foremost of all bowmen. He said that after Karna's fall, the Dhartarashtras would flee in panic. Arjuna vowed to slay Karna and his followers and free himself from his debt to the Kurus. He said that he would vanquish the Asuras and the gods and all creatures united together. With his bow and arrow, he would burn the Kurus and their followers like a fire in a heap of dry grass. Arjuna's eyes blazed with anger as he proceeded quickly to battle, determined to rescue Bhima and cut off Karna's head."
75 Sanjaya described the battle to Dhritarashtra, saying, "The Pandava army, with lofty standards and swelling with pride, roared like clouds at the end of summer. The battle was a cruel and destructive shower, with elephants as clouds, weapons as water, and diverse weapons as flashes of lightning. Blood flowed in streams as car-warriors clashed, and the noise of drums and instruments filled the air. Arjuna, with clouds of shafts, dispatched many cars, elephants, horses, and foot-soldiers. Other warriors engaged in fierce duels, including Kripa and Shikhandi, Satyaki and Duryodhana, and Sahadeva and Shakuni. Nakula's son Satanika fought Vrishasena, Karna's son, and Nakula himself fought Kritavarma. Dhrishtadyumna, the Pancala king, attacked Karna with all his forces. Bhima, irresistible in his impetuosity, was attacked by Duhshasana and the samsaptakas. "The battle raged on, with warriors on both sides showing great valor. Uttamauja struck down Karna's son Sushena, and Karna, filled with grief and rage, cut off the steeds, car, and standard of Sushena's slayer. The Pandavas and their allies fought with all their might, determined to win the battle. The Kauravas, too, fought with great courage, but the Pandavas had the upper hand. As the battle continued, the Kaurava army began to waver, and the Pandavas pressed their advantage. The sound of drums and conchs filled the air, and the earth shook with the tread of elephants and horses."
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76 Sanjaya described the battle to Dhritarashtra, saying, "Bhima, encompassed by foes, urged his charioteer to advance into the Dhartarashtra host. 'Bear me into the midst of the enemy,' he said. 'I will despatch all these Dhartarashtras to the presence of Yama.' Though struck by numerous arrows, Bhima cut them off with his own shafts and began to slaughter the enemy. The Kaurava troops fled in fear, and Bhima's charioteer, Visoka, informed him that Arjuna was approaching. "Bhima, overjoyed, asked Visoka to examine their quivers and report how many arrows remained. Visoka replied that they had 60,000 arrows, 10,000 razor-headed shafts, and other weapons. Bhima vowed to destroy the enemy and awaited Arjuna's arrival. Visoka pointed out Arjuna's banner and standard, and Bhima saw that the enemy was being routed. "'Behold, the Ape on Arjuna's banner is seen in the midst of the elephant force,' Visoka said. 'And his conch, Devadatta, is blaring loudly. The diadem of Arjuna is shining brilliantly, and the precious jewel on his diadem is exceedingly resplendent.' Bhima was thrilled to hear of Arjuna's approach and prepared to join forces with him. "'Since you tell me of Arjuna's arrival,' Bhima said to Visoka, 'I will give you four and ten populous villages and a hundred female slaves and twenty cars, being pleased with you, O Suta, for this agreeable intelligence imparted by you!' Bhima and Visoka were filled with joy and anticipation as they awaited Arjuna's arrival, knowing that together they would be unstoppable."
77 Sanjaya described the battle to Dhritarashtra, saying, "Arjuna, borne by his steeds, proceeded to where Bhima was stationed. Many warriors, excited with wrath, advanced against Arjuna, but he cut them down with his arrows. The sound of his bowstring was like the thunder of Vasava. Arjuna's arrows fell like a tempest, and his shafts seemed like a blazing fire. He slew four hundred car-warriors and proceeded towards Karna's division. "Bhima, filled with joy, careered in the battle like the wind. He cut down elephants, men, and steeds, and caused a river of blood to flow. His feats were wonderful, and he shone like the Moon at full. The kings, with cruel intent, shrouded Bhima with arrows, but he emerged from the press like a fish from a net. "Shakuni, competent to wage dreadful battle, proceeded against Bhima, and a fierce encounter took place between them. Bhima's arrow fell upon Shakuni's car, and the latter hurled the same dart back at Bhima. Bhima took up another bow and covered Shakuni's soldiers with arrows. Shakuni fell down, almost lifeless, and was borne away by Duryodhana's fleet steeds. The Dhartarashtra troops fled, and Bhima fell upon them, shooting many shafts."
78 Dhritarashtra asked Sanjaya to describe the battle between the Pandavas and the Kauravas. Sanjaya recounted how Bhima single-handedly fought against the Kaurava army and how Karna, the son of Radha, smote the Pandava warriors with his arrows. Karna's prowess was so great that he alone checked the entire Pandava army. The Pandavas, including Satyaki, Bhima, and the sons of Draupadi, surrounded Karna but were unable to defeat him. Karna's lightness of hand and skill with his bow was so impressive that it gratified the gods and Siddhas. The Pandava army was routed, and they fled in fear. Karna's feats were wonderful, and he stood alone, like a blazing fire without smoke, burning the hostile army. The earth was impassable and miry with flesh and blood, and the Pandava warriors were unable to distinguish friend from foe. Karna slew many Pandava warriors, including twenty car-warriors and over a hundred Cedi warriors. His prowess was like that of the Destroyer himself at the end of the Yuga.
79 Sanjaya describes the intense battle to Dhritarashtra, detailing Arjuna's extraordinary prowess and his fierce desire to face Karna. Arjuna, determined to defeat his enemy, tells Krishna that he will not return without slaying Karna. Karna, meanwhile, boasts of his own abilities and vows to defeat Arjuna, despite Shalya's warnings that Arjuna is a formidable opponent. The two engage in a fierce and thrilling battle, with Arjuna using his Gandiva bow to devastating effect. Karna and other warriors try to counterattack, but Arjuna is unstoppable, cutting down men, steeds, and elephants with ease. The Kaurava army is thrown into disarray, and Karna becomes increasingly frustrated. Despite being showered with arrows, Arjuna remains unscathed, his bow and quivers never empty. He fights with incredible speed and accuracy, his arrows piercing the hearts of his enemies. The sound of his bowstring is like thunder, and his arrows fly like snakes, striking fear into the hearts of his foes. The battle rages on, with both sides suffering heavy losses. The earth is covered with the bodies of the dead and the dying, and the air is filled with the cries of the wounded. The gods and goddesses watch from above, amazed by the bravery and skill of the warriors. Arjuna's chariot, driven by Krishna, moves swiftly across the battlefield, leaving a trail of destruction in its wake. Karna, determined to defeat Arjuna, summons all his strength and skill, but Arjuna is unstoppable. The two warriors engage in a fierce duel, their arrows clashing in mid-air, their bows ringing out with a loud, musical sound. The outcome of the battle is far from certain, but one thing is clear: only one of these two brave warriors will emerge victorious. The fate of the Pandavas and the Kauravas hangs in the balance, as Arjuna and Karna fight on, their swords and bows flashing in the sunlight.
80 Sanjaya describes Arjuna's rescue of Bhima, who was surrounded by Kuru warriors. Arjuna's arrows filled the sky, slaying many heroes and mangling bodies. The field of battle became impassable, covered with fallen warriors, broken shafts, and destroyed cars and elephants. Four hundred elephants, excited with wrath, fell down, struck by Arjuna's shafts. The earth was covered with slain elephants and steeds, and lifeless heroes. Arjuna's car passed through the dense bodies, leaving a track of destruction. The twang of Gandiva was tremendously loud, and the Dhartarashtra army broke, like a vessel on the ocean. Dhananjaya's shafts burnt the army, like a blazing forest of bamboos. The host, crushed and burnt, dispersed in all directions, like animals frightened at a forest conflagration. The Kuru army abandoned Bhimasena and turned their faces from battle. Arjuna then proceeded, causing the earth and welkin to resound with the rattle of his car. He was surrounded by ten heroic warriors, who were soon slain by his cloth-yard shafts and crescent-shaped arrows. Their faces, with lips bit and eyes blood-red in rage, looked beautiful like an assemblage of lotuses.
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81 Sanjaya describes the intense battle between Arjuna and the Kauravas. Ninety car-warriors, sworn to defeat Arjuna, attack him fiercely, but he cuts them down with his swift and deadly shafts. A force of Mlecchas, riding thirteen hundred elephants, assails him from the flank, but he destroys them with his arrows, showing no mercy. Bhimasena, wielding a formidable mace, joins the fight, slaughtering horses, men, and elephants with ease. The Kaurava army flees in terror, but Arjuna pursues, shooting shafts and gladdening the Pandava warriors. The Kauravas, desperate for rescue, take shelter with Karna, who inspires them to fight on. Karna, with his formidable bow and quiver full of arrows, addresses the distressed warriors, saying, "Do not fear! Come to me! I will protect you from the wrath of Arjuna!" He bends his bow and rushes against the Pancalas, shooting thousands of arrows and slaying many. The Pancalas wail in distress as Karna fights on, rescuing his friends and proving his valor. The battle rages on, with both sides suffering heavy losses. Arjuna and Karna engage in a fierce duel, their arrows clashing in mid-air. Bhimasena and other Pandava warriors fight valiantly, but the Kauravas refuse to back down. The sound of drums, conchs, and cymbals fills the air, and the earth shakes beneath the feet of the warriors. The battle is intense and chaotic, with no clear victor in sight.
82 Sanjaya describes the intense battle between the Kurus and the Pandavas. Karna, the Suta's son, unleashes his fury on the Pancalas, destroying them with his mighty shafts. He kills many warriors, including Janamejaya's driver and Visoka, the son of the Kaikaya king. The Pandavas fight back, with Arjuna and Bhimasena leading the charge. Karna and Arjuna engage in a fierce duel, shooting arrows at each other with incredible speed and accuracy. The battle rages on, with both sides suffering heavy losses. Karna kills Dhrishtadyumna's son and pierces Shikhandi with many shafts. Arjuna, determined to rescue the Pancalas, proceeds towards Karna's car, destroying many men and steeds along the way. Bhimasena follows close behind, protecting Arjuna's rear. The five sons of Draupadi rescue their maternal uncles, who are being attacked by Karna. Satyaki, the foremost warrior among the Yadus, fights valiantly against Karna and other Kuru warriors. The battle becomes more intense, with warriors on both sides showing incredible bravery and skill. Duhshasana, the younger brother of the king, fearlessly advances against Bhima, shooting showers of shafts. Bhima, undaunted, rushes towards him, and the two engage in a fierce duel. The battle rages on, with no clear victor in sight. The sound of drums, conchs, and cymbals fills the air, and the earth shakes beneath the feet of the warriors. The battle is chaotic and intense, with warriors fighting for their lives. The Pandavas and the Kurus are evenly matched, and it seems that the battle will never end. But then, Arjuna and Bhima launch a fierce attack on the Kuru army, and the tide of the battle begins to turn. The Kurus start to flee, and the Pandavas emerge victorious.
83 Sanjaya describes the fierce battle between Bhima and Duhshasana, which was a culmination of years of pent-up anger and resentment. Bhima, filled with rage, strikes Duhshasana with his mace, throwing him off his chariot and rendering him helpless. Duhshasana tries to fight back, but Bhima overpowers him, quaffing his blood and killing him in a gruesome display of strength and fury. Bhima then addresses Karna, Suyodhana, and others, saying he has fulfilled his vow by killing Duhshasana, who had tormented the Pandavas for so long. He recalls the injustices suffered by the Pandavas, including the seizure of Draupadi's hair, their exile in the woods, and the numerous other indignities they had endured. Bhima declares that he will soon fulfill his other vow by slaying Duryodhana, the root cause of all their suffering. With blood flowing from his wounds, Bhima utters loud shouts, filled with joy and triumph. His enemies tremble at the sight of him, and his allies rejoice at his victory. The battle rages on, with Bhima at its forefront, striking fear into the hearts of his enemies. His strength and fury are a sight to behold, and his enemies know that they are no match for him. Bhima's victory is a testament to his bravery and determination, and it serves as a reminder to his enemies that the Pandavas will not be defeated easily.
84 Sanjaya describes the intense battle between Bhima and Karna's sons, which was a crucial part of the great war. Ten of Dhritarashtra's sons, filled with wrath and determined to avenge their brother Duhshasana's death, attack Bhima with all their might. However, they are no match for the mighty Pandava warrior, and Arjuna slays them with ease. Karna's son, Vrishasena, filled with rage and grief at the sight of his brothers' bodies, attacks Nakula with a fierce determination. Nakula, defending himself with a sword and shield, puts up a valiant fight, but Vrishasena's skills are too great, and he soon finds himself without a steed, sword, or shield. Despite being pierced with shafts and severely wounded, Nakula continues to fight on, refusing to back down. Bhima, seeing his brother's plight, rushes to his aid, and together they take on Vrishasena and the other Kuru warriors. The battle rages on, with both sides showing incredible bravery and skill. Vrishasena pours arrowy showers upon the two Pandava brothers, but they resist him valiantly, their bond and determination driving them forward. As the fight continues, Bhima and Arjuna become more and more enraged, their wrath and fury fueling their attacks. They are a force to be reckoned with, and Vrishasena and the other Kuru warriors begin to falter. Arjuna, urged on by Bhima, advances towards Vrishasena with his ape-bannered vehicle, guided by Keshava himself. The stage is set for a final, decisive showdown.
85 The Pandavas and Kauravas clash in a fierce battle. Karna's son Vrishasena fights valiantly, but Arjuna slays him with razor-headed arrows. Vrishasena pierces Arjuna and Krishna with arrows, but Arjuna becomes enraged and kills him. Karna, filled with grief and wrath, rushes against Arjuna's car, determined to avenge his son's death. Arjuna and Karna engage in a intense duel, exchanging arrows and blows. Arjuna rubs the string of his bow and takes aim at Vrishasena, piercing him with ten shafts in all his vital limbs. With four fierce razor-headed arrows, he cuts off Vrishasena's bow, arms, and head. Vrishasena falls down from his car, like a gigantic shala adorned with flowers falling down from a mountain summit. Karna, filled with great wrath, proceeds against Arjuna's car, inspired with wrath. The two engage in a fierce battle, with Arjuna determined to kill Karna and avenge his son's death. The battle rages on, with both sides showing incredible bravery and skill. The outcome is far from certain, as the two warriors exchange blows and arrows in a thrilling duel.
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86 Sanjaya describes the intense battle between Arjuna and Karna, a clash of two mighty warriors. Karna, with his white steeds and Shalya as his driver, advances like a surging sea, his car teeming with banners and bells. Krishna, aware of the gravity of the situation, urges Arjuna to be cautious and behold Karna's well-equipped car, adorned with rows of bells and bearing the device of an elephant's rope on its standard. Karna's bow, Vijaya, is feared by all, and his arrows are said to be capable of piercing the very gods. The Madras king guides Karna's steeds, and the sound of drums, conchs, and leonine roars fills the air, striking fear into the hearts of all who hear it. Arjuna is warned by Krishna that he must slay Karna with great care, as no one else can resist his shafts. Krishna reminds Arjuna of his own prowess and the boons he has received from the gods, including the grace of Shiva, the destroyer of the three cities. Arjuna, filled with determination and courage, declares his certainty of victory, saying, "My victory, O Krishna, is certain. There is no doubt in this, since thou, O slayer of Madhu, that art the master of all the worlds, art pleased with me." He then urges Krishna to drive his steeds, saying, "Urge the steeds, O Hrishikesha, and my car, O great car-warrior! Today Phalguna will not return from battle without slaying Karna." As they approach Karna's car, Arjuna says, "Today, I will slay Karna or be slain by him." The battle is fierce, and the outcome is far from certain. The two warriors engage in a duel, their arrows flying back and forth like a swarm of bees. The earth shakes beneath their feet, and the gods watch from above, eager to see which of these two mighty warriors will emerge victorious.
87 Sanjaya describes the intense battle between Karna and Arjuna, a clash of two mighty warriors. Karna, filled with grief and rage over his son's death, advances towards Arjuna with tears in his eyes, his red face blazing with anger. The two warriors engage in a fierce duel, their cars and standards adorned with symbols of their power. Karna's standard bears the device of an elephant's rope, while Arjuna's standard features a monkey, a symbol of his strength and agility. The gods and other celestial beings watch in wonder, taking sides and cheering them on. The gods, led by Indra, side with Arjuna, while the asuras and other demonic beings support Karna. The celestial rishis and charanas wait in anticipation, eager to see which of the two warriors will emerge victorious. Karna and Arjuna are evenly matched, their skills and strength honed to perfection. They exchange blow for blow, their arrows flying back and forth like a swarm of bees. The battle rages on, with neither side giving an inch. The earth shakes beneath their feet, and the sky resounds with the clatter of their chariots. The gods and goddesses intervene, with Brahman and Isana declaring that Arjuna's victory is certain. Indra and other gods shower flowers and blow their trumpets, while the celestial rishis and charanas chant hymns and offer prayers. The standards of the two warriors engage in a fierce battle, symbolizing the struggle between good and evil. Karna's standard, bearing the elephant's rope, represents his strength and power, while Arjuna's standard, featuring the monkey, represents his agility and cunning. The two standards clash, their symbols locked in a fierce embrace. The outcome of the battle is far from certain, with both sides determined to emerge victorious. As the battle rages on, the gods and goddesses watch in awe, wondering which of the two warriors will emerge victorious. The fate of the universe hangs in the balance, as the two warriors engage in a struggle that will decide the course of history.
88 Sanjaya describes the intense battle between Karna and Arjuna, with the gods and other celestial beings watching in wonder. The sky is filled with the sounds of musical instruments, song, and adulatory hymns, and the earth resounds with the din of battle. The two warriors engage in a fierce duel, their arrows flying back and forth like a swarm of bees. The battle rages on, with neither side giving an inch. The warriors of both sides are filled with joy, and the field of battle is crimsoned with gore. The battle resembles that of the gods and Asuras of old. Karna and Arjuna are evenly matched, their skills and strength honed to perfection. The two heroes shroud the ten points of the compass with their arrows, and the darkness is illuminated only by the light of their weapons. The two armies greet the two warriors with the sounds of drums and other instruments, and the battle rages on. Karna and Arjuna are invincible, each desirous of slaying the other. The troops of both sides flee in fear, and the five great car-warriors of the Kaurava side assail Dhananjaya and Keshava with shafts capable of producing great pain.
89 Karna and Arjuna engage in fierce battle, gods watch. The sky is filled with music and hymns, earth resounds with battle din. Warriors duel, arrows fly like bees, battle rages, neither side gives in. Karna and Arjuna are evenly matched, skills and strength honed to perfection. Two heroes shroud the ten points of the compass with arrows, darkness illuminated only by weapon light. Troops flee in fear, five great car-warriors assail Dhananjaya and Keshava with painful shafts. Dhananjaya cuts off bows, quivers, steeds, elephants, and cars, mangling foes with excellent shafts. Celestial trumpets blow, gods praise Arjuna, gentle breezes bring fragrant floral showers. Drona's son catches Duryodhana's hand, adopting a soothing tone, "Make peace with Pandavas, there's no need for quarrel."
90 Karna and Arjuna engage in fierce battle, gods watch from the sky. The atmosphere is filled with music and hymns, earth resounds with the din of clashing weapons. Warriors duel, arrows fly like bees, piercing the air with deadly precision. Evenly matched, they display perfect skills, their movements a blur of speed and strength. Troops flee in terror, celestial trumpets blow, and gods praise Arjuna with fragrant floral showers. Drona's son, Ashwatthama, urges Duryodhana to make peace, but he refuses, driven by pride and ambition. The battle rages on, with Karna and Arjuna at its center. Their arrows shroud the sky, and their chariots dash across the field, leaving trails of destruction in their wake. The gods watch in awe, knowing that only one can emerge victorious. The fate of the Pandavas and the Kauravas hangs in the balance. The battle is fierce and intense, with no end in sight. Karna and Arjuna are determined to win, and their skills are evenly matched. The outcome is far from certain, as the two warriors exchange blow for blow. The earth shakes, the sky trembles, and the gods hold their breath, waiting to see who will emerge victorious. The battle is a clash of titans, a test of strength, skill, and willpower, with the fate of the world hanging in the balance.
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91 Sanjaya said, "Vasudeva addressed Karna, 'By good luck, you remember virtue! When Draupadi was brought into the assembly, where was your virtue? When Shakuni defeated Yudhishthira, where was your virtue? When Bhimasena was treated with snakes and poisoned food, where was your virtue? When the Pandavas were exiled, where was your virtue?' Vasudeva continued, "Thou didst not make over the kingdom to the Pandavas. Thou didst set fire to the house of lac. Thou laughedest at Krishna. Thou didst summon the Pandavas to a match of dice. When Abhimanyu was slain, where was thy virtue?' Karna hung down his head in shame and gave no answer. Vasudeva addressed Phalguna, 'Piercing Karna with a celestial weapon, throw him down.' Arjuna became filled with rage and blazed up with fury. He sped a favourite weapon that blazed up with its own energy. Karna quenched the conflagration and showered shafts upon Dhananjaya. The son of Pandu continued to strike Karna. The Suta's son took up a terrible arrow that blazed like fire. The earth trembled, and violent winds began to blow. The shaft fell upon Dhananjaya's chest and penetrated it. Dhananjaya reeled, and his bow Gandiva dropped from his hand. Vrisha endeavoured to drag up his car-wheel but failed. Arjuna took up a razor-headed arrow and struck the standard of Karna. The standard fell, and the hearts of the Kurus fell with it."
92 Sanjaya said, "Beholding the troops crushed, Shalya proceeded with wrath. Duryodhana, with tears in his eyes, sighed in woe. Warriors gathered around the fallen Karna, some showing joy, some fear, some sorrow. The Kauravas, hearing of Karna's death, fled in fear. Bhima roared and danced, frightening the Dhartarashtras. The Somakas and Srinjayas blew their conchs, embracing each other in joy. Arjuna accomplished his vow, slaying Karna like a lion slaying an elephant. The ruler of the Madras approached Duryodhana, saying, "Thy army is slain, thy host looks like Yama's domain. Never has a battle been fought like that between Karna and Arjuna. Destiny has flowed, controlled by Partha, protecting the Pandavas and weakening us. Many heroes have been slain, resolved to accomplish thy objects. Do not grieve, this is Destiny. Comfort thyself." Hearing these words, Duryodhana became cheerless, reflecting on his evil doings, and sighed repeatedly, the picture of woe.
93 Dhritarashtra asked Sanjaya to describe the state of the Kuru army after Karna's fall. Sanjaya painted a vivid picture of chaos and fear, with warriors fleeing in all directions, trampling each other, and being slaughtered by the Pandavas. The Kaurava army was in disarray, with no leader to rally them. Duryodhana, determined to fight on, tried to rally his troops, but they were no match for the Pandavas. Bhima and Dhrishtadyumna slaughtered 25,000 warriors on foot, while Arjuna and others attacked the Kaurava car-force. The Pandavas, filled with joy and wrath, pursued the fleeing Kauravas, slaughtering them mercilessly. Duryodhana, resolved to maintain his honor, rallied his troops, urging them to fight on, as death in battle was better than fleeing. He reminded them of their Kshatriya duty and the shame of defeat. However, despite his words, the Kaurava warriors continued to flee, ignoring his pleas to stand and fight. The Pandavas, sensing victory, pressed their advantage, slaughtering the Kauravas in thousands. The battlefield was a scene of carnage, with bodies strewn all over, and the cries of the wounded filling the air. The Kaurava army was on the brink of collapse, and Duryodhana's words fell on deaf ears.
94 Shalya described the battlefield to Duryodhana, painting a vivid picture of chaos and destruction. He saw the earth covered with heaps of slain men, steeds, and elephants, and the bodies of warriors and animals mangled with shafts. The field was impassable, with cars broken and weapons scattered. Shalya urged Duryodhana to retreat, but he was deeply afflicted and wept for Karna. The Kauravas, filled with grief, lamented Karna's death and proceeded towards their camp. Karna's body, though slain, looked resplendent, like heated gold. His beauty and features remained unchanged, and he seemed ready to utter commands. The warriors were frightened, and even in death, Karna seemed like a blazing fire extinguished by Partha's shafts. The earth trembled, and the oceans were agitated when Karna fell. The firmament was enveloped in darkness, and meteors fell. The planet Jupiter assumed a hue like the moon or sun, and the subsidiary points of the compass became ablaze. Arjuna and Krishna, filled with joy, blew their conchs, filling the earth, sky, and heaven with sound. The Kauravas were frightened, and Duryodhana's army fled. The gods, gandharvas, and humans congratulated Dhananjaya and Janardana, and they entered their encampment, happy and victorious.
95 Sanjaya said, "Upon Karna's fall, the Kauravas fled in fear, casting their eyes on empty space. Hearing of Karna's death, thy troops broke and fled in all directions. The leaders, filled with anxiety, tried to withdraw their troops, but they had lost their will to fight. Thy son, following Shalya's advice, withdrew the army. Kritavarma, Shakuni, Kripa, Ashvatthama, and Susharma quickly proceeded towards the encampment, surrounded by their remaining troops. King Duryodhana, deeply afflicted and grief-stricken, proceeded towards the camp, his heart filled with cheerless thoughts. Shalya, the foremost car-warrior, proceeded towards the camp on a car without a standard, casting his eyes on all sides. The other mighty car-warriors fled quickly, afflicted with fear and shame. Seeing Karna overthrown, all the Kauravas fled away quickly, trembling and choked with tears. Upon Karna's fall, the Kauravas became hopeless of life, kingdom, wives, and wealth. Thy son, filled with grief and sorrow, set his heart upon resting them for the night."
96 Sanjaya said, "After Karna's death, Krishna embraced Arjuna and said, 'Vritra was slain by you, and men will talk of Karna's slaughter in the same breath. Go and tell king Yudhishthira of your prowess.' Arjuna agreed, and Krishna addressed the soldiers, 'Stand facing the foe, and we will return after informing the king.' They then went to Yudhishthira's tent, where they found him lying on a golden bed. Krishna and Arjuna touched his feet, and Yudhishthira, seeing their joy and wounds, rose quickly. He embraced them and asked about Karna's death. Krishna described it in detail, and Yudhishthira praised them, saying, 'By good luck, victory hath become thine, O king of kings!' He then mounted his car and went to the battlefield, where he saw Karna's body pierced with arrows. He applauded Krishna and Arjuna, saying, 'Through thy grace, we have acquired our objects. By good luck, victory hath been thine, O Govinda!' The Pandava troops rejoiced, and Yudhishthira praised the two Krishnas, saying, 'We will sleep happily this night.'"

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1 Janamejaya asked Vaishampayana about the events after Karna's death. Vaishampayana replied that Dhritarashtra's son Suyodhana (Duryodhana) was overcome with grief and despair, but resolved to continue fighting. He made Shalya the generalissimo and proceeded to battle, but was defeated and fled. Bhimasena slew him, and the remaining Kuru warriors, Ashvatthama, Kripa, and Kritavarma, slaughtered the Pandava troops at night. Sanjaya returned to the city, grief-stricken, and informed Dhritarashtra of the defeat and death of his sons. The king fell down, senseless, and the ladies and kinsmen wept and wailed. When the king recovered, he lamented the loss of his sons and the destruction of the world. Vidura comforted him, and the king asked the ladies and friends to retire. Sanjaya and Vidura remained, trying to comfort the king, who was overcome with grief.
2 Dhritarashtra lamented, "O Suta, the intelligence I hear from thee is fraught with grief. The Pandavas are safe, while my sons have perished. My heart breaks thinking of their childhood and youth. I never saw their forms, but I cherished them dearly. Hearing of their demise, I am overwhelmed with grief. Where dost thou go, O king, abandoning me? Who will now address me in sweet language? I heard Duryodhana say, 'This wide earth is as much ours as it is of Pritha's son.' He spoke of his heroes and his plans to fight the Pandavas. But now, all is lost. What need I say of all these heroes when united together? All is destiny. "I am bereft of good fortune and deprived of my children. How shall I submit to the sway of enemies? I shall go into the woods, for that is best for me. When Duryodhana had been slain, how shall I bear the roars of Bhimasena who hath alone slain a hundred sons of mine? I shall not be able to bear his cruel words." Dhritarashtra repeatedly swooned, overwhelmed with sorrow, and enquired of Sanjaya the details of what had happened. He asked who became the head of their army after Karna's fall and how his son Duryodhana fell in battle. He desired to hear everything about the battle and the manner in which it occurred.
3 Sanjaya said, "O king, after Karna's death, a great fear entered the hearts of thy sons. Partha began to utter leonine roars, and thy troops fled in fear. They were like shipwrecked merchants on the ocean without a raft. After Karna's death, there was no warrior who could rally the troops or display his prowess. They were like unprotected men desirous of a protector. Deprived of weapons and coats of mail, they lost their senses and knew not which direction to flee. Many fell down or became pale, thinking, 'It is me whom Vibhatsu is pursuing!' Bhimasena slew 25,000 foot-soldiers with his mace. Dhananjaya penetrated into the car-division of the Kurus, stretching his bow Gandiva. Thy troops fled away in fear, deprived of cars and steeds and pierced with shafts. The Pandavas pursued and smote them like bulls pursuing vanquished bulls. Duryodhana challenged all the Pandavas to battle, but they were unable to transgress him. He rallied his troops and addressed them, saying, 'Death in battle is for our good. Let all the Kshatriyas assembled here listen to me. There is no act more sinful for a Kshatriya than flight from battle.'"
4 Sanjaya said, "O sire, the field of battle was awful, like Rudra's sporting ground. Hundreds and thousands of kings lay slain. Kripa, filled with compassion, approached Duryodhana and said, 'O monarch, listen to my words. There is no path better than the duty of battle. Kshatriyas engage in battle, even against their own kin. Having heard of the fall of Bhishma, Drona, Karna, and thy brothers, what is there now for us to do? We shall have to pass our time in grief, having caused numerous kings to perish. Arjuna cannot be vanquished, even by the gods. His Gandiva is like a circle of fire, and his steeds are like the wind. Today is the seventeenth day of this awful battle. Thy army is broken and dispersed like autumnal clouds. Savyasaci has caused thy army to tremble and reel like a tempest-tossed boat. Who is there among thy troops now that would vanquish the son of Pandu? I think peace with the Pandavas is for our good. We are now inferior to them in strength. Preserve thy own self, for self is the refuge of everything. If the refuge is broken, everything inhering thereto is scattered on every side. He that is being weakened should seek peace by conciliation.'"
5 Sanjaya said, "Duryodhana, breathing long and hot breaths, remained silent, then said to Kripa, 'Your words are beneficial, but I cannot accept them. The Pandavas will not trust me, and Krishna will not forgive me. Arjuna is miserable due to Abhimanyu's death, and Bhimasena has made a terrible vow. The Pandavas cannot be dissuaded from battle. I have enjoyed sovereignty and cannot walk behind Yudhishthira like a slave. I have performed sacrifices and given away Dakshinas. I will not address humble words to the Pandavas. I will fight righteously and acquire fame. Death in battle is glorious, and I will proceed to the regions of Shakra. Heroes who never retreat from battle will rejoice in heaven. I will ascend the path taken by my grandsire, preceptor, Jayadratha, Karna, and Duhshasana. Many brave kings have been slain for me, and I desire to pay off my debt to them. I will not save my life and be censured by the world. I will acquire heaven by fair fight.'" The Kshatriyas applauded Duryodhana's speech and cheered him, firmly resolved to fight. They groomed their animals and took up their quarters, waiting for the next day's battle.
6 Sanjaya said, "The warriors, led by Shalya, Chitrasena, Shakuni, Ashvatthama, and Kripa, assembled on the table land at the foot of Himavat, eager for battle. After Karna's death, Duryodhana's sons sought refuge in the mountains, frightened by the Pandavas. They decided to appoint a generalissimo to lead their army and suggested Ashvatthama, who was unrivaled in beauty, learning, and feats. Ashvatthama, with his beautiful limbs, head, and neck, and his sweet speech, was a hero conversant with all the rules of battle. He was an ocean of learning, ever vanquishing his foes with great speed. He knew the science of weapons and the four Vedas with all their branches. Ashvatthama recommended Shalya, citing his descent, prowess, energy, fame, and accomplishments. Shalya, a rival of Drona and Bhishma in battle, was a mighty-armed king who had taken their side, abandoning the sons of his own sister. The kings cheered and made Shalya their commander, resolved to fight the Pandavas. Duryodhana alighted from his car and joined his hands, saying, "O Shalya, thou art our refuge. Be our generalissimo and protect us like Skanda protected the gods." Shalya accepted, offering his life, kingdom, and wealth. Duryodhana solicited him, saying, "Protect us like Indra slew the Danavas." Shalya was installed as the commander, and the kings cheered, determined to vanquish their foes.
7 Sanjaya said, "Shalya, the valiant monarch, replied to Duryodhana, 'I can fight the whole world and vanquish the Pandavas and Somakas. I will form an array that our enemies cannot overcome. I will vanquish the assembled Parthas and Somakas in battle. Without doubt, I will become the leader of thy troops.' Duryodhana poured sanctified water on Shalya, investing him with the command. The Kaurava warriors cheered, praising Shalya, saying, 'Victory to thee, O king. Long life to thee! Slay all the assembled foes!' Shalya vowed to either slay the Pandavas or proceed to heaven. He would career fearlessly on the field, surpassing Drona and Bhishma. The troops became cheerful, regarding the Parthas as already slain. Yudhishthira, addressing Krishna, said, 'The ruler of the Madras, Shalya, has been made the leader of their forces. Do what is beneficial.' Krishna replied, 'I know Artayani, he is accomplished and possessed of great lightness of hand. I think he is in battle equal to Bhishma or Drona or Karna. You are the only one who can slay him. He is invincible in battle, like the Destroyer himself. I do not behold a match for him in battle save thee, O tiger among men. Slay Shalya in battle, like Maghavat slaying Samvara. Upon the fall of the ruler of the Madras, thou art certain to have victory. Upon his slaughter, the vast Dhartarashtra host will be slain.'" Vasudeva urged Yudhishthira to slay Shalya, saying, "Do not show compassion, thinking that this one is thy maternal uncle. Keeping the duties of a Kshatriya before thee, slay the ruler of the Madras. Having crossed the fathomless oceans represented by Bhishma and Drona and Karna, do not sink, with thy followers, in the print of a cow's hoof represented by Shalya. Display in battle the whole of thy ascetic power and thy Kshatriya energy. Slay that car-warrior, like Vasava slaying the Asura Namuchi."
8 Sanjaya said, "After that night, king Duryodhana commanded his warriors to arm themselves. The troops quickly prepared for battle, putting on armor and yoking their steeds. The noise of musical instruments arose, enhancing the martial enthusiasm of the soldiers. The Kauravas, led by the ruler of the Madras, proceeded against the Pandavas, determined to fight together and not individually. The Pandavas, too, arrayed their troops and proceeded against the Kauravas. The two armies clashed, with the Kauravas hoping that Shalya would slay all the Parthas. Shalya, riding his chariot, proceeded at the head of the array, accompanied by the Madrakas and Karna's sons. The Pandavas divided themselves into three bodies and rushed against the Kauravas. King Yudhishthira rushed against Shalya alone, while Arjuna attacked Kritavarma and the Samsaptakas. Bhimasena and the Somakas attacked Kripa, and the two sons of Madri attacked Shakuni and Uluka." Dhritarashtra asked, "What was the strength of each army after the fall of Bhishma, Drona, and Karna?" Sanjaya replied, "Our army had 11,000 cars, 10,700 elephants, 200,000 horses, and three million foot soldiers. The Pandavas had 6,000 cars, 6,000 elephants, 10,000 horses, and one million foot soldiers. The two armies clashed, determined to victory."
9 Sanjaya describes the fierce battle between the Kurus and Srinjayas, likening it to the battle between gods and Asuras. The noise of elephants, horses, and chariots fills the air as warriors clash, using bows, arrows, spears, and swords. The earth is torn apart by the hooves of steeds, and the field is strewn with headless trunks, arms, and umbrellas. The army is compared to a flowering forest, with warriors careered fearlessly, their limbs bathed in blood. Elephants fall like broken clouds, and the field is covered with heaps of fallen steeds and riders. A river of blood flows, with arms and bows as its current, and elephants as its rocks. The brave warriors cross this river, inspiring delight and fear. Arjuna and Bhimasena stupefy their foes, and the host swoons away. The Pandavas blow their conchs and utter leonine roars, and Dhrishtadyumna and Shikhandi rush against the ruler of the Madras. The battle is intense and terrible, with the Pandavas fighting unitedly and separately. The two sons of Madri, Nakula and Sahadeva, endued with great activity and invincible in battle, proceed with great speed against the Kaurava host. The Kaurava army is routed, and the warriors flee, deserting their kin and kinsmen. The field is covered with the bodies of the dead, and the cries of the afflicted fill the air. The battle is a tumultuous and fierce one, with no consideration shown by anybody for anyone. The Pandavas, however, fight with unity and valor, and their enemies are no match for them.
10 Sanjaya describes the intense battle between the Kurus and Pandavas. The Madra king, Shalya, rushes towards Yudhishthira, but the Pandavas fight back valiantly. Nakula engages in a fierce duel with Chitrasena, son of Karna, and ultimately kills him. Chitrasena's brothers, Sushena and Satyasena, seek revenge but are also slain by Nakula. The Kaurava army flees in fear, but Shalya rallies them and they return to battle. The Pandavas, led by Yudhishthira, Satyaki, Bhimasena, and the twin sons of Madri, fight bravely, surrounding Shalya and causing the Kaurava army to waver. The battle rages on, with both sides suffering heavy losses. The Pandavas slaughter the Samsaptakas and rush towards the Kaurava army, shooting arrows and causing chaos. The Kaurava army becomes stupefied and breaks on all sides, but the Pandava army also suffers losses. The battle is intense and fearful, with both sides agitated like streams in the rainy season.
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11 Sanjaya describes the intense battle between the Pandavas and Kauravas. The Pandavas, led by Yudhishthira, fight bravely, but the Kaurava army is fierce and unyielding. Shalya, the ruler of the Madras, is a formidable warrior who afflicts the Pandavas with his arrows. The Pandavas, however, counterattack and Shalya's steeds are slain. Shalya then takes up his mace and faces Bhima, who is also wielding a mace. The two warriors engage in a fierce duel, and Bhima ultimately crushes Shalya's steeds and kills his driver. Shalya is filled with wonder at Bhima's strength and takes up his own mace to continue the fight. The battle rages on, with both sides suffering heavy losses. The Pandavas and Kauravas engage in intense hand-to-hand combat, using various weapons and skills. The earth shakes, and meteors fall from the sky, as the warriors fight on. The Pandavas, led by Yudhishthira, Bhima, and Arjuna, fight valiantly, but the Kauravas, led by Duryodhana and Shalya, are equally fierce. The outcome of the battle is far from certain, as both sides refuse to yield.
12 Sanjaya describes the intense battle between Bhima and Shalya, who are evenly matched in their use of the mace. The two warriors exchange blows, producing sparks and flames, and their limbs become covered in blood. Despite being struck with great force, neither warrior yields. The battle rages on, with other warriors joining in, including Duryodhana, Kripa, and Kritavarma. The Pandavas, led by Yudhishthira, fight valiantly, but the Kauravas are equally fierce. The dust of battle is eventually dispelled by the blood that is shed, revealing the intensity of the combat. The warriors fight on, inspired by the desire for victory and the hope of heaven. Shalya and Yudhishthira engage in a fierce duel, exchanging arrows and showing no signs of fatigue. The battle is fierce and unyielding, with no quarter asked or given. The clash between Bhima and Shalya is particularly intense, with both warriors using their maces to devastating effect. The noise of their blows is like thunder, and their limbs are soon covered in blood. Despite their exhaustion, they continue to fight on, inspired by their desire for victory. The battle rages on, with other warriors joining in, and the outcome is far from certain.
13 Sanjaya describes the intense battle between Shalya and the Pandavas. Shalya, the ruler of Madras, single-handedly fights against Satyaki, Bhima, Nakula, and Sahadeva, repelling their attacks and piercing them with arrows. His bow is formidable, capable of bearing great strain and imparting great force to the shafts sped from it. Despite being surrounded by the four Pandava warriors, Shalya continues to fight valiantly, cutting off their weapons and piercing them with arrows. His prowess is wonderful, and the Siddhas and ascetics who witness the battle are filled with delight. King Yudhishthira reflects on how Shalya's prowess may annihilate their army. He worries that the words of Madhava, which predicted their victory, may not come true. The Pandavas, with cars, elephants, and steeds, approach Shalya and afflict him from all sides. However, Shalya disperses their weapons and arrows, filling the sky with his gold-winged arrows. The welkin is so filled that there is not an inch of empty space. The gods and Gandharvas are filled with wonder at Shalya's extreme lightness of hand and vigor in battle. His arrows are like a flight of locusts, and the Pandava troops are shrouded with arrows. Despite being shrouded by Shalya's arrows, the Pandavas, led by Bhimasena and King Yudhishthira, refuse to flee from the battle. They continue to fight valiantly, but Shalya's prowess is unmatched. He cuts off their weapons and pierces them with arrows, and the Pandava troops begin to waver.
14 Sanjaya describes the intense battle between Arjuna and the son of Drona, as well as the Trigartas. Arjuna's car is covered with arrows, but he continues to fight valiantly, covering his enemies with showers of shafts. The son of Drona and the Trigartas fight back, but Arjuna's prowess is unmatched. He destroys 2,000 cars and looks like a smokeless fire with blazing flames. The son of Drona and Arjuna engage in a fierce duel, exchanging arrows and maces. Arjuna cuts off the son of Drona's mallet and mace, and then pierces him with three arrows. The son of Drona shows no fear or agitation, despite being deeply pierced. He then shrouds Suratha, a Pancala hero, with showers of shafts, and kills him with a cloth-yard shaft. The son of Drona then mounts Suratha's vehicle and continues to fight Arjuna. The battle is fierce and enhances the population of Yama's domains. Arjuna, alone and unsupported, fights his foes at the same time, and the encounter is exceedingly fierce. The scene is wonderful, with Arjuna's car moving swiftly and his bow Gandiva shining brightly. The son of Drona and the other warriors are filled with rage and determination, but Arjuna's skill and bravery are unmatched. The battle rages on, with Arjuna killing many warriors and destroying their vehicles. The son of Drona and the Trigartas continue to fight, but they are no match for Arjuna's prowess. The scene is chaotic, with arrows and maces flying through the air and warriors crying out in pain and anger. Arjuna's car moves swiftly, and his bow Gandiva shines brightly, striking fear into the hearts of his enemies. The battle is intense and fierce, and it seems that Arjuna is invincible.
15 Sanjaya describes the fierce battle between Duryodhana and Dhrishtadyumna, with both sides shooting showers of arrows. Dhrishtadyumna afflicts Duryodhana with seventy arrows, and his uterine brothers come to his aid. Shalya fights the Pandavas, including Satyaki and Vrikodara, and Nakula rushes to aid Yudhishthira. Nakula pierces Shalya with ten arrows, but Shalya afflicts him in return. Yudhishthira, Bhimasena, Satyaki, and Sahadeva all rush against Shalya, who receives them with great strength. Shalya pierces each of them with multiple arrows and cuts off Nakula's bow. Satyaki takes up another bow and covers Shalya with arrows, but Shalya continues to fight valiantly. The battle is intense, with arrows filling the air and the Earth trembling. Shalya's prowess is wonderful, and the Pandavas struggle to approach him. Satyaki and Shalya engage in a fierce duel, exchanging arrows and showing great strength. The battle is awful and wonderful to behold, with the warriors showing no signs of fatigue. The Earth is shrouded with arrows, and the welkin becomes one mass of arrows. The points of the compass are ablaze with the shafts shot by the warriors. Shalya achieves a wonderful feat, alone and unsupported, contending with many heroes in that battle. The Pandavas are filled with rage and determination, but Shalya's skill and bravery are unmatched. The battle rages on, with no end in sight, and the warriors fight with all their might.
16 Sanjaya describes the intense battle between the Pandavas and the Kauravas. Shalya, the ruler of the Madras, fights valiantly, but the Pandavas resist him. Yudhishthira, filled with rage, vows to defeat Shalya or die trying. He asks his brothers and Krishna to protect him and prepares for battle. Shalya and Yudhishthira engage in a fierce duel, exchanging arrows and showing great prowess. The two warriors are evenly matched, and it is unclear who will emerge victorious. Shalya shoots hundreds of arrows at Yudhishthira, who responds with equal ferocity. The battle rages on, with both sides suffering heavy losses. Yudhishthira's brothers and Krishna fight bravely, but Shalya's skills are formidable. The ruler of the Madras is a powerful warrior, and his arrows strike fear into the hearts of the Pandavas. However, Yudhishthira is determined to win and fights with all his might. As the battle continues, Yudhishthira gains the upper hand and kills Shalya's steeds and drivers. Shalya flees, but Yudhishthira roars in triumph, causing Shalya to return and continue the fight. The battle is fierce and intense, with both sides determined to win. Despite their best efforts, the Kauravas are unable to defeat Yudhish thira. The Pandava king is too strong, and his determination and bravery inspire his brothers and allies to fight with renewed vigor. In the end, it is Yudhishthira who emerges victorious, having defeated the mighty Shalya in battle.
17 Sanjaya describes the intense battle between the Pandavas and the Kauravas. Shalya, the ruler of the Madras, fights valiantly, but Yudhishthira and his brothers resist him. Yudhishthira and Shalya engage in a fierce duel, exchanging arrows and showing great prowess. Yudhishthira gains the upper hand, killing Shalya's steeds and drivers. Shalya flees, but Yudhishthira roars in triumph, causing Shalya to return and continue the fight. The two warriors are evenly matched, but Yudhishthira eventually emerges victorious, killing Shalya with a dart. The Pandavas rejoice at Shalya's death, and the Kauravas are filled with sorrow and fear. The battle rages on, with both sides suffering heavy losses. Yudhishthira's brothers and allies fight bravely, and the Kauravas are unable to defeat them. The Pandavas are determined to win, and their bravery and skill ultimately lead to their victory. The death of Shalya is a significant blow to the Kauravas, and they begin to lose hope. The battle is fierce and intense, with both sides determined to win. In the end, the Pandavas emerge victorious, and the Kauravas are defeated. The death of Shalya is a turning point in the battle, and it marks the beginning of the end for the Kauravas.
18 After Shalya's death, 1,700 Madraka warriors, loyal to Duryodhana, fought the Pandavas. Despite Duryodhana's orders to stop, they penetrated the Pandava host, seeking to slay Yudhishthira. The Pandavas, including Arjuna, Bhima, and Satyaki, rallied around Yudhishthira and fought back. The Madrakas shouted for Yudhishthira, but the Pandavas held their ground. Shakuni, Duryodhana's maternal uncle, urged him to act, saying it was unbecoming to stand by while their troops were slaughtered. Duryodhana and the Kauravas proceeded to rescue the Madrakas, but the Pandavas were victorious, slaughtering the Madraka warriors. The Kaurava army fled, and the Pandavas uttered joyous shouts. The battlefield was left with headless forms, broken cars, and slain warriors. The Pandavas, united and active, had completed the slaughter of the Madrakas. The Kauravas, led by Duryodhana, Shakuni, and others, fought valiantly but were ultimately defeated by the Pandavas. The Madraka warriors, though brave, were no match for the Pandavas' might. The battle was fierce, with arrows whizzing and conchs blaring, but in the end, the Pandavas emerged victorious, causing the Kaurava army to flee in fear.
19 After Shalya's fall, the Kuru army fled in fear, like shipwrecked merchants on the vast deep, leaving behind a trail of broken chariots and dead bodies. Upon his death, the Kauravas were like masterless men, despairing of success and devoid of courage. The Pandavas pursued them, and the Kaurava army was cut down with keen shafts, their cries and wails filling the air. The Pancalas and Pandavas addressed each other, saying, "Today, king Yudhishthira has vanquished his enemies and proved his might." They exclaimed that Duryodhana had been divested of his splendor and kingly prosperity, and that his army was now leaderless and frightened. The Pandavas, with Dhananjaya, Satyaki, Bhimasena, and others, were invincible, their prowess and bravery unmatched. Who else but Yudhishthira, with Hrishikesa as his protector, could vanquish Bhishma, Drona, Karna, and the ruler of the Madras? The Srinjayas pursued the Kuru army, and Dhananjaya proceeded against the car-division of the foe, his bow Gandiva celebrated over the three worlds. Bhimasena and Dhrishtadyumna resisted the foot-soldiers, who were filled with rage and invincible in battle, but ultimately fell to Bhima's mighty mace. The Pandavas pursued Duryodhana, who could not be transgressed even by all of them together, his valor and might undiminished despite his army's defeat.
20 Shalva, the powerful ruler of the Mlecchas, rode a gigantic elephant against the Pandavas, filled with rage and pride. His elephant was like Airavata, Indra's elephant, and was worshipped by Dhritarashtra's son. Shalva pierced the Pandavas with keen and terrible shafts, and neither side could find any lapses in him. The Pandavas fled in fear, unable to endure the impetuosity of the elephant, which was like a hill and shed its secretions like a mighty mass of pouring clouds. The Kauravas cheered and blew their conchs, but Dhrishtadyumna, the Pancala prince, rushed against the elephant in wrath, taking up his mace and striking it with great force. Shalva urged his elephant forward, and Dhrishtadyumna struck it with shafts, but it crushed his car and driver, causing the Pancala king to jump down and confront the beast. Bhima, Shikhandi, and the grandson of Sini rushed against the elephant, checking its impetuosity and striking it with their shafts. King Salwa shot shafts, striking the Pandava car-warriors, but the Pancala king took up his mace and struck the elephant, splitting its frontal globes and causing it to fall, like a mountain summit suddenly riven by the thunderbolt hurled by the chief of the celestials. As the elephant fell, the Satwata hero cut off Salwa's head with a broad-headed arrow, and he fell to the ground along with his elephant, like a mountain falling down during an earthquake.
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21 After Salwa's death, the Kuru army broke like a mighty tree in a storm, their ranks shattered and their warriors fleeing in fear. Kritavarma, a mighty car-warrior and a leader of the Vrishni-Andhaka race, resisted the Pandavas, his bow singing as he shot arrow after arrow at the enemy. The Kuru heroes, who had fled in terror, rallied around him, inspired by his bravery and strength. A fierce battle ensued, with Satyaki and Kritavarma engaging in a duel that shook the very foundations of the earth. They exchanged arrows, their bows flashing in the sunlight as they clashed in a frenzy of steel and sparks. Satyaki killed Kritavarma's steeds and driver, leaving him carless and driverless, but Kritavarma refused to yield. He hurled a lance at Satyaki, but the latter cut it off with arrows, his skill and prowess unmatched. Satyaki then struck Kritavarma with a broad-headed arrow, making him carless and driverless, and the Kaurava troops fled in fear, their hearts filled with despair. Kripa, a mighty warrior, bore Kritavarma away, saving him from the jaws of death. Duryodhana, however, remained, his heart filled with rage and his soul consumed by a fierce determination. He assailed the Pandavas, alone resisting them all, his bow singing as he shot arrow after arrow at the enemy. With firm determination, he careered across the field, unstoppable like a blazing fire, his foes unable to approach him, like living creatures unable to approach the Destroyer. Eventually, the son of Hridika came to his aid, riding another chariot, and the battle raged on, the outcome hanging in the balance.
22 Sanjaya described the fierce battle to Dhritarashtra, saying that Duryodhana, filled with the courage of despair, looked resplendent like Rudra himself, his bow and arrows shining in the sunlight. He covered the earth with thousands of arrows, striking every Pandava warrior, steed, and elephant, his aim unerring and his strength unyielding. The Pandava army was shrouded with his shafts, and the earth seemed to be one entire expanse of arrows, a veritable sea of steel that threatened to engulf them all. Duryodhana's prowess was truly wonderful, and the Parthas could not approach him, their attempts to resist him futile against his unrelenting onslaught. Though pierced from every side by the arrows of the Pandavas, Duryodhana did not waver, his determination and fury driving him forward like a chariot of fire. The Dhartarashtras, inspired by his example, rallied and returned to the battle, their noise and fury exceeding even the roar of the ocean in the season of rains. The battle became general and awful, with many encounters taking place simultaneously, each one a testament to the bravery and skill of the warriors engaged. Men fought with men, elephants with elephants, and steeds with steeds, the clash of steel on steel ringing out across the field. A dense cloud of dust was raised, obscuring the sun and making it difficult to see, but when the earth became drenched with blood, the dust disappeared, and the single combats could be seen once more, their intensity and ferocity blinding and overwhelming. The blazing splendor of the feats performed by the warriors appeared in view, and the noise of falling shafts was loud and unrelenting, a constant reminder of the fury and desperation of the battle.
23 Sanjaya described the intense battle to Dhritarashtra, saying that Duryodhana's army was initially broken by the Pandavas, but they rallied and continued to fight. The battle was fierce, with warriors on both sides showing no mercy. Yudhishthira pierced Saradwat's son with arrows, and Ashvatthama bore away the celebrated son of Hridika. The Pandavas and Kurus fought with vigor, causing great destruction. Portents appeared, presaging the destruction of everything. The earth trembled, meteors dropped from the sky, and a hurricane blew. Despite these omens, the Kshatriyas continued to fight, desiring victory. Shakuni, aided by 10,000 horsemen, attacked the Pandava army from behind, causing them to break. Yudhishthira urged Sahadeva to slay Shakuni, and Sahadeva, aided by the sons of Draupadi, rushed against him. The battle was dreadful, with maces and lances used, and heroes falling on all sides. The earth was strewn with bodies, and the noise of falling weapons and shouting men was loud. In the end, Shakuni retreated with his remaining cavalry, and the Pandavas regrouped, determined to continue fighting.
24 Sanjaya told Dhritarashtra that Shakuni, with 700 horsemen, re-entered the battle and urged the Kshatriyas to fight cheerfully. He asked about Duryodhana's whereabouts and was directed to a spot with a large umbrella and loud noise. Shakuni encouraged Duryodhana to slay the Pandava car-warriors, saying Yudhishthira could only be conquered by one willing to lay down their life. Arjuna, observing the Kuru combatants approaching, told Krishna to urge the steeds forward, saying he would end the hostilities that day. He reflected on the long battle and the fall of many heroes, including Bhishma, Drona, and Karna. Arjuna criticized Duryodhana's folly and covetousness, saying he would never give the Pandavas their kingdom. He recalled Vidura's words, predicting that Duryodhana's birth would lead to the extermination of the Kshatriyas. Arjuna vowed to slay Duryodhana and his army, penetrating the hostile force with Krishna's help. The two heroes entered the "forest of bows," with arrows as prickles and maces as paths. Arjuna shot hundreds of shafts, filling the sky and striking men, elephants, and horses. The Kauravas were languid and lost strength, burned by Arjuna's shafts like a fire consuming dry grass.
25 Sanjaya described the battle to Dhritarashtra, saying Arjuna's shafts were like thunder, causing the Kaurava army to flee. Some deserted their comrades, others were deprived of their animals or drivers. Many car-warriors were pierced by Partha's shafts and breathed hard, deprived of their senses. Some endeavored to rescue their sons or comrades, while others fled in fear. Dhrishtadyumna and Shikhandi fought against Duryodhana's car-force, and the Pancala prince was pierced by Duryodhana's arrows. However, Dhrishtadyumna retaliated and killed Duryodhana's steeds and driver. Duryodhana retreated on horseback and joined Subala's son. The Pandavas were surrounded by 3,000 elephants, but Arjuna and Bhimasena destroyed them with their arrows and mace. Yudhishthira and the sons of Madri also slew the elephant-warriors. Ashvatthama, Kripa, and Kritavarma searched for Duryodhana, who had gone to Subala's son. The Pandavas advanced, and the Kauravas became hopeless. Sanjaya joined the five leaders of their army and fought against Dhrishtadyumna's division, but they were vanquished and retreated.
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26 Sanjaya described the intense battle to Dhritarashtra, saying Bhimasena single-handedly destroyed an elephant division, causing thy sons to unite and attack him. Bhimasena, with his club, slaughtered Durmarshana, Srutanta, Jayatsena, Jaitra, Ravi, Bhurivala, Durvimochana, Dushpradharsha, Sujata, and Durvishaha, filling the Kuru army with terror. Srutarvan, enraged by his brothers' fall, attacked Bhimasena with a formidable bow, piercing him with twenty arrows. Bhimasena, undeterred, took up another bow and shrouded Srutarvan with arrows, saying "Wait, Wait!" The battle between the two was fierce, like Vasava and Jambha's ancient fight. Srutarvan, filled with rage, struck Bhimasena with many arrows, but the latter, with his mighty bow, covered Srutarvan with winged arrows. The carless Srutarvan took up a sword and shield, but Bhimasena struck off his head with a razor-headed arrow, felling it to the ground. Upon Srutarvan's fall, the remaining Kuru troops, though terrified, attacked Bhimasena, who received them with arrows. Bhimasena slew 500 great cars, 700 elephants, 10,000 foot-soldiers, and 800 steeds, regarding his object achieved and birth purpose accomplished. The Kuru army, having lost many men, became exceedingly cheerless. I expanded the text by adding more details and descriptive phrases to paint a vivid picture of the battle. I also added a few sentences to emphasize the intensity of the fight and the bravery of Bhimasena. Let me know if you have any further requests!
27 Sanjaya told Dhritarashtra that Duryodhana and his son Sudarsa were in the midst of the Kaurava cavalry. Krishna urged Arjuna to slay Duryodhana, saying many of their foes had been slain, and only a few remained. Arjuna replied that he would slay Duryodhana and the remaining warriors. He noted that Bhishma, Drona, Karna, and others had been slain, and only a few hundred troops remained. Arjuna vowed to slay Duryodhana and win back their possessions. He, Bhimasena, and Sahadeva prepared to assault Duryodhana's division. Duryodhana's son Sudarsana rushed against Bhimasena, while Susarman and Shakuni encountered Arjuna. Duryodhana on horseback attacked Sahadeva, striking his head with a lance. Sahadeva regained his senses and covered Duryodhana with arrows. Arjuna destroyed the cavalry division and proceeded against the Trigartas. The Trigarta warriors covered Arjuna and Vasudeva with showers of shafts, but Arjuna slew many of them, including Satyakarman and Susarman. He then proceeded against the remnant of the Bharata host. Bhima slew Sudarsana and covered the remaining Kaurava troops with arrows, slaying many of them.
28 Sanjaya told Dhritarashtra that Shakuni rushed against Sahadeva, but Sahadeva pierced him with arrows. Uluka encountered Bhima, and Shakuni covered Sahadeva with arrows. The heroes exchanged arrows, filling the sky with a thick shower of projectiles. Bhima and Sahadeva careered in battle, making an immense carnage. The field became strewn with heads, arms, and bodies, and the Earth was covered with the blood of warriors. After the Bharata army was reduced to a small remnant, the Pandavas began to despatch the Kauravas to Yama's abode. Shakuni struck Sahadeva with a lance, but Bhima held the Kuru army in check. Sahadeva recovered and pierced Shakuni with arrows, cutting off his bow and scimitar. Shakuni took up a mace and dart, but Sahadeva baffled them. The Pandavas uttered loud shouts, and the Dhartarashtras turned away from the fight. Sahadeva pursued Shakuni, striking him with shafts and killing him with a razor-headed arrow. The Pandavas rejoiced, and their troops worshipped Sahadeva.
29 Sanjaya told Dhritarashtra that after the Kauravas were defeated, Duryodhana fled the battlefield, filled with rage and humiliation. The Pandavas, filled with joy, slew the remaining Kaurava warriors, and the earth was covered with the bodies of the dead. Duryodhana, wounded and exhausted, entered a lake, and Sanjaya was captured by the Pandavas. However, Vyasa intervened, and Sanjaya was released. He met Duryodhana, who was grief-stricken and exhausted, and told him that all his brothers and troops had been slain. Duryodhana, unable to bear the shame of his defeat, told Sanjaya to inform Dhritarashtra that he had entered the lake and did not wish to live anymore. Sanjaya then met Kripa, Ashvatthama, and Kritavarma, who were also fleeing the battlefield. They were grief-stricken and angry, knowing that Duryodhana was alive but unaware that they still lived. They fled towards the city, taking Sanjaya with them. The ladies of the royal household, including Gandhari, were also fleeing towards the city, weeping and wailing. They had lost their sons, brothers, and husbands, and their cries filled the air. Yuyutsu, Dhritarashtra's son from a Vaisya woman, was spared by Yudhishthira and entered the city with the ladies. Vidura, who had been sitting with Dhritarashtra, met Yuyutsu and commended him for his actions. Vidura then entered the king's abode, which was filled with cries of grief and despair. The mansion was empty and cheerless, and Vidura's grief increased at the sight. He drew deep breaths and entered the palace, where Dhritarashtra was sitting, bereft of foresight and struck by Destiny. Vidura told Dhritarashtra that Yuyutsu had returned, and the king asked him to describe the battle. Sanjaya then described the battle, telling Dhritarashtra that all his sons and troops had been slain. Dhritarashtra was filled with grief and sorrow, and his heart was broken. He had lost everything, and his evil policy had led to the destruction of his family.
30 Dhritarashtra asked Sanjaya about the survivors of the Kaurava army after the battle. Sanjaya replied that Kritavarma, Kripa, and Ashvatthama, filled with anxiety, searched for Duryodhana and found him in a lake, where he had fled to escape the Pandavas. Duryodhana, unable to bear the shame of his defeat, refused to fight, despite the urging of his companions. He told them that he would rest for the night and fight the next day. The three warriors, understanding his grief, tried to console him, but Duryodhana remained resolute. Some hunters, who had been supplying meat to Bhimasena, overheard the conversation and decided to inform the Pandavas about Duryodhana's whereabouts. They went to the Pandava camp and told Bhimasena, who rewarded them with wealth and informed Yudhishthira. The Pandavas, filled with joy, proceeded towards the lake, eager to find and defeat Duryodhana. Yudhishthira, Arjuna, Bhimasena, and other warriors arrived at the lake, where Duryodhana lay hidden, his powers of illusion solidifying the waters. The Pandavas raised a tumultuous noise, causing the earth to tremble, and Duryodhana, hearing the noise, knew that his enemies had arrived. He remained still, hoping to avoid detection, but the Pandavas were determined to find him. Kritavarma, Kripa, and Ashvatthama, who had been watching from a distance, decided to leave the spot, knowing that the battle was lost. They took their leave of Duryodhana and departed, filled with grief and anxiety about the king's fate. The Pandavas, meanwhile, continued their search, determined to find and defeat their enemy once and for all.
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31 Yudhishthira and the Pandavas arrived at the lake where Duryodhana was hiding, his powers of illusion solidifying the waters. Yudhishthira addressed Vasudeva, saying, "Behold, Duryodhana hath applied his power of illusion to these waters! He lieth within them, fearing injury from man." Vasudeva replied, "With thy own powers of illusion, destroy this illusion of Duryodhana... One conversant with illusion should be slain with illusion." Yudhishthira then addressed Duryodhana, saying, "Why hast thou entered these waters, after causing all the Kshatriyas to perish? Arise, O king, and fight us... Thou art a Kshatriya born of a noble race... Remember thy birth!" Duryodhana replied, "I have not fled from the field of battle actuated by fear... My car was destroyed, my quivers were gone... I desired a little rest." Yudhishthira responded, "All of us have rested sufficiently... Rise then, even now, O Suyodhana, and give us battle!"
32 Dhritarashtra asked Sanjaya how Duryodhana, who was wrathful by nature, responded to the Pandavas' taunts. Sanjaya replied that Duryodhana, emerging from the lake, declared his intention to fight the Pandavas one by one, armed with his mace. Yudhishthira granted him the option to choose his opponent and weapon, and Duryodhana chose his mace and challenged any of the Pandavas to a duel. He vowed to vanquish them all and fulfill his debt to the fallen Kshatriyas. Yudhishthira accepted the challenge and offered to grant Duryodhana any boon except his life if he emerged victorious. Duryodhana donned golden armor and a headgear, and stood ready for battle, declaring his intention to fight any of the Pandavas and gain victory. Duryodhana said, "I shall fight all of you one by one, armed with my mace! Let any one amongst you take up the mace and fight me!" Yudhishthira replied, "Rise, O son of Gandhari, and fight me, Suyodhana! Alone as thou art, fight us, encountering one at a time, thou of great might, armed with thy mace!"
33 Vasudeva warned Yudhishthira that Duryodhana's skill with the mace made him a formidable opponent. Bhimasena, however, was confident in his own abilities and vowed to slay Duryodhana. Vasudeva applauded Bhimasena's determination and encouraged him to be cautious in the fight. Bhimasena, filled with rage, addressed Duryodhana, reminding him of past wrongs and vowing to end his reign of terror. Duryodhana, undaunted, replied that he was ready for battle and would not be defeated by deceit. The Pandavas and Srinjayas cheered Bhimasena on, and the two warriors prepared for combat. Bhimasena said, "I shall today reach the end of these hostilities! Without doubt, I shall slay Suyodhana in battle!" Vasudeva applauded him, saying, "Relying on thee, O thou of mighty arms, king Yudhishthira the just will, without doubt, get back his own blazing prosperity after the slaughter of all his foes!" Bhimasena vowed to quell Duryodhana's pride and destroy his hope of sovereignty, saying, "Thee also I shall today slay with my mace! Of this there is no doubt!"
34 Sanjaya said, "As the battle between Bhimasena and Duryodhana was about to begin, Rama, whose banner bore the palmyra palm, arrived on the scene. The Pandavas, with Krishna, joyfully welcomed him and worshipped him with due rites. Rama, casting his eyes on the two warriors, said, "I am desirous of beholding this encounter with the mace between my two disciples!" The two heroes, Duryodhana and Bhimasena, stood resplendent, armed with maces. King Yudhishthira and the others greeted Rama and bade him welcome. Bhimasena and Duryodhana worshipped Rama, who enquired after their welfare. The other kings honored him, and Rama took his seat amongst them, looking resplendent like the moon in the firmament. Then, the dreadful encounter between the two brothers began, making the hair stand on end. Rama, the elder brother of Krishna, arrived to witness the battle between Bhimasena and Duryodhana. The Pandavas welcomed him and worshipped him with due rites. Rama expressed his desire to see the encounter, and the two warriors prepared for battle. The kings greeted Rama, who took his seat amongst them, shining like the moon amidst stars. The battle then began, a terrifying encounter that would end the long-standing quarrel.
35 Janamejaya asked Vaishampayana to tell him about Rama's return and how he witnessed the battle. Vaishampayana began by explaining that Rama had gone on a pilgrimage to the Sarasvati River after Krishna's peace mission failed. Rama visited various sacred places along the river, accompanied by priests, friends, and Brahmanas, and gave away wealth and gifts to those in need. He eventually came to Kurukshetra, where the battle was taking place. Janamejaya asked Vaishampayana to describe the features and origin of the tirthas on the Sarasvati and the ordinances to be observed while sojourning there. Vaishampayana began by telling the story of how Soma, the Lord of the constellations, was cursed by Daksha for his unequal treatment of his wives. Soma was afflicted with phthisis and lost his beauty and energy. He bathed in the tirtha of Prabhasa and regained his form and beauty. Vaishampayana continued, explaining that Rama proceeded to various other tirthas, including Chamasodbheda and Udapana, giving away gifts and performing ablutions along the way. He noted that although the Sarasvati River seems to be lost in some places, it has an invisible current that continues to flow underground.
36 Vaishampayana told Janamejaya the story of Udapana, a tirtha on the Sarasvati River. The ascetic Trita had lived there and was thrown into a pit by his brothers Ekata and Dwita, who wanted to keep the sacrificial animals for themselves. Trita, however, used his wisdom and imagination to perform a sacrifice in the pit, mentally uttering the necessary mantras and converting pebbles into sugar. The gods, hearing his loud noise, came to the spot and were given their allotted shares. They relieved Trita from the pit and granted him boons. Trita cursed his brothers to become wolves and other fierce animals. Baladeva proceeded to Udapana, gave away wealth, and worshipped Brahmanas. He bathed there and became filled with joy. Vaishampayana continued the story, saying that Trita's brothers were transformed into wolves and other animals due to his curse. Baladeva then proceeded to Vinasana, another tirtha on the Sarasvati.
37 Vaishampayana told Janamejaya about Baladeva's journey to various tirthas along the Sarasvati River. He visited Vinasana, where the river becomes invisible due to contempt for Sudras and Abhiras. He then went to Subhumika, a beautiful tirtha where Apsaras and gods sport, and the Gandharvas' tirtha, where he gave away wealth and heard celestial music. Next, he visited Gargasrota, where Garga acquired knowledge of Time, and Sankha, where he saw a gigantic tree and gave away milch cows and vessels. He proceeded to the Dwaita lake, Nagadhanwana, the abode of Vasuki, the king of snakes, and other tirthas, giving away wealth and worshipping Brahmanas. The Sarasvati River changed its course to facilitate the Rishis' sacrifices, and Baladeva was filled with wonder. Vaishampayana explained that the river had bent its course to accommodate the large number of Rishis performing sacrifices in Naimisha. The Rishis had failed to find sufficient room on the banks, and the river created many abodes for itself to facilitate their rites. This wonderful feat was accomplished by the river out of kindness for the Rishis. Baladeva, having the plough for his weapon, arrived at the tirtha called Sapta-Saraswat, where the great ascetic Mankanaka had performed his penances and became crowned with success.
38 Janamejaya asked Vaishampayana about the tirtha called Sapta-Saraswat and the ascetic Mankanaka. Vaishampayana explained that the seven Sarasvatis cover the universe and appeared at different locations, including Pushkara, Naimisha, and Kurukshetra, to assist the Grandsire and other Rishis. The seven forms of Sarasvati are Suprava, Kanchanakshi, Visala, Manorama, Oghavati, Surenu, and Vimalodaka. Mankanaka, a brahmacari, had a remarkable feat where his vital seed fell into a pot and divided into seven parts, from which the Maruts were born. Later, when his hand was pierced with a Kusa blade, a vegetable juice came out, and he danced with joy. Mahadeva appeared and struck his thumb, producing white ashes, which shamed Mankanaka. He realized Mahadeva was the Supreme being and praised him, seeking forgiveness for his earlier behavior. Mahadeva granted his wishes, and Mankanaka's asceticism increased. The god also promised to dwell in the tirtha Sapta-Saraswat and grant blessings to those who worship him there.
39 Vaishampayana said, "Baladeva worshipped at the tirtha Usanas, also known as Kapalamochana, where Rama had slain a Rakshasa and hurled his head, which fell onto the thigh of a sage named Mahodara. The head stuck to his thigh until he bathed in this tirtha, where it was freed. The sage had tried many tirthas before finding relief here. The tirtha was named Kapalamochana because it freed the sage from the Rakshasa's head. This tirtha is also where the great ascetic Kavi, Sukra, performed his penances and wrote the science of politics and morals. Baladeva then went to the asylum of Rushangu, where Arshtishena had undergone penances and Vishvamitra became a Brahmana. The asylum was said to grant wishes and was home to many Munis and Brahmanas. Rushangu, an old Brahmana, had cast off his body here after bathing in the Sarasvati and mentally reciting sacred mantras. He had chosen this spot because it was said that one who casts off their body on the northern bank of the Sarasvati would never be afflicted with death again. Baladeva bathed in the tirtha, gave wealth to the Brahmanas, and proceeded to the next tirtha, where the Grandsire had created the mountains Lokaloka, and many other sages had achieved great ascetic success."
40 Janamejaya asked Vaishampayana about the stories of Arshtishena, Sindhudwipa, Devapi, and Vishvamitra. Vaishampayana explained that Arshtishena performed austere penances to acquire mastery of the Vedas and bestowed three boons on the tirtha. Sindhudwipa and Devapi also acquired Brahmanhood in the same tirtha. Vishvamitra, a Kshatriya king, became a great ascetic and acquired Brahmanhood through his penances. He had previously tried to protect his kingdom from Rakshasas but was unsuccessful. He then sought the help of Vasishtha, who created a swarm of men to defeat his army. Vishvamitra then practiced austerities, emaciating his body and observing vows, until he became like the Sun in effulgence. Brahma granted him the boon of Brahmanhood, and he wandered the Earth, giving away wealth and worshipping Brahmanas.
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41 Vaishampayana said, "The delighter of the Yadus proceeded to the asylum of Vaka, where the Rishi had poured the kingdom of Dhritarashtra as a libation on the fire, wasting away the kingdom. The king, filled with grief, consulted his counsellors and was advised to gratify Vaka. He did so, and Vaka freed his kingdom from calamities. The Rishi had been angered by the king's treatment of him and the dead kine. The king, realizing his mistake, sought forgiveness and Vaka showed him grace. In the same tirtha, Brihaspati had poured libations on the fire, destroying the Asuras and bringing prosperity to the gods. Rama then proceeded to the tirtha of Yayata, where Yayati had performed a sacrifice and gone to heaven. The Sarasvati produced milk and clarified butter at the sacrifice, and Yayati gave valuable gifts to the Brahmanas. The river Sarasvati gave each Brahmana what he desired, and the gods and Gandharvas were pleased. The Brahmanas regarded the gifts as made by the king and praised him, bestowing their auspicious blessings. The gods and Gandharvas were all pleased with the profusion of articles in that sacrifice. As regards human beings, they were filled with wonder at sight of that profusion. The illustrious Baladeva, of soul subdued and restrained and cleansed, distinguished by great righteousness, and ever giving away the most valuable things, then proceeded to the tirtha of fierce current called Vasishthapavaha."
42 Janamejaya asked why the current of Vasishthapavaha is so rapid. Vaishampayana explained that a great enmity arose between Vishvamitra and Vasishtha due to their rivalry in ascetic austerities. Vishvamitra, burning with jealousy, wanted to slay Vasishtha and ordered Sarasvati to bring him to his presence. Sarasvati, afraid of a curse, informed Vasishtha, who told her to bear him away to save herself. Sarasvati washed away one of her banks and bore Vasishtha away, praising her as she did so. Vasishtha praised Sarasvati, saying she was the source of all wisdom and the universe was filled with her excellent waters. Vishvamitra, filled with rage, tried to slay Vasishtha, but Sarasvati quickly bore him away again, deceiving Vishvamitra. Cursed by Vishvamitra, Sarasvati flowed with blood for a year, but eventually returned to her proper condition. The gods, Gandharvas, and Apsaras were filled with sorrow seeing Sarasvati in that state. The tirtha was named Vasishthapavaha due to this incident. Vaishampayana continued, "Thus, O king, did the dispute arise between Vishvamitra and Vasishtha, and thus did Sarasvati bear away the latter to save him from the former's wrath.”
43 Vaishampayana said, "Cursed by Vishvamitra, Sarasvati flowed with blood, attracting many Rakshasas who drank it and lived happily. However, some Rishis arrived and learned of the curse. They worked together to free Sarasvati from her plight. They worshipped Mahadeva and performed penance, eventually purifying the river. The Rakshasas, now hungry, sought the Rishis' protection and were told to eat only certain foods. The Rishis created a new river, Aruna, where the Rakshasas bathed and went to heaven. Indra, tainted with Brahmanicide, bathed in Aruna and became cleansed. He had broken his treaty with Namuchi and killed him with foam. Pursued by Namuchi's head, Indra sought Brahma's help and performed sacrifices in Aruna, giving away gifts and bathing in the river. He was freed from sin and returned to heaven, joyful. Baladeva bathed in Aruna, gave away gifts, and obtained great merit. He then went to the tirtha of Soma, where Soma had performed the Rajasuya sacrifice. A great battle took place there between the gods and the Danavas, Daityas, and Rakshasas, and Skanda slew Taraka. The Aswattha tree, under whose shade Kartikeya resides, stands as a witness to that battle."
44 Janamejaya asked Vaishampayana to describe the investiture of Kumara, also known as Skanda, as the celestial generalissimo. Vaishampayana began by telling the story of Skanda's birth from Maheshvara's seed, which was thrown into a fire and then cast by Agni into the river Ganga. Ganga threw the seed onto the breast of Himavat, where it grew into a child of fiery splendour. The six Krittikas found the child and each claimed it as their own, so Skanda assumed six mouths to suckle from each of them. As he grew, Skanda became possessed of great energy and ascetic power. The gods and goddesses, including Rudra, Uma, and Ganga, awaited Skanda's arrival, each hoping he would approach them first. Skanda used his Yoga powers to assume four different forms, each of which approached one of the four gods and goddesses. The gods and goddesses bowed to the Grandsire, who granted Skanda the status of generalissimo among all creatures. The gods then took Skanda to the bank of the Sarasvati, where they invested him with the command of the celestial forces. The gods and Gandharvas praised Skanda, and the river Sarasvati herself appeared, bearing all the gods and goddesses on her waters. The gods and goddesses then bestowed upon Skanda the weapons and the army that would aid him in his battles against the Daityas.
45 Vaishampayana said, "The gods gathered to invest Kartikeya as their generalissimo. Brihaspati performed the ceremony, and Himavat gave a gemstone seat. The gods brought auspicious items, and Kartikeya sat on the seat. The gods poured sacred water from golden jars, and Brahman gave four companions to Kartikeya: Nandisena, Lohitaksha, Ghantakarna, and Kumudamalin. Other gods also gave companions: Yama gave Unmatha and Pramatha; Surya gave Subhraja and Bhaswara; Ansa gave Parigha, Vata, Bhima, Dahati, and Dahana; Vasava gave Utkrosa and Panchaka; Vishnu gave Chakra, Vikrama, and Sankrama; the Ashvinis gave Vardhana and Nandana; Dhatri gave Kunda, Kusuma, Kumuda, Damvara, and Adamvara; and so on. The gods shouted 'Victory to Skanda!' and gave him celestial troops. Skanda's companions had diverse faces, some like tortoises, cocks, dogs, and others like snakes. Some had human faces, and some had faces like sheep, jackals, and birds. They were clad in diverse robes and ornaments and had diverse weapons. Some had many arms and heads, and some had snakes for clothes. They were invincible and delighted in battle. The gods gave thousands of companions to Kartikeya, and they danced around him in joy, cutting capers and gamboling. The companions were skilled in all provincial dialects and conversed with each other, creating a tumultuous sound."
46 Vaishampayana said, "The mothers, slayers of foes, became the companions of Kartikeya. Prabhavati, Vishalakshi, Palita, Gonasi, Shrimati, and others, numbering thousands, followed him. They had diverse forms, long nails and teeth, and were decked with ornaments. Some were dark, some had coppery eyes, and some were endued with the splendour of the morning sun. They were capable of assuming any form at will and were cheerful. They partook of the nature of Yama, Rudra, Soma, Kuvera, Varuna, Indra, and Agni. They lived in trees, open spots, caves, and crematoriums, and spoke diverse languages. At the command of the chief of the celestials, they followed Kartikeya, who was given a dart for the destruction of the enemies of the gods. Indra gave him a banner, Shiva an army, Vishnu a triumphal garland, and Uma two pieces of cloth. Accompanied by his companions and the mothers, Skanda proceeded to destroy the daityas and protect the denizens of heaven. The celestials praised him, and the gandharvas sang. Skanda granted a boon to the gods and slew Taraka, Mahisha, and other daityas. He pierced the Kraunca mountain and slew Vana, Bali's son. The celestials honoured him, and drums were beaten, conchs blown, and floral showers rained upon him. The gods and the mothers were delighted, and the three worlds were filled with joy. Skanda's glory was sung by the gandharvas, and his prowess was spoken of by the brahmanas. He was hailed as the leader of the celestial forces and the protector of the universe."
47 Janamejaya asked Vaishampayana about the installation of Varuna as the Lord of waters. Vaishampayana recounted how the celestials, led by Indra, approached Varuna and asked him to protect the rivers and oceans as Indra protected the gods. Varuna agreed, and the celestials installed him according to the scriptures. Varuna then protected the waters as Indra protected the gods. Janamejaya also asked about Agni's disappearance and reappearance. Vaishampayana explained that Agni hid in the Sami wood due to Bhrigu's curse and was later discovered by the gods, led by Brihaspati. Agni became an eater of everything, as cursed by Bhrigu. Balarama bathed in the tirtha where Agni reappeared and then visited other tirthas, including Brahmayoni, Kauvera, and Vadarapachana, where he gave away wealth and unguents. At Kauvera, he saw the woods where Kuvera practiced austerities and obtained lordship over treasures and other boons. The Maruts installed Kuvera in his sovereignty, and he obtained a celestial car and all the affluence of a god."
48 Vaishampayana told Janamejaya the story of Sruvavati, a beautiful maiden who practiced severe austerities to win Indra's heart. Indra, disguised as Vasishtha, tested her devotion by asking her to boil jujubes, which she did, even burning her own limbs when the firewood ran out. Impressed, Indra revealed himself and promised to grant her wish. He said she would live with him in heaven and the hermitage would become a famous tirtha called Vadarapachana, capable of cleansing all sins. The story was similar to that of Arundhati, who had also practiced severe austerities and was granted a boon by Mahadeva. Sruvavati was born from the vital seed of Rishi Bharadwaja, which was held in a cup made of leaves and later gave birth to her. Bharadwaja named her Sruvavati and raised her in his hermitage. Janamejaya asked about Sruvavati's mother and how she was raised, and Vaishampayana told him the story of her birth and life. Sruvavati's devotion and determination were admirable, and her story served as an inspiration to others. Her austerities and self-sacrifice ultimately led her to achieve her goal and win the heart of Indra. The story also highlighted the importance of perseverance and dedication in achieving one's goals. Vaishampayana's narration of Sruvavati's story was a testament to the power of devotion and the rewards that await those who practice it."
49 Vaishampayana said, "Baladeva proceeded to Indra's tirtha, a sacred place where Shakra had performed a hundred horse sacrifices, earning the name Satakratu. The tirtha became known as Indra-tirtha, capable of cleansing all sins. Baladeva bathed there according to due rites and gave away wealth and gems to Brahmanas, worshipping them with food and robes. He then proceeded to Rama-tirtha, where Rama had performed Vajapeya and horse sacrifices, and had given the earth to his preceptor Kasyapa. Rama, endued with great ascetic merit, had repeatedly subjugated the earth and slain all the foremost Kshatriyas. Baladeva then proceeded to Yamuna-tirtha, where Varuna had performed the Rajasuya sacrifice, and worshipped the ascetics. A battle had ensued amongst the Kshatriyas after the completion of that sacrifice. Baladeva made many presents to those who desired them and was filled with joy and praised by the Rishis. He then proceeded to Aditya-tirtha, where Surya had obtained sovereignty over all luminous bodies. Many gods and ascetics reside in that tirtha, including Vishnu, who had slain Madhu and Kaitabha. Vyasa and Asita-Devala also bathed there and obtained great Yoga powers. Baladeva, with eyes like lotus leaves, proceeded to the next tirtha, his heart filled with joy and his soul at peace."
50 Vaishampayana said, "In days of yore, a virtuous Rishi named Asita-Devala lived in a tirtha, leading a life of purity and self-restraint. He was devoted to virtue and compassionate to all creatures. A great ascetic named Jaigishavya came to his asylum, and Devala worshipped him with great respect. One day, Devala lost sight of Jaigishavya, but later found him performing ablutions in the ocean, which filled him with wonder. He reflected on Jaigishavya's power and saw him soar aloft, proceeding to various regions, including heaven, the abode of Soma, and the regions of the Pitris, the Rudras, and the Adityas. Devala lost sight of him again and enquired about his whereabouts. The Siddhas told him that Jaigishavya had gone to the eternal region of Brahman. Devala returned to his asylum, where he found Jaigishavya seated, and was impressed by his power. He resolved to adopt the religion of Moksha, but all creatures lamented, fearing that Devala would no longer provide them with food. Devala reflected and abandoned the religion of Domesticity, adopting that of Moksha instead. He obtained the highest success and Yoga, and the celestials applauded Jaigishavya's penances. The two ascetics, Devala and Jaigishavya, were thus united in their pursuit of spiritual excellence, and their tirtha became a place of great sanctity and power."
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51 Vaishampayana said, "In the tirtha where the Lord of stars performed the rajasuya sacrifice, a great battle was fought. Taraka was the root of the evil. Bala, of cleansed soul, bathed and made presents, then proceeded to the tirtha of Sarasvata. During a 12-year drought, Sarasvata taught the Vedas to many brahmanas. Janamejaya asked why Sarasvata taught the Vedas during the drought. Vaishampayana replied that in days of yore, the sage Dadhica performed severe penance, and Shakra sent the apsara Alambusa to tempt him. Dadhica's vital seed fell into the Sarasvati, and the river held it in her womb. In time, the seed developed into a fetus, and the river brought forth the child, giving it to Dadhica. The sage was overjoyed and granted a boon to the river, saying that the vishvadevas, rishis, gandharvas, and apsaras would derive great happiness from her water. He named the child Sarasvata, who would teach the Vedas during a 12-year drought. The sage also predicted that Sarasvata would create new worlds and become known after the river's name. During the drought, many rishis fled, but Sarasvata stayed, supported by the river, and continued to offer oblations. After the drought, the rishis returned, and Sarasvata taught them the Vedas, which they had forgotten. 60,000 munis became his disciples, and he restored their knowledge of the scriptures."
52 Janamejaya asked why the maiden practiced ascetic penances, and Vaishampayana replied that the rishi Kuni-Garga created a daughter by his will and abandoned his body, leaving her to practice severe penances. She worshipped the pitris and gods with fasts but refused marriage, seeking a worthy husband. Narada told her she had no claim to regions of blessedness without the rite of marriage. She offered half her penances to anyone who would accept her hand, and Sringavat, Galava's son, accepted with the compact that she would live with him for one night. After fulfilling the compact, she departed for heaven, leaving Sringavat sorrowful. He eventually followed her, moved by grief and her beauty. This is the story of the old maid's brahmacarya and auspicious departure for heaven. Baladeva, hearing of Shalya's slaughter, made presents to brahmanas and grieved, then asked rishis about the battle at Kurukshetra and was told everything as it had happened. The rishis recounted the events of the battle, and Baladeva learned of the fate of his allies and the triumph of the Pandavas. He was filled with sorrow and regret, and his mind was heavy with grief. The story of the old maid served as a reminder of the transience of life and the importance of spiritual pursuits, and Baladeva was moved to reflect on his own life and actions."
53 The Rishis told Rama that Samantapanchaka is the eternal northern altar of Brahman, where the denizens of heaven performed a great sacrifice. Kuru, a royal sage, cultivated this field for many years, and it became known as Kurukshetra. Rama asked why Kuru cultivated the field, and the Rishis explained that Kuru wanted those who died there to be cleansed of their sins and go to heaven. Shakra, the lord of heaven, ridiculed Kuru's efforts but eventually granted a boon that those who died there, either naturally or in battle, would go to heaven. The Rishis said that this was sanctioned by Brahman, Vishnu, and Maheshvara, and that the spot is highly sacred and auspicious. Many kings and Brahmanas have performed sacrifices here and gone to heaven. The space between Tarantuka and Arantuka, including the lakes of Rama and Shamachakra, is known as Kurukshetra. Shakra himself composed a verse saying that even the dust of Kurukshetra can cleanse people of wicked acts and bear them to heaven. The Rishis further explained that those who perform austere penances here will go to Brahman's abode, and those who give away their wealth here will have it doubled. Those who reside here constantly will never have to visit the region of Yama. Kings who perform great sacrifices here will reside in heaven as long as Earth herself lasts. The Rishis praised the sacredness of Kurukshetra, saying that it is a place where sins are cleansed and blessings are obtained."
54 Vaishampayana said, "Baladeva visited a beautiful hermitage, where Vishnu and a Brahmani maiden had performed penances. The maiden had obtained ascetic success and gone to heaven. Baladeva entered the asylum, performed rites, and ascended a mountain. He beheld a sacred tirtha, Plakshaprasravana, and bathed in the Sarasvati. He met Narada, who told him about the Kurus' fate and the upcoming battle between Bhima and Duryodhana. Baladeva was curious and decided to witness the battle. He sang a verse, praising the Sarasvati's merits and happiness. With joy, he ascended a car and journeyed to the battlefield, eager to see the encounter between his two disciples. Baladeva's journey was filled with wonder and curiosity. He had heard about the battle and was eager to witness it. His love for his disciples and his desire to see them safe and victorious drove him forward. The Sarasvati's sacred waters and the hermitage's peaceful atmosphere had prepared him for the upcoming battle. With a sense of purpose, he arrived on the field, ready to witness the clash between Bhima and Duryodhana."
55 Vaishampayana said, "King Dhritarashtra asked Sanjaya about the battle between Bhima and Duryodhana. Sanjaya described the scene, saying that Rama arrived at the spot, and Yudhishthira honored him. Rama spoke of Kurukshetra's sacredness and his intention to proceed to Samantapanchaka. Duryodhana and Bhima, armed with maces, approached each other, their anger and prowess evident. The two warriors, disciples of Rohini's son, were evenly matched, their strength and achievements reminiscent of various gods and heroes. They exchanged angry glances, their wrath and passion palpable, like two infuriated elephants or roaring masses of clouds. Their maces, uplifted and ready to strike, seemed like two mountains with tall summits. The two heroes, filled with joy and regard for each other, encountered each other, their maces clashing in a fierce and mighty blow. The sound of the maces echoed through the field, like the roar of the ocean or the rumble of thunder. The kings gathered to watch the battle, their faces filled with wonder and awe. Baladeva, handsome and strong, was worshipped by all, and the two heroes stood, casting angry glances, like Shakra and Vritra in fight. The battle raged on, the two warriors exchanging blow for blow, their maces flashing in the sunlight. The outcome was far from certain, as the two heroes seemed evenly matched. The kings watched in suspense, their hearts pounding with excitement and fear. Who would emerge victorious? Only time would tell."
56 Vaishampayana said, "A fierce wordy encounter took place between Bhima and Duryodhana, filled with anger and determination. Dhritarashtra lamented his son's fate, who had once been the lord of eleven akshauhinis but now walked to battle on foot, shouldering his mace, a sign of his fallen status. Sanjaya described the terrible portents that appeared, including fierce winds, dust showers, and falling meteors, indicating the impending doom of one of the warriors. Bhima roared with joy, challenging Duryodhana to battle, his voice like thunder. He recalled the past woes suffered by the Pandavas, including the attempt to burn them at the house of lac, the insult offered to Draupadi in the assembly, and their exile to the forest. Bhima vowed to avenge himself and slay Duryodhana, his anger and wrath evident in his words. The latter, unfazed by Bhima's threats, replied that he was not afraid and had long cherished the desire for a mace encounter with his rival. The kings present applauded, excited by the prospect of the battle, and the two warriors rushed to clash, their weapons blazing forth with a fierce light. The elephants trumpeted loudly, and the steeds neighed repeatedly, as the Pandavas longed for victory and the end of their suffering. The stage was set for a fierce and final encounter between the two sworn enemies."
57 Sanjaya described the fierce battle between Bhima and Duryodhana, who rushed at each other like two bulls, their eyes fixed on each other in a fierce stare. Their maces produced loud sounds like thunderbolts, and their limbs were soon bathed in blood, as they exchanged blow for blow. The two warriors, equal in energy and strength, looked like two Kinsukas decked with flowers, their beauty and grace marred only by the ferocity of the battle. The battle was terrible, making the hair stand on end, like that between Indra and Prahlada. The gods, Gandharvas, and men watched in wonder as the two cousins clashed, their maces flashing in the sunlight. After a brief rest, they resumed fighting, each trying to gain the upper hand, their movements swift and deadly. Bhima performed various evolutions, whirling his mace and striking Duryodhana with great force. The latter, filled with rage, struck back, and the two warriors careered in circles, their maces producing loud sounds that echoed through the battlefield. The battle was awfully beautiful, like the battle between Vritra and Vasava, and the spectators watched in wonder, their hearts filled with excitement and fear. The Somakas and Pandavas cheered Bhima on, their voices ringing out across the battlefield, as the two warriors fought on, their strength and endurance seemingly limitless. The outcome of the battle was far from certain, as the two cousins fought on, their maces flashing in the sunlight, their determination and courage unbroken."
58 Sanjaya said to Arjuna, "Beholding the fight between Bhima and Duryodhana, I asked Vasudeva who was superior. Vasudeva replied that both had equal instruction, but Bhima had greater might, while Duryodhana had greater skill. If Bhima fights fairly, he won't win, but if he fights unfairly, he will slay Duryodhana. Vasudeva cited examples of the gods winning with deception and advised Bhima to do the same. 'Bhima vowed to break Duryodhana's thighs with his mace. Let him accomplish that vow with deception. Yudhishthira's fault has led to this danger. Suyodhana is accomplished and firmly resolved. An old verse says that those who rally and come back to fight, having abandoned hope, should be feared. Duryodhana had practiced with the mace for thirteen years and was firmly resolved. Bhima should slay him unfairly.' Arjuna struck his left thigh, and Bhima understood the sign. The two warriors careered, their maces clashing, producing sparks and peals of thunder. They fought fiercely, their limbs mangled and bruised, covered in blood. Bhima hurled his mace, fracturing Duryodhana's thighs, and he fell, causing the earth to echo with his fall."
59 Sanjaya said, "The Pandavas rejoiced greatly seeing Duryodhana fallen like a giant Sala tree uprooted by the tempest. Bhimasena, filled with wrath, approached him and said, 'Thou hadst insulted Draupadi, now bear the fruit of that insult! We shall now dance at thee, uttering the same words, "Cow, Cow!"' He touched Duryodhana's head with his left foot and said, 'We have no guile, no fire, no match at dice, no deception! We resist and check our foes depending on our arms!' Bhimasena then addressed Yudhishthira and others, 'Those who dragged Draupadi into the assembly and disrobed her have been slain by us! They who called us "Sesame seeds without kernel" have all been slain by us with their relatives and followers!' Many Somakas did not approve of Bhimasena's act of touching Duryodhana's head with his foot. Yudhishthira said, 'Thou hast paid off thy hostility and accomplished thy vow! Cease now, O Bhima! Do not crush his head with thy foot! He is a king and our kinsman! He deserves not to be insulted, for remember that he is a king. He is ruined. His friends and kinsmen have been slain. His troops have been exterminated. He has been struck down in battle. He is to be pitied in every respect.' Yudhishthira then approached Duryodhana and said, 'Thou shouldst not grieve, for this result is due to thy own acts. We shall have to drag on a miserable existence, reft of our dear friends and kinsmen. Alas, how shall I behold the widows, overwhelmed with grief and deprived of their senses by sorrow, of my brothers and sons and grandsons!'
60 Dhritarashtra asked Sanjaya about Baladeva's reaction to Duryodhana's unfair strike. Sanjaya said Baladeva was enraged, raising his arms and lamenting the blow below the navel, against the rules of mace combat. He rushed towards Bhima, his plough uplifted, but was seized by Krishna, who calmed him, citing the Pandavas as their friends and the fulfillment of Bhima's vow. Baladeva argued that morality was afflicted by Bhima's actions, but Krishna persuaded him to calm down, reminding him of their relationship with the Pandavas and the need to prioritize harmony. Baladeva then praised the righteous Duryodhana, saying he had obtained eternal blessedness, and departed for Dwaraka. The Pandavas became cheerless, and Vasudeva approached Yudhishthira, who was melancholy and anxious. Vasudeva asked why Yudhishthira permitted Bhima to touch Duryodhana's head with his foot, citing morality and the unfair nature of the act. Yudhishthira replied that he was not glad about the act, but reflected on the past cruelties and let Bhima gratify his desire. He also mentioned that they had been deceived and exiled by the sons of Dhritarashtra, and that Bhima's actions were a result of his wrath. Vasudeva approved Bhima's actions, and Bhima, filled with joy, saluted Yudhishthira and celebrated their victory, saying the earth was now theirs, free from thorns and disturbances.
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61 Dhritarashtra asked Sanjaya about the Pandavas' reaction to Duryodhana's fall. Sanjaya said they were overjoyed, waving their upper garments and uttering leonine roars. Bhima was praised for his extraordinary feat, compared to Indra's slaying of Vritra. The warriors celebrated, stretching their bows, drawing their bowstrings, and blowing their conchs. Krishna, however, cautioned against cruel speeches, saying Duryodhana was already slain and unable to respond. Duryodhana, with difficulty, sat up and cast angry glances at Krishna, accusing him of unfair means and causing the death of many kings. He listed the various instances of deceit and unfair tactics employed by Krishna, including the slaying of Bhishma, Drona, and Karna. Krishna replied that Duryodhana's own sinful path led to his downfall and that of his allies. He reminded Duryodhana of his past misdeeds, including the poisoning of Bhima and the attempt to burn the Pandavas in the palace of lac. Duryodhana boasted of his accomplishments and prosperity, saying he was fortunate to have died in battle. As he finished speaking, a shower of fragrant flowers fell from the sky, and Gandharvas played musical instruments. The Pandavas became ashamed, realizing their victory was not entirely fair. Krishna consoled them, saying that deceitful means were necessary to defeat their formidable foes. The Pandavas and Pancalas roared with delight, blew their conchs, and celebrated their victory.
62 Sanjaya vividly described the Pandavas' victory celebration, saying they joyfully proceeded to their encampment, blowing conchs and filled with delight. Yuyutsu, Satyaki, Dhrishtadyumna, Shikhandi, and Draupadi's sons followed, their faces beaming with joy. The Pandavas entered Duryodhana's tent, now empty and still, a stark contrast to its former grandeur. Krishna directed Arjuna to dismount and unstring his bow, and as he did, the celestial ape on Arjuna's car vanished, and the car was consumed by fire, leaving only ashes. Arjuna wondered why and Krishna explained that the car had been destroyed by weapons, but his presence had held it together. Krishna embraced Yudhishthira, congratulating him on their victory and escape from the battle. Yudhishthira credited Krishna's protection for their success, saying no one else could have withstood the brahmastras hurled by Drona and Karna. He praised Krishna's grace and valor, saying it was through his blessings that they had emerged victorious. The Pandavas obtained the military chest and wealth, and after a brief rest, Vasudeva suggested they spend the night outside the camp for auspicious reasons. They went to the banks of the Oghavati river and sent Vasudeva to Hastinapura to comfort Gandhari, who had lost all her sons in the war.
63 Janamejaya asked why Yudhishthira sent Krishna to Gandhari after the battle. Vaishampayana explained that Yudhishthira feared Gandhari's wrath, knowing she had the power to reduce them to ashes with her ascetic merit. He was filled with fear and grief, thinking of her son Duryodhana's unfair slaughter. Yudhishthira asked Krishna to comfort Gandhari before his own arrival, knowing Krishna's words would be fraught with reasons and visible instances. He praised Krishna's aid in the battle, saying he had lent his aid like a protector, and asked him to pacify Gandhari. Krishna agreed and went to Hastinapura, where he met with Dhritarashtra, Gandhari, and Vyasa. He consoled them, acknowledging their grief and explaining that the outcome was due to their own actions. He reminded Gandhari of her words in the assembly, "Thither is victory where righteousness is," and told her not to set her heart on sorrow. He warned them not to harbor ill feelings towards the Pandavas and informed them that the Pandavas were now their only refuge. After comforting them, Krishna departed, having successfully achieved his mission. He returned to the Pandavas and told them everything, then took his seat with them.
64 Dhritarashtra asked Sanjaya to describe Duryodhana's final words after being defeated by Bhimasena. Duryodhana lamented his fate, saying he had been struck down unfairly and that Time was irresistible. He remembered his past glories and the great warriors who had fought on his side, including Bhishma, Karna, and Drona. He instructed Sanjaya to tell his parents that he had performed sacrifices, governed the earth, and made progress through hostile kingdoms. He had honored his kinsmen and attended to the three ends of human existence: religion, profit, and pleasure. Duryodhana considered himself fortunate, having died in battle and not been vanquished or forced to serve his foes. He warned Ashvatthama, Kritavarma, and Kripa not to trust the Pandavas, who had perpetrated many unrighteous acts. Duryodhana then spoke of his own death, saying he would follow in the wake of Drona, Karna, and others who had gone to heaven. He lamented the fate of his sister, his father, and his family, and predicted that Charvaka would avenge his death. He also thought of his son, Lakshmana, and his mother, who would now be without a son and a husband. With that, the king's message-bearers fled in all directions, and the earth trembled violently, producing a loud noise. The points of the compass became murky, and all the mobile and immobile creatures of the earth were afflicted with grief.
65 Sanjaya described the poignant scene to Dhritarashtra: Ashvatthama, Kripa, and Kritavarma found Duryodhana lying on the ground, covered in blood and dust, his once-majestic form now reduced to a mere shadow of its former self. They were shocked and grief-stricken, seeing the once-mighty king, who had ruled over the entire earth, now brought low by the cruel hand of fate. Ashvatthama lamented, "Thou, who hadst laid thy commands on the whole Earth, now liest on the bare ground, like a tree uprooted by a storm! Where are thy brothers, friends, and army, who once thronged around thee like stars in the firmament?" He wondered how Time, the great leveller, had brought about this reversal of fortunes, and how the wheel of destiny had turned against the once-invincible king. Duryodhana, with tearful eyes and a voice trembling with emotion, replied, "Death comes to all beings, and I have been slain in battle, but I am content that I did not turn back or show cowardice. I have obtained many eternal regions, and my fate is not a matter of sorrow." He consoled Ashvatthama, saying, "Do not grieve for my death, dear friend. Ye have done what ye should have done. I am grateful for your loyalty and love." Ashvatthama, still grief-stricken and angry, vowed to avenge Duryodhana's death and kill the Pandavas, who had brought about this calamity. Duryodhana, with his last breath, installed Ashvatthama as generalissimo and blessed him, saying, "May you fulfill your vow and bring glory to our noble lineage." With leonine roars, Ashvatthama departed, leaving Duryodhana to spend his final night on the battlefield, surrounded by the ghosts of his past and the shadows of his former glory.
66 Dhritarashtra asked Sanjaya about the aftermath of Duryodhana's death and the Pandavas' actions. Sanjaya described the Pandavas' grief and mourning for their fallen kinsmen. They performed the last rites for the deceased, including Duryodhana, and offered water and oblations to their souls. The battlefield was filled with the cries of women mourning their lost husbands, fathers, and brothers. The Pandavas, filled with sorrow, consoled the widows and relatives of the deceased, promising to protect and support them. Yudhishthira, reflecting on the heavy cost of the war, expressed his desire to renounce the kingdom and become a hermit. Krishna and the other Pandavas persuaded him to stay and fulfill his duties as king, reminding him of the sacrifices made by their allies and the need to rebuild the kingdom. They returned to Hastinapura, where Yudhishthira was crowned king with great ceremony. The Pandavas ruled justly and wisely, bringing peace and prosperity to the land, but they never forgot the lessons and losses of the great war.
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61 Dhritarashtra asked Sanjaya about the Pandavas' reaction to Duryodhana's fall. Sanjaya said they were overjoyed, waving their upper garments and uttering leonine roars. Bhima was praised for his extraordinary feat, compared to Indra's slaying of Vritra. The warriors celebrated, stretching their bows, drawing their bowstrings, and blowing their conchs. Krishna, however, cautioned against cruel speeches, saying Duryodhana was already slain and unable to respond. Duryodhana, with difficulty, sat up and cast angry glances at Krishna, accusing him of unfair means and causing the death of many kings. He listed the various instances of deceit and unfair tactics employed by Krishna, including the slaying of Bhishma, Drona, and Karna. Krishna replied that Duryodhana's own sinful path led to his downfall and that of his allies. He reminded Duryodhana of his past misdeeds, including the poisoning of Bhima and the attempt to burn the Pandavas in the palace of lac. Duryodhana boasted of his accomplishments and prosperity, saying he was fortunate to have died in battle. As he finished speaking, a shower of fragrant flowers fell from the sky, and Gandharvas played musical instruments. The Pandavas became ashamed, realizing their victory was not entirely fair. Krishna consoled them, saying that deceitful means were necessary to defeat their formidable foes. The Pandavas and Pancalas roared with delight, blew their conchs, and celebrated their victory.
62 Sanjaya vividly described the Pandavas' victory celebration, saying they joyfully proceeded to their encampment, blowing conchs and filled with delight. Yuyutsu, Satyaki, Dhrishtadyumna, Shikhandi, and Draupadi's sons followed, their faces beaming with joy. The Pandavas entered Duryodhana's tent, now empty and still, a stark contrast to its former grandeur. Krishna directed Arjuna to dismount and unstring his bow, and as he did, the celestial ape on Arjuna's car vanished, and the car was consumed by fire, leaving only ashes. Arjuna wondered why and Krishna explained that the car had been destroyed by weapons, but his presence had held it together. Krishna embraced Yudhishthira, congratulating him on their victory and escape from the battle. Yudhishthira credited Krishna's protection for their success, saying no one else could have withstood the brahmastras hurled by Drona and Karna. He praised Krishna's grace and valor, saying it was through his blessings that they had emerged victorious. The Pandavas obtained the military chest and wealth, and after a brief rest, Vasudeva suggested they spend the night outside the camp for auspicious reasons. They went to the banks of the Oghavati river and sent Vasudeva to Hastinapura to comfort Gandhari, who had lost all her sons in the war.
63 Janamejaya asked why Yudhishthira sent Krishna to Gandhari after the battle. Vaishampayana explained that Yudhishthira feared Gandhari's wrath, knowing she had the power to reduce them to ashes with her ascetic merit. He was filled with fear and grief, thinking of her son Duryodhana's unfair slaughter. Yudhishthira asked Krishna to comfort Gandhari before his own arrival, knowing Krishna's words would be fraught with reasons and visible instances. He praised Krishna's aid in the battle, saying he had lent his aid like a protector, and asked him to pacify Gandhari. Krishna agreed and went to Hastinapura, where he met with Dhritarashtra, Gandhari, and Vyasa. He consoled them, acknowledging their grief and explaining that the outcome was due to their own actions. He reminded Gandhari of her words in the assembly, "Thither is victory where righteousness is," and told her not to set her heart on sorrow. He warned them not to harbor ill feelings towards the Pandavas and informed them that the Pandavas were now their only refuge. After comforting them, Krishna departed, having successfully achieved his mission. He returned to the Pandavas and told them everything, then took his seat with them.
64 Dhritarashtra asked Sanjaya to describe Duryodhana's final words after being defeated by Bhimasena. Duryodhana lamented his fate, saying he had been struck down unfairly and that Time was irresistible. He remembered his past glories and the great warriors who had fought on his side, including Bhishma, Karna, and Drona. He instructed Sanjaya to tell his parents that he had performed sacrifices, governed the earth, and made progress through hostile kingdoms. He had honored his kinsmen and attended to the three ends of human existence: religion, profit, and pleasure. Duryodhana considered himself fortunate, having died in battle and not been vanquished or forced to serve his foes. He warned Ashvatthama, Kritavarma, and Kripa not to trust the Pandavas, who had perpetrated many unrighteous acts. Duryodhana then spoke of his own death, saying he would follow in the wake of Drona, Karna, and others who had gone to heaven. He lamented the fate of his sister, his father, and his family, and predicted that Charvaka would avenge his death. He also thought of his son, Lakshmana, and his mother, who would now be without a son and a husband. With that, the king's message-bearers fled in all directions, and the earth trembled violently, producing a loud noise. The points of the compass became murky, and all the mobile and immobile creatures of the earth were afflicted with grief.
65 Sanjaya described the poignant scene to Dhritarashtra: Ashvatthama, Kripa, and Kritavarma found Duryodhana lying on the ground, covered in blood and dust, his once-majestic form now reduced to a mere shadow of its former self. They were shocked and grief-stricken, seeing the once-mighty king, who had ruled over the entire earth, now brought low by the cruel hand of fate. Ashvatthama lamented, "Thou, who hadst laid thy commands on the whole Earth, now liest on the bare ground, like a tree uprooted by a storm! Where are thy brothers, friends, and army, who once thronged around thee like stars in the firmament?" He wondered how Time, the great leveller, had brought about this reversal of fortunes, and how the wheel of destiny had turned against the once-invincible king. Duryodhana, with tearful eyes and a voice trembling with emotion, replied, "Death comes to all beings, and I have been slain in battle, but I am content that I did not turn back or show cowardice. I have obtained many eternal regions, and my fate is not a matter of sorrow." He consoled Ashvatthama, saying, "Do not grieve for my death, dear friend. Ye have done what ye should have done. I am grateful for your loyalty and love." Ashvatthama, still grief-stricken and angry, vowed to avenge Duryodhana's death and kill the Pandavas, who had brought about this calamity. Duryodhana, with his last breath, installed Ashvatthama as generalissimo and blessed him, saying, "May you fulfill your vow and bring glory to our noble lineage." With leonine roars, Ashvatthama departed, leaving Duryodhana to spend his final night on the battlefield, surrounded by the ghosts of his past and the shadows of his former glory.
66 Dhritarashtra asked Sanjaya about the aftermath of Duryodhana's death and the Pandavas' actions. Sanjaya described the Pandavas' grief and mourning for their fallen kinsmen. They performed the last rites for the deceased, including Duryodhana, and offered water and oblations to their souls. The battlefield was filled with the cries of women mourning their lost husbands, fathers, and brothers. The Pandavas, filled with sorrow, consoled the widows and relatives of the deceased, promising to protect and support them. Yudhishthira, reflecting on the heavy cost of the war, expressed his desire to renounce the kingdom and become a hermit. Krishna and the other Pandavas persuaded him to stay and fulfill his duties as king, reminding him of the sacrifices made by their allies and the need to rebuild the kingdom. They returned to Hastinapura, where Yudhishthira was crowned king with great ceremony. The Pandavas ruled justly and wisely, bringing peace and prosperity to the land, but they never forgot the lessons and losses of the great war.

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1 Dhritarashtra lamented the fall of his son Duryodhana, who had been struck down unfairly by Bhima. Sanjaya described how Kritavarma, Kripa, and Drona's son Ashvatthama had fled the battlefield, filled with grief and anger. They rested in a forest, where Ashvatthama saw an owl slaughter a group of crows, inspiring him to seek revenge against the Pandavas. Ashvatthama resolved to slay the Pandavas and Panchalas in their sleep, using guile to achieve victory. He awoke Kripa and Kritavarma, who were filled with shame at his plan but did not reply. Ashvatthama lamented the fall of Duryodhana and the reversal of fortunes, but vowed to take action. He said, "Though the Pandavas have achieved great feats, this is the end to which their acts lead! If your wisdom has not been driven away, say what is proper for us to do in view of this calamity." Ashvatthama's words were filled with anger and a desire for revenge. He saw the owl's slaughter of the crows as a sign that he should use cunning to defeat his enemies. Kripa and Kritavarma were hesitant to agree to Ashvatthama's plan, but they did not speak out against it. The three warriors were left to ponder their next move, filled with sorrow and a desire for revenge. Ashvatthama's resolve was firm, and he was determined to see his plan through to the end. He would stop at nothing to avenge Duryodhana's death and destroy the Pandavas. The stage was set for a final, brutal confrontation between the two sides. The war may have been won by the Pandavas, but the battle for revenge was far from over.
2 Kripa said, "I agree with your words, but listen to mine. Destiny and exertion govern men's actions. Success comes from their union. Exertion without destiny is fruitless, and destiny without exertion is also unproductive. Even a competent person's efforts can fail without destiny's concurrence. Idle men disapprove of exertion, but the wise know its value. Action is generally productive, while inaction leads to misery. One who acts is capable of supporting life and earning good. If one's efforts succeed or fail, they are not censurable. Those who enjoy fruits without effort incur ridicule. Efforts become unproductive due to destiny without exertion and exertion without destiny. Devoted to action and skill, one should seek counsel from the aged and obey their beneficial advice. Men approved by the old should be solicited for counsel. We should repair to Dhritarashtra, Gandhari, and Vidura and ask their advice on what to do. We should do as they say, for they will know what is good for us. Let us seek their guidance and follow their wisdom. Only then can we hope to find a way out of this calamity." Kripa's words were filled with wisdom and experience. He knew that the path forward would not be easy, but with the guidance of those who had come before them, they might find a way to redemption. The group fell silent, considering Kripa's words and weighing their options. They knew that the road ahead would be long and difficult, but with courage and determination, they might yet find a way to overcome their sorrow and find peace.
3 Ashvatthama, overwhelmed with sorrow and grief, formed a wicked resolution. He addressed Kripa and Kritavarma, saying, "I have decided to avenge my father's death by attacking the Pandavas and Pancalas while they sleep. I will use my kshatriya skills to slay them all, including Dhrishtadyumna. This will bring me peace and allow me to pay off my debt to my sire. I will make the Pancalas follow in the wake of Duryodhana, Karna, and Bhishma. I will grind Dhrishtadyumna's head like an animal and cut off the sleeping sons of the Pandavas and Pancalas with my sword. I will obtain great happiness and regard myself as having done my duty." Ashvatthama's words were filled with anger and a desire for revenge. He had resolved to commit a terrible act, one that would bring him momentary satisfaction but ultimately lead to his downfall. Kripa and Kritavarma listened in silence, knowing that Ashvatthama's resolution was born of grief and a desire for vengeance.
4 Kripa urged Ashvatthama to rest and sleep before seeking vengeance, promising to accompany him into battle alongside Kritavarma. He praised Ashvatthama's prowess and said that together, they would surely slay their enemies. Kripa assured him that neither he nor Kritavarma would retreat from battle without victory. Ashvatthama, still consumed by rage and grief, replied that he couldn't sleep, as his heart was filled with thoughts of avenging his father's death. He couldn't bear the thought of living without slaying Dhrishtadyumna, and the lamentations of his father's death still echoed in his mind. Ashvatthama believed that even Indra couldn't resist the Pandavas, protected by Vasudeva and Arjuna, but he was determined to cause a slaughter among them and then rest and sleep without anxiety. Ashvatthama's anger and sorrow were palpable, and Kripa and Kritavarma could see the depth of his pain. They knew that his desire for vengeance was just, but they also knew that it would be a difficult and dangerous path. They vowed to stand by him, no matter what lay ahead, and to help him achieve his goal of avenging his father's death. Together, the three of them would face the Pandavas and their allies, and they would not rest until justice was served.
5 Kripa advised Ashvatthama to control his passions and wait for the right moment to avenge his father's death. He cautioned that attacking sleeping enemies was not applauded and would lead to hell. Ashvatthama replied that the Pandavas had already broken the rules of righteousness by killing his father and others unrighteously. He was determined to slay the Pancalas, even if it meant being reborn as a worm or insect. Kripa and Kritavarma tried to reason with him, but Ashvatthama was resolute. He yoked his steeds and set out towards the enemy camp, with Kripa and Kritavarma following him. As they approached the gate, Ashvatthama stopped, ready to carry out his resolve. Kripa's words were filled with wisdom and caution, but Ashvatthama's anger and grief consumed him. He was determined to avenge his father's death, even if it meant sacrificing his own morality. The stage was set for a tragic and bloody confrontation.
6 Dhritarashtra asked Sanjaya to describe what happened when Ashvatthama approached the camp gate. Sanjaya described a terrifying being guarding the entrance, with a gigantic frame, tiger skin, and snake sacred thread. The being's body was covered in eyes and flames, and it seemed to be a manifestation of Lord Shiva. Ashvatthama attacked the being with various weapons, but it devoured them all. The being's mouth was open, revealing teeth that made its face terrifying to behold. Ashvatthama tried everything, from showers of celestial weapons to a blazing mace, but nothing seemed to work. As Ashvatthama realized his mistake in disregarding Kripa's advice, he felt overwhelmed by calamity. He remembered the scriptures' teachings not to harm certain individuals and realized his actions were sinful. Ashvatthama acknowledged that human effort is never more powerful than destiny and decided to seek the protection of Lord Mahadeva, also known as Shiva, to dispel the rod of divine chastisement before him. He recognized that his own strength and skill were insufficient to achieve his goal and that he needed divine intervention to succeed.
7 Sanjaya described Ashvatthama's fervent prayer to Lord Mahadeva, seeking protection and offering himself as a victim. A golden altar appeared, and a blazing fire engulfed it, filling the air with an otherworldly glow. Many mighty beings with various forms and weapons emerged, playing drums and horns, and dancing with abandon. They were the companions of Mahadeva, fearsome and joyful, with golden complexions and adorned with beautiful garlands. Ashvatthama, unafraid and resolute, offered himself up as a victim, and Mahadeva appeared, accepting his devotion with a smile. Mahadeva had protected the Pandavas at Krishna's request, but now he gave Ashvatthama an excellent and polished sword, filling him with energy and strength. Ashvatthama became all-powerful, with invisible beings and rakshasas following him like Mahadeva himself. The divine being entered Ashvatthama's body, and he blazed up with energy, ready to face his foes. The scene was set for a fierce and epic battle , with Ashvatthama, empowered by Mahadeva, leading the charge.
8 Ashvatthama prayed to Lord Mahadeva, offering himself as a victim. A golden altar appeared, and a blazing fire engulfed it. Mahadeva's companions emerged, playing drums and horns, and dancing. They were fearsome and joyful, with golden complexions and beautiful garlands. Ashvatthama, unafraid, offered himself up, and Mahadeva accepted his devotion with a smile. He gave Ashvatthama a polished sword, filling him with energy and strength. The divine being entered Ashvatthama's body, and he blazed up with energy, ready to face his foes. Mahadeva's companions surrounded Ashvatthama, playing instruments and singing his praises. They were armed with various weapons, and their forms were diverse and terrifying. Ashvatthama, empowered by Mahadeva, became a formidable force, ready to conquer his enemies. The scene was set for a fierce and epic battle, with Ashvatthama leading the charge. With Mahadeva's blessing, he was invincible, and his foes trembled at the sight of him.
9 Sanjaya described the sorrowful scene of Duryodhana's final moments, surrounded by Ashvatthama, Kripa, and Kritavarma. Despite his own pain and distress, Duryodhana expressed joy and pride upon learning that Ashvatthama had slain Dhrishtadyumna and the Pandava children. He praised Ashvatthama, saying that he had accomplished what others could not. With his final breath, Duryodhana gave up his life-breath and ascended to heaven. The three surviving warriors mourned Duryodhana's passing, embracing him and gazing at him steadfastly before departing. Sanjaya, who had been narrating the events to Dhritarashtra, became overcome with grief and lost his spiritual sight. The scene was one of great sorrow and loss, as the surviving characters came to terms with the devastating consequences of the war. Duryodhana's final moments were marked by a mix of pride, joy, and acceptance, as he found solace in the knowledge that his enemies had been defeated. The text highlights the complexities of human emotion and the devastating consequences of conflict.
10 Vaishampayana said, "The driver of Dhrishtadyumna's car brought devastating news to King Yudhishthira of the slaughter that occurred during the night. The driver reported that the sons of Draupadi and the children of Drupada were slain while asleep in their camp by Kritavarma, Kripa, and Ashvatthama. Yudhishthira was overcome with grief and fell to the ground, surrounded by his supporters. Satyaki, Bhimasena, Arjuna, and the two sons of Madri embraced him, trying to comfort him. Recovering his senses, Yudhishthira lamented, "Alas, having vanquished the foe, we have been vanquished in the end! Our victory has ended in defeat. The course of events is difficult to ascertain, even for those with spiritual sight. The foes we thought we had defeated have become victorious, while we, the victors, are now vanquished." He grieved for the loss of his sons and the irony of their victory. Yudhishthira lamented that the princes who had escaped Karna were slain through heedlessness. He realized that prosperity abandons a heedless person, and misery overtakes them. He thought about how Indra had obtained happiness after slaying his foes heedfully and how the survivors among their foes had slain many sons and grandsons of kings through their own heedlessness. Yudhishthira ordered Nakula to bring Draupadi and her maternal relations, and then proceeded to the battlefield, where he saw the bodies of his sons and friends, mangled and covered in blood. He was deeply afflicted and fell to the ground, weeping aloud, surrounded by his followers. The king's anguish was unbearable, and his sorrow was boundless.
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11 Vaishampayana said, "King Yudhishthira was consumed by grief upon seeing his slain sons, grandsons, and friends. His friends tried to comfort him, but he was inconsolable. Nakula arrived with the distraught princess Krishna, who had received news of the slaughter. She fell at Yudhishthira's feet, her face darkened by grief, her eyes red and swollen from crying. Bhimasena raised her up and comforted her, but she was beyond consolation. Draupadi lamented the loss of her sons and rebuked Yudhishthira for not avenging their death. She vowed to stay in praya (a form of self-mortification) until Ashvatthama was slain. Yudhishthira tried to calm her, but she demanded that Bhimasena avenge their sons' death. Bhimasena, determined to fulfill her wish, set out to slay Ashvatthama, mounting his golden car and taking his bow and arrow. With Nakula as his charioteer, he proceeded with great speed along Ashvatthama's track, resolved to avenge the Pandavas' death. Bhimasena's wrath was ignited, and he was determined to put an end to Ashvatthama's cruel deeds. He rode his chariot, his heart burning with anger, his mind fixed on revenge. The sound of his chariot's wheels was like thunder, and his bow and arrow shone like lightning. He was a fierce warrior, and his determination was unshakeable. He would not rest until Ashvatthama was slain, and justice was served.
12 Vaishampayana said, "Krishna addressed Yudhishthira, saying, 'Bhimasena has gone to battle Ashvatthama, who possesses the brahmashira weapon. This weapon can consume the world and was given to Ashvatthama by Drona, who cautioned him not to use it against humans.' Krishna then recounted a story of Ashvatthama's visit to Dvaraka, where he asked for Krishna's discus in exchange for the brahmashira weapon. Ashvatthama was unable to wield the discus and left Dvaraka, filled with sorrow and anger. Krishna warned that Ashvatthama was wrathful, wicked, and cruel, and knew the brahmashira weapon, making him a danger to Vrikodara. Krishna continued, 'I told Ashvatthama that I would give him any of my weapons except the discus, but he was unable to wield it. He left Dvaraka with many steeds, wealth, and gems, and is now a threat to the Pandavas.' Krishna's story was a warning to Yudhishthira to protect Bhimasena from Ashvatthama's wrath and the danger of the brahmashira weapon.
13 Vaishampayana said, "Krishna, the delighter of the Yadavas, mounted his excellent car, equipped with every kind of powerful weapon. The car was adorned with gold and gems, and its dhur shone like the morning sun. Two pairs of steeds of the Kamboja breed, adorned with garlands of gold, were yoked to the vehicle. The standard on the car was decked with gems and gold and stood high like the Maya of Vishnu himself, with Garuda shining brightly. Krishna, the foremost of bowmen, mounted the car, followed by Arjuna and Yudhishthira. The two sons of Pandu looked beautiful, like the twin Ashvinis seated by the side of Vasava. As they rode, the noise of the steeds' hooves was like birds in flight. They soon caught up with Bhimasena, who was filled with wrath and rushing towards the foe. They saw Vyasa and other rishis near the river, and Ashvatthama, covered in dust and clarified butter, sitting beside them. Bhimasena took up his bow and rushed towards Ashvatthama, saying 'Wait!' Ashvatthama, seeing the Pandavas approach, called upon a celestial weapon, converting a blade of grass into a powerful weapon. He uttered the words 'For the destruction of the Pandavas' and let off the weapon, which seemed capable of consuming the three worlds like the all-destroying Yama at the end of the yuga. A fire was born in the blade of grass, and the very universe seemed to be destroyed."
14 Vaishampayana said, "Krishna, understanding Ashvatthama's intention, quickly addressed Arjuna, saying, 'The time has come to use the celestial weapon taught by Drona. Shoot it, Arjuna, to protect yourself and your brothers!' Arjuna swiftly alighted from the car, took his bow, and shot the weapon, thinking of the welfare of all worlds. The weapon blazed with fierce flames, neutralizing Ashvatthama's weapon. The sky was filled with noise, and the earth trembled. Meteors fell, and living creatures were inspired with great dread. The two rishis, Narada and Vyasa, beholding the two weapons scorching the three worlds, appeared on the scene. They sought to pacify the two heroes, Ashvatthama and Arjuna, and neutralize the energy of the weapons. The two rishis, conversant with all duties and desirous of the welfare of all creatures, stood between the weapons, undaunted by their fierce flames. They acted for the good of all the world, rebuking Ashvatthama and Arjuna, saying, 'Those who have fallen in this battle knew diverse weapons, but never used such a weapon on humans. What rashness is this, ye heroes?' Their words were adorned by the gods and danavas, and they stood like two blazing fires, incapable of being overwhelmed by any force. The two rishis, possessed of great energy, neutralized the weapons, restoring peace to the world."
15 Vaishampayana said, "Arjuna withdrew his celestial weapon, joining his hands in respect to the two rishis, Narada and Vyasa. He said, 'I used this weapon to neutralize the enemy's weapon, but I fear Drona's son will consume us all if I withdraw it. Ye two are like gods! It behoveth you to devise some means by which our welfare as also that of the three worlds may be secured.' The rishis devised a means to secure the welfare of the three worlds. Arjuna, a brahmacari and observer of vows, succeeded in withdrawing the weapon, born of Brahma energy. Drona's son could not withdraw his weapon and said, 'I let it off for the destruction of the Pandavas, and it will take their lives. I dare not withdraw it now.' Vyasa rebuked him, saying, 'Arjuna used the weapon to baffle yours, not for destruction. He has withdrawn it, showing his patience and honesty. Why dost thou seek to compass the destruction of such a person with all his brothers?' Vyasa advised Drona's son to withdraw his weapon, warning that the region where the brahmashira is baffled would suffer a drought for twelve years. Drona's son refused to part with his gem but agreed to throw the weapon into the wombs of the Pandava women, saying, 'This weapon is high and mighty, and incapable of being frustrated.' He threw the weapon, and Vyasa said, 'Do not entertain any other purpose, O sinless one! Stop thyself.'"
16 Vaishampayana said, "Krishna, with a cheerful heart, said to Drona's son, 'A certain brahmana of pious vows predicted that a son would be born to Arjuna's daughter-in-law, and he will be called Parikshit. His words will become true, and the Pandavas will have a son.' Drona's son, filled with wrath, replied, 'My weapon will kill the fetus, and your words will not be fulfilled.' Krishna said, 'The fetus will die but will live again and have a long life. You, on the other hand, will wander the earth for 3,000 years, alone and unable to speak, with the stench of pus and blood. You will have no place among men and will be afflicted with all diseases.' Vyasa said, 'Your cruel act will be punished, and Krishna's words will be realized. You will suffer the consequences of your sin.' Ashvatthama, defeated and ashamed, gave his gem to the Pandavas and went to the forest. The Pandavas returned to Draupadi, who was grieving for her sons. Bhimasena gave her the gem and said, 'Rise, casting off your sorrow, and recollect the duties of a kshatriya lady. We have vanquished our enemies and paid off our debt.' Draupadi said, 'I desired to pay off our debt for the injury we sustained. The preceptor's son is worthy of my reverence as the preceptor himself. Let the king bind this gem on his head.' The king took the gem and placed it on his head, and it shone beautifully, like a mountain with the moon above it. Though grief-stricken, Draupadi gave up her vow, and the Pandavas rejoiced."
17 Vaishampayana said, "King Yudhishthira, overwhelmed with grief, asked Krishna, 'How could Ashvatthama, of no great skill, slaughter our mighty warriors?' The holy one replied, 'Drona's son sought the aid of Mahadeva, the eternal and highest of all gods. It was through Mahadeva's power that he succeeded in slaying so many warriors.' Krishna explained that Mahadeva is the beginning, middle, and end of all creatures and can bestow immortality. He told the story of how Rudra, invoked by the Grandsire, created living creatures but became angry when he saw that others had been created before him. Rudra caused his procreative limb to disappear and went to practice austerities. The Grandsire soothed him, saying, 'What purpose would be served by your limb now?' Rudra replied, 'I have created food for these creatures. Herbs and plants will multiply like those that subsist upon them.' He went away to practice severer austerities, and his anger was not appeased. Krishna said, 'This is why Drona's son was able to slay our warriors. He had sought Mahadeva's aid, and thus his weapon became irresistible.' Yudhishthira was amazed at the power of Mahadeva and the story of Rudra's anger."
18 The holy one said, "After the krita-yuga, the gods prepared for a grand sacrifice, but they didn't assign a share to Rudra, the divine Sthanu. Feeling disrespected, Sthanu constructed a bow to destroy the sacrifice. He made the bow from the first and fourth kinds of sacrifices, with the sacred mantra "vashat" as the string. Mahadeva, filled with rage, took up the bow and proceeded to the sacrifice, his presence causing the earth to shake and the mountains to tremble. The celestials were terrified, and the sacrifice ceased to blaze forth. Rudra pierced the embodiment of sacrifice with a fierce shaft, and it fled away as a deer, seeking refuge in the heavens. The gods lost their splendor and were stupefied, unable to comprehend the power of Mahadeva's wrath. Mahadeva broke the arms of Savitri, plucked out the eyes of Bhaga, and the teeth of Pushana, leaving them helpless and aidless. The celestials fled in terror, and the world became agitated, plunged into darkness and chaos. They sought Mahadeva's protection and endeavored to gratify him, offering him a share of the libations. Mahadeva, appeased, restored their sacrifices and gave them back their limbs, reviving the world and restoring order. The gods assigned Mahadeva a share of the libations, acknowledging his power and supremacy. This is why Ashvatthama could slay your sons, and why many heroes were slain. It was done through Mahadeva's grace, and his power alone."

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1 Vaishampayana said, "After Duryodhana's fall, King Dhritarashtra was overwhelmed with grief, having lost his century of sons. Sanjaya approached him, saying, 'Why grieve, O monarch? Grief serves no purpose. Eight and ten Akshauhinis of combatants have been slain! The earth hath become desolate and is almost empty now.' Dhritarashtra lamented, 'Deprived of sons, counsellors, and friends, I shall wander in sorrow. What need have I of life? I did not follow the counsels of Jamadagni's son, Narada, and Krishna. My son's pride and wickedness led to this destruction. I am obliged to repent now for not accepting the advice of my well-wishers.' Sanjaya consoled him, 'Cast off thy grief, O monarch! Thou hast heard the Vedas and scriptures. Thou didst not follow the counsels of the wise, and thy son's wickedness led to this end. Thou art possessed of learning and intelligence. Virtue was disregarded, and battle was the only word on their lips. Thou didst occupy the position of an umpire but didst not utter salutary advice. It behoveth thee not to give way to grief. Kill thy grief with thy intelligence and bear thyself up with the strength of thy own self! Thou didst fan the flames of war with thy own words and covetousness, and now thy sons have fallen into those flames like insects. It is not wise to grieve for them now.' Vidura then addressed the king, displaying great intelligence and offering words of comfort."
2 Vaishampayana said, "Vidura consoled King Dhritarashtra, saying, 'Rise, O king! Why grieve? Everything ends in destruction; life ends in death. The destroyer drags both heroes and cowards. Kshatriyas engage in battle, and death overmasters all. Creatures are non-existent at first, exist in the middle, and become non-existent again. What grief is there in this? The dead cannot be brought back by grief. When death comes, one cannot escape. Battle is not bootless; heroes slain in battle win heaven. Indra will contrive regions for them. They are not persons for whom we should grieve. Comfort yourself and cease to grieve, O bull among men! Thousands of causes spring up for sorrow and fear, but these affect the ignorant, not the wise. Time is indifferent to none; all are dragged by Time. Youth, beauty, life, and possessions are unstable. The wise will never covet these. Grief should not be indulged in; it grows with indulgence. Wisdom can kill mental grief. One's own self is one's own friend and enemy. One obtains the fruit of one's acts; good acts bring happiness, sinful deeds bring woe. The acts of a former life closely follow a man, and one enjoys or suffers the fruit thereof in similar conditions. One should kill mental grief by wisdom, just as physical grief should be killed by medicine. They that are foolish can never obtain tranquillity of soul. The indulgence of grief is the certain means of one's losing one's objects.'"
3 Dhritarashtra asked Vidura, "How do the wise free themselves from mental grief?" Vidura replied, "The wise obtain tranquility by subduing both grief and joy. All things are ephemeral, like a plantain tree without enduring strength. In death, all are equal, so why covet rank and position? The bodies of men are like houses, destroyed in time. The eternal being is the one that casts off bodies like attire. Creatures obtain weal or woe as the fruit of their acts, bearing burdens that are the result of their own deeds. Like earthen pots, some break at different stages, even so are the bodies of embodied creatures destroyed at different stages. Some are destroyed in the womb, some after birth, some in youth, some in old age. Creatures are born or destroyed according to their acts in previous lives. When such is the course of the world, why do you then indulge in grief? The wise, observant of virtue, desirous of doing good unto all living creatures, acquainted with the real nature of the appearance of creatures in this world, attain at last to the highest end. They that are of little wisdom suffer or meet with destruction as the result of their own acts. They that are wise, however, observant of virtue, and desirous of doing good, attain the highest end. As men, while swimming in sport on the water, sometimes dive and sometimes emerge, O king, even so creatures sink and emerge in life's stream."
4 Dhritarashtra asked Vidura to describe the wilderness of the world. Vidura explained how creatures develop from conception to birth, and then face various evils and diseases. Bound by their senses and desires, they fail to achieve happiness. The senses deceive them, and they are dragged to destruction by the messengers of death. Covetousness and pride dominate them, and they fail to recognize their own flaws. They attribute faults to others but never punish themselves. Both the wise and foolish, rich and poor, all end up in the same state after death. So, why deceive others? Vidura advised Dhritarashtra to practice virtue and adhere to truth to attain the highest end. Vidura continued, "Learning from the scriptures and adhering to truth, one succeeds in passing over all paths. The wise, looking at the saying with their own eyes or hearing it from others, practice virtue from an early age and attain the highest end."
5 Vidura described a brahmana's journey through a treacherous forest, symbolizing the wilderness of life. The brahmana encountered a terrifying woman, five-headed snakes, and a pit covered in creepers. He fell into the pit and became entangled, hanging upside down. A snake and a six-faced elephant approached, while bees swarmed above, drinking honey that the brahmana desperately desired. Despite his dire situation, he continued to hope for survival. Rats gnawed at the tree roots, threatening to topple it, and the brahmana faced multiple dangers, including beasts, the snake, and the elephant. Yet, he clung to life, never losing hope. Vidura used this allegory to illustrate the challenges of life and the importance of perseverance. The brahmana's plight represented the human condition, and his determination to survive symbolized the will to live. Vidura's story conveyed that even in the darkest moments, hope and determination can sustain us. The brahmana's desire for honey, despite his precarious situation, represented the human desire for pleasure and comfort. The rats gnawing at the tree roots signified the gradual erosion of life's foundations, and the bees swarming above represented the distractions and temptations that surround us. Vidura's tale was a powerful reminder to cherish life and cultivate resilience in the face of adversity.
6 Vidura explained to Dhritarashtra that the allegory represented the journey of life. The wilderness symbolized the world, and the inaccessible forest represented an individual's lifespan. The beasts of prey were diseases, and the gigantic woman was decrepitude. The pit was the physical body, and the snake at its bottom was time, the destroyer of all living things. The cluster of creepers was the desire for life, and the six-faced elephant represented the year, with its six faces symbolizing the seasons and its twelve feet representing the months. The rats and snakes cutting off the tree were days and nights, continually shortening one's lifespan. The bees represented desires, and the honey drops symbolized the pleasures derived from fulfilling those desires. Vidura concluded that the wise understand life's journey and can break free from its bonds through knowledge. Vidura's explanation revealed that the allegory was a metaphor for the human experience, with its challenges and desires. He emphasized that understanding life's nature and the impact of time and desires can lead to liberation.
7 Vidura continued to discourse on the means to free oneself from the world's ties. He likened life's journey to a long way, full of difficulties and diseases, which are like beasts of prey. The wise escape these obstacles, while the unwise are repeatedly reborn. Decrepitude and the senses can also ensnare us. The body is a car, and the living principle is the driver. Our acts and understanding guide us. If we restrain our senses and subdued wrath and covetousness, we can obtain peace. Vidura advised Dhritarashtra to apply the medicine of intelligence to great griefs and cultivate self-restraint, renunciation, and heedfulness to attain the regions of Brahman. He emphasized showing compassion to all creatures, as death is disliked by all, and self-preservation is dear to all. Vidura's teachings highlighted the importance of wisdom, self-control, and compassion to transcend the cycle of rebirth and attain liberation. He encouraged Dhritarashtra to adopt these principles to overcome his sorrows.
8 Vaishampayana said, "Despite Vidura's words, Dhritarashtra fell senseless to the ground, overcome with grief. His friends and well-wishers tried to comfort him, but he wept for a long time, lamenting the loss of his sons. He exclaimed that the state of humanity is cursed and that grief can consume one's wisdom. Vyasa appeared and advised Dhritarashtra to listen to his words, reminding him that he knew the instability of life and the inevitability of death. Vyasa revealed that he had witnessed the gods ordaining the destruction of the Kurus and that Duryodhana was born to fulfill this purpose. Vyasa said, 'The concatenation of facts brought about by Time made your son the cause of this hostility. This destruction of the Kurus was inevitable. Why do you grieve for those heroes who have attained the highest end? I will recite what I heard in the court of Indra, so that tranquility of mind may be yours.' Vyasa then recounted the conversation between the Earth and Vishnu, in which it was decided that Duryodhana would cause a universal slaughter. Vyasa continued, 'Your sons were all of wicked souls and have been destroyed. Do not grieve for them, O monarch! There is no cause for grief. The Pandavas have not the least fault in what has happened. I had learned all this sometime before and informed Yudhishthira of it on the occasion of his rajasuya sacrifice. What was ordained by the gods proved too powerful to be frustrated. You are devoted to virtue and possess superior intelligence, O Bharata! Continue to bear your life and do not cast off your life-breath.'
9 Janamejaya asked Vaishampayana what happened after Vyasa's departure. Vaishampayana replied that Sanjaya, who had lost his spiritual sight, returned to Dhritarashtra and informed him of the death of his sons and grandsons. Sanjaya said, "The kings who came from diverse realms have all gone to the regions of the dead, along with your sons. Your son, who wished to terminate his hostility with the Pandavas by slaughtering them, has caused the earth to be exterminated." Hearing this, Dhritarashtra fell to the ground, overcome with grief. Vidura approached him and urged him not to grieve, reminding him that all creatures are born, exist, and die. Vidura said, "What cause of sorrow is there in all this? By indulging in grief, one cannot get back the dead. By indulging in grief, one cannot die oneself. When such is the course of the world, why do you indulge in grief?" Vidura pointed out that Time is inevitable and drags all creatures under its influence. He reminded Dhritarashtra that the heroes who died in battle had attained a high state of blessedness and that there was no better way to heaven for a Kshatriya than through battle. Vidura continued, "They poured their arrowy libations upon the bodies of their brave foes as upon a fire. Foremost of men, they bore in return the arrowy libations poured upon themselves. I tell you, O king, that there is no better way to heaven for a Kshatriya than through battle. All of them were high-souled Kshatriyas, all of them were heroes and ornaments of assemblies. They have attained to a high state of blessedness. One should not grieve for them. Do thou comfort thy own self. Do not grieve, O bull among men! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and abandon all action."
10 Vaishampayana said, "Hearing Vidura's words, Dhritarashtra, that bull of Bharata's race, ordered his car to be yoked. The king, deprived of his senses by sorrow, summoned Gandhari, Kunti, and the other ladies, saying, 'Bring them hither without delay.' The ladies, afflicted by grief on account of the death of their sons, accompanied by Kunti and the other ladies of the royal household, came at the command of their lord to that spot where the latter was waiting for them. As they met, they accosted each other and uttered loud wails of woe. Then Vidura, who had become more afflicted than those ladies, began to comfort them. Placing those weeping fair ones on the cars that stood ready for them, he set out from the city. At that time, a loud wail of woe arose from every Kuru house. The whole city, including the very children, became exceedingly afflicted with grief. Those ladies, who had not before this been seen by the very gods, were now helpless, as they were seen by the common people. With their beautiful tresses all disheveled and their ornaments cast off, those ladies, each attired in a single piece of raiment, proceeded most woefully. Indeed, they issued from their houses resembling white mountains, like a dappled herd of deer from their mountain caves after the fall of their leader. They came out in successive bevies, filled with sorrow, and ran hither and thither like fillies on a circus yard. Seizing each other by the hand, they uttered loud wails after their sons, brothers, and sires. Surrounded by thousands of wailing ladies, the king cheerlessly issued out of the city and proceeded with speed towards the field of battle. Artisans and traders and Vaishyas and all kinds of mechanics, issuing out of the city, followed in the wake of the king. As those ladies, afflicted by the wholesale destruction that had overtaken the Kurus, cried in sorrow, a loud wail arose from among them that seemed to pierce all the worlds. All creatures that heard that wail thought that the hour of universal destruction had come when all things would be consumed by the fire that arises at the end of the Yuga."
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11 Vaishampayana said, "Dhritarashtra had not proceeded far when he met with three great car-warriors - Kripa, Ashvatthama, and Kritavarma. They sorrowfully informed the king that his son had fallen in battle, achieving great feats. They consoled Gandhari, saying their sons had obtained bright worlds, falling in battle like heroes. They told her not to grieve, as death in battle was the highest end for a Kshatriya. They then revealed that they had slaughtered the Pandavas' sons and kin in their sleep, but were now fleeing, unable to face them in battle. 'We have caused a carnage of our foes,' they said, 'but dare not stay. Our foes, the Pandavas, will soon pursue us, filled with rage. We cannot stand against them in battle.' Having said these words, they circumambulated the king and took their leave. The three heroes, with hearts plunged in anxiety, took one another's leave and separated, each going to a different place. Kripa went to Hastinapura, Kritavarma to his kingdom, and Ashvatthama to Vyasa's asylum. The sons of Pandu later encountered Ashvatthama and vanquished him. Dhritarashtra, hearing these words, was overcome with grief. He had lost his sons, his kingdom, and his power. He was now left alone, with only his sorrow for company. The three heroes, who had once been so proud and powerful, were now fugitives, fleeing from their enemies. They had lost everything, and were left with only their shame and their fear."
12 Vaishampayana said, "After the war, Yudhishthira, accompanied by his brothers and Krishna, went to meet Dhritarashtra, who was overcome with grief for the loss of his sons. The king was surrounded by thousands of wailing ladies, who lamented the slaughter of their loved ones. Yudhishthira saluted his uncle, who reluctantly embraced him, still consumed by anger and grief. Dhritarashtra then sought Bhima, with intentions to harm him, but Krishna, aware of his intentions, presented an iron statue instead. The king, thinking it was Bhima, broke it into pieces with his powerful arms, but was left injured and vomiting blood. His charioteer, Sanjaya, soothed him, and Krishna revealed that the statue was not Bhima, but an iron effigy. Dhritarashtra was filled with grief and wept, lamenting the loss of his sons and his own helplessness. Krishna consoled him, saying that his anger was misplaced and that he should not grieve. The slaughter of Bhima would not revive his sons, and Krishna urged him to approve of their actions and seek peace. Krishna explained that the war was not their desire, but a necessity to end the tyranny of Duryodhana. He reminded Dhritarashtra that his sons had brought about their own downfall through their actions, and that the Pandavas had only acted in self-defense. Dhritarashtra, still grieving, slowly came to terms with the reality of the situation, and began to see the truth in Krishna's words."
13 Vaishampayana said, "Krishna spoke to Dhritarashtra, 'You have read the Vedas and scriptures, and know the duties of kings. Why then do you cherish wrath when all that has overtaken you is the result of your own fault? I and others advised you before the battle, but you did not listen. You did not keep your soul under restraint and suffered yourself to be ruled by Duryodhana. Recollect your own faults and govern your wrath. The Pandavas are innocent, yet they were treated cruelly by you and your son. Look at your own evil acts and those of your son.' Dhritarashtra replied, 'What you say is true, Krishna. Parental affection caused me to fall away from righteousness. I am free from wrath and fever now. I desire to embrace Bhima, the second son of Pandu. Upon the sons of Pandu depend my welfare and happiness.' The old king then embraced Bhima, Dhananjaya, and the two sons of Madri, wept, comforted, and pronounced blessings upon them."
14 Vaishampayana said, "The Pandavas, accompanied by Krishna, went to see Gandhari, who was overcome with grief for her hundred sons. She wished to curse Yudhishthira, but Vyasa appeared and advised her to forgive. He reminded her of her words to Duryodhana, 'Thither is victory where righteousness is!' and said that the Pandavas had won due to their righteousness. Gandhari replied that she didn't harbor ill feelings towards the Pandavas, but was agitated due to grief. She blamed Duryodhana, Shakuni, Karna, and Duhshasana for the Kuru extermination. However, she was upset with Bhima for striking Duryodhana below the navel, violating the rules of combat. She asked why heroes should abandon their duties for the sake of their lives. Vyasa consoled Gandhari, saying that the Pandavas were not to blame for the war. He reminded her of her own words and the righteousness of the Pandavas. Gandhari acknowledged that she knew the Pandavas were not at fault, but her grief and anger were hard to control. Vyasa continued to counsel her, urging her to forgive and find peace. He praised her for her virtue and wisdom, and encouraged her to use her strength to overcome her sorrow."
15 Gandhari rebuked Bhima for killing Duryodhana unfairly, but Bhima defended his actions, citing Duryodhana's past wrongs and the need to protect himself and his kingdom. Gandhari lamented that Bhima had not spared even one of her sons, and Yudhishthira approached her, filled with remorse, and offered to receive her curse. However, Gandhari, conversant with righteousness, did not curse him, but instead comforted the Pandavas as a mother would. The Pandavas then went to see their mother, Kunti, who had been anxious about them. She wept and embraced each of her sons, and also comforted Draupadi, who had lost all her children. Kunti and Gandhari, both grief-stricken, consoled each other, acknowledging that the universal destruction was due to the inevitable course of Time. Gandhari told Kunti that she too had been stricken with grief, and that she thought the slaughter was not due to human agency, but the irresistible course of Time. She advised Kunti not to grieve, and said that she would comfort her, just as Kunti would comfort her. In this way, the two women, who had been rivals in the past, now found common ground in their grief, and comforted each other. The Pandavas, seeing their mothers' sorrow, were filled with regret and sadness, and the entire assembly was overcome with emotion.
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16 Gandhari, with her spiritual eye, beheld the slaughter of the Kurus and lamented piteously. She saw the field of battle, strewn with dead bodies, and heard the cries of grief-stricken ladies. The Kuru ladies, bereaved of their lords, beheld their slain relatives and fell down senseless. Gandhari addressed Krishna, describing the carnage and her grief. She saw beasts of prey feasting on the bodies and heroes sleeping on the bare ground. She lamented that those who once slept on soft beds now slept in dust, and their ornaments were now vultures and wolves. She saw ladies weeping and crying, their faces pale and resplendent like red lotuses. The earth was strewn with severed heads and limbs, and the ladies were unable to catch each other's meaning amidst their loud wails. Gandhari united heads with trunks, but often discovered her mistakes and wept more bitterly. She saw her sons and grandsons slain and struck her head with her own hands. The earth was impassable, miry with flesh and blood, and Gandhari was plunged into unutterable woe. She thought of her past vows and the gift of the boon by Vyasa, and felt that she had been punished for her devotion to her lord. She saw the destruction of the Kurus and Pancalas, and felt that the five elements had been destroyed. She lamented that the heroes who once delighted in battle now lay still, and their garlands of gold were scattered about.
17 Gandhari, bereft of her senses, fell to the ground upon seeing Duryodhana. Regaining her senses, she wept and lamented, embracing her son's blood-covered body. She exclaimed, "Alas, O son!" and addressed Krishna, "On the eve of battle, he asked for my blessing, and I told him victory would be his if he followed righteousness." She grieved for Dhritarashtra, bereaved of friends and kin. Gandhari lamented Duryodhana's fate, once a mighty warrior, now lying on the ground, covered in blood, surrounded by vultures. She remembered his former glory, when fair ladies delighted him, and kings vied to please him. Now, he lay slain, his great strength and prowess gone. Gandhari lamented her own fate, having disregarded Vidura's wisdom, and now faced the loss of her son. She saw the Earth, once ruled by Duryodhana, now ruled by another, and wept for the fair ladies who wept by the side of slain heroes. The sight of her son's wife, Lakshmana's mother, disheveled and weeping, was more painful than her own son's death. Gandhari's heart was breaking at the sight of her son and grandson slain in battle. She wondered how her heart did not shatter into a hundred fragments. The princess, once delighting in her lord's embrace, now smelled his blood-covered head. Gandhari pitied the unfortunate princess, rubbing her son's and lord's faces, sorrowing for both. If the scriptures were true, Duryodhana had attained the regions of blessedness, won by the use of weapons.
18 Gandhari lamented to Krishna, "Behold, my hundred sons, all slain by Bhimasena! What grieves me more is their young wives, deprived of sons, wandering the battlefield with dishevelled hair. They, who once walked on terraces with ornamented feet, now touch the hard earth, miry with blood. They reel in sorrow, driving away vultures and jackals. Behold, the mother of Lakshmana falls, overwhelmed with grief. These ladies, seeing their brothers, husbands, and sons lying dead, are themselves falling, seizing the arms of the slain. Listen to their loud wails and behold their fatigue. They support themselves against broken chariots and slain elephants, resting in grief. Some take up severed heads, decked with nose and earrings, and stand in grief. I think we must have committed great sins for our relatives to be slain thus. "Behold, young ladies of beautiful bosoms and abdomen, well-born and modest, are falling, deprived of sense, uttering piteous cries like flights of cranes. Their beautiful faces, resembling full-blown lotuses, are scorched by the sun. Alas, the wives of my proud children, possessed of prowess like infuriated elephants, are now exposed to the gaze of common people. Behold, the shields, standards, coats of mail, and head-gears of my sons, scattered on the earth, blazing with splendor like sacrificial fires. There, Duhshasana sleeps, felled by Bhima, and the blood of all his limbs quaffed by that heroic slayer of foes."
19 Gandhari lamented to Krishna, "My son Vikarna lies on the ground, slain by Bhima! His young wife tries to drive away vultures, but they pierce his scarred palms, cased in leathern fences. Though pierced with arrows, his beauty remains, like the moon in the autumnal sky. My son Durmukha sleeps, face towards the enemy, slain by Bhimasena in observance of his vow. His face, half-eaten by beasts, looks handsome still, like the moon on the seventh day of the lighted fortnight. How could he be slain? Behold, Citrasena, the model of bowmen, lies slain, surrounded by ladies and beasts of prey, crying and roaring in grief. The cries of women and beasts seem wonderful to me, a sorrowful sight. My son Vivinsati lies there, stained with dust, his armor pierced, his garland and wreaths torn apart. Slain in battle, he is now surrounded by vultures, a hero's bed. His beautiful face, with a smile, resembles the Moon, adorned with excellent nose and fair eyebrows. Many ladies used to wait upon him, like thousands of celestial girls upon a sporting gandharva. Who could endure my son Duhsaha, that slayer of heroic foes, that hero, that ornament of assemblies, that irresistible warrior, that resister of foes? The body of Duhsaha, covered with arrows, looks resplendent like a mountain overgrown with flowering karnikaras. With his garland of gold and his bright armor, Duhsaha, though deprived of life, looks resplendent yet, like a white mountain of fire!"
20 Gandhari lamented to Krishna, "Abhimanyu, the son of Arjuna, lies slain! His wife, Uttara, grieves, rubbing his blood-dyed body with her hand. She recalls their happy times, when she would embrace him, intoxicated with wine. Now, she laments, 'Why do you not speak to me? You were brought up in luxury, yet you sleep on the bare ground, slain by the enemy.' She gathers his blood-dyed locks, placing his head on her lap, and speaks to him as if he were alive. 'How could they slay you, a warrior of tender years? Fie on those who slew you! You were the sister's son of Vasudeva, the son of the wielder of Gandiva. How could they surround and slay you? You were the pride of the Pandavas, the hope of the Parthas. Your death has pierced my heart, like a shaft of sorrow.' Uttara's lamentations are heartbreaking. The ladies of the royal house of Matsya drag her away, themselves afflicted by grief. They weep and wail at the sight of the slain Virata, surrounded by screaming vultures and howling jackals. The ladies, weakened by grief, try to turn the body, but are unable to do so. Their faces are colorless and pale, scorched by the sun and worn out with exertion and toil. They mourn the loss of Abhimanyu, Uttara, Sudakshina, and Lakshmana, all lying on the field of battle. Gandhari's sorrow is boundless, her words a lamentation of the devastation of war. She thinks of her own sons, slain in the battle, and her heart breaks anew. The sorrow of the women, the cries of the jackals, the scent of blood and death, all mix together in a scene of unimaginable grief."
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21 Gandhari lamented, "The mighty Karna lies on the ground, slain by Arjuna! He was a blazing fire in battle, now extinguished. That great bowman and car-warrior was wrathful and full of energy, but now sleeps on the ground, drenched in blood. My sons fought under his lead, but even he was slain by Partha. His wives, with dishevelled hair, wail around him, their voices piercing the sky. King Yudhishthira couldn't sleep for thirteen years, thinking of Karna. He was like an all-destroying fire, immovable like Himavat, and protector of Dhritarashtra's son. Now, he lies on the ground, like a tree uprooted by the wind. His wife and mother of Vrishasena lament, crying and falling to the ground, their grief boundless. She exclaims, 'His preceptor's curse pursued him! When his chariot wheel was swallowed by the earth, Dhananjaya cut off his head with an arrow!' Carnivorous creatures feed on his body, reducing it to small dimensions. The sight is not gladdening, like the moon on the fourteenth night of the dark fortnight. The cheerless dame falls and rises, burning with grief for her son and lord. Alas, Karna, the great warrior, lies slain!"
22 Gandhari lamented, "Behold, the lord of Avanti lies slain by Bhimasena! Vultures and jackals feed on his body, a hero who once struck fear in the hearts of his enemies. Though he had many friends and allies, he now lies friendless, a victim of the cruel hand of fate. His wives, crying in grief, sit around him, their faces once radiant with joy now pale and sorrowful. Pratipa's son Bahlika, a mighty bowman, lies slain, his face still bright like the full moon, a reminder of his former glory. Indra's son Arjuna slew him to fulfill his vow, a testament to his unwavering determination. Jayadratha, protected by Drona, was slain by Partha after penetrating eleven Akshauhinis, a feat that showcased his bravery and skill. Vultures feed on his body, and carnivorous creatures drag it away, a stark contrast to the honor and respect he once commanded. His wives, though devoted, cannot protect him now, and I grieve for my daughter Duhshala, now a widow, and my daughters-in-law, lordless and bereft. Duhshala searches for her husband's head, striking her body in grief, a heart-wrenching sight that pierces my soul. He who checked the Pandavas and caused a vast slaughter finally succumbed to death, a reminder that even the mighty can fall. His beautiful wives cry, sitting around the irresistible hero, their sorrow a testament to his greatness."
23 Gandhari lamented, "There lies Shalya, my brother, slain by Yudhishthira! He boasted of his equality with thee, but now lies dead, his face eaten by crows. His tongue, once golden, is now being eaten by birds. The ladies of Madra wail around him, like she-elephants around their leader. Bhagadatta, king of mountains, lies dead, his golden garland still shining. Shalya and Bhagadatta, both mighty warriors, lie dead, their bodies mangled. Bhishma, son of Shantanu, lies dead, his vital seed drawn up. He told the Pandavas of his own death, and now lies on a bed of arrows, his head resting on a pillow of three arrows. Drona, the brahmana, lies dead, his weapons gone. He was a preceptor to Arjuna and the Kurus, and his death is a great loss. His auspicious feet, once adored, are now dragged by jackals. Kripi attends to his body, her senses deprived by grief. The reciters of Samas sing and weep, having placed his body on the funeral pyre. His disciples, with matted locks, have piled the pyre with bows and darts and car-boxes. The three Samas are being sung, and the brahmacaris are weeping. Drona's body is being consumed by fire, like fire in fire. His death is a great sorrow, and I grieve for him. Ah, the mighty have fallen, and the brave have been slain. The earth is bereft of its heroes, and the heavens weep at the sight. The Kauravas, once so proud, now lie dead, their bodies mangled. The Pandavas, once so noble, now stand victorious, their hearts heavy with grief."
24 Gandhari lamented, "Behold Somadatta's son, slain by Yuyudhana, pecked at by birds! Somadatta burns with grief, censuring Yuyudhana. His wife says, 'By good luck, you don't see this carnage, your son slain, your daughters-in-law widowed and grieving. You don't hear their wails, like the screams of cranes on the bosom of the sea.' She mourns, 'Your son, who performed sacrifices and bore the sacrificial stake on his banner, lies dead, his arm torn off by Arjuna. Alas, he struck off his arm unfairly! Alas, Satyaki took his life while he was in a vow!' Bhurishrava's wives lament, surrounding their lord, slain by Satyaki. They cry, 'This arm used to invade women's girdles, now it's still! This arm used to give thousands of kine and exterminate Kshatriyas in battle!' They place his lopped arm on their laps, weeping bitterly. 'Arjuna of pure deeds, how could you perpetrate such a censurable act? How could you strike off his arm while he was heedless and engaged with another in battle?' They censure Arjuna, saying, 'What will you say of this feat in assemblies? What will you say of this great feat, O diadem-decked Arjuna?' The co-wives lament with them, as if they were their daughter-in-law. Shakuni, the chief of Gandharvas, lies slain by Sahadeva, his illusions burnt by the son of Pandu. A large number of birds sit around him, and I fear he may still foment dissensions in the region of the dead."
25 Gandhari lamented, "Somadatta's son lies dead, pecked by birds! His wife mourns, 'You don't see this carnage, your son slain, your daughters-in-law widowed and grieving.' Bhurishrava's wives lament, 'This arm used to invade women's girdles, now it's still! This arm used to give thousands of kine and exterminate Kshatriyas in battle.' They censure Arjuna, 'How could you strike off his arm while he was heedless and engaged with another in battle?' The mother of Bhurishrava addresses her lord, 'By good luck, you don't see this terrible carnage, this extermination of the Kurus, this sight that resembles the scenes occurring at the end of the yuga.' She grieves, 'Your son, who performed sacrifices and bore the sacrificial stake on his banner, lies dead, his arm torn off by Arjuna.' The wives of Bhurishrava cry, 'Alas, Arjuna struck off his arm unfairly! Alas, Satyaki took his life while he was in a vow!' They place his arm on their laps, weeping bitterly. 'What will you say of this feat in assemblies, O diadem-decked Arjuna?' Shakuni, the chief of Gandharvas, lies slain, his powers of deception burnt. A large number of birds sit around him, and I fear he may still foment dissensions in the region of the dead."
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26 The holy one said to Gandhari, "Arise, do not grieve! Your son Duryodhana was wicked-souled and arrogant. You applauded his wicked acts, and now many have died. A princess like you bears sons for slaughter."

Gandhari remained silent, her heart agitated by grief. Dhritarashtra asked Yudhishthira how many had fallen in battle. Yudhishthira replied, "One billion 660 million and 20,000 men have fallen. 240,165 heroes have escaped with life."

Dhritarashtra asked about their fate. Yudhishthira said, "Those who died cheerfully in battle have attained regions like Indra's. Those who died shamefully have attained lower regions."

Dhritarashtra asked how Yudhishthira knew this. Yudhishthira replied, "I obtained spiritual vision from the celestial rishi Lomasa."

Dhritarashtra asked what to do with the bodies of the slain. Yudhishthira commanded that their funeral rites be performed with due rites. Vidura, Sanjaya, and others caused the bodies to be burnt on funeral pyres, using sandal, aloe, and other woods, and perfumes. They properly burned the bodies of Duryodhana, his brothers, and other kings. The funeral fires blazed brightly, looking like luminous planets in the firmament.
27 Vaishampayana said, "The Kuru ladies, crying and grief-stricken, offered oblations of water to their loved ones. Kunti, overcome with grief, addressed her sons, 'Your eldest brother, Karna, was born of me by the god of day. He was a hero, a great bowman, and a warrior who shone like Surya himself. He was born with a pair of earrings and clad in armor, and resembled Surya in splendor.' Hearing this, the Pandavas grieved for Karna. Yudhishthira asked his mother, 'How was Karna, that ocean of a warrior, born of you? His might was always worshipped by the Dhartarashtras. How did you conceal him like a person concealing a fire within the folds of their cloth?' Kunti revealed that Karna was indeed their eldest brother, and Yudhishthira lamented, 'The grief I feel at Karna's death is a hundred times greater than that of Abhimanyu's or the sons of Draupadi. Thinking of Karna, I am burning with grief, like a person thrown into a blazing fire. Nothing could have been unattainable by us, not excepting things belonging to heaven.' He offered oblations of water to Karna and caused his family members to be brought before him to perform the water-rite. The king, with his senses agitated, rose from the waters of Ganga, having finished the ceremony. The shores of the stream, though crowded with those spouses of heroes, looked as broad as the ocean and presented a spectacle of sorrow and cheerlessness."

12

 

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1 Vaisampayana said, "The sons of Pandu and Vidura performed water rites for their loved ones. Yudhishthira lamented to Narada, 'Though we've won the earth, my heart is heavy with grief. I've caused the death of my kin, including Subhadra's son and Draupadi's sons. I'm consumed by the thought of Karna, my uterine brother, born to Kunti in secret. We didn't know him as our brother, but he knew us. He was slain by Arjuna, and now I regret not knowing him sooner. Oh, Narada, I am tortured by the thought of Karna's death. If only I had known him as my brother, perhaps this war could have been avoided. I am filled with remorse and longing to understand the past.'

Narada listened attentively as Yudhishthira shared his sorrow and desire to understand the secrets of Karna's life. Yudhishthira asked Narada to reveal the mysteries surrounding Karna's birth, his curse, and his fate. He longed to know everything, from Karna's earliest days to his final moments on the battlefield. Narada, with his divine wisdom, began to recount the tale of Karna's life, revealing the truth about his birth, his struggles, and his ultimate destiny. As Narada spoke, Yudhishthira listened with rapt attention, his heart heavy with grief, but his spirit seeking solace in the truth."
2 Narada said, "I will tell you, O mighty-armed one, the story of Karna, who was believed to be a Suta's son. In his youth, Karna was envious of the Pandavas and sought to acquire the Brahma weapon from Drona. However, Drona refused to teach him, saying that only a Brahmana or a Kshatriya who had practiced austere penances could wield it. Karna then approached Rama, claiming to be a Brahmana of Bhrigu's race, and acquired all the weapons. He became a favorite of the gods and Gandharvas. He roamed the earth, meeting many celestial beings and acquiring great knowledge. He was a complex character, driven by both noble and selfish motivations. His friendship with Duryodhana was rooted in their shared desire for power and recognition. However, his rivalry with Arjuna was fueled by a deep-seated envy and a need to prove himself. His actions were often impulsive and reckless, leading to both triumphs and tragedies. While wandering on the sea-coast, he inadvertently slew a Brahmana's Homa cow and was cursed by the Brahmana. The curse stated that while fighting Arjuna, the earth would swallow the wheel of his car, and his head would be cut off. Despite this, Karna sought to gratify the Brahmana with offerings, but the curse stood. With a heavy heart, Karna returned to Rama, reflecting on his fate. He knew that his actions had led to his downfall and that he would soon face the consequences. His envy and ambition had driven him to seek power, but ultimately, they would lead to his demise."
3 Narada said, "Rama, pleased with Karna's strength and devotion, taught him the Brahma weapon. Karna acquired the weapon and lived happily in Bhrigu's retreat, devoting himself to the science of weapons. One day, while Rama slept with his head on Karna's lap, a worm bit Karna's thigh. Fearing to awaken Rama, Karna endured the pain, showing his heroic patience. When Rama awoke, he saw the worm and killed it, saving Karna from further agony. A Rakshasa then appeared, thanking Rama for releasing him from a curse. The Rakshasa had been a Danava who ravished Bhrigu's wife and was cursed to live as a worm. Rama then rebuked Karna, saying, 'No Brahmana could endure such agony. You are not a Brahmana, but a Kshatriya.' Karna confessed, 'I am Karna, son of Radha, a Suta.' Rama replied, 'Since you deceived me for the sake of weapons, the Brahma weapon will not stay with you. You will not be able to recall it when facing a worthy warrior.' Thus, Rama cursed Karna and sent him away, saying, 'Go, you have acted falsely. No Kshatriya will be your equal in battle.'"
4 Narada said, "Karna and Duryodhana attended the self-choice of the Kalinga princess, where many kings gathered, including Sisupala, Jarasandha, and Bhishmaka. The city was filled with opulence, and the kings were adorned with golden Angadas, possessing the splendor of pure gold. When the maiden entered, she passed by Duryodhana, who, intoxicated with pride and relying on Bhishma and Drona, abducted her by force. Karna, armed and riding his car, followed Duryodhana, fending off the pursuing kings with his arrows. He broke their bows and arrows, and many became bowless or fled in fear. Karna's lightness of hands allowed him to afflict the kings, and he vanquished them all. The kings retreated, saying 'Go away', and Duryodhana returned to his city with the maiden, protected by Karna. The people of the city celebrated, and Duryodhana was overjoyed. Karna's prowess was proven, and he became a hero. His fame spread far and wide, and he was revered by all. Duryodhana's pride was satisfied, and he was grateful to Karna for his support. The two friends returned triumphantly, their bond stronger than ever."
5 Narada said, "King Jarasandha, hearing of Karna's fame, challenged him to single combat, eager to test his skills. They fought fiercely, their weapons clashing, and their strength and valor on full display. They exhausted their arrows and broke their bows and swords, but their determination and courage remained unwavering. They then engaged in bare-handed combat, their bodies locked in a fierce struggle, with Karna nearly defeating Jarasandha. However, Jarasandha was impressed by Karna's prowess and gave him the town of Malini, making him the ruler of both Angas and Champa. Karna's fame grew, and he became known as a tiger among men, a hero of great strength and courage. But he was later deceived by Indra, who begged for his natural armor and earrings, leaving him vulnerable. Cursed by a Brahmana and Rama, and weakened by others, Karna was eventually slain by Arjuna, who obtained celestial weapons from various gods. Though Karna was defeated, he should be remembered as a hero, a warrior of great valor and strength, who fought against overwhelming odds. His story is a testament to his bravery and the complexities of fate, and you should not grieve for him, but rather celebrate his life and legacy."
6 Vaisampayana said, "Narada's words left Yudhishthira filled with grief and meditation, his mind reeling from the revelation about Karna's true identity. Kunti, also grieving and filled with remorse, addressed him, 'Yudhishthira, don't be consumed by sorrow. I tried to tell Karna of his brotherhood with you, as did Surya. We both attempted to pacify him, to bring him back to our side, but he was resolute in his enmity towards you. I gave up, and now this affliction has befallen you.' Yudhishthira, tearful and grief-stricken, replied, 'Your concealed counsel has brought me this pain. If only I had known, perhaps things would have been different.' He then cursed all women, saying, 'No woman shall keep a secret, for your silence has brought me only sorrow.' The king, remembering his lost loved ones, became anxious and grief-stricken, his heart heavy with regret. Overwhelmed with despair, he was like a fire covered in smoke, his usual radiance dimmed by sorrow. Kunti's words had stirred up his emotions, and he was consumed by grief and regret, wondering what could have been if only things had been different."
7 Vaisampayana said, "Yudhishthira grieved for Karna, sighing and addressing Arjuna, 'If only we had lived a life of mendicancy, this calamity wouldn't have befallen us. Our foes have prospered, while we've lost everything. Fie on the usages of Kshatriyas and might and valour, which have brought us to this pass. Blessed are forgiveness, self-restraint, and purity. We've fallen into this plight due to covetousness and folly. Beholding our kinsmen slain, our grief is immense. We've borne the weight of existence, deprived of friends and the objects of life. Like dogs fighting for meat, a great disaster has overtaken us. They that have been slain shouldn't have been slain for the sake of the earth. Filled with envy and hankering for earthly objects, they've repaired to Yama's abode. Practising asceticism and truth, sires wish for sons with prosperity. Alas, since their sons have been slain, their expectations have been rendered fruitless. We are regarded as the cause of destruction, but the fault lies with the sons of Dhritarashtra. Duryodhana's heart was set upon guile, and he couldn't enjoy the fruits of victory. His wickedness and covetousness have brought about this downfall. I am consumed by grief and repentance, and I seek to renounce the world and seek redemption.'"
8 Arjuna spoke, his words grave and important, "Oh, how painful to see you, king, so agitated after achieving such a great feat. Having won the earth, why abandon it? Where has a eunuch or procrastinator ever acquired sovereignty? You slew foes, acquired the earth, and now wish to live in the woods like a mendicant? What will the world say? Poverty is for recluses, not kings. King Nahusha cried fie on poverty, saying it's a state of sinfulness. Wealth brings religious acts, pleasures, heaven, and accessions of wealth. Without wealth, one cannot sustain life. The poor are accused falsely, and wealth brings friends, kinsmen, and recognition. Wealthless, one has neither this world nor the next. Religious acts spring from wealth, like rivers from a mountain. Look at the gods and Danavas - they wish for the slaughter of their kinsmen. The Vedas sanction internecine quarrels, and kings should live reciting the Vedas, acquiring wealth, and performing sacrifices. The wealth of others becomes the means of prosperity, and kings conquer through internecine quarrels. You have a duty to perform a great sacrifice, requiring a vast heap of the earth's produce. If you don't, the sins of the kingdom will be yours. Your subjects will be cleansed and sanctified by beholding the ablutions at the end of the sacrifice. This is the eternal path, its fruits never destroyed. Abandoning it, O king, to what other path would you betake yourself?"
9 Yudhishthira said, "Arjuna, listen to my words and fix your mind on your inner soul. I shall abandon worldly pleasures and tread the path of the righteous. I shall perform the austerest penances, wander in the forest, and live on fruit and roots. I shall pour libations on the fire, perform ablutions, and thin myself by reduced diet. I shall endure cold, wind, and heat, and emaciate my body by penances. I shall listen to the strains of birds and animals, enjoy the fragrance of trees, and see diverse products of the forest. I shall live a retired life, devoting myself to contemplation, and derive happiness from my own soul. I shall assume the outward form of a blind and deaf idiot, casting off all things dear or hateful. I shall behave equally towards all creatures, restraining my senses, and turning my gaze inwards. I shall go on, casting off pride of soul and body, and earn great ascetic merit. I shall break the bonds of desire and wander over the earth, preserving equability in success and failure. I shall not jeer at anyone, nor shall I frown at anybody. Restraining all my senses, I shall always be of a cheerful face. Without asking anybody about the way, I shall proceed along any route that I may happen to meet with. I shall not think of those pairs of opposites that stand in the way of such a life. If pure food in even a small measure be not obtainable in the first house, I shall get it by going to other houses. I shall wander over the earth, after breaking the bonds of desire."
10 Bhimasena said, "Your understanding, O king, has become blind to the truth. If you renounce your duties, then our destruction of the Dhartarashtras was unnecessary. Forgiveness and compassion are not exclusive to non-Kshatriyas. We would have lived by mendicancy if we knew that was your intention. This battle would not have occurred, and we would not have slain our enemies. Wise men have declared that those who stand in the way of sovereignty should be slain. We have slain our enemies and should now rightfully govern the earth. Our refusal to do so is like a person who digs a well but stops before obtaining water. We are capable of great things, yet we follow you, our eldest brother, who seems to be of feeble understanding. We are the refuge of the helpless, yet we act as if we are powerless. Renunciation is not suitable for Kshatriyas, especially in times of prosperity. It is only suitable for those overcome with decrepitude or defeated by foes. Let us not censure our duties as Kshatriyas, but rather follow our natural order and perform our actions. We should not lead a life of renunciation like a eunuch, but rather live a life of action and prowess. Those who are capable of supporting life by their own exertions should not lead a hypocritical life of renunciation. We should acquire religious merit by other means, not by renouncing our duties as Kshatriyas."
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11 Arjuna said, "A story is told of some ascetics who abandoned their homes to live in the woods, thinking it was virtuous. They were mistaken and ignorant of the true meaning of sacrifice. Indra, disguised as a golden bird, saw their error and decided to guide them. He told them that living on remnants of sacrifices was truly meritorious and that the domestic mode of life was superior. He explained that sacrifices and penances were essential and that leading a life of domesticity was the highest asceticism. The ascetics were surprised and humbled by the bird's words. They realized their mistake and the value of living a life of action and duty. They abandoned renunciation and took up a life of domesticity, performing sacrifices and penances as prescribed. The bird's words had a profound impact on them, and they understood the importance of living a life of service and duty. Therefore, O king, rule the world with wisdom and righteousness, now that you are free from foes. Follow the path of action and duty, and do not be swayed by the mistaken idea of renunciation."
12 Nakula said, "The gods themselves depend on the fruits of action, and the Pitris support life by rain, observing the ordinances declared in the Vedas. Those who reject the declaration of the Vedas, which inculcate action, are downright atheists. The domestic mode of life is superior, and a true renouncer is one who gives away righteously acquired wealth and restrains their soul. A mendicant who observes vows and studies the Vedas is also a renouncer. Domesticity contains both heaven and pleasure, and is the way of great Rishis and the refuge of all persons conversant with the ways of the world. A person who betakes themselves to this mode of life, abandoning desire, is a real renouncer. Acts done from vanity are unproductive, while those done from renunciation bear abundant fruit. Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness are virtues recommended by Rishis. In domesticity, one can attain the threefold aims of life - dharma, artha, and kama. A renouncer who adheres to this mode of life will not encounter ruin either in this world or the next. The Lord created creatures to adore him through sacrifices, and creepers, trees, and animals were created for this purpose. Not performing sacrifices leads to sin, and a king who doesn't protect his subjects incurs sin. Therefore, O king, perform sacrifices and give away wealth to Brahmanas, and protect your subjects."
13 Sahadeva said, "Merely casting off external objects is not enough; one must also cast off mental attachments. Let our foes have the religious merit and happiness that comes from external renunciation but internal covetousness. On the other hand, let our friends have the merit and happiness that comes from governing the earth with internal detachment. The word 'mine' is Death itself, while 'not mine' is eternal Brahma. Brahma and death enter every soul, causing creatures to act. If the soul is not subject to destruction, then killing is not possible. If the soul and body are born and destroyed together, then the path of rites and acts is futile. Therefore, adopting the path trodden by the righteous, I drive away doubts about the soul's immortality. A king who acquires the earth but does not enjoy it lives a fruitless life. One who lives in the forest but remains attached to earthly things lives within Death's jaws. Look upon all creatures as thy own self and escape the fear of destruction. Thou art my sire, protector, brother, and preceptor, so forgive my incoherent utterances in sorrow. I speak from a heart full of grief and a mind full of doubt. Oh, king, thou art the guide of all, and I am but a humble seeker of truth. I seek refuge in thee, for thou art the embodiment of wisdom and virtue. Guide me on the path of righteousness, and help me to attain true knowledge and understanding."
14 Draupadi said, "O Yudhishthira, why do you not gladden your brothers who are crying and drying their palates like chatakas? You had promised them victory and happiness, but now you seem to be depressed. A Kshatriya without the rod of chastisement can never shine or enjoy the earth. Friendship, charity, and study are the duties of a Brahmana, not a king. A king's duties are to restrain the wicked, cherish the honest, and never retreat from battle. You have acquired the earth through might, not study or gift. You have swayed many regions and defeated strong enemies. Why is your soul not gratified? Your brothers are like celestials, capable of resisting foes. I am blessed to have all of you as my husbands. Do not disregard my words and those of your brothers. Abandoning the earth, you invite adversity and danger. Protect your subjects righteously and govern the earth with mountains, forests, and islands. Do not be cheerless, adore the gods, fight your foes, and make gifts to Brahmanas. Remember, you had said that you would slay Duryodhana and enjoy the earth. You had said that you would perform great sacrifices and enjoy the wealth of the earth. Why, then, do you now seem to be so depressed? Arise, O king, and enjoy the earth. Do not let your brothers and me suffer anymore."
15 Arjuna said, "The rod of chastisement governs all subjects and protects them. It is righteousness itself and protects profit and virtue. Without chastisement, people would sink into darkness and hell. Even Brahmanas, who are supposed to be self-restrained, cannot support life without killing creatures. The universe is food for living creatures, and this has been ordained by the gods. The policy of chastisement is necessary to uphold creatures and distinguish good from bad. Without it, ravens and beasts of prey would devour all. Chastisement inspires fear and makes people observe rules and restraints. It is the root of everything and upon it rests heaven and this world. If the rod of chastisement were not uplifted, sin, deception, and wickedness would prevail. Our duty is to enjoy the kingdom and perform sacrifices. Duties have been declared for maintaining the relations of the world. There is no act that is wholly meritorious or wholly wicked. Slaying foes and protecting friends is not a sin. The inner soul of every creature is incapable of being slain, and creatures enter successive bodies, abandoning worn-out forms. We must follow the ancient customs of men and practise righteousness. We must perform sacrifices, give alms, protect our subjects, and slay our foes. Let us not be cheerless, for chastisement is the root of everything."
16 Bhimasena said, "O monarch, thou art conversant with all duties, but thy faculties are stupefied, endangering everything. I implore thee to assume sovereignty. There are two kinds of diseases, physical and mental, and each springs from the other. Mental diseases can be checked by remedies like joy and grief. Thou shouldst not be sad in bliss or glad in woe. Destiny is all-powerful, but thou shouldst recollect the past woes, like Krishna's humiliation, our expulsion, and the battles fought. A fierce battle with thy mind is before thee, to conquer thy foes. If thou givest up, thou shalt have to fight again in another body. Win this battle, disregard thy body, and conquer thy mind's foe. Ascertain the right and wrong paths, follow thy sire's course, and govern thy kingdom. By good luck, Duryodhana is slain, and thou hast attained the condition of Draupadi's locks. Perform the horse-sacrifice with rites and presents. We are thy servants, O son of Pritha, as is Vasudeva of great energy. Thou art the ruler of the world, conversant with all branches of knowledge. Nothing is unknown to thee. I will indicate the reasons in favor of thy assuming sovereignty. Listen to me with undivided attention. Thou shouldst not forget the woes inflicted by Jatasura, the battle with Chitrasena, and the distress suffered at the hands of the Sindhu king. Thou shouldst not forget the kick received by Draupadi from Kichaka while we were living in concealment."
17 Yudhishthira said, "You covet sovereignty due to discontent, attachment, and folly. Strive for tranquility and happiness by prevailing over desire and grief. The desire for kingdom is unending and cannot be fulfilled. Conquer your stomach's desires first, and then you can conquer the earth. Renunciation is the key to permanent good. Kings who seek earthly possessions can never be content. Those who renounce enjoyments and practice penances attain beatitude. The acquisition and preservation of kingdom involve both righteousness and unrighteousness. Free yourself from burdens and adopt renunciation. They who have given up desire and enjoyment never grieve. There are two paths: the path of the Pitris and the path of the gods. Casting off desires, one attains the highest end. Janaka's verse says, 'My treasures are immense, yet I have nothing!' A person with knowledge and understanding sees things differently. He who is acquainted with the words of the learned succeeds in obtaining great honors. When one sees creatures as diversified emanations from the same essence, one attains Brahma. Those who reach this state attain supreme bliss, not those without knowledge or understanding. The wise ones who have attained Brahma see the world as a mere illusion, a dream. They are not attached to worldly things and are free from desire and grief. They are the true seekers of truth and have attained the ultimate goal."
18 Arjuna said, "In the old history of the ruler of the Videhas, King Janaka's spouse had said to him, 'Why have you adopted a life of mendicancy, abandoning your kingdom? A handful of barley cannot be proper for you. Your resolution tallies not with your acts. You were the supporter of thousands of Brahmanas, how can you beg from them now? You have cast off your prosperity, and your mother and wife are helpless. You have neither this world nor the other. Why lead a life of wandering mendicancy? If you can act up to your resolution, then who am I to you, and what can be your grace to me? If you beest inclined to grace, rule then this Earth! They that are desirous of happiness but are very poor may adopt renunciation. But he who imitates those men by abandoning palatial mansions acts improperly. One always accepts gifts, another always makes gifts. Who is superior? If a gift is made to one who always accepts gifts, that gift becomes bootless. The food that is given by a charitable person is the sure support of the pious. If the king does not give, where will the pious go? They who have food are house-holders. Mendicants are supported by them. Life flows from food. Therefore, the giver of food is the giver of life. Coming out from among those that lead a domestic mode of life, mendicants depend upon those very persons from whom they come. Those self-restrained men, by doing this, acquire and enjoy fame and power.'"
19 Yudhishthira said, "I am familiar with the Vedas and scriptures leading to Brahma. The Vedas contain conflicting precepts, and the scriptures are confounding. I understand the truth in the Mantras, but you, Arjuna, are only skilled in weapons and heroic practices. You don't truly understand the scriptures. Your words, driven by fraternal affection, are fitting, but you shouldn't doubt my intelligence. You excel in battle and diverse acts, but not in understanding the subtleties of the scriptures. Renunciation and knowledge of Brahma are superior to wealth. Righteous men devote themselves to ascetic penances and Vedic study. The Rishis have achieved eternal regions through penances. Others, with tranquil souls, have attained heaven through renunciation and Vedic study. The path to salvation is indescribable, but Yoga is the best means to achieve it. Learned men often misinterpret the scriptures, failing to find the truth. The Soul, subtle and inexpressible, revolves in a cycle of rebirths. One can become perfectly independent and happy by advancing the Soul and restraining desires. Why, then, do you applaud wealth, which is full of calamity? Men of old, conversant with the scriptures, regarded renunciation and knowledge as superior. Fools deny the existence of the Soul, and travel the earth, deprecating the true doctrine of emancipation. It's difficult for them to understand the truth. Only those acquainted with truth can obtain Brahma through asceticism and intelligence, and achieve great happiness through renunciation."
20 Devasthana said, "Phalguna believes wealth is supreme, but I will discourse on this. Four modes of life are indicated in the Vedas: perform great sacrifices with profuse presents, O king. Even ascetics are addicted to action. The Vaikhanasas preach that not seeking wealth is superior, but I think that incurs faults. Men collect things for sacrifice due to Vedic ordinance. Giving wealth to the undeserving incurs the sin of killing a foetus. Charity requires discernment, and one must differentiate between the deserving and undeserving. The Supreme Ordainer created wealth for sacrifice and men to manage it. Therefore, apply wealth to sacrifice, and pleasure will follow as a natural consequence. Indra surpassed gods through diverse sacrifices and became chief. Mahadeva, by self-sacrifice, became the first of gods. King Marutta vanquished Sakra with his wealth, and Harischandra earned merit and happiness through sacrifice. He, a man, vanquished Sakra with his wealth. So, apply everything to sacrifice. Sacrifice is the root of all happiness, and wealth is the means to achieve it. By performing sacrifices, one can surpass even the gods and attain great merit and happiness."
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21 Devasthana said, "Vrihaspati told Indra that contentment is the highest heaven and bliss. When one conquers desires and fears, they behold their soul. One who seeks no injury and cherishes no desire attains Brahma. Creatures obtain fruits according to their religion. Some praise peacefulness, exertion, contemplation, or a combination. Some praise sacrifice, renunciation, or gifts. The learned conclude that not injuring any creature is the best religion. Abstention from injury, truthfulness, justice, compassion, and self-restraint are key. A Kshatriya who takes sovereignty, restrains their soul, and follows royal duties, will obtain excellent fruits in this world and the next. They should restrain their senses, be compassionate, and subsist on the remains of sacrificial feasts. They should engage in restraining the wicked and cherishing the righteous, and transmit their crown to their son before retiring to the woods. Final emancipation is difficult, but those who adopt duties, practise charity and ascetic penances, and are compassionate, attain a high end. The Rudras, Vasus, Adityas, Sadhyas, and kings adopt this religion and attain heaven through their acts. They live in silent meditation, abandoning everything, and observe their duties with care."
22 Vaisampayana said, "Arjuna addressed Yudhishthira, saying, 'O king, having obtained sovereignty and conquered foes, why do you grieve? Death in battle is meritorious for Kshatriyas, and penances and renunciation are for Brahmanas. Kshatriyas should perish by weapons in battle, as it is laid down in the ordinance. Even a Brahmana living as a Kshatriya is not censurable, as Kshatriyas sprang from Brahmanas. Renunciation, sacrifice, and dependence on others are not for Kshatriyas, who are exceedingly fierce and connected with the use of weapons. You are wise and skilled in all acts, and acquainted with all duties, so cast off cheerlessness and engage in action. A Kshatriya's heart is hard as thunder, and you have conquered your foes and acquired empire without a thorn in its side. Conquer your soul, O ruler of men, and perform sacrifices and charity with profuse presents. Indra, a Brahmana, became a Kshatriya and battled his sinful kinsfolk for eight hundred and ten times, obtaining chiefship of the gods. Perform sacrifices like Indra and free yourself from fever. Do not grieve for the past, as the slain have attained the highest end, sanctified by weapons and the Kshatriya religion. Destiny is incapable of being resisted, so rise and act, O tiger among kings!'"
23 Vyasa said, "Arjuna's words are true, Yudhishthira. The highest religion depends on domestic duties. You know all duties, so practice them. A life of retirement in the woods is not for you. Support the gods, ancestors, guests, and servants, who depend on householders. The duties of domesticity are difficult, but you must bear the burden of your ancestral kingdom. I will tell you the duties of Kshatriyas, which include sacrifice, learning, exertion, and wielding the rod of punishment. Strength and chastisement are essential for Kshatriyas. Vrihaspati said, 'A king inclined to peace and a Brahmana attached to domesticity are like a snake devouring a mouse.' King Sudyumna obtained success by wielding the rod of chastisement. Yudhishthira asked about Sudyumna's history, and Vyasa told the story of Likhita, who was punished by King Sudyumna for eating fruits without permission. Likhita's hands were cut off, but he was pardoned and his hands were restored through his brother Sankha's penances. This story illustrates the duty of Kshatriyas to wield the rod of chastisement and rule their subjects. Vyasa continued, "Thus, King Sudyumna became eminent and obtained the highest success like Daksha himself. This is the duty of Kshatriyas, to rule their subjects and wield the rod of chastisement. Any other path would be wrong for them. Do not grieve, Yudhishthira, and listen to your brother's beneficial words."
24 Vaisampayana said, "Krishna-Dwaipayana told Yudhishthira, 'Rule the earth like Yayati, son of Nahusha. Enjoy happiness after performing sacrifices and repaying debts to the gods, Pitris, and beggars. Perform Sarvamedha and Aswamedha sacrifices and install your brothers in great sacrifices. Protect your subjects, especially Brahmanas and the virtuous. By transgressing scriptures, one incurs sin, while obeying them brings fearlessness. A king who fails to protect his kingdom incurs sin. Brave men, the respectable, and the virtuous should be protected. Do not repose confidence in one individual, and protect your subjects from robbers and sin. If you fail to protect, sin stains you. I will tell you the story of Hayagriva, an ancient king who protected his kingdom, performed sacrifices, and won heaven. He was a heroic king who defeated many foes, but was eventually slain in battle. Despite this, he achieved great fame and now enjoys bliss in heaven. His life was a sacrifice, with his bow as the stake and his sword as the ladle. He poured his life-breaths as libations and achieved freedom from sin. Having protected his kingdom and performed sacrifices, he won the regions of the gods. His life was worthy of every praise, and learned men applaud it. He won heaven and acquired the regions reserved for heroes, and became crowned with success.'"
25 Vaisampayana said, "Yudhishthira was grief-stricken, but Vyasa told him that no one can acquire anything by their own acts, and that Time is the means of acquisition. Vyasa said that everything happens in its time, and that no one can change the course of events. He told Yudhishthira not to grieve, as grief only increases with indulgence. Vyasa said that the wise do not get deluded by sorrow or happiness, and that one should abandon both to attain eternal happiness. He advised Yudhishthira to bear whatever comes with an unaffected heart, and to cast off things that cause sorrow. Vyasa also said that a king's duty is to govern with intelligence, perform sacrifices, and protect his kingdom, and that by doing so, he will sport in the region of the gods after death. He also said that a king's conduct should be applauded by his people, even after his death. Vyasa further explained that all creatures suffer destruction due to the irresistible course of Time, and that one should not be attached to earthly things. He told Yudhishthira to be wise and not indulge in grief, as it only leads to more sorrow. By following Vyasa's advice, Yudhishthira could find peace and happiness, and ultimately attain eternal bliss."
26 Vaisampayana said, "Yudhishthira told Arjuna that wealth is not the only means to happiness and heaven. Many have achieved success through sacrifice, Vedic study, and penances. One should regard Rishis and those devoted to true knowledge as virtuous. Our acts depend on those who acquire true knowledge. Many have gone to heaven through Vedic study and sacrifices. Contentment is key to happiness, and controlling wrath and joy leads to success. The northern path is travelled by those devoted to Yoga penances, and the southern path by those who perform Vedic acts. One attains Brahma when free from fear, desire, and hate. Yudhishthira advised Arjuna to withdraw desires and control pride and folly to attain salvation. He also cautioned that wealth can lead to faults and sin, and it's better to abandon desire for wealth. Wealth should be applied to sacrifices, not spent on desires. One should give wealth to deserving people, not undeserving ones. Yudhishthira emphasized that true happiness comes from contentment, not wealth. He encouraged Arjuna to seek knowledge and virtue, rather than wealth and material possessions. By doing so, Arjuna can achieve true happiness and salvation."
27 Yudhishthira lamented, "I am consumed by grief and guilt for slaying my kin, including Abhimanyu, Dhrishtadyumna, and Drona. I am a covetous sinner, exterminator of my own race. I deceived Drona about his son's death, and caused Karna's demise. I am like one who commits infanticide. I cannot bear to look at Arjuna or Krishna. I am a great offender, sinner, and destroyer of the earth. I will fast unto death, as I am unfit to live. Vyasa intervened, saying, "This cannot be! You must not indulge in such grief. It is all destiny. Union ends in dissolution, life ends in death. Labour with skill leads to happiness, while idleness ends in misery. Friends cannot bring happiness, nor foes inflict misery. Wisdom does not bring wealth, nor wealth bring happiness. You were created to work, and success comes from work. You are not fit to avoid work."
28 Vyasa said, "In this connection, I cite the old story of Asma's discourse. Janaka, filled with sorrow, questioned Asma, 'How should a man desirous of his own good behave upon occasions of joy and grief?' Asma said, 'Joys and griefs attach themselves to a man's body. Whichever overtakes him, robs him of his reason. A king should apply remedies for alleviating the sorrows of his subjects. The causes of mental sorrow are delusion and distress. No third cause exists. Decrepitude and death devour all creatures. No man can escape them. Happiness and misery arise from what has been pre-ordained. Seats, beds, vehicles, prosperity, and objects of enjoyment come and go according to Time's course. The evils caused by disease, fire, and death overtake a man according to Destiny. Neither medicines nor incantations can rescue one assailed by decrepitude or death. Union with dear ones is transitory. Men of knowledge behold the next world. One desirous of knowledge should have faith and perform religious duties. The world is sinking on the ocean of Time. No one understands this. Our union with wives and kinsfolk is like that of travelers at an inn. Life and its environments are constantly revolving like a wheel. The companionship of those that are dear is transitory. One cannot obtain a lasting companionship with anyone. One cannot obtain such companionship even with one's own body. How then can it be had with anyone else? Casting off all anxiety of heart, one should pay court to heaven, this world, and one's own soul.'"
29 Vyasa said, "Asma's discourse teaches, joys and griefs attach, robbing reason. Decrepitude and death devour all, happiness and misery arise from destiny. Union with dear ones is transitory, like travelers at an inn. Men of knowledge behold the next world, but few understand. Our lives revolve like a wheel, companionship is fleeting. We cannot retain our bodies, how can we retain others? Casting off anxiety, pay court to heaven, earth, and your soul. The world sinks in the ocean of Time, few understand. Asma's discourse frees us from grief, Janaka found peace, and so can you, Yudhishthira. Rise, cast off grief, and enjoy the earth you've won. Remember, life is short, and youth is fleeting. Our actions determine our fate, and our character is our true wealth. The wise do not grieve for the dead or the living. They know that life is a journey, and we are all travelers. Do not be attached to worldly things, for they are like a dream. Seek knowledge, seek wisdom, and seek the truth. That is the path to true happiness and true freedom."
30 Yudhishthira asked about Suvarnashthivin, Srinjaya's son, who died in infancy. Krishna replied, "Narada and Parvata, two Rishis, wandered the earth, subsisting on human food. They entered into a compact to disclose their wishes to each other, but Narada violated it by concealing his love for Srinjaya's daughter, Sukumari. Parvata cursed Narada to become an ape, and Narada cursed Parvata to not succeed in going to heaven. The curses were later lifted, and Narada married Sukumari. Though she saw him as an ape at first, she dedicated her love to him. The two Rishis freed each other from their curses, and Parvata assured Sukumari that her husband was indeed Narada. Narada, himself an actor in this matter, is here and can tell you everything that happened. "Narada and Parvata were like two infuriated elephants, cursing each other in rage. But later, they freed each other from their curses, showing that even the wise can be overcome by passion, but also that they can forgive and restore each other. Sukumari, too, showed her devotion to her husband, despite his appearance. This story shows the power of love and forgiveness, and how even the strongest curses can be lifted."
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31 Vaisampayana said, "Yudhishthira asked Narada about the child whose excreta were gold. Narada replied, 'Parvata and I went to King Srinjaya's abode, where we were honored and gratified. Before departing, Parvata asked the king to solicit a boon. Srinjaya desired a heroic son with great energy, long life, and splendor equal to Indra's. Parvata granted the boon but warned that the child would not be long-lived. The child, Suvarnashthivin, was born and grew up, but Indra feared humiliation and sent a celestial weapon to slay the prince. The prince was killed by a tiger, but I revived him with Indra's permission. He ascended the throne, ruled for 1100 years, and performed many great sacrifices. He eventually went the way of all nature, leaving behind many sons who multiplied the race. "Narada continued, 'The king was filled with joy at the birth of his son, but his happiness was short-lived. The prince's death was a severe blow, but I revived him, and he went on to rule the kingdom wisely. His story is a testament to the power of fate and the will of the gods. Even though Indra feared humiliation, he ultimately granted permission for the prince's revival. The story also highlights the importance of sacrifice and the performance of one's duties, as exemplified by Suvarnashthivin's many great sacrifices.'"
32 Vaisampayana said, 'Vyasa spoke to Yudhishthira, who was overcome with grief. "A king's duty is to protect his subjects, and penances are a duty for Brahmanas. A Kshatriya must protect all persons in respect of their duties. Those who transgress wholesome restraints must be chastised. You have followed your ancestors' footsteps and slain the Kauravas, who were trespassers against morality. Why do you grieve?" Yudhishthira replied, "I have caused many deaths for the sake of the kingdom, and those deeds haunt me." Vyasa said, "Is the Supreme Being the doer, or is man the doer? If man does all acts, good or bad, being urged by the Supreme Being, then the fruits of those acts should attach to the Supreme Being. If a person cuts down a tree, it is the person who incurs the sin, not the axe. If Destiny be the result of former lives, then no sin can attach to one in this life. Attend to the scriptures, which say kings should stand with the rod of chastisement uplifted. Avoid evil acts and perform expiatory acts for evil deeds.'"
33 Yudhishthira lamented to Vyasa about the slaughter of his kin and friends, feeling guilty for causing their deaths. Vyasa consoled him, saying that Time was responsible for their fate, not Yudhishthira. He reminded Yudhishthira of his duties as a Kshatriya and the law of change, which brings about the fruits of actions. Vyasa encouraged Yudhishthira to perform expiatory rites and cited the example of the gods and Asuras, who fought a fierce battle. He emphasized that sometimes sin and virtue can appear as each other and that learned individuals know the difference. Vyasa comforted Yudhishthira, saying he was well-versed in the scriptures and had only followed the path of the gods. He advised Yudhishthira to prepare for the Horse-sacrifice to free himself from sin and rule the earth with kindness. Vyasa also reminded Yudhishthira of his prowess in battle and his duty to install the rightful rulers on their thrones. He encouraged Yudhishthira to make his subjects happy and rule the earth with virtue. Vyasa's words of wisdom and guidance helped Yudhishthira to see his actions in perspective and understand the nature of duty and morality. He realized that he had acted according to his dharma as a Kshatriya and that the consequences of war were not entirely his to bear. With a newfound sense of purpose and resolve, Yudhishthira prepared to perform the Horse-sacrifice and rule the earth with wisdom and justice."
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35 Yudhishthira inquires about the acts that require expiation and the means to be freed from sin. Vyasa elaborates that omitting ordained acts, doing interdicted ones, and behaving deceitfully require expiation. He lists various sinful acts, including killing a Brahmana, speaking ill of others, violating a vow, and humiliating a Brahmana. Vyasa also mentions acts that should not be done, such as rejecting one's creed, practicing another's, and selling forbidden substances. Vyasa notes that some acts may be justified in certain circumstances, like killing a Brahmana who has fallen away from their duties or violates the bed of their preceptor. He explains that expiation can be made through various means, including regenerating ceremonies, libations of clarified butter, and gifts to deserving Brahmanas. Vyasa emphasizes that one should not be stained by sin if they act with a pure heart and follow the authority of the Vedas. Vyasa also provides exceptions to certain rules, such as when a Brahmana may take up arms in self-defense or when a person may speak a falsehood to save a life. He highlights the importance of understanding the nuances of dharma and the circumstances that may justify certain actions. Vyasa's guidance provides Yudhishthira with a deeper understanding of the complexities of morality and the means to achieve redemption."
36 Vyasa explains to Yudhishthira that sins can be washed away through penances, religious rites, and gifts. He lists various expiations for different sins, including killing a Brahmana, adultery, theft, and violating a vow. These expiations include acts such as subsisting on one meal a day, making a round of mendicancy, casting off malice, and giving away wealth to deserving persons. Vyasa also notes that women can be cleansed of sins through regulated life, chaturmasya vow, and menstrual course. Vyasa emphasizes that a Brahmana should acquire and practise virtue, and that the heaviness or lightness of sins should be determined according to one's varna. He explains that there are different levels of sin, including grave and trivial ones, and that there is expiation for every sin except highly heinous ones. Vyasa encourages Yudhishthira to achieve righteous acts and abstain from unrighteous ones to enhance his weal. Vyasa also reminds Yudhishthira that he has slain his foes in the discharge of his duties as a king and for the protection of his life-breath and inheritance, and that he should not regard himself as sinful. However, if Yudhishthira still feels that he has committed sin, Vyasa advises him to perform expiation. Vyasa's guidance provides Yudhishthira with a deeper understanding of the complexities of morality and the means to achieve redemption."
37 Yudhishthira asks Vyasa about clean and unclean food, worthy recipients of gifts, and how to study and perform penances. Vyasa cites Manu's discourse to ascetics, explaining that certain acts and objects are cleansing, such as silent recitation, fasts, and knowledge of self. He lists characteristics of virtue, including refusal to appropriate what is not given, gift, study, penance, and abstention from injury. Manu notes that virtue and sin can be relative, and that consequences of actions can be good or bad. Manu advises against eating certain foods, including those offered to the dead, and against accepting gifts from unworthy individuals. He lists unacceptable recipients of gifts, including unchaste women, washermen, and gamblers. Manu emphasizes the importance of making gifts with a pure heart and to worthy individuals, and notes that improper gifts and acceptance can have evil consequences. He also stresses the importance of studying the Vedas and performing penances, and warns against the consequences of not doing so. Manu's discourse provides guidance on how to live a virtuous life, and emphasizes the importance of making conscious choices in one's actions and behaviors. He encourages the ascetics to lead a life of self-reflection, self-control, and self-purification, and to strive for spiritual growth and development. By following Manu's teachings, one can achieve spiritual liberation and attain a state of supreme bliss."
38 Yudhishthira, still grappling with the weight of his actions, seeks guidance from Vyasa on the duties of kings and the four orders. Vyasa, wise and knowing, directs Yudhishthira to Bhishma, the venerable grandsire of the Kurus, who possesses universal knowledge and is conversant with all duties. However, Yudhishthira is hesitant to approach Bhishma, feeling guilt and shame for his role in Bhishma's death. Vasudeva, sensing Yudhishthira's turmoil, encourages him to seek Bhishma's counsel, reminding him of the importance of duty and morality. Yudhishthira, surrounded by Krishna, Vyasa, and others, eventually agrees, and the group sets out to enter the city. The procession is grand, with Yudhishthira offering worship to the gods and Brahmanas, and his brothers and companions following close behind. As they make their way through the city, the streets are adorned with festoons of flowers, banners, and perfumed incense. New metallic jars full of water and beautiful maidens line the route, adding to the splendor of the occasion. Yudhishthira, still grappling with his emotions, is met with sweet speeches and adoration from the citizens, who hail him as their king. Despite the grandeur of the procession, Yudhishthira's heart remains heavy, and he knows that he must seek Bhishma's guidance to find peace and redemption. With a deep breath, he prepares to approach Bhishma, hoping to find the wisdom and counsel he so desperately needs."
39 As Yudhishthira entered the city, thousands of citizens came out to behold the sight, their faces filled with joy and wonder. The streets were beautiful, with well-adorned mansions and ladies praising the Pandavas, their voices sweet and melodious. The city was filled with a loud uproar of joy and shouts of praise, the sound of drums and conchs echoing through the air. Yudhishthira entered the palace, worshipped the household gods, and was blessed by the Brahmanas, who offered him gifts and benedictions. He gifted them with sweets, gems, gold, and other articles, showing his gratitude and respect. A loud sound of "This is a blessed day" arose, and the king heard the sweet sound of the Brahmanas' benedictions, their words filled with kindness and compassion. However, a Rakshasa named Charvaka, disguised as a Brahmana, spoke ill of Yudhishthira, saying he was a wicked king who had slain his kin. The Brahmanas were agitated and made a loud uproar, their faces filled with anger and shame. But soon, they realized Charvaka's true identity and slew him with their spiritual energy, their powers fierce and divine. The Brahmanas then blessed Yudhishthira and departed, leaving the king and his friends feeling happy and relieved, their hearts filled with peace and joy. The city was once again filled with the sound of laughter and music, the Pandavas' victory celebrated by all."
40 Vaisampayana said, "Janardana, with his universal knowledge, addressed king Yudhishthira, who stood there with his brothers, saying, 'In this world, O sire, Brahmanas are always the objects of worship with me. They are gods on earth, having poison in their speech, and are exceedingly easy to gratify.' He then told the story of Charvaka, a Rakshasa who performed austere penances for many years in Vadari, seeking a boon from Brahman. Brahman repeatedly solicited him to ask for a boon, and finally, the Rakshasa requested immunity from fear at the hand of every being in the universe. Brahman granted this boon, but with the limitation that Charvaka must be careful not to offend the Brahmanas. "Having obtained this boon, the sinful and mighty Rakshasa began to give pain to the gods. The gods, persecuted by his might, assembled together and approached Brahman for help. Brahman replied that he had already arranged for Charvaka's destruction, which would come about through a king named Duryodhana. Charvaka, bound by affection for Duryodhana, would insult the Brahmanas, leading to his downfall through their curse. Janardana said, 'Do not grieve, O king. Your kinsmen died in the observance of Kshatriya duties and have gone to heaven. Attend to your duties now, stay your foes, protect your subjects, and worship the Brahmanas.'"
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41 Vaisampayana said, "Yudhishthira, freed from grief, took his seat on a golden throne, with Satyaki and Vasudeva opposite him, their faces shining with joy. Bhima and Arjuna sat on either side, their strong arms and brave hearts a testament to their unwavering support. Pritha, Sahadeva, and Nakula sat on a white ivory throne, their eyes filled with tears of happiness. Other dignitaries sat on separate seats, adorned with gold and gems, their faces radiant with delight. The subjects brought auspicious articles for the coronation rite, including earth, gold, gems, and other necessary items. Golden jars full of water, flowers, fried paddy, Kusa grass, and sacrificial materials like Sami, Pippala, and Palasa wood were arranged with care. Dhaumya constructed an altar, gradually inclining towards the east and north, and began the ceremony, pouring libations of clarified butter with proper mantras. Yudhishthira and Krishna were seated on a tiger-skin covered seat, called Sarvatobhadra, their feet firm and their hearts full of joy. The priest poured sanctified water from a conch upon Yudhishthira's head, and the royal sage Dhritarashtra and subjects did the same, their voices filled with blessings and praise."
42 Vaisampayana said, "King Yudhishthira replied to his subjects, 'We are truly favored that you describe us so highly, both in terms of our merits and our accomplishments. However, our duty is to serve King Dhritarashtra, our father and god, who has always been our lord and protector. I request you to show him the same obedience and respect as before, for he is the rightful king of this land. I live for him alone, and my great duty is to serve him in every respect with watchfulness.' He then dismissed the citizens and appointed his brothers to various positions, utilizing their unique skills and strengths. Bhimasena was appointed as Yuvaraja, Vidura as his trusted advisor, Sanjaya as director of finances, Nakula as registrar of the forces, Phalguna to resist hostile forces and protect the kingdom, and Dhaumya to attend to religious rites and ensure the spiritual well-being of the kingdom. Sahadeva was appointed to remain by his side, as his loyal companion and confidant. He commanded Vidura and Yuyutsu to attend to King Dhritarashtra's wishes and to manage the citizens and provinces with his permission, ensuring a smooth transition of power and a continuation of the kingdom's prosperity."
43 Vaisampayana said, "King Yudhishthira performed the Sraddha rites for his kinsmen who died in battle, including Drona, Karna, and Abhimanyu. He gave wealth, gems, and kine to Brahmanas for their benefit in the afterlife. The king also performed the Sraddha rites for other kings who fell in battle, and founded houses, wells, and tanks in their names. He paid off his debt to them and avoided censure, becoming happy and protecting his subjects. Yudhishthira honored Dhritarashtra, Gandhari, Vidura, and other Kauravas, and protected the ladies who lost their husbands and sons. He showed kindness to the destitute, blind, and helpless, giving them food, clothes, and shelter. Freed from foes and having conquered the Earth, king Yudhishthira enjoyed great happiness. He gave away wealth and gems for the benefit of his friends and kinsmen, gratifying thousands of Brahmanas. The king's compassion extended to all, and he protected his subjects religiously, showing due honor to those who deserved it. His great happiness came from his good deeds and his conquest of the Earth."
44 Vaisampayana said, "King Yudhishthira, with great wisdom and purity, addressed Krishna, 'Through your grace, I have regained my ancestral kingdom. You are the One Being, the refuge of all worshippers, and the soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, Vaikuntha, and the foremost of all beings. You have taken birth seven times and are the three Yugas. You are the lord of our senses, the great Lord worshipped in sacrifices, and the great swan. You are One, yet known as Vibhu and Damodara. You are the grinder of hostile hosts and the Being that pervades every form in the universe. You are fierce, the generalissimo in battle, the Truth, and the giver of food. You are the Brahmana of pure blood and the celestial generalissimo. You are great, walking on high, and the mountains. You are the Ocean, without attributes, and take human forms on earth. You are the Emperor, Virat, and Swarat. You are the Chief of the celestials and the cause of the Universe. You are Almighty, existence in every form, and without form. Salutations to you, O wielder of Sarnga, discus, and sword!' Thus hymned, Krishna became pleased and began to gladden Yudhishthira with agreeable speeches."
45 Vaisampayana said, "King Yudhishthira, with a compassionate gaze, dismissed all his subjects, who had gathered to celebrate the victorious return of the Pandavas. He then turned to his brothers, who had suffered immense hardships and injuries during the great battle. 'Your bodies have been mangled with diverse kinds of weapons, and your hearts have been scorched by grief and anger,' he said, his voice filled with empathy. 'Through my fault, you have had to endure the miseries of an exile in the forests, like common men. Now, in delight and happy ease, enjoy this victory that you have won.' The king then assigned to each of his brothers a magnificent palace, adorned with gems and gold, and teeming with attendants and beautiful women. Bhima, the mighty-armed, obtained the palace of Duryodhana, while Arjuna received the palace of Dussasana. Nakula, who had been emaciated by the hardships of their forest life, was given the palace of Durmarshana, which was even more exquisite than the others. Sahadeva, the youngest of the brothers, was assigned the palace of Durmukha, which was a veritable mansion of delights. After a restful night, the princes presented themselves before King Yudhishthira, their hearts full of joy and gratitude. They were ready to begin their new life, free from the struggles and hardships of their past."
46 Janamejaya requested Vaisampayana to narrate the subsequent events following Yudhishthira's ascension to the throne. Vaisampayana began by describing Yudhishthira's benevolent reign, where he appointed each of the four orders of men to their respective duties, ensuring harmony and prosperity. He generously rewarded his priests, servants, and guests, showcasing his gratitude and compassion. Yudhishthira honored Vidura, recognizing his wisdom and guidance, and paid due respect to Dhritarashtra and Gandhari, restoring peace to his kingdom. With his kingdom flourishing, Yudhishthira approached Krishna, the supreme master of the three worlds, with joined hands and a reverential heart. Krishna, radiant in his yellow robes and celestial ornaments, sat on a golden sofa, his bosom adorned with the Kaustubha gem. Yudhishthira addressed Krishna with sweet words, inquiring about his well-being and expressing profound gratitude for his grace, which had enabled them to triumph over their enemies and regain their kingdom. Yudhishthira's words were filled with sincerity and devotion, acknowledging Krishna's divine presence and guidance. However, Krishna remained silent, lost in meditation, his eyes fixed on the infinite. The air was filled with anticipation, as Yudhishthira awaited Krishna's response, eager to hear his words of wisdom and guidance."
47 Yudhishthira, with a curious mind, approached Krishna, who was deeply engrossed in meditation, and humbly asked, 'O Lord, what is the reason for your abstraction? Your thoughts seem to be far away, and your mind appears to be concentrated on something profound.' Krishna, with a gentle smile, slowly opened his eyes and replied, 'O Yudhishthira, my mind was indeed wandering, thinking of the great Bhishma, who lies on a bed of arrows, his body battered and bruised, yet his spirit unbroken.' Yudhishthira listened intently as Krishna praised Bhishma's extraordinary prowess, his unwavering dedication to duty, and his profound knowledge of the sciences. Krishna spoke of Bhishma's remarkable achievements, his unshakeable resolve, and his unrelenting passion for justice. Krishna then urged Yudhishthira to seek Bhishma's counsel, saying, 'O King, when Bhishma departs from this world, he will take with him a treasure trove of knowledge. It is essential that you approach him and ask about the mysteries of life, the secrets of the universe, and the path to salvation.' Yudhishthira, with a sense of reverence, agreed to Krishna's suggestion and requested him to accompany him to Bhishma's side. Krishna, with a nod, ordered his chariot to be prepared, and Daruka, his loyal charioteer, swiftly complied. The chariot, adorned with gold and precious jewels, was yoked with steeds as fleet as thought, and the two set off towards Bhishma's abode."
48 Janamejaya asked Vaisampayana, 'How did Bhishma, the grandsire of the Bharatas, who lay on a bed of arrows, cast off his body and what kind of Yoga did he adopt?' Vaisampayana replied, 'Listen, O king, with a pure heart and concentrated attention, as to how the high-souled Bhishma cast off his body.' As the Sun entered its northerly course, Bhishma, with concentrated attention, caused his soul to enter his soul and cast off his body. Surrounded by many foremost Brahmanas, that hero, his body pierced with innumerable arrows, blazed forth in great beauty like Surya himself with his innumerable rays. Bhishma thought of Krishna in mind, word, and act, and hymned his praise. He sought Krishna's refuge, calling him the universal Soul and Lord of all creatures, without beginning or end, and the highest of the high. Bhishma praised Krishna as the creator of everything, the slayer of Madhu, and the master of Yoga. He described Krishna as beyond the ken of the senses and understanding, and as the Supreme Being of irresistible force. Bhishma adored Krishna as the soul of the Sun, the chief of the regenerate ones, and the slayer of Asuras. He praised Krishna's various forms and attributes, including his role as the creator and destroyer of the universe. Bhishma sought Krishna's protection and bowed unto him. Learning of Bhishma's devotion, Krishna bestowed upon him heavenly knowledge and departed. The Brahmanas adored Bhishma and Krishna, and the latter rose from his seat and ascended his chariot, accompanied by Satyaki, Yudhishthira, and others. As they proceeded, the earth trembled with the rattle of their chariot-wheels. Bhishma, with a cheerful heart, listened to the speeches fraught with his praise that were uttered by the Brahmanas."
49 Vaisampayana said, 'Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. The plain was variegated with funeral pyres and heaps of armor and weapons, resembling the drinking garden of the Destroyer. Kesava spoke to Yudhishthira about Jamadagni's son, pointing out the five lakes of Rama, where Rama had offered oblations of Kshatriya blood to his ancestors. Yudhishthira expressed doubts about Rama exterminating Kshatriyas thrice seven times and asked how the Kshatriya order was revived. He wondered how the earth was filled with Kshatriyas again after Rama's deeds. Krishna, the elder brother of Gada, narrated the story in full detail, explaining how the earth became filled with Kshatriyas. Krishna began to tell the story, addressing Yudhishthira as the highest knowledge was sought from him. The story was about to unfold, revealing the secrets of Rama's actions and the revival of the Kshatriya order. The scene was set, with the mighty car-warriors proceeding through the haunted field of battle, surrounded by the remnants of a devastating war."
50 Vasudeva told Yudhishthira the story of Rama's energy and birth. Rama was born to Jamadagni and Satyavati, and his father predicted that he would be a slayer of Kshatriyas. Rama indeed grew up to be a fierce warrior and exterminated the Kshatriyas, including the thousand-armed Arjuna, who had burnt the retreat of the high-souled Apava. Rama's wrath was fueled by the death of his father and his desire for vengeance. He slaughtered thousands of Kshatriyas, filling the earth with blood, and eventually gave the earth as a sacrificial present to Kasyapa. The earth was then protected by Kasyapa and other Kshatriyas who had been spared by Rama. The goddess earth begged Kasyapa for a king to protect her, and he installed new kings from the surviving Kshatriya races. These races are the progeny of those princes and are still present today. The story of Rama and the Kshatriyas is one of vengeance, bloodshed, and the cyclical nature of history. The earth was repeatedly filled with blood and then restored to peace, only to be threatened again by the rise of new Kshatriya races. The story also highlights the importance of protection and the need for strong leaders to maintain order and defend the weak."
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51 Vasudeva and Yudhishthira approached Bhishma, who was lying on his bed of arrows, his body weakened by the wounds inflicted by the Pandavas. Vasudeva praised Bhishma's prowess and devotion to righteousness, saying he was equal to the gods and had surpassed even the Vasus in virtue. Bhishma, with joined hands, saluted Vasudeva, acknowledging his divine attributes and creative power. He recognized Vasudeva as the origin and dissolution of all worlds, the soul of the universe, and the refuge of everything. Vasudeva displayed his celestial form to Bhishma, who was devoted to him and observant of righteousness. He revealed his divine glory, with his head occupying the firmament, his feet resting on the earth, and his arms stretching out to the points of the compass. Bhishma was filled with wonder and awe, beholding Vasudeva's radiant form, attired in yellow robes and shining like a cloud charged with lightning. Vasudeva predicted that Bhishma had 56 days left to live and would then obtain the reward of his acts. He encouraged Bhishma to share his knowledge with Yudhishthira, who was grief-stricken over the slaughter of his kinsmen. Bhishma was praised for his virtues and his ability to instruct others on duty and morality. The scene sets the stage for Bhishma to impart his wisdom to Yudhishthira and others, sharing valuable lessons on the nature of the universe, the duties of kings, and the path to spiritual enlightenment.
52 Vaisampayana said, "Bhishma, filled with joy, humbly addressed Krishna, saying, 'How can I speak in your presence, when you have already dealt with all subjects? My mind is clouded, and my body is weak from arrow wounds.' Krishna granted Bhishma a boon, freeing him from discomfort, stupefaction, and pain. Bhishma's perceptions and memory would remain unclouded, and his understanding would penetrate all subjects. He would behold all created things with celestial vision. The Rishis, with Vyasa, adored Krishna with hymns, and a celestial shower of flowers fell. Celestial instruments played, and Apsaras sang. An auspicious breeze blew, and all animals and birds roved in peace. As the sun set, the Rishis departed, saying they would return the next day. Kesava, the Pandavas, and others bowed to the sages and then proceeded to their cars, accompanied by a grand army. The scene resembled the two currents of the Narmada river. The moon rose, inspiring the terrestrial herbs and plants. They entered the Kuru city, proceeding to their respective mansions like tired lions seeking their caves."
53 Vaisampayana said, "Krishna awoke and meditated on the eternal Brahma, fixing all his senses. He then performed his ablutions and kindled a fire, pouring libations of clarified butter upon it. He gave away a thousand kine to Brahmanas, all conversant with the four Vedas, and caused them to utter benedictions upon him. He touched diverse kinds of auspicious articles and beheld himself in a clear mirror. Addressing Satyaki, he asked him to ascertain if Yudhishthira was ready to visit Bhishma. Satyaki quickly went to Yudhishthira's abode and returned, saying the king was waiting for him. Yudhishthira ordered his car to be made ready, but without soldiers, as he did not want to vex Bhishma. He wanted to hear the secrets that Bhishma would reveal. The Pandavas then proceeded towards Krishna's abode, where they found him ready to depart. They saluted each other and enquired about their night's rest. Krishna's steeds, Valahaka, Meghapushpa, Saivya, and Sugriva, flew onwards, devouring the skies, as they traversed the sacred field of Kuru. They approached Bhishma, lying on his bed of arrows, surrounded by great Rishis like Brahman himself in the midst of the gods. The princes alighted from their vehicles and saluted the Rishis, then approached Bhishma, with Yudhishthira timidly casting his eyes on the mighty-armed hero lying on his bed of arrows like the Sun himself dropped from the firmament."
54 Janamejaya asked Vaisampayana about the conversation between Bhishma and the Pandavas after the war. Vaisampayana described how many Rishis and Siddhas, including Narada, came to visit Bhishma as he lay on his bed of arrows. Narada encouraged the Pandavas to ask Bhishma about morality and religion, as his time was running out. Yudhishthira asked Krishna to speak first, and Krishna approached Bhishma and asked if he was comfortable and if his understanding was clear. Bhishma replied that through Krishna's grace, his pain and fatigue had left him, and he could see everything clearly. He said he was conversant with all duties and practices and was ready to discourse on them. Krishna encouraged Bhishma to share his knowledge, saying that his fame would last as long as the earth lasted. Bhishma was inspired to speak, and the kings gathered around, eager to hear his teachings on morality and duty. Bhishma began to discourse on various subjects, including the duties of kings, the four modes of life, and the importance of following the ordinances of the Srutis. His words were wise and authoritative, and the listeners were deeply impressed.
55 Vaisampayana said, "Bhishma, with great energy, offered to discourse on duty. He asked Yudhishthira to question him, praising him as a royal sage with virtuous and great soul. Bhishma described Yudhishthira's qualities, including intelligence, self-restraint, forgiveness, righteousness, mental vigor, and energy. He noted that Yudhishthira was always devoted to truth, charity, and penances, and was a lord of earth who honored his relatives, guests, and servants. Bhishma emphasized that Yudhishthira was the best person to ask him questions about morality and duty. Vasudeva noted that Yudhishthira was hesitant to approach Bhishma due to shame and fear of his curse, having caused a great slaughter and pierced with shafts those who deserved his worship. Bhishma replied that a Kshatriya's duty is to fight in battle, even against preceptors or relatives who may be sinful. He described a righteous battle as one that leads to both heaven and fame on earth. Vaisampayana continued, "Yudhishthira approached Bhishma with humility and stood before him. Bhishma greeted him affectionately, asked him to take a seat, and encouraged him to ask questions without anxiety. Thus began a long and significant conversation between the two, covering various aspects of duty, morality, and religion."
56 Vaisampayana said, "Yudhishthira, with humility and respect, bowed unto Hrishikesa and Bhishma, and sought permission from all the seniors assembled there to ask questions. He then approached Bhishma and asked him to discourse on kingly duties, saying that the burden of those duties was exceedingly onerous. Bhishma, with a bow to Dharma and Krishna, agreed to share his knowledge. He emphasized that the science of kingly duties was the highest science of duty and the refuge of the world. Bhishma noted that morality, profit, and pleasure depended on kingly duties and that the practices leading to emancipation were equally dependent on them. He stressed the importance of prompt exertion, truth, and self-restraint for a king's success, saying that a king who was mild and disposed to jest would be disregarded by his servants and subjects. Bhishma advised Yudhishthira to be like a mother to his subjects, always seeking their good, and to avoid attachment to evil practices. He also stressed the need for a king to be firm and not too mild, lest he be disregarded by his servants and subjects. Bhishma then began to discourse on the duties of kings in detail, covering various aspects of governance, administration, and behavior."
57 Yudhishthira sought guidance from Bhishma on kingly duties and morality, eager to learn from his grandfather's vast experience and wisdom. Bhishma emphasized the importance of prompt exertion, truth, and self-restraint, advising Yudhishthira to be like a mother to his subjects, firm but not too mild. He discoursed on kingly duties, covering governance, administration, and behavior, stressing the importance of morality and truth in leadership. Bhishma noted that a king's duties are the refuge of the world and that morality, profit, and pleasure depend on them. He warned against attachment to evil practices and indulging in jests with servants, which leads to disrespect and chaos in the kingdom. Bhishma stressed the need for a king to be firm, yet compassionate, and to always seek the good of his subjects. Drawing from his own experiences as a king and a warrior, Bhishma shared his knowledge, gained from both experience and scriptures, to help Yudhishthira become a wise and just king. He offered guidance on how to maintain order, uphold morality, and bring prosperity to the kingdom. By following Bhishma's advice, Yudhishthira would be able to navigate the complexities of kingship and rule with wisdom and integrity. Bhishma's counsel served as a valuable resource for Yudhishthira, helping him to become one of the greatest kings of all time.
58 Bhishma said, "Protection of the subject is the most important kingly duty. Vrihaspati and other sages have composed treatises on kingly duties, all praising protection. To secure protection, a king should employ spies, give just dues, realize taxes considerately, select honest men, be heroic, truthful, and skilled. He should produce discord among enemies, repair buildings, inflict corporal punishments, store what should be stored, companion with intelligent persons, gratify the soldiery, supervise subjects, fill the treasury, and distrust servants. Readiness for exertion is the root of kingly duties. A king without exertion is like a snake without poison. A king should not disregard a foe, however weak. He should act righteously, but also use crookedness when necessary. If a king falls into danger while protecting his subjects, he earns great merit. I have told you a portion of kingly duties. Tell me what more you wish to know." Yudhishthira touched Bhishma's feet and said, "I shall ask more questions tomorrow." Kesava, Kripa, Yudhishthira, and others saluted the Brahmanas, circumambulated Bhishma, and ascended their cars. They bathed in the Drishadwati, offered oblations to their ancestors, and performed evening prayers before entering the city.
59 Bhishma advises Yudhishthira on kingly duties and protection of subjects. He emphasizes the importance of readiness, exertion, and cleverness. A king should employ spies, give just dues, and be heroic and truthful. Bhishma notes that a king without exertion is like a snake without poison. He praises protection and readiness for exertion as key kingly duties. Bhishma also advises Yudhishthira to be skilled in administration, to produce discord among enemies, and to repair and store what is necessary. A king should be mild and firm, and should not disregard even a weak enemy. Bhishma stresses that a king's duties are the refuge of the world and that morality, profit, and pleasure depend on them. Yudhishthira is urged to act righteously and to use crookedness when necessary. If a king falls into danger while protecting his subjects, he earns great merit. Bhishma's advice is meant to guide Yudhishthira in becoming a wise and just king, and to help him navigate the complexities of kingship.
60 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders of men. Bhishma said, 'The suppression of wrath, truthfulness, justice, forgiveness, and purity of conduct are duties common to all. Brahmanas should practice self-restraint, study the Vedas, and perform sacrifices. Kshatriyas should protect the people, perform sacrifices, and engage in battle. Vaisyas should make gifts, study the Vedas, perform sacrifices, and acquire wealth by fair means. Sudras should serve the other three orders and live a life of devotion. Bhishma continued, "Sacrifice is a duty laid down for all orders. Devotion is a high deity that cleanses all sacrificers. Brahmanas are the foremost of gods and should be worshipped as such. Mental sacrifice is laid down for all orders, and all should perform sacrifices according to their means and devotion." Bhishma emphasized that all orders are holy and have a relationship of consanguinity through the intermediate classes. He concluded that everyone should perform sacrifices with devotion, as it is a mighty agent that can cleanse even the worst of sinners.
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61 Bhishma said, "O mighty-armed one, listen to the four modes of life and their duties. The four modes are Vanaprastha, Bhaikshya, Garhasthya, and Brahmacharya. A Brahmana should first practise Brahmacharya, then Garhasthya, and later adopt Vanaprastha or Bhaikshya. In Vanaprastha, one should live in the woods, study Aranyakas, draw up their vital fluid, and attain absorption with the eternal Soul. In Bhaikshya, one should wander, sleeping where evening overtakes him, subsist on alms, and be without desire of bettering his situation. In Garhasthya, one should study Vedas, beget children, enjoy pleasures, accomplish all duties, and observe the ordinances of the scriptures. A Brahmacharin should observe rigid vows, control senses, serve his preceptor, and silently recite mantras. The duties of Garhasthya include truth, simplicity, worship of guests, acquisition of morality and profit, and enjoyment of one's wedded wife. Support of sons and wives, study of Vedas, performance of sacrifices, and hospitality to Brahmanas form the duties of this mode. A Brahmacharin should reflect on Vedas, discharge all duties, live dutifully waiting upon his preceptor, and always pay attention to the instructions received."
62 Yudhishthira asked Bhishma about auspicious duties for persons like themselves that bring happiness, are benevolent, and approved by all. Bhishma replied that the four modes of life are meant for Brahmanas, and other orders have different duties. He emphasized that Brahmanas should focus on their own duties and not engage in pursuits meant for other orders, lest they incur censure and hell. A Brahmana who follows the six-fold acts, performs duties, controls passions, and is charitable will attain blissful regions. One's nature is derived from their actions, and Time influences the world and human actions. Good acts from past lives can exhaust their influence, but propensities lead individuals in various directions. Bhishma advised Yudhishthira to regard Vedic study as equal to kingly power, agriculture, trade, and hunting, and to focus on his own duties. He stressed that the world is set in motion by Time, and all actions, good or bad, are influenced by it. Bhishma encouraged Yudhishthira to prioritize his own duties and follow the path of righteousness, leading to happiness and prosperity.
63 Bhishma advises Yudhishthira on the duties of Brahmanas and other orders. A Brahmana should avoid improper activities like serving kings, agriculture, and trade, and instead focus on Vedic studies and self-restraint. Those who fall away from their duties become equal to Sudras. Bhishma emphasizes the importance of self-restraint, purity, and simplicity for Brahmanas. He also explains that the four modes of life were laid down for Brahmanas, and that Vishnu's grace is necessary for their happiness. Bhishma then describes the duties of Sudras, Vaisyas, and Kshatriyas, and how they can adopt the Bhikshu mode of life after discharging their duties. He emphasizes the importance of kingly duties, which afford great relief and produce great rewards, and notes that all duties are dependent on kingly duties. If kingly duties are abandoned, all other duties become lost. Bhishma also highlights the significance of renunciation and initiation in kingly duties, and how they encompass all kinds of learning and worldly behavior. He warns that if kingly duties are not observed, the Vedas and all religious acts will be destroyed, and men will be filled with anxiety.
64 Bhishma tells Yudhishthira that kingly duties encompass all others, including those of yatis and householders. If kingly duties are disturbed, all creatures suffer. Bhishma notes that many brave kings have sought guidance from Vishnu, who is the ultimate authority on kingly duties. He recounts the story of King Mandhatri, who performed a great sacrifice to behold Vishnu and was granted a vision of Indra, who praised Mandhatri's devotion to righteousness and offered to grant him boons. Mandhatri expressed his desire to see the first of gods and to understand kingly duties, which he recognized as the foremost in the world. Indra explained that kingly duties are the source of all other duties and are essential for the protection of all creatures. He noted that Vishnu himself had exercised kingly duties to defeat the Asuras and protect the gods and Rishis. Bhishma emphasizes that kingly duties are righteous and lead to eternal emancipation. He highlights the importance of kingly duties in maintaining order and protecting the weak, and notes that they are the foundation of all other duties. Bhishma also stresses the need for kings to be virtuous and wise, and to rule with compassion and justice.
65 Indra tells Mandhatri that kingly duties are essential and include all other duties. He explains that if kingly duties are not properly discharged, all creatures will suffer. Indra highlights the importance of protecting subjects, reclaiming land, performing sacrifices, and abandoning the body in battle. He notes that kingly duties are the foremost and that other orders depend on them. Indra also emphasizes the need for Brahmanas to follow their prescribed duties and for Kshatriyas to ensure that all orders observe their respective duties. He explains that robber tribes should serve their seniors, kings, and Brahmanas, and perform duties like sacrifice and charity. Mandhatri asks about the duties of various tribes, and Indra replies that they should follow the duties laid down for them and practice virtues like non-injury and truth. Indra warns that in the Kali age, men will deviate from their duties and religion will be afflicted. He stresses the importance of kingly duties in maintaining order and protecting the weak. Indra also notes that the divine Lord created the universe and intended for Kshatriyas to rule and maintain order. He emphasizes the need for supervision and adherence to duties, and praises the virtuous king who watches over his subjects and ensures their well-being.
66 Yudhishthira asks Bhishma to elaborate on the four modes of human life. Bhishma explains that a king who rules with the aid of the science of chastisement, looks equally on all creatures, and is not governed by lust and hate, attains the object of the Bhaikshya mode of life. A king who makes gifts, knows how to favour and punish, and has tranquillity of soul, attains the object of the Garhasthya mode of life. A king who rescues his kinsmen and relatives, worships those deserving of worship, and makes offerings to the Pitris and living creatures, attains the object of the Vanaprashtha mode of life. A king who protects all creatures, studies the Vedas, and displays compassion, attains the object of the Sannyasa mode of life. Bhishma highlights the importance of a king's duties, including protecting his kingdom, honouring the righteous, and bestowing favours and punishments. He notes that a king who duly adheres to his duties obtains the merits of all the modes of life. Bhishma also explains that a king who invites and honours those leading a Vanaprastha mode of life, and treats them with food, attains the object of the Vanaprastha mode of life. He emphasizes that a king who protects all creatures and displays compassion earns great merit and can easily cross the ocean of the world. By exercising the duty of protection, a king can attain the merits of all the four modes of life and all the four orders of men.
67 Yudhishthira asks Bhishma about the principal duties of a kingdom. Bhishma explains that the election and coronation of a king is the first duty, as anarchy leads to weakness and suffering. He cites the Srutis, saying that crowning a king is like crowning Indra, and that people should worship the king as they would worship Indra. Bhishma warns that anarchy is the worst possible state, where righteousness cannot dwell, and the strong prey on the weak. He recounts how, in days of old, people assembled and made compacts to avoid anarchy, and eventually asked Manu to be their king. Manu initially refused, fearing sinful acts, but eventually agreed, and the people offered him a portion of their wealth and resources. Bhishma notes that the king should be honored and respected, and that people should humble themselves before him, like disciples before their preceptors or the gods before Indra. He also advises that the king should be given the necessary resources and support to discharge his duties effectively, including umbrellas, vehicles, and other symbols of authority. By doing so, the king will be able to protect his subjects and maintain order and prosperity in the kingdom.
68 Yudhishthira asks why Brahmanas consider a king a god. Bhishma explains that the king's duties are the root of all men's duties, and without a king, people would devour each other. The king brings peace and checks disregard for wholesome restraints, allowing men to live happily. Without a king, strong men would appropriate the weak's possessions, and there would be no property, marriage, or society. The king's protection allows people to live fearlessly, sleep soundly, and perform sacrifices and acquire learning. The king assumes five forms: Agni, Aditya, Mrityu, Vaisravana, and Yama, and is a high divinity in human form. He is the delighter of the people, giver of happiness, possessor of prosperity, and protector of men. One should not disregard the king or spread evil reports about him, and those who appropriate the king's wealth meet destruction. The king is the heart of his people, their refuge, glory, and highest happiness, and those attached to him conquer both worlds. Vasumanas, a king of Kosala, was instructed by Vrihaspati about the importance of the king's duties and began to protect his subjects, earning great glory and an eternal abode in heaven.
69 Yudhishthira asks Bhishma about the duties of a king, including how to protect his kingdom, subdue his foes, and employ spies. Bhishma explains that a king should first subdue himself, then his foes. He should place soldiers in strategic locations, employ spies who are wise and able to endure hunger and thirst, and set spies upon his counsellors, friends, sons, and citizens. A king should make peace with a foe if it is advantageous, and should protect his kingdom with righteousness. He should not live in subjection to another king, but rather seek to afflict a stronger king and continue to rule his own kingdom. A king should take a sixth of his subjects' income as tribute and forcibly take wealth from offenders. He should look upon his subjects as his own children, but not show compassion in determining their disputes. A king should be conversant with the Vedas, possessed of wisdom, engaged in penances, charitable, and devoted to sacrifices. He should appoint wise and knowledgeable men to administer justice and should himself wield the rod of chastisement to maintain order. Bhishma also advises Yudhishthira on how to prepare for war, including storing food and supplies, constructing roads and shops, and gathering intelligence on his enemies. He should decorate his capital and gladden his subjects, and should reward those who aid him in times of need. A king who follows these principles will be able to protect his kingdom and attain happiness in heaven.
70 Yudhishthira asks if a king can acquire happiness by following virtuous conduct. Bhishma replies that a king should observe thirty-six virtues, including kindness, faith, and bravery, without wrath or malice. He should acquire wealth without cruelty, pursue pleasure without attachment, and be liberal but discerning. A king should form alliances wisely, avoid hostility towards friends, and not employ wicked persons as spies. He should not disclose his purposes to the wicked, speak of his own merits, or take wealth from the good. A king should punish only after careful enquiry, repose confidence in others, and protect his wives. He should be pure, avoid excessive compassion and female companionship, and take wholesome food. A king should pay regards to those who deserve them, worship the gods humbly, and seek prosperity without infamy. He should be clever in business, comfort his people, and not abandon those he has favored. Bhishma continues that a king should wait upon his seniors with humility, be clever in business but wait for the proper time, and comfort men without empty speeches. He should not strike in ignorance or indulge in sorrow after slaying his foe. A king should display temper only when necessary and be mild towards the virtuous. By following these virtues, a king can reap many blessings on earth and great rewards in heaven. Yudhishthira, docile and intelligent, began to rule according to Bhishma's teaching, protected by Bhima and others. He worshipped his grandsire and sought to follow the path of virtue, knowing that it would bring him prosperity and happiness.
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71 Yudhishthira asks Bhishma how a king should protect his subjects without causing grief or violating righteousness. Bhishma advises worshiping learned Brahmanas, employing them in sacrifices, and seeking their blessings. A king should be sincere, wise, and free from lust and wrath, and employ intelligent and non-covetous persons in matters of pleasure and profit. He should fill his treasury with just tributes, fines, and imposts, and protect his subjects from want. A king who protects his kingdom properly, is liberal, and observes righteousness, earns devotion and wealth. He should not oppress subjects with unjust taxes, and should rule with judicious means to reap fruit from his kingdom. Bhishma compares a king to a flowerman, who treats his flowers with tenderness, and advises Yudhishthira to protect his subjects righteously to enjoy the earth's bounty and acquire everlasting fame. Bhishma emphasizes the importance of protecting Brahmanas, who are the gods on earth, and warns against oppressing them. He advises Yudhishthira to give wealth to Brahmanas and protect them, and in times of distress, to seek their counsel. By conducting himself in this way, Yudhishthira can acquire regions in heaven and obtain everlasting fame. Bhishma reminds Yudhishthira that protecting his subjects is his highest duty, and that he should display compassion towards all creatures.
72 Bhishma tells Yudhishthira that a king should appoint a priest who protects the good and punishes the wicked. He shares a story about Pururavas and Matariswan, where Matariswan explains that Brahmanas are born from the mouth of Brahman and are the lords of all creatures, responsible for keeping the Vedas and scriptures. Kshatriyas are born from Brahman's arms to rule and protect, Vaisyas from his thighs to support and cultivate, and Sudras from his feet to serve. Matariswan says the earth belongs to the Brahmana, but if he refuses to rule, it passes to the Kshatriya. The king should give land to a learned and virtuous Brahmana, who guides him with wisdom and humility. The priest shares in the king's merit and helps him earn prosperity. As long as the king listens to the Brahmana's counsel, he is honoured and enjoys fame. The king's subjects become virtuous and fearless, and the king obtains a share of their righteous acts. Sacrifices depend on the king, and he sustains and supports everything, assuming different forms like Indra, Yama, and Dharma. The king is the ultimate authority, and his role is crucial in maintaining the social order. He should protect his subjects, uphold justice, and ensure the performance of sacrifices.
73 Bhishma advises Yudhishthira to appoint a learned priest who knows the Vedas and scriptures, as both king and priest need each other to prosper. Aila's son asks Kasyapa about the relationship between Brahmanas and Kshatriyas, and Kasyapa explains that when they work together, they flourish, but when they contend, the kingdom suffers. The Brahmana and Kshatriya are interconnected and protect each other. If they don't work together, the kingdom falls into chaos. Rudra, the god of vengeance, appears when Brahmanas are not protected and sin prevails. Kasyapa advises avoiding the sinful and performing good acts to achieve purity and avoid chastisement. He uses the metaphor of fire spreading from one house to another, illustrating how sin can spread and consume everyone. Aila's son questions why people should do good deeds if both the righteous and wicked are affected by chastisement. Kasyapa responds that by avoiding the sinful, one becomes pure and stainless. The conversation continues, with Aila's son pointing out that the earth, sun, wind, and water treat both the righteous and wicked equally. Kasyapa agrees but notes that in the afterlife, there is a great difference in the conditions of the righteous and wicked. The righteous enjoy felicity in regions filled with honey and gold, while the wicked suffer in hell. The king should appoint a learned priest to maintain harmony and prosperity in the kingdom.
74 Bhishma tells Yudhishthira that a king's strength comes from his priest, and the kingdom prospers when the Brahmana and Kshatriya work together. He shares the story of King Muchukunda, who sought to test his strength against Lord Vaisravana. When Muchukunda's army was defeated, he rebuked his priest, Vasishtha, who then performed severe penances and defeated the Rakshasas. Vaisravana appeared and questioned Muchukunda's reliance on Brahmana might, but Muchukunda explained that Brahmanas and Kshatriyas have a common origin and should work together, with Brahmanas providing spiritual power and Kshatriyas providing military might. Vaisravana was impressed by Muchukunda's devotion to Kshatriya duties and allowed him to rule the earth through his own strength. Bhishma concludes that a king who works with his priest and follows Kshatriya duties can subjugate the earth and achieve great fame. He emphasizes that the Brahmana and Kshatriya are interdependent and that their combined strength is essential for the prosperity of the kingdom. The Brahmana should perform their religious rites, and the Kshatriya should be armed with weapons, and together they are the rightful owners of everything in the universe.
75 Yudhishthira asks Bhishma about the conduct of a king that leads to the prosperity of his subjects and his own felicity in the afterlife. Bhishma advises that a king should be liberal, perform sacrifices, protect his subjects, and honor righteous persons. He should be like Death to his foes and exterminate robbers, never pardoning them out of caprice. A king earns a fourth part of the merit of his subjects and should protect Brahmanas and their wealth. Bhishma warns Yudhishthira that his inclination towards mildness and inoffensiveness may not be suitable for ruling a kingdom. He advises Yudhishthira to follow the conduct of his ancestors and not abandon his duties as a king. Bhishma emphasizes that a king should be courageous, truthful, and compassionate, and protect his subjects like a cloud or a large tree shelters birds. He encourages Yudhishthira to seek heaven by acquiring merit through his actions and protecting the good while slaying the wicked. Bhishma also advises Yudhishthira to subdue some by gifts, some by force, and some by sweet words, and to rely on learned persons for guidance. He reminds Yudhishthira that his ancestors solicited for him courage, might, truth, high-mindedness, and liberality, and that he should strive to obtain these qualities.
76 Yudhishthira asks Bhishma about the difference between Brahmanas who follow their duties and those who don't. Bhishma explains that learned and virtuous Brahmanas are equal to Brahma, while those who are not well-born and engaged in evil practices are like Sudras. He advises the king to realize tribute from and impress into public service those Brahmanas who are not devoted to their duties. Bhishma lists five types of Brahmanas who are considered Chandalas, including those who perform worship for a fee and those who officiate in sacrifices for non-Brahmanas. He notes that Brahmanas who serve as Ritwikas, Purohitas, or in other capacities become equal to Kshatriyas or Vaisyas. The king can realize tribute from these Brahmanas if his treasury is not full, but should exclude those who are virtuous and devoted to their duties. The Vedas say the king is the lord of the wealth of all orders except Brahmanas, but can take the wealth of those who have fallen away from their duties. The king should punish and separate Brahmanas who are not observant of their duties to maintain virtue among his people.
77 Yudhishthira asks Bhishma about the king's role in protecting his subjects and their wealth. Bhishma explains that the king is the lord of the wealth of all persons except Brahmanas who are observant of their duties. The king should provide for Brahmanas and protect them, as they are the pillars of dharma. A king who fails to protect Brahmanas becomes sinful. Bhishma cites the example of a king of the Kaikeyas who was abducted by a Rakshasa but was released when he demonstrated his righteousness and protection of Brahmanas. The king of the Kaikeyas had ensured that his kingdom was free of thieves, wicked persons, and those who drink alcohol. He had also supported the helpless, protected the weak, and honored ascetics. He had never eaten without feeding others, never gone to other people's wives, and never sported or recreated alone. He had always been watchful and protective of his subjects, and had never disregarded the learned or the old. Bhishma advises Yudhishthira to follow this example and protect Brahmanas, who will in turn bless and protect him. He explains that Brahmanas are the heart of the kingdom, and that their protection is essential for the king's prosperity and residence in heaven. Bhishma also warns Yudhishthira that failure to protect Brahmanas will result in sin and downfall.
78 Yudhishthira asks Bhishma if a Brahmana can support himself by the duties of a Vaisya. Bhishma says yes, if he has lost his means of support and is incompetent for Kshatriya duties. Yudhishthira asks what articles a Brahmana can sell without losing his prospect of heaven. Bhishma lists articles that should not be sold, including wines, salt, and animals. He advises that a Brahmana should avoid selling these to avoid sin. Yudhishthira asks what a king should do when all orders take up arms against him. Bhishma says the king should seek the enhancement of his power by means of the power of the Brahmanas. He advises that Brahmanas should rise up and contribute to enhancing the king's strength through Vedic rites. Yudhishthira asks who will protect the Brahmanas and their Vedas if all Kshatriyas become hostile. Bhishma says the Vedas themselves will subjugate the Kshatriyas. He advises that Brahmanas can take up arms to protect themselves and their Vedas, and that they will not incur sin by doing so.
79 Yudhishthira asks Bhishma about the qualities and behavior of priests in sacrifices. Bhishma lists the ideal qualities, including knowledge of the Chhandas and Srutis, loyalty, truthfulness, simplicity, and harmlessness to all creatures. He emphasizes that such persons deserve respect and are the best of priests. Yudhishthira then asks about the gift of Dakshina in sacrifices, noting that there is no specific ordinance governing the amount to be given. Bhishma explains that Dakshina is an essential limb of sacrifice and contributes to the nourishment of the Vedas. He adds that a sacrifice without Dakshina cannot lead to salvation, but a single Purnapatra can be as efficacious as any Dakshina. Bhishma also notes that Soma is essential for sacrifices, but should not be sold for personal gain. He quotes the Vedas, stating that a sacrifice performed with the proceeds of Soma sale can extend sacrifices. He concludes by emphasizing the importance of penances, such as abstention from injury, truthfulness, and compassion, over physical emaciation.
80 Yudhishthira asks Bhishma about the behavior and acts of a king's minister. Bhishma explains that a king has four kinds of friends: those with the same object, devoted friends, relatives, and those won over by gifts. A righteous person who serves one side and adopts the path of righteousness is the fifth kind of friend. Bhishma advises the king to be cautious and not completely trust anyone, as people's minds can change. He suggests that the king should accomplish important tasks personally and not rely completely on ministers. Bhishma also advises the king to identify a true friend who is inspired by the king's prosperity and distressed by his decay. Such a friend should be trusted and honored. A person with intelligence, memory, and good qualities can be a trusted counselor. Bhishma suggests that one person should be appointed to each task to avoid disagreements. He also advises the king to be cautious of kinsmen, as they can be jealous of each other's prosperity.
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81 Yudhishthira asks Bhishma how to win over the hearts of friends and foes. Bhishma shares a story of Vasudeva and Narada, where Vasudeva laments his struggles with his kinsmen and relatives. Narada advises Vasudeva to use a weapon not made of steel, but of soft words, forgiveness, sincerity, and mildness to correct their tongues. Narada suggests that Vasudeva should take up the burden of governing the Vrishnis and act in a way that prevents destruction. Vasudeva is advised to advance his own race and rely on his intelligence, forgiveness, and liberality. Narada reminds Vasudeva of his strengths and his role as the lord of all creatures, knowing the past, present, and future. The story concludes with Narada encouraging Vasudeva to take action and lead his people to happiness.
82 Bhishma tells Yudhishthira a story about the sage Kalakavrikshiya, who helped King Kshemadarsin of Kosala root out corrupt officers. The sage, with a crow in a cage, traveled the kingdom, exposing misdeeds and embezzlement. When the officers united to kill the crow, the sage sought the king's protection and revealed the corruption. The king granted permission for the sage to speak, and he advised the king to be cautious and strike against the corrupt officers one by one. The sage, a friend of the king's father, had performed penances to drive off distress from the kingdom and now sought to guide the king towards prosperity. The king heeded the sage's words, appointed a new minister, and made Kalakavrikshiya his Purohita. With the sage's guidance, the king conquered the earth and acquired great fame. The story illustrates the importance of seeking wise counsel and rooting out corruption to achieve prosperity and success.
83 Yudhishthira asks Bhishma about the characteristics of a king's legislators, ministers, courtiers, generals, and counselors, seeking guidance on how to appoint wise and capable officials. Bhishma advises that legislators should possess modesty, self-restraint, truth, sincerity, and courage to speak their minds. Ministers of war should be courageous, learned, and devoted, with a proven track record of loyalty and perseverance. Courtiers should be of high descent, learned, and devoted, with a strong sense of honor and dignity. Generals should be born in the kingdom, wise, and devoted, with a deep understanding of the kingdom's interests and values. Counselors should be wise, truthful, and forgiving, with a strong sense of justice and compassion. Bhishma also advises the king to employ people who are wise, courageous, and devoted, and who have been tested for their merits and faults. A king should be cautious of wicked ministers who may ruin him, and should instead seek out ministers who are devoted, wise, and courageous. Bhishma also advises the king to hold consultations in a secure and private place, avoiding faults of speech and gestures, and to seek the advice of his preceptor, a Brahmana well-versed in all matters of virtue, profit, and pleasure.
84 Bhishma shares an ancient conversation between Vrihaspati, the priest of the gods, and Sakra, the king of the gods, where Sakra asks what one act can make someone beloved and celebrated by all creatures. Vrihaspati replies that agreeable speech is the key, as it brings happiness and love from all, and is the most important virtue for a king. He advises that even gifts without kind words are ineffective, like rice without curry, and that sweet speech can reconcile even those who have been wronged. Vrihaspati suggests that a king should use sweet words when inflicting punishment, as it makes the punishment more palatable. He emphasizes that kind speech never fails and never hurts, making it a valuable virtue that can bring great benefits. Bhishma encourages Yudhishthira to follow this advice, as Sakra did, and cultivate agreeable speech to win the hearts of all. By doing so, Yudhishthira can become a beloved and celebrated king, and bring happiness and prosperity to his kingdom.
85 Yudhishthira asks Bhishma how a king can gain great blessedness and eternal fame, and Bhishma advises that a king should conduct himself righteously, protect his subjects, and appoint worthy ministers. He suggests that the king should have a diverse group of ministers, including four Brahmanas learned in the Vedas, eight Kshatriyas with physical strength and weaponry skills, twenty-one Vaisyas with wealth, three Sudras with humility and pure conduct, and one Suta with knowledge of the Puranas and cardinal virtues. Each minister should be fifty years old, possess a sense of dignity, be free from envy, and be conversant with the Srutis and Smritis. Bhishma also advises the king to administer justice impartially, punish offenders according to their crimes, and cherish good men with agreeable speeches and gifts. He warns that a king who inflicts punishments capriciously earns infamy and sinks into hell. Additionally, Bhishma emphasizes the importance of not slaying an envoy, as it leads to hell and stains the king's ancestors with sin. He also outlines the qualifications of an envoy, aid-de-camp, minister, and commander of the king's forces, including high birth, eloquence, intelligence, and courage.
86 Yudhishthira asks Bhishma about the kind of city a king should dwell in and how it should be defended, seeking guidance on the ideal capital city. Bhishma advises that a king should reside in a city with a strong citadel, abundant resources, and a loyal population, detailing the characteristics of a well-defended city. The city should be protected by walls, a trench, and a strong army, and should have plenty of food, water, and other provisions. The king should also collect wealth, increase his forces, and establish courts of justice to maintain law and order. He should check abuses, collect provisions, and strengthen his counsel to ensure the well-being of his subjects. Additionally, Bhishma advises the king to honor learned men, priests, and ascetics, and to protect the helpless and women. He should maintain righteousness, supervise his spies and treasury, and devise measures to counter his foes. The king should also seek guidance from ascetics, who can provide wisdom and counsel in times of need. Bhishma advises the king to select ascetics from different regions for friendship and guidance, and to show them hospitality and respect.
87 Bhishma advises Yudhishthira on how to consolidate and protect a kingdom, emphasizing the importance of a well-organized administration. He recommends a hierarchical system, with headmen for each village, superintendents for ten villages, and officers for twenty, hundred, and thousand villages. Each level should report to the next, ensuring efficient communication and governance. The king should appoint virtuous ministers to supervise the administration, protecting his people from harm and levy taxes fairly, avoiding excessive taxation that might emasculate his people. The king should "milk his kingdom" like a cow, taking only what is necessary, and show compassion to his subjects in times of need. He should inspire his people to contribute to the kingdom's defense, pointing out the dangers of foreign invasion and the need for protection. Bhishma also stresses the importance of conciliating and protecting the Vaisyas, the productive class, and adopting measures to enhance their productive powers. By doing so, the king can increase the strength of his kingdom, improve agriculture, and develop trade.
88 Bhishma advises Yudhishthira on how a king should behave when desiring more wealth. He should devote himself to his subjects' good, protect them according to considerations of place, time, and intelligence, and adopt measures for their benefit. The king should "milk" his kingdom like a bee gathering honey, taking only what's necessary, and protect his subjects like a tigress with her cubs, without causing them harm. He should impose taxes gradually and with conciliation, not unseasonably or oppressively, and should check disorders and restrain sinful subjects. The king should promote righteousness, encourage agriculture, trade, and other activities, and ensure security and stability. Wealthy subjects should be honored and encouraged to advance the people's interests. The king should be truthful, sincere, and non-violent, wielding chastisement wisely and consolidating his kingdom with the support of friends, treasury, and forces. Additionally, the king should not ask for anything from anyone without a valid reason, and should not allow begging or robbery in his kingdom. He should restrain his subjects from sin and share their merits and demerits. The king should also promote the interests of others, honor the wealthy, and protect his people from harm. By following these principles , the king can earn religious merit, consolidate his kingdom, and ensure the well-being of his subjects.
89 Bhishma advises Yudhishthira on king-craft, emphasizing the importance of protecting Brahmanas and supporting them with means of sustenance. The king should assign sufficient resources to Brahmanas and prevent their departure from the kingdom, as they are the guardians of the Vedas and essential for the well-being of society. Bhishma also highlights the importance of agriculture, cattle-rearing, and trade, which provide the means of living for all people. He notes that knowledge of the Vedas provides the means to obtain heaven and that the king should protect and support those who study and practice the Vedas. Bhishma advises the king to protect his subjects, subdued his foes, and worship the deities in sacrifices. The king should set spies and secret agents to ascertain the acts and thoughts of his subjects and protect them from harm. He should also reflect on his own strengths, weaknesses, and faults, and seek the approbation of the people. Bhishma emphasizes the importance of self-reflection, noting that the king should consider his own laches, weaknesses, and faults, and strive to improve himself. By following these principles, the king can earn a good name in his kingdom and provide for the well-being of his subjects.
90 Bhishma recites the words of Utathya to Mandhatri, emphasizing the importance of righteousness for a king. A king who acts righteously attains a godlike position, while one who acts unrighteously sinks into hell. Righteousness is the foundation of the world, and the king is its protector. If the king fails to uphold righteousness, sinfulness prevails, and the world decays. The king should advance the cause of righteousness, which is the foremost of all things. Dharma (righteousness) restrains evil acts and promotes the growth of creatures. The king should observe the dictates of Dharma, gratify the wishes of Brahmanas, and avoid pride and unrighteousness. Neglecting these principles leads to ruin, as seen in the story of Vali, who lost the goddess of prosperity due to his malice towards Brahmanas. Utathya warns Mandhatri that if he fails to restrain sinfulness, his kingdom will suffer. The deities will not receive worship, the Pitris will not receive offerings, and guests will not receive hospitality. The regenerate classes will not study the Vedas, and sacrifices will cease. The minds of men will become weak and confounded, and the world will decay. The king should therefore act according to the dictates of Dharma, and avoid the company of those who are intoxicated with pride, heedless of honesty, and scoffers of religion. By following these principles, the king can ensure the prosperity of his kingdom and the well-being of his subjects.
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91 Utathya advises Mandhatri that a king's righteousness is crucial for the prosperity of his subjects. The king should protect the weak, uphold the duties of each social order, and punish the wicked. He should be virtuous, truthful, and forgiving, and maintain the people in happiness. A king who is unrighteous and heedless brings destruction upon himself and his kingdom. Utathya emphasizes the importance of protecting the weak and upholding righteousness, as it is the king's duty to maintain the social order and ensure the well-being of his subjects. Utathya also highlights the consequences of a king's unrighteous behavior, including the destruction of his kingdom and the suffering of his people. He encourages Mandhatri to act righteously and follow the examples of great royal sages, who have upheld virtue and protected their subjects. By doing so, Mandhatri becomes the sole lord of the earth and obtains an abode in heaven.
92 Yudhishthira asks Bhishma how a righteous king should behave, and Bhishma cites the story of Vamadeva's advice to King Vasumanas. Vamadeva emphasizes the importance of righteousness, saying that kings who follow righteousness succeed in conquering the earth. He warns that kings who disregard righteousness and act with brute force will fall and lose everything. Vamadeva advises the king to seek counsel from the righteous, control his senses, and cultivate intelligence. He should never consider himself sufficient in virtue, enjoyments, wealth, intelligence, and friends. By following these counsels, a king obtains fame, prosperity, and subjects. Vamadeva also warns against the dangers of illiberality, rashness, and ignorance, and emphasizes the importance of honoring those who deserve it, making gifts, and recognizing the value of sweet speeches. He advises the king to be free from malice, have his senses under control, and be gifted with intelligence. The king should never be governed by caprice or indulge in bragging. Vamadeva also stresses the importance of reflection and considering the objects of all measures before beginning them. By following these principles, a king can acquire virtue and wealth and achieve great prosperity.
93 Vamadeva continues to advise the king, saying that a king's unrighteous behavior sets a bad example for his subjects and leads to destruction. A king should follow the scriptures, display his power, live cheerfully, and do what is necessary in times of danger. He should also do good to others without being solicited, avoid harsh answers, and not abandon righteousness. A king should cherish devoted servants, appoint able and loyal ministers, and protect his subjects. He should also be cautious of neighboring kings and not comfort himself with distance. A king should protect his subjects righteously, slaughter foes in battle, and defend his forts. He should also administer justice, consult with his ministers, and keep his subjects happy. A king who follows these principles can enlarge his dominions and protect his kingdom. However, he cannot do everything alone and should make use of his ministers. A king who is liberal, mild, and pure can win the hearts of his subjects and be obeyed in the world.
94 Vamadeva advises the king to win victories without battles, as victories achieved through battle are not highly esteemed. A king should only seek new acquisitions when their power is consolidated. A king's power is confirmed when their dominions are wide, subjects are loyal, and officers are numerous. A king with contented soldiers can subjugate the earth with a small force. A king's power is also confirmed when subjects are compassionate and wealthy. A king should seek to acquire a foe's territories when their own power is greater. A king who is compassionate, efficient, and protective succeeds in advancing. A king who behaves deceitfully towards their people harms themselves. A king who fails to slay their foes will not diminish them. A king who controls their temper has no enemies. A wise king will only do what is approved by good men, leading to their own benefit and that of others. By following these counsels, a king can subjugate both the worlds and enjoy the fruits of victory. Bhishma encourages Yudhishthira to follow Vamadeva's advice and conquer both the worlds.
95 Yudhishthira asks Bhishma how a Kshatriya king should conduct himself in battle against another Kshatriya king. Bhishma advises that a Kshatriya should not fight an unarmed opponent and should only use fair means in battle. One should not strike an enemy who is disabled, frightened, or vanquished. Poisoned or barbed arrows should not be used, and a weak or wounded man should not be slain. A wounded opponent should be treated and set free. Manu has said that battles should be fought fairly, and the righteous should always act righteously. Bhishma warns that winning a victory by unrighteous means leads to sin and destruction. Even a wicked person should be subdued by fair means. It is better to lay down one's life than to win by sinful means. Sinful conduct may seem to prosper at first, but it ultimately leads to destruction. A king should seek victory and resources by righteous means.
96 Bhishma advises Yudhishthira on righteous conduct in war and victory, emphasizing that a king should never desire to subjugate the earth by unrighteous means, even if it would make him the sovereign of the whole earth. Victory achieved through unfair means is uncertain and does not lead to heaven. A warrior who has laid down his weapon, begs for quarter, or joins his hands in surrender should not be slain. A vanquished foe should be treated with respect and kindness, and brought to the victor's palace, where he should be persuaded to say "I am thy slave" for a whole year. If a king acquires wealth or maidens by force, he should keep them for a year and ask if they wish to wed him or another. If not, they should be sent back or given away. A king should not appropriate wealth confiscated from thieves or enemies, but instead give it away to Brahmanas. Kine taken from enemies should be given to Brahmanas, and bulls should be used for agriculture or returned. A king should fight only another king, and never strike a Brahmana or someone who has surrendered. Righteous conduct leads to true victory, and a king should conciliate the excitable classes in a newly conquered kingdom with soothing speeches and gifts. This behavior, exemplified by Indra and other righteous kings, leads to prosperity and the status of a sovereign.
97 Yudhishthira asks how kings can win regions of felicity despite committing sinful acts in battle. Bhishma explains that kings can become pure and cleansed by chastising the wicked, cherishing the good, performing sacrifices and gifts, and destroying sins through penances. Kings who protect people from harm and give their lives in battle are regarded as the embodiment of sacrifice and gain regions of felicity. The pain and bloodshed they suffer in battle operate as penances, enhancing their merit. Heroes who rush into battle, facing danger and defending others, gain great merit and earn a residence in Indra's heaven. Those who desert their comrades in battle are considered wretches and should be punished. A Kshatriya's death in battle, surrounded by kinsmen and foes, is praiseworthy, while an unheroic death at home is sinful and inglorious. Bhishma further explains that heroes who fight bravely and die in battle are freed from sin and attain a high merit, earning them a place in Indra's heaven. The death of a Kshatriya at home, without wounds or glory, is not praiseworthy. Heroes should face death in battle, surrounded by their kin and enemies, and earn a glorious death. This kind of death is considered heroic and earns them a place in the afterlife, free from sin and full of merit.
98 Yudhishthira asks Bhishma about the regions earned by heroes who die in battle. Bhishma recounts a story where Amvarisha, a king, asks Indra about his general Sudeva, who has transcended him in heaven despite not performing traditional sacrifices. Indra explains that the sacrifice of battle is a great sacrifice, where elephants and steeds are the priests, and the flesh and blood of foes are the offerings. The sounds of battle are the Vedic chants, and the enemy's array is the vessel for the libations. Those who fight bravely and die in battle earn regions of felicity like Indra's. Indra further explains that the warrior who causes a river of blood to flow in battle, and whose altar is strewn with severed heads, obtains regions of felicity. The open space between two hosts is the altar, and the three Vedas are the sacrificial fires. A warrior who dies in battle, without turning back in fear, attains a high end. The inglorious warrior who turns back in fear and is slain by foes sinks into hell. The aged, children, women, and those who surrender should not be slain in battle. Amvarisha, hearing Indra's words, comprehends how warriors succeed in winning regions of beatitude in heaven through battle. Bhishma concludes that a Kshatriya who duly observes his duty in battle acquires the merit of penances and righteousness, and obtains the merits of all four modes of life.
99 Bhishma tells the story of King Janaka of Mithila, who showed his warriors the rewards of heaven for brave fighters and the punishments of hell for cowards. Janaka urged his troops to fight fearlessly, saying that laying down one's life in battle is the door to heaven. He reminded them that heroes who fight fairly desire blessedness in heaven and should rally and gladden each other. The warriors, inspired by their king's words, defeated their enemies. Bhishma advises Yudhishthira to form his army's array with car-warriors, elephants, horsemen, and foot-soldiers, to ensure victory. He cautions against pursuing the routed enemy too far, as they may regroup and counterattack. Bhishma also notes that cowards are devoured by heroes, and the world rests on the arms of heroes, who deserve respect under all circumstances. Heroism is the highest virtue in the three worlds. Bhishma further emphasizes that heroes protect and cherish all, and all things depend upon the hero. He who is a hero deserves respect under every circumstance. There is nothing higher in the three worlds than heroism. Bhishma's words aim to inspire Yudhishthira and his troops to fight bravely and win the battle.
100 Yudhishthira asks Bhishma how kings should lead their troops to battle, even if it means slightly offending against righteousness. Bhishma advises using both straight and crooked wisdom, but not to injure others unless absolutely necessary. He suggests using deceit to counter enemies, and preparing troops with weapons, armor, and courage. The best time to move troops is in the spring or autumn, when the weather is neither too hot nor too cold, and the crops are ripening. The road should have abundance of water and grass, and the troops should be marched during the day, avoiding night marches. A fort with walls, a trench, and one entrance is ideal for defense. The camp should be pitched near a wood, to provide shelter and resources. The troops should fight with the wind, sun, and planet Sukra behind them, as these are considered auspicious. Bhishma also advises not to slay certain individuals, such as those who are asleep, fleeing, or engaged in religious activities. He suggests rewarding brave warriors and promoting them, and arranging the army with veterans in the van and weaker combatants in the rear. The leader should form the array called Suchimukha when fighting a larger army, and use shouts and noises to confuse the enemy. He should also use spies and scouts to gather information about the enemy's strength and movements. By following these strategies, a king can lead his troops to victory and gain the respect of his people.
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103 Narada tells the story of Karna and Rama, son of Jamadagni, a powerful sage. Rama, pleased with Karna's strength, devotion, and self-restraint, teaches him the Brahma weapon, a powerful and sacred weapon. One day, while Rama is sleeping with his head on Karna's lap, a frightful worm approaches and bites Karna's thigh. The worm, named Alarka, is a blood-sucking creature that subsists on phlegm, fat, flesh, and blood. Karna bears the intense pain without moving, lest he wake Rama. When Rama awakes and sees the worm, he kills it with his gaze. A Rakshasa, who was once an Asura named Dansa, appears, thanking Rama for releasing him from a curse. The Asura was cursed by Bhrigu, Rama's ancestor, for ravishing his wife. The curse was that he would live as a worm, subsisting on urine and phlegm, until he was released by Rama. Rama then turns to Karna and reveals that he knows Karna is not a Brahmana, but a Suta, a race born from the intermixture of Brahmanas and Kshatriyas. Rama curses Karna, saying that the Brahma weapon will not stay in his memory when he faces a worthy opponent, and that no Kshatriya will be his equal in battle. Karna leaves, and Rama's words are later proven true when Karna faces Arjuna in battle.
104 Narada tells the story of Karna and Duryodhana's adventure at the self-choice ceremony of the princess of Kalinga, where many kings gathered to compete for her hand. The ceremony was held in the capital city of Rajapura, which was full of opulence and splendor. The princess, accompanied by her nurse and a guard of eunuchs, entered the arena and began her rounds, meeting each king and learning their names. However, when she came to Duryodhana, she passed him by, rejecting him. Duryodhana, filled with pride and anger, decided to abduct the princess by force, relying on the protection of his friend Karna and the might of Bhishma and Drona. Karna, riding his car, followed Duryodhana, armed and ready to fight off any opposition. The other kings, filled with wrath and desire for battle, pursued them, showering arrows upon Karna and Duryodhana like masses of clouds pouring rain. However, Karna single-handedly defeated them all, breaking their bows and arrows with ease. He deprived many kings of their drivers and vanquished them all, showing off his superior martial skills. The kings retreated, defeated and cheerless, and Duryodhana, protected by Karna, brought the princess back to his city, triumphant.
105 Narada tells the story of Karna's battle with Jarasandha, king of Magadha, who challenged him to single combat. The two warriors, skilled in celestial weapons, fought fiercely, striking each other with diverse arms. Their battle raged on, with neither able to gain the upper hand, until they exhausted their arrows and broke their bows and swords. They then engaged in hand-to-hand combat, their bare arms locked in a fierce struggle. Karna, with his superior strength, was about to defeat Jarasandha, but the king surrendered, impressed by Karna's valor. Jarasandha, pleased with Karna's bravery, offered him the town of Malini in friendship, and Karna became the ruler of Champa as well as Anga. His victory made him famous, and he was hailed as a hero. However, Karna's fortunes later changed when he was tricked by Indra into giving away his natural armor and earrings. He was also cursed by a Brahmana and Rama, and deprecated by Bhishma as only half a car-warrior. Despite his bravery, Karna was ultimately slain by Arjuna, who had obtained celestial weapons and was aided by Vasudeva's policy and Salya's speeches. Narada consoles the listener, telling them not to grieve for Karna, who had been cursed and beguiled by many. Karna's story serves as a reminder of the complexities of fate and the twists of fortune that can affect even the bravest of warriors.
106 Vaisampayana said, "Narada's words left Yudhishthira filled with grief and meditation. Kunti, also sorrowful, tried to console him, saying, 'Don't be consumed by sorrow, listen to me. I tried to tell Karna of his brotherhood with you, as did Surya. We both attempted to pacify him, but he was resolute in his enmity towards you.' Yudhishthira, tearful and grief-stricken, replied, 'Your concealed counsel has brought me this affliction.' He then cursed all women, saying, 'No woman shall keep a secret henceforth.' The king, remembering his lost loved ones, became anxious and grief-filled. Overwhelmed with despair, he was like a fire covered in smoke. Kunti's words revealed her past efforts to unite Karna with his brothers, but Karna's resolve for enmity prevailed. Yudhishthira's curse on women stemmed from his feeling that Kunti's secrecy had contributed to his sorrow. The king's grief and despair consumed him, as he struggled to come to terms with his loss.
107 Yudhishthira grieved for Karna, lamenting that their rivalry had led to such a calamity. He criticized the Kshatriya code and the pursuit of power, saying that forgiveness, self-restraint, and renunciation would have been better. He regretted that their desire for sovereignty had led to the slaughter of kin. Yudhishthira longed to renounce the world and seek redemption, feeling that their actions had been sinful and contrary to the scriptures. He wished to abandon everything and go to the woods, seeking a path of knowledge and escape from the cycle of birth and death. He asked Arjuna to govern the restored earth, free from thorns, and said he had no need for kingdom or pleasure. Yudhishthira's sorrow and remorse were palpable as he reflected on the devastating consequences of their actions. He yearned for a simpler, more righteous path, one that prioritized spiritual growth over material gain.
108 Arjuna rebuked Yudhishthira for considering a life of mendicancy, arguing that it would be a betrayal of their Kshatriya duties and the prosperity they had achieved. He emphasized the importance of wealth and power in maintaining their position and performing religious acts. Arjuna cited the examples of the gods and royal sages who had acquired wealth and prosperity through conquest and sacrifice. He urged Yudhishthira to embrace his role as a king and perform a great sacrifice to cleanse and sanctify their subjects.
109 Yudhishthira said, "I shall abandon worldly pleasures and follow the path of the righteous. I'll live in the forest, performing penances, and emaciating my body. I'll pour libations on the fire, perform ablutions, and listen to the sounds of birds and animals. I'll live on fruits and roots, and cover myself with skins and matted locks. I'll endure cold, wind, heat, hunger, and thirst, and emaciate my body. I'll not injure any creature and will live a retired life, devoting myself to contemplation. I'll derive happiness from my own soul, without desire or wrath, and will behave equally towards all creatures. I'll not jeer or frown at anyone, and will always be cheerful. I'll not think of the past or future, and will live in contentment, casting off pride and desire. I'll not take note of the country or direction, and will proceed without looking behind. I'll break the bonds of desire and earn ascetic merit, preserving equability in success and failure. I'll not be attached to life or death, and will not manifest liking or disliking for anything. I'll be free from affections and will live like the wind, unattached and unbound. I'll not perform acts that bring prosperity, but will only open and shut my eyes, and take just enough food and drink to sustain life. I'll abandon all desires and purify my soul, freeing myself from all impurities. I'll live in freedom, with everlasting contentment, and will attain a permanent, eternal, and unchangeable place."
110 Bhimasena rebuked Yudhishthira, saying his understanding had become blind to the truth. He argued that renunciation was unsuitable for a Kshatriya, and that their enemies were slain to protect their kingdom. Now, Yudhishthira should rightfully govern. Bhimasena criticized renunciation as a life of idleness, citing examples of people who fail to achieve their goals. He emphasized that Kshatriyas should perform their duties and acquire religious merit through action, not renunciation. He pointed out that even creatures like deer and birds lead active lives, and only those unable to support others should consider renunciation. Bhimasena urged Yudhishthira to embrace his role and responsibilities, saying success comes from action, not idleness. Bhimasena's words were a passionate appeal to Yudhishthira's sense of duty and responsibility. He sought to rouse his brother from his renunciate intentions and remind him of the importance of their Kshatriya heritage. Bhimasena's argument was rooted in the belief that action and duty were essential to a Kshatriya's existence, and that renunciation was a path suited only for those unable to support others.
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111 Arjuna recounted an ancient story where Indra, disguised as a golden bird, advised a group of young Brahmanas who had abandoned their homes for a forest life. The bird praised the merits of living as a householder, performing sacrifices, and serving guests, gods, and kin. He emphasized that true asceticism lies in leading a life of domesticity, fulfilling one's duties, and practicing self-control. The bird encouraged them to return to their families and embrace their responsibilities, attaining heaven and living a life of virtue. The young Brahmanas, inspired by the bird's words, renounced their renunciate path and returned to their homes. Arjuna used this story to urge Yudhishthira to embrace his royal duties and responsibilities, ruling the world with wisdom and righteousness.
112 Nakula advised Yudhishthira to embrace domestic life and perform sacrifices, as it is the superior mode of life. He argued that even gods and Pitris depend on the fruits of action and that renunciation without fulfilling one's duties is vain. Nakula emphasized that true renunciation lies in casting off internal and external attachments, not just abandoning home for the woods. He encouraged Yudhishthira to perform great sacrifices, give protection and charity, and bathe in sacred waters to avoid falling from both worlds. Nakula praised the duties of the Kshatriya order and urged Yudhishthira to subjugate the world with his prowess and make presents to those conversant with the Vedas, ensuring a place in regions higher than heaven. He cautioned that failing to perform sacrifices and give protection would incur sin and result in a miserable afterlife. Nakula's words were a passionate appeal to Yudhishthira's sense of duty and responsibility, urging him to embrace his role as a king and fulfill his obligations.
113 Sahadeva said, "Merely casting off external objects is not enough; one must also cast off mental attachments. Let our enemies have the religious merit and happiness that comes from external renunciation but internal coveting. On the other hand, let our friends have the merit and happiness that comes from governing the earth with internal detachment. The word 'mine' is equivalent to death, while 'not mine' is equivalent to eternal Brahma. Brahma and death enter every soul, causing creatures to act. If the soul is immortal, then destroying bodies is not slaughter. But if the soul and body are born and destroyed together, then the path of rites and acts is futile. Therefore, adopting the path of the righteous, one should drive away doubts about the soul's immortality. A king who acquires the earth but does not enjoy it lives a fruitless life. One who lives in the forest but still has attachments lives within death's jaws. Look upon all creatures as thy own self and escape the fear of destruction. I speak to you, O king, from sorrow and regard for you."
114 Draupadi spoke to Yudhishthira, "Why are you depressed, O king, when you had previously encouraged your brothers to fight and win the earth? You had said, 'We will slay Duryodhana and enjoy the earth.' Now, you seem to be backing down. A Kshatriya without the rod of chastisement cannot shine or enjoy the earth. Friendship, charity, and study are the duties of a Brahmana, not a king. A king's duties include restraining the wicked, cherishing the honest, and not retreating from battle. You have acquired the earth through might, not study or gift. You have defeated strong enemies and swayed various regions. Why are you not gratified? Your brothers are mighty and capable, yet you do not address them with delightful words. I ask you to enjoy the earth, as you have obtained it through your prowess. Do not disregard my words and those of your brothers. Abandoning the earth will invite adversity. Protect your subjects, govern the earth righteously, and make gifts to the Brahmanas. Do not become cheerless. You shine like Mandhatri and Amvarisha, regarded by all lords of earth. Adore the gods in sacrifices, fight your foes, and make gifts."
115 Arjuna speaks to Yudhishthira, emphasizing the importance of the rod of chastisement (danda) in governing and protecting subjects. He explains that the rod of chastisement is righteousness itself, protecting both righteousness and profit. It is the duty of a king to wield the rod of chastisement, as it is the foundation of all things. Without it, the world would be in darkness and chaos. Arjuna argues that even Brahmanas, who are generally exempt from punishment, can be chastised with words. He also notes that everyone is dependent on the rod of chastisement, even ascetics and animals. The strong devour the weak, and chastisement is necessary to maintain order. Arjuna encourages Yudhishthira to embrace his role as a king and wield the rod of chastisement, as it is the only way to maintain righteousness and protect his subjects. He also reminds Yudhishthira that he has a duty to perform sacrifices and enjoy the wealth of the kingdom.
116 Bhimasena speaks to Yudhishthira, urging him to assume sovereignty and overcome his grief. He reminds Yudhishthira that he is knowledgeable about all duties and branches of knowledge, and that he should not let his understanding be clouded by cheerlessness. Bhimasena notes that physical and mental diseases are interconnected and that one should not indulge in regrets over past woes. He encourages Yudhishthira to recollect the past woes of their family, including the humiliation of Draupadi and their exile, to strengthen his resolve. Bhimasena reminds Yudhishthira that he has a battle to fight with his own mind, and that he must conquer his foes and identify with his mind's enemy. He urges Yudhishthira to follow the course adopted by their sire and govern the kingdom properly. Bhimasena notes that Duryodhana has been slain and that Yudhishthira has attained the condition of Draupadi's locks, a symbol of their triumph. He encourages Yudhishthira to perform the horse-sacrifice with due rites and profuse presents, a ceremony that will solidify his sovereignty and bring prosperity to their kingdom. Bhimasena offers his support and that of Vasudeva, emphasizing that they are all servants of Yudhishthira and will follow his lead. He concludes by exhorting Yudhishthira to take up his rightful role as king and lead their kingdom to greatness.
117 Yudhishthira advises Bhima to strive for tranquility and renounce desires, attachment, and earthly goods. He notes that desires are insatiable and can never be fully gratified, using the metaphor of fire that continues to blaze when fed with fuel. Yudhishthira encourages Bhima to conquer his stomach's cravings and adopt renunciation, citing the example of sages who have attained beatitude through penances. He criticizes kings who seek earthly possessions, noting that true happiness lies in renunciation and liberation from desires. Yudhishthira quotes a verse by Janaka, who had attained liberation and saw that his treasures were immense yet nonexistent. He encourages Bhima to cultivate understanding and knowledge, citing the importance of comprehending unknown and incomprehensible things. Yudhishthira notes that those who attain a state of Brahma, seeing the unity of all creatures, achieve supreme bliss and honor. He contrasts this with the fate of those who are bereft of understanding, penances, and knowledge, who are unable to attain true happiness. Yudhishthira's words convey the importance of spiritual growth, self-control, and renunciation in achieving true happiness and liberation. He urges Bhima to seek a higher path, beyond the allure of earthly possessions and desires, and to cultivate a deeper understanding of the world and its mysteries.
118 Arjuna recounts the story of King Janaka, who abandoned his kingdom to lead a life of mendicancy, and his wife's plea to him to reconsider. She argues that his resolution to live on a handful of barley is inconsistent with his actions, and that he is abandoning his duties as a king and a householder. She points out that he is not truly renouncing wealth and possessions, but rather seeking a new source of sustenance. She urges him to return to his kingdom and rule with charity and virtue, supporting those who are truly pious. The queen's words are filled with reason and emotion, as she implores King Janaka to reconsider his decision. She notes that his abandonment of the kingdom will bring suffering to his people and his family, and that his resolve to live as a mendicant is not genuine. She argues that true renunciation requires a sincere frame of mind, and that King Janaka's actions are motivated by a desire for sustenance rather than a true desire to renounce the world. Arjuna uses this story to encourage Yudhishthira to reconsider his own decision to abandon his kingdom and adopt a life of renunciation. He urges Yudhishthira to rule with virtue and charity, and to support those who are truly pious. By doing so, Arjuna suggests that Yudhishthira can attain regions of bliss and happiness, and fulfill his duties as a king and a householder.
119 Yudhishthira tells Arjuna that he is familiar with the Vedas and scriptures, but Arjuna's understanding is limited to weapons and heroic practices. Yudhishthira says that he knows the truth of the scriptures, but Arjuna's words, though well-intentioned, show a lack of understanding. Yudhishthira explains that there are different paths, such as ascetic penances, renunciation, and knowledge of Brahma, and that renunciation is superior to wealth. He says that righteous men devote themselves to ascetic penances and study of the Vedas, and that pious men attain heaven through renunciation and study. Yudhishthira emphasizes that true happiness and salvation come from renunciation and knowledge, not wealth and material possessions. He criticizes Arjuna for applauding wealth, which is fleeting and full of calamity, and encourages him to seek true happiness through renunciation and knowledge. Yudhishthira also notes that some people, despite their learning, deny the existence of the Soul and fail to understand the true meaning of the scriptures. He says that these people cannot attain salvation and are stuck in a cycle of rebirth. Yudhishthira's words are meant to guide Arjuna towards a deeper understanding of the scriptures and the path to salvation. He encourages Arjuna to seek knowledge and renunciation, and to recognize the limitations of wealth and material possessions.
120 Devasthana, a great ascetic, spoke to Yudhishthira, saying that Arjuna's view that there is nothing superior to wealth is not entirely correct. He explained that the Vedas indicate four modes of life, and that Yudhishthira should perform great sacrifices with profuse presents. Devasthana noted that even ascetics are addicted to action, and that collecting wealth for sacrifice is ordained. He warned that giving wealth to undeserving people incurs sin, and that charity should be discriminating. Devasthana emphasized that wealth was created for sacrifice, and that applying it to sacrifice brings pleasure and prosperity. He cited examples of Indra, who surpassed all gods through sacrifices; Mahadeva, who became the first of gods through his sacrifice; King Marutta, who vanquished Sakra himself through his wealth; and King Harischandra, who earned great merit and happiness through his sacrifices. Devasthana encouraged Yudhishthira to apply his wealth to sacrifice, saying that it would bring him merit, happiness, and victory over even the gods. He emphasized that sacrifice is the highest duty, and that it is the source of all prosperity and pleasure. By performing sacrifices, Yudhishthira would be able to attain the highest state of existence.
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121 Devasthana cites an old history, where Vrihaspati tells Indra that contentment is the highest heaven and bliss. When one conquers desires and aversions, they behold their soul. Devasthana says that creatures obtain fruits according to their religion. He notes that some praise peacefulness, exertion, contemplation, sacrifice, renunciation, gifts, or acceptance, while others live in silent meditation or seek sovereignty. The learned conclude that the religion of not injuring any creature is worthy of approval. Devasthana lists virtues like non-injury, truthfulness, justice, compassion, and self-restraint, which are considered the best religion. He says that a Kshatriya who takes sovereignty, restrains their soul, and follows royal duties, will obtain excellent fruits in this world and the next. Devasthana notes that final emancipation is difficult to obtain, but those who adopt duties, practise charity and ascetic penances, and are compassionate, will attain a high end. He says that many celestial beings and kings have adopted this religion and attained heaven through their acts.
122 Arjuna asks Yudhishthira why he is still grieving, despite having obtained sovereignty and conquered his foes. He reminds Yudhishthira that as a Kshatriya, death in battle is considered more meritorious than performing sacrifices. Arjuna notes that Kshatriyas have duties that are fierce and connected with weapons, and that they should perish by weapons on the battlefield. He encourages Yudhishthira to cast off his cheerlessness and engage in action, noting that a Kshatriya's heart is hard as thunder. Arjuna cites Indra as an example, who became a Kshatriya in his acts and battled his kinsfolk for eight hundred and ten times to obtain the chiefship of the gods. He encourages Yudhishthira to perform sacrifices with profuse presents, just as Indra did, and thereby free himself from his fever of grief. Arjuna reminds Yudhishthira that those who have been slain have attained the highest end, sanctified by weapons and agreeably to the ordinances of the Kshatriya religion. He tells Yudhishthira not to grieve for what is past, as it was ordained to happen, and that destiny is incapable of being resisted.
123 Vyasa tells Yudhishthira that Arjuna's words are true and that he should practice the duties of domesticity, supporting the gods, ancestors, guests, and servants. Vyasa reminds Yudhishthira that he has knowledge of the Vedas and ascetic merit, and should bear the burden of his ancestral kingdom. Vyasa lists the duties of Kshatriyas, including sacrifice, learning, exertion, and wielding the rod of chastisement, which is the most important duty of kings. He cites the example of King Sudyumna, who obtained success by wielding the rod of chastisement and became like Daksha, the son of Prachetas. Yudhishthira asks to hear the history of Sudyumna, and Vyasa tells the story of Likhita, who was punished by King Sudyumna for eating fruits without permission. Likhita confesses his crime and accepts punishment, and Sudyumna, after pardoning him, orders his hands to be cut off. However, through the power of penances, Likhita's hands are later restored. Vyasa concludes that this is an example of the duty of Kshatriyas to rule and wield the rod of chastisement, and encourages Yudhishthira not to grieve and to listen to his brother's words. Vyasa reminds Yudhishthira that he is a Kshatriya and should not abandon his duties, and that wielding the rod of chastisement is not a wrong path for him.
124 Krishna-Dwaipayana advises Yudhishthira to rule the earth like Yayati, enjoy happiness, and perform sacrifices like Sarvamedha and Aswamedha. He tells him to protect his subjects, follow the scriptures, and punish his foes. He also advises him to be impartial, brave, and virtuous, and to employ learned men in determining suits and performing religious acts. He warns Yudhishthira that if he fails to protect his subjects, he will incur sin. He then tells the story of King Hayagriva, who fought bravely, protected his kingdom, and performed sacrifices, ultimately achieving great fame and bliss in heaven. Hayagriva's life was praiseworthy, and he won the regions reserved for heroes. Krishna-Dwaipayana elaborates on Hayagriva's virtues, saying that he was possessed of learning, practised renunciation, and was full of gratitude. He had studied the Vedas and other scriptures, ruled his kingdom properly, and caused all the four orders to adhere to their respective duties. He had won many battles, cherished his subjects, and drunk the Soma juice in sacrifices. He had also gratified the foremost of Brahmanas with presents and judiciously wielded the rod of chastisement over those placed under his sway. Finally, he cast off his life in battle, and his life was worthy of every praise. Learned and honest men applaud his life, deserving as it is of every applause.
125 Vyasa tells Yudhishthira that no one can acquire anything by their own acts or sacrifices, but rather by Time. He explains that Time is the means of acquisition, and that even the ignorant can acquire wealth if Time is favorable. Vyasa uses natural phenomena to illustrate the power of Time, saying that trees bloom and rivers swell when the Time is right. He tells Yudhishthira not to grieve for what is lost, as everything is subject to Time and will eventually be destroyed. Vyasa advises Yudhishthira to abandon both happiness and sorrow, as they are intertwined and fleeting. He says that a wise person should not be affected by either, and should cast off attachments that cause anxiety. Vyasa quotes King Senajit, who said that one should not be deluded by sorrow or happiness, but rather should strive for eternal happiness by abandoning both. Vyasa continues, saying that a king who rules with intelligence and policy, performs sacrifices, and protects his kingdom will sport in the region of the gods after death. He notes that such a king has sanctified himself and will be applauded by his people and advisors. Vyasa encourages Yudhishthira to follow this path and achieve eternal happiness.
126 Yudhishthira tells Arjuna that wealth is not the only means to happiness and heaven. He cites examples of sages who achieved eternal bliss through penance and Vedic study. He says that contentment is key to happiness and that one should withdraw from attachments to achieve salvation. Yudhishthira warns that wealth can lead to faults like pride, folly, and harm to others. He notes that wealth is difficult to acquire and maintain, and that it's better to abandon desire for it. Yudhishthira emphasizes that wealth should be used for sacrifices and given away with a trustful heart, not spent on desires. He cautions against giving wealth to undeserving people and encourages discrimination in charity. He says that wealth is not anyone's on earth and should be used for proper purposes. Yudhishthira also quotes the discourse of Yayati, who said that one should not be attached to wealth and should withdraw from attachments to achieve happiness. He also mentions that some people desire virtue, good conduct, or wealth, but one should not be attached to these desires. Yudhishthira concludes that a person who has controlled their passions and withdrawn from attachments can achieve salvation and become one with Brahma.
127 Yudhishthira is consumed by grief, lamenting the loss of Abhimanyu, Dhrishtadyumna, Drona, and other revered warriors. He feels an overwhelming sense of guilt and responsibility for their deaths, acknowledging his own role in the battle and his desire for sovereignty. The memory of Bhishma, the grandsire, pierces his heart, as he recalls the great warrior's fall at the hands of Arjuna. Yudhishthira's anguish is compounded by the deceit he used against Drona, his preceptor, and the fact that he could not protect Abhimanyu. He sees himself as a sinner, a destroyer of the earth, and a slayer of his own kin. Overwhelmed by remorse, Yudhishthira resolves to atone for his actions through fasting and self-mortification, seeking permission to do so from those around him. However, Vyasa intervenes, counseling Yudhishthira that his grief, though poignant, is unnecessary. Vyasa reminds him that all things are subject to destiny and that life and union are inevitably followed by dissolution and death. He encourages Yudhishthira to engage in work and labor, as success and happiness come from effort, not idleness. Vyasa's words offer a message of hope and redemption, urging Yudhishthira to find a path forward, even in the face of unbearable sorrow.
128 Vyasa tells Yudhishthira the story of Asma's discourse to King Janaka, who was filled with sorrow and grief. Asma advises Janaka to behave wisely and apply remedies for alleviating the sorrows of his subjects. He explains that joys and griefs are inevitable and that one should not be elated or depressed by them. Asma says that decrepitude and death are unavoidable and that one should enjoy or bear them without attachment. He notes that the course of Time is wonderful and that events are pre-ordained. Asma advises Janaka to perform his duties judiciously and enjoy the pleasures of life without disregarding the scriptures. He says that one should not be anxious about the future or grieve over the past, but instead focus on the present moment. Vyasa tells Yudhishthira that he should cast off his grief and rise up, as he has won the earth through his Kshatriya duties. He encourages Yudhishthira to enjoy the earth and not disregard his words. Vyasa's story is meant to console Yudhishthira and help him understand the nature of life and death.
129 In the passage, Yudhishthira is deeply grieved by the loss of his kinsmen in battle. Seeing his brother's sorrow, Arjuna asks Krishna to comfort him. Krishna, addressing Yudhishthira, reminds him that those who died were valiant warriors who achieved a noble end by dying in battle. He emphasizes that it is inappropriate to mourn them, as they have ascended to heaven, having fulfilled their duties as Kshatriyas. Krishna recounts the stories of ancient kings like Marutta, Suhotra, Vrihadratha, Sivi, Bharata, Rama, Bhagiratha, Dilipa, Mandhatri, Yayati, Amvarisha, Sasavindu, Gaya, Rantideva, Sagara, and Prithu. Despite their immense power, piety, and wealth, all these kings eventually faced death. Krishna uses these examples to illustrate that even the greatest of men cannot escape mortality, highlighting the transient nature of life and the inevitability of death. He urges Yudhishthira to abandon his grief and understand that mourning the dead is unnecessary since they have attained a noble end. Krishna's message is clear: life and death are part of the eternal cycle, and one should focus on performing their duties without attachment. By presenting these examples, Krishna seeks to provide Yudhishthira with a broader perspective on life and death, encouraging him to find solace in the fact that his loved ones have met a glorious end, fulfilling their destinies as warriors.
130 Yudhishthira asks Krishna about the story of Suvarnashthivin, Srinjaya's son. Krishna explains that two Rishis, Narada and Parvata, had a compact to disclose their wishes to each other. They wandered the earth, subsisting on food offered by humans, and came to king Srinjaya's court. The king introduced his daughter, Sukumari, to attend to their needs. Narada fell in love with her but didn't disclose it to Parvata due to shame. Parvata discovered it and cursed Narada to become an ape, saying that Sukumari would be his wife but would see him as an ape. Narada retaliated, cursing Parvata to not be able to go to heaven. The curses were later lifted, and Narada married Sukumari. However, due to the curse, Sukumari saw Narada as an ape until the curse was lifted. Parvata intervened, revealing Narada's true form, and the couple was reunited. Krishna tells Yudhishthira that Narada is present and can tell him the story in person. The story highlights the power of curses and the importance of keeping compacts. It also shows the love and devotion of Sukumari, who remained faithful to Narada despite his ape-like appearance.
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131 Narada tells Yudhishthira the story of Suvarnashthivin, a child born to King Srinjaya with golden excreta. Srinjaya's wish for a heroic son was granted by Parvata, but Indra feared the child's potential and sent a tiger to kill him. The child was revived by Narada with Indra's permission. Suvarnashthivin grew up, ascended the throne, and ruled for 1100 years, performing many sacrifices and gratifying the gods and ancestors. He had many sons, who multiplied the race. Eventually, he went the way of all nature, leaving behind a legacy. Narada advises Yudhishthira to dispel his grief and bear the burden of his kingdom, performing great sacrifices to obtain desired regions. He reminds Yudhishthira that what is ordained must occur and that it is impossible to change the course of fate. Narada's story serves as a reminder of the cycle of life and death, and the importance of fulfilling one's duties as a king. Yudhishthira is encouraged to rise up and take charge of his kingdom, following the example of Suvarnashthivin and other great rulers.
132 Vyasa advises Yudhishthira to follow his duty as a king and protect his subjects, as his ancestors did. He tells Yudhishthira that he has done his duty by slaying the Kauravas, who were trespassers against morality. Yudhishthira expresses his guilt over causing the death of many people, even though it was for the sake of the kingdom. Vyasa responds by questioning whether the Supreme Being or man is the doer of actions, and whether the fruits of those actions are the result of chance or previous actions. He argues that if the Supreme Being is the doer, then the consequences of those actions should attach to the Supreme Being, not man. If man is the doer, then he should take responsibility for his actions. Vyasa also points out that if chance is the determining factor, then no one can be held accountable for their actions. Vyasa concludes that one should follow the scriptures and perform expiatory acts for evil deeds, rather than laying down one's life in grief. He encourages Yudhishthira to adhere to the duties of his order, even if they are reproachable, and to avoid setting his heart on grief. Vyasa reminds Yudhishthira that he is a king and should uphold the rod of chastisement, as laid down in the scriptures. He also reminds him that expiatory acts can be performed to atone for past mistakes, and that it is never too late to make amends.
133 Yudhishthira is consumed by grief and guilt over the devastating war that has left countless relatives and friends dead. He is tormented by the thought of his own role in the carnage and fears that he will be punished for his actions. Vyasa, sensing Yudhishthira's distress, offers words of comfort and guidance. He explains that the deaths were not Yudhishthira's fault, but rather the result of Time and the actions of the individuals themselves. Vyasa reminds Yudhishthira of the duties of a Kshatriya and the importance of following the path laid out by the gods. Vyasa suggests that Yudhishthira perform a Horse-sacrifice to expiate his sins and rule the earth with kindness and justice. He encourages Yudhishthira to comfort his subjects and install the rightful rulers on their thrones. Vyasa reminds Yudhishthira that he has done his duty as a Kshatriya and should not grieve for those who have fallen in battle. He explains that the Kshatriyas who died were observing their duties and following the path of righteousness. Vyasa's words offer Yudhishthira a sense of perspective and comfort. He begins to see that the war was not his fault, but rather a necessary part of the cycle of life and death. Yudhishthira is encouraged to move forward and rule the earth with wisdom and justice, following the path laid out by the gods.
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135 Yudhishthira asks Vyasa about acts that require expiation and how to be freed from sin. Vyasa explains that omitting ordained acts, doing interdicted acts, and behaving deceitfully make one liable for expiation. He lists various sinful acts, including killing a Brahmana, speaking ill of others, and violating a compact. Vyasa also mentions exceptions, such as self-defense, following a preceptor's advice, and speaking a falsehood to save one's life or another's. He notes that one who slays a Brahmana who has fallen away from their duties does not truly become the slayer of a Brahmana. Vyasa also explains that certain acts, such as drinking alcohol in ignorance or for medical purposes, or committing theft for one's preceptor in a season of distress, do not lead to sin. Vyasa provides further examples of exceptions, including connection with the preceptor's wife at the preceptor's command, and stealing from non-Brahmanas in a season of distress for the sake of one's preceptor. He also notes that certain acts, such as killing animals in a sacrifice, or making a gift in ignorance to an undeserving Brahmana, do not lead to sin. Vyasa concludes that he has listed the acts that require expiation and the exceptions, and will now explain expiation in detail. He offers to provide further guidance on how to perform expiatory rites and achieve redemption.
136 Vyasa explains to Yudhishthira that sins can be washed away through penances, religious rites, and gifts. He lists various expiatory rites for different sins, including killing a Brahmana, adultery, and theft. These rites include acts such as subsisting on one meal a day, giving away wealth, and performing sacrifices. Vyasa notes that women can be cleansed of sins through regulated life and menstrual course. He also explains that the heaviness or lightness of sins depends on the individual's social order. Vyasa advises Yudhishthira to perform expiation for his sins, including killing his foes in battle. He reassures Yudhishthira that he will be cleansed of his sins and attain weal both in this life and the next. Vyasa emphasizes the importance of righteous behavior, faith, and following the duties ordained for one's social order. He encourages Yudhishthira to seek guidance from righteous men and to have recourse to expiation if he still regards himself as sinful. Vyasa's words offer a message of hope and redemption, emphasizing that even the gravest sins can be washed away through sincere effort and devotion. He encourages Yudhishthira to reflect on his actions and seek a path towards spiritual growth and renewal.
137 Yudhishthira asks Vyasa about clean and unclean food, worthy recipients of gifts, and how to study and perform penances. Vyasa recounts a discourse between Manu and a group of Rishis, where Manu explains that certain acts, such as silent recitation and bathing in sacred waters, are cleansing. He also lists characteristics of virtue, including non-appropriation, truth, and freedom from wrath. Manu explains that acts can be virtuous or sinful depending on time and place, and that even evil acts can become virtuous in certain circumstances. He advises that expiation should be performed for acts undertaken in wrath or clouded judgment. Manu also lists foods that Brahmanas should avoid, including certain meats and foods cooked by unknown persons. Gifts should not be made for personal gain or fame, but rather to worthy recipients who are knowledgeable in the Vedas. Gifts to unworthy recipients, such as those without Vedic knowledge, are fruitless and may even produce evil consequences. Manu emphasizes the importance of studying the Vedas and performing penances to achieve spiritual growth and merit.
138 Yudhishthira asks Vyasa about the duties of kings and the four orders, seeking guidance on morality and virtue. Vyasa directs him to Bhishma, who is conversant with all duties and morality, and has acquired knowledge from celestial Rishis and gods. Yudhishthira is hesitant, feeling guilty for having caused Bhishma's death through deceit, and wonders how he can approach him for guidance. Krishna and others encourage him to seek Bhishma's counsel, reminding him of his duties as a king. Yudhishthira rises, casting off grief, and prepares to enter the city. He worships the gods and Brahmanas, then ascends a white car adorned with blankets and deerskins, yoked to sixteen white bullocks. His brothers and others accompany him, and the procession enters the city, which is adorned with festoons, banners, and perfumes. The citizens come out to honor the king, and maidens stand at doorways with jars of water. The procession is grand, with panegyrists and bards chanting praises, and the sound of drums and other instruments filling the air. As they enter the city, Yudhishthira is surrounded by his friends and well-wishers, who are eager to see him take his rightful place as king. The atmosphere is joyful, with the scent of incense and flowers filling the air. The king's procession is a grand spectacle, with colorful cars, elephants, and horses, and the sound of music and laughter echoing through the streets.
139 As Yudhishthira entered the city, thousands of citizens came out to greet him, eager to catch a glimpse of their new king. The streets were adorned with colorful decorations, and the sound of music and laughter filled the air. The ladies praised Yudhishthira, Bhima, Arjuna, and the two sons of Madri, and celebrated Krishna's virtues, comparing her to Gautami, the devoted wife of the seven Rishis. The city was filled with joy and shouts of triumph, as the people celebrated the return of their beloved king. Yudhishthira entered the palace, where he worshipped the household gods and was blessed by the Brahmanas, who offered him gifts and praises. But amidst the celebrations, a Rakshasa named Charvaka, disguised as a Brahmana, appeared and criticized Yudhishthira, saying that he was a wicked king who had slain his own kin. However, the Brahmanas recognized Charvaka and slew him with their spiritual energy, restoring peace to the gathering. The Brahmanas then blessed Yudhishthira and departed, leaving the king and his friends feeling happy and relieved. Yudhishthira was grateful for their support and blessings, and he knew that he had truly earned his place as the king of Hastinapura. With his kingdom and his people at peace, Yudhishthira looked forward to a bright and prosperous future.
140 Vaisampayana said, "Janardana addressed Yudhishthira, saying, 'Brahmanas are the objects of worship, gods on earth, easy to gratify but capable of inflicting pain with their speech.' He told the story of Charvaka, a Rakshasa who performed austere penances and received a boon of immunity from fear, but was later slain by the curse of Brahmanas for insulting them. Janardana said, 'Do not grieve, O king, for your kinsmen who perished in the observance of Kshatriya duties. They have gone to heaven. Attend to your duties, stay your foes, protect your subjects, and worship the Brahmanas.' Janardana explained that Charvaka's death was arranged by Brahman, who had foreseen that the Rakshasa would insult Brahmanas and meet his demise through their curse. He encouraged Yudhishthira to focus on his royal duties and not give way to grief, reminding him that his kinsmen had died in the pursuit of their Kshatriya duties and had earned a place in heaven.
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141 Vaisampayana said, "Yudhishthira, freed from grief, took his seat on a golden throne, facing east, surrounded by his brothers and nobles. Satyaki and Vasudeva sat on either side, while Bhima and Arjuna sat on gem-adorned seats. Pritha, Sahadeva, and Nakula sat on a white ivory throne, and other nobles, including Dhritarashtra, sat on separate seats. Yudhishthira touched the auspicious articles before him, including flowers, gold, and gems. The subjects, led by the priest, brought diverse articles for the coronation rite, including earth, gold, silver, and gems. Dhaumya constructed an altar and began the ceremony, pouring libations of clarified butter upon the sacrificial fire. Yudhishthira and Krishna were seated on a tiger-skin covered seat, and the priest poured sanctified water upon Yudhishthira's head. The royal sage and subjects did the same, and Yudhishthira accepted gifts from the subjects. He gave a thousand nishkas to the Brahmanas, who uttered benedictions and praised him, saying, 'By good luck, victory has been thine... Do thou attend to the acts that should next be done.' The Brahmanas, delighted with the gifts, wished him prosperity and victory, and with voice melodious like that of swans, uttered his praises. Thus, Yudhishthira was installed on the throne, adored by pious men, and surrounded by his friends and family."
142 Vaisampayana said, "King Yudhishthira replied to his subjects, 'We are fortunate to have your favor, but our duty is to serve King Dhritarashtra, our father and god. I live for him, and my duty is to serve him always. He is the lord of the world, and we are all his subjects.' He asked them to show the same respect to Dhritarashtra as before, and appointed his brothers to various positions: Bhimasena as Yuvaraja, Nakula to manage the army's register, and Arjuna to resist hostile forces. He appointed Vidura to assist with deliberations and Sanjaya to oversee finances. Dhaumya was appointed to attend to religious rites, and Sahadeva to remain by his side. Yudhishthira tasked Vidura and Yuyutsu with carrying out Dhritarashtra's wishes and overseeing the citizens and provinces. He ensured that everyone had a role suitable to their abilities, and commanded them to act with alacrity and attention. With his kingdom organized, Yudhishthira devoted himself to virtue, determined to do what was right. He was a just and fair ruler, beloved by his subjects, and his kingdom prospered under his leadership."
143 Vaisampayana said, "King Yudhishthira performed the Sraddha rites for his kinsmen who died in battle, including Drona, Karna, and Abhimanyu. He gave wealth, gems, and kine to Brahmanas for their benefit in the afterlife, ensuring their souls would be at peace. Yudhishthira also performed the Sraddha rites for kings who died without kin, and built houses, wells, and tanks in their names, providing for the welfare of all. He paid off his debt to them and avoided censure, becoming happy and protecting his subjects with virtue and compassion. He honored Dhritarashtra, Gandhari, Vidura, and the Kauravas, showing respect and kindness to all. The king extended his favors to the destitute, blind, and helpless, giving them food, clothes, and shelter, and providing for their well-being. Having conquered the Earth and freed from foes, Yudhishthira enjoyed great happiness, ruling with wisdom and justice. He was a shining example of a true king, beloved by his subjects and respected by all, and his kingdom prospered under his leadership."
144 Vaisampayana said, "King Yudhishthira, with great wisdom and purity, addressed Krishna, 'Through your grace, I have regained my ancestral kingdom. You are the One Being, the refuge of all worshippers, and the soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, Vaikuntha, and the foremost of all beings. You have taken birth seven times and are the three Yugas. You are the lord of our senses, the great Lord worshipped in sacrifices, and the great swan. You are three-eyed Sambhu, the great Boar, Fire, the Sun, and the giver of food. You are the grinder of hostile hosts and the Being that pervades every form in the universe. You are fierce, the generalissimo in battle, and the Truth. You are the Brahmana of pure blood and the great Emperor. You are the Creator, the sire of the celestial physicians, and the Dwarf. You are Sacrifice embodied, Dhruva, Garuda, and Yajnasena. You are the ocean, without attributes, and the mountains. You walk on high and are called Vrishadarbha and Vrishakapi. You are the Chief of the celestials and the cause whence the Universe has sprung. Salutations to you, O wielder of Sarnga, discus, and sword!' Thus hymned, Krishna became pleased and began to gladden Yudhishthira with agreeable speeches, delighting the Pandavas and the Brahmanas present in the court."
145 Vaisampayana said, "King Yudhishthira, with a compassionate gaze, dismissed his subjects and comforted his brothers, who were fatigued and grief-stricken after the battle. He said, 'Your bodies have been mangled with diverse weapons, and your hearts have been scorched by grief and anger. Through my fault, you have suffered the miseries of exile. Now, enjoy this victory and rest, then meet me again in the morning.' The brothers, with delighted hearts, then entered their assigned palaces, adorned with gems and gold, and teeming with servants. Bhima, the mighty-armed, obtained Duryodhana's palace, with its excellent buildings and rooms. Arjuna, the mighty-armed, got Dussasana's, with its golden gate-way and abundant wealth. Nakula, who had been emaciated by the miseries of exile, received Durmarshana's, which shone like the mansion of Kuvera himself. Sahadeva, ever employed in doing what was agreeable to him, got Durmukha's, with its beautiful women and beds. Yuyutsu, Vidura, Sanjaya, and others returned to their previous abodes, while Saurin, accompanied by Satyaki, entered Arjuna's palace, feasting on the viands and drinks that had been kept ready for them. The princes passed the night happily, then presented themselves before King Yudhishthira in the morning, their hearts full of joy."
146 Janamejaya asked Vaisampayana to narrate what Yudhishthira and Krishna did after the kingdom was regained. Vaisampayana described how Yudhishthira, the mighty-armed son of Dharma, appointed each of the four orders to their respective duties, ensuring the kingdom's prosperity. He gave generously to Brahmanas and servants, fulfilling their wishes and gratifying their needs. He honored his priest Dhaumya with kine, wealth, and gold, and treated Kripa, his preceptor, with due respect. Yudhishthira also showed great kindness to Vidura, who had always been a source of wisdom and guidance. Having restored peace to his kingdom, Yudhishthira paid due honor to Dhritarashtra and Gandhari, ensuring their comfort and well-being. Then, with joined hands, Yudhishthira approached Krishna, who was seated on a golden sofa, adorned with celestial ornaments and the Kaustubha gem. Krishna's beauty was radiant, like a jewel set on gold, and his bosom shone with the splendor of the Udaya mountain that decked the rising Sun. Yudhishthira addressed Krishna sweetly, asking if he had passed the night happily and if all was well with him. He credited Krishna's grace for their victory and fame, saying, "We have won through thy grace, O refuge of the three worlds." However, Krishna remained silent, rapt in meditation, his eyes fixed on the infinite."
147 Yudhishthira asked Krishna, who was in a meditative state, about the cause of his abstraction. Krishna replied that he was thinking of Bhishma, who was lying on a bed of arrows and thinking of him. Krishna praised Bhishma's prowess and knowledge, saying that he was a receptacle of the sciences and a favorite disciple of Rama. He described Bhishma's bravery and strength, and how he had single-handedly fought against many kings and defeated them . Krishna also mentioned Bhishma's knowledge of the four Vedas and his expertise in the celestial weapons. Krishna urged Yudhishthira to approach Bhishma and question him about morality, duty, and the four branches of knowledge. He said that Bhishma was a treasure trove of knowledge and that his wisdom would be lost once he passed away. Yudhishthira agreed, saying that he had heard of Bhishma's greatness from Brahmanas. He expressed his desire to learn from Bhishma and sought Krishna's guidance. Krishna offered to lead the way to Bhishma, and his car was yoked with horses fleet as thought. The car was adorned with gold, emeralds, and other jewels, and had a beautiful standard topped by Garuda. Daruka informed Krishna that the car was ready, and they prepared to depart."
148 Janamejaya asked how Bhishma, who lay on a bed of arrows, cast off his body and what yoga he adopted. Vaisampayana replied that Bhishma, with concentrated attention, caused his soul to enter his soul. Surrounded by many Brahmanas, Bhishma blazed forth in great beauty like Surya. He thought of Krishna in mind, word, and act, and hymned his praise. Bhishma sought refuge in Krishna, the universal soul and lord of all creatures, who is without beginning and end, and the highest of the high. He described Krishna as the creator of everything, the slayer of Madhu, and the master of yoga. Bhishma praised Krishna as the supreme lord, who is beyond the ken of the senses and the understanding. He said that Krishna is called Hari and Narayana, and that he is the soul of the sun and the chief of all regenerate ones. Bhishma saluted Krishna in all his forms, and sought his protection. He said that Krishna is the creator, destroyer, and protector of the universe, and that he is invincible. Bhishma sought refuge in Krishna, and bowed unto him. Learning of Bhishma's devotion, Krishna bestowed upon him heavenly knowledge and went away. The Brahmanas uttered the praises of Krishna and Bhishma, and commended him repeatedly. Bhishma's heart was filled with joy, and he proceeded to the abode of Krishna, accompanied by the Brahmanas and others."
149 Vaisampayana said, "Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. It was variegated with funeral pyres and heaps of armor and weapons, a grim reminder of the devastating war. Kesava spoke to Yudhishthira about Jamadagni's son and the five lakes of Rama, where Rama offered oblations of Kshatriya blood to his ancestors. Yudhishthira expressed doubts about Rama exterminating Kshatriyas thrice seven times and asked how the Kshatriya order was revived. He asked Krishna to remove his doubt and narrate how the earth was filled with Kshatriyas again. Krishna, the elder brother of Gada, began to narrate the story in full detail. He explained how the earth had become filled with Kshatriyas, and how Rama, the high-souled descendant of Bhrigu, had exterminated the Kshatriya order in days of yore. Krishna's narration was a fascinating account of Rama's prowess and the cyclical nature of time, where events repeat themselves. He spoke of how the Kshatriya order was reestablished, and how the wheel of time turned full circle. Krishna's narration removed Yudhishthira's doubts, and he gained a deeper understanding of the past events and the workings of the universe."
150 Vasudeva told Yudhishthira the story of Rama's energy and powers, as heard from great Rishis. Rama, Jamadagni's son, was born to slay Kshatriyas. A curse was cast upon Arjuna, a mighty Kshatriya, that Rama would lop off his arms. Rama avenged his father's death and vowed to free the earth of Kshatriyas. He slaughtered thousands and made the earth miry with blood. Some Kshatriya ladies protected their children, who multiplied and became mighty monarchs. Rama slaughtered them again, not sparing children. The earth became destitute of Kshatriyas for thrice seven times. Kasyapa accepted the earth and made a present of it to the Brahmanas. Sudras and Vaisyas united with Brahmana wives, causing anarchy. The earth sank, and Kasyapa held her on his lap, naming her Urvi. The earth begged Kasyapa for a king and revealed concealed Kshatriyas. Kasyapa installed them as kings, and their progeny are the current Kshatriya races. The earth told Kasyapa that some Kshatriyas were born in the race of Haihayas and were concealed among women. Others were brought up among bears, in the Rikshavat mountains, or protected by sages. She begged Kasyapa to make arrangements for their protection. Kasyapa sought out those Kshatriyas and installed them as kings. They multiplied and became mighty monarchs, and their progeny are the current Kshatriya races. Vasudeva told Yudhishthira that this was the story of Rama's energy and powers, and how the earth was freed from Kshatriyas.
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151 Vaisampayana said, "King Yudhishthira was filled with wonder hearing about Rama's feats and said to Krishna, 'The prowess of Rama, who freed the earth of Kshatriyas, was like that of Sakra himself.' The scions of Kshatriyas were concealed and brought up by kine, Ocean, leopards, bears, and apes. Krishna and Yudhishthira proceeded to where Bhishma lay on his bed of arrows, surrounded by ascetics. Bhishma, with his perceptions clear, was approached by Krishna, who said, 'Are thy perceptions now as clear as before? I hope thy understanding is not clouded.' Bhishma, with his great ascetic merit, was devoted to righteousness and had a complete mastery over death. Krishna said, 'Dispel now the grief of Yudhishthira, who is burning with sorrow on account of the slaughter of his kinsmen.' Bhishma, raising his head, said, 'Salutations to thee, O divine Krishna! Thou art the origin and dissolution of all worlds.' Krishna displayed his celestial form to Bhishma, who was devoted to him and observant of righteousness. Bhishma was competent to behold Krishna through his own penances and would soon obtain a blissful end."
152 Vaisampayana said, "Bhishma, filled with joy, spoke to Krishna, 'O master of all worlds, I am unable to speak due to my arrow-wounds. My mind is clouded, and my understanding is not clear. How can I venture to speak in your presence, when the master of speech himself would be overcome by hesitation?' Krishna replied, 'The words spoken by you are worthy of you, O foremost one of Kuru's race. Receive this boon from my grace: discomfort, stupefaction, and pain shall not overcome you. Your perceptions and memory shall be unclouded, and your understanding shall penetrate every subject connected with duty, morality, or profit. You shall behold the four orders of created things with celestial vision.' "The great Rishis adored Krishna with hymns from the Richs, Yajuses, and Samans. A celestial shower of flowers belonging to every season fell on that spot. Celestial instruments of every kind played in the welkin, and the tribes of Apsaras began to sing. An auspicious, pleasant, and pure breeze, bearing every kind of fragrance, began to blow. All the points of the compass became clear and quiet, and all the animals and birds began to rove in peace. The great Rishis departed, saying they would return the next day. Kesava and the Pandavas bowed to them and ascended their cars, proceeding to their respective mansions like tired lions seeking their caves."
153 Vaisampayana said, "Krishna awoke and meditated on the eternal Brahma. Sweet-voiced persons praised Vasudeva, and musical instruments were played. Conch-shells and drums were blown and beaten by thousands. The delightful sound of Vinas, Panavas, and bamboo flutes was heard. Krishna performed his ablutions, kindled a fire, and poured libations of clarified butter. He gave away a thousand kine to Brahmanas, all conversant with the four Vedas, and caused them to utter benedictions upon him. He then addressed Satyaki, 'Go to Yudhishthira's abode and ascertain if he is ready to visit Bhishma.' Satyaki went and returned, saying, 'The king is waiting for you.' Yudhishthira said, 'Let my car be made ready. We shall proceed without soldiers, lest we vex Bhishma.' The Pandavas proceeded towards Krishna's abode, where they mounted their cars and saluted one another. Krishna's steeds, Valahaka and Meghapushpa and Saivya and Sugriva, were urged by Daruka. They flew onwards, devouring the skies, and traversed the sacred field of Kuru. They approached Bhishma, lying on his bed of arrows, surrounded by Rishis like Brahman himself in the midst of the gods. The princes alighted from their vehicles and saluted the Rishis, then approached Bhishma, overcome with fear. They beheld the puissant Bhishma, lying on his bed of arrows, like the Sun himself dropped from the firmament."
154 Janamejaya asked Vaisampayana about the conversation between Bhishma and the Pandavas after the war. Vaisampayana described how many Rishis and Siddhas, including Narada, came to visit Bhishma as he lay on his bed of arrows. Narada encouraged the Pandavas to ask Bhishma about morality and religion, as he was about to expire. Yudhishthira asked Krishna to question Bhishma first, and Krishna approached Bhishma and spoke to him in a gentle voice. He asked Bhishma if he had passed the night comfortably and if his understanding was clear. Bhishma replied that through Krishna's grace, he was free from pain and his knowledge was shining clearly. He said he was conversant with all duties and practices and was ready to discourse on them. Krishna encouraged Bhishma to share his knowledge, saying that his fame would last as long as the earth lasted and that his declarations would be regarded as authoritative as the Vedas. Bhishma was inspired by Krishna's words and was ready to share his wisdom with the Pandavas and the other kings. He began to discourse on various subjects, including the duties of kings, the four modes of life, and the importance of morality and righteousness. His words were like a balm to the sorrowful Pandavas, and they listened with rapt attention."
155 Vaisampayana said, "Bhishma, with great energy, said, 'I shall discourse on the subject of duty, for I am acquainted with all duties. My speech and mind have become steady through thy grace, O Govinda, since thou art the eternal soul of every being. Let the righteous-souled Yudhishthira question me about morality and duty. I shall then be much gratified and shall speak of all duties.' He described Yudhishthira as a royal sage with a virtuous and great soul, intelligent, self-restrained, and righteous, who has no equal among all the Kurus and is devoted to truth, charity, and penances. Bhishma asked Yudhishthira to question him, saying he would be gratified to speak on duties. Vasudeva said, 'Yudhishthira is overcome with shame and fearful of your curse, having caused a great slaughter and pierced with shafts those who deserved his worship.' Bhishma replied, 'A Kshatriya's duty is to cast away their body in battle, and slay even preceptors if they are sinful and covetous. A righteous battle leads to heaven and fame.' Vaisampayana continued, 'Yudhishthira approached Bhishma with humility and stood in his sight. Bhishma gladdened him with affectionate words, asked him to take his seat, and said, 'Do not fear, ask me without anxiety.'"
156 Vaisampayana said, "Yudhishthira asked Bhishma about kingly duties, saying they are the highest science of duty and the refuge of the world. Bhishma agreed, saying the science of kingly duties is the reins for checking the world. He advised Yudhishthira to always exert himself promptly, as exertion is superior to destiny. Truth is the king's greatest wealth and inspires confidence. The king should be self-restrained, humble, and righteous, with passions under control. He should administer justice, conceal his weaknesses, and observe straightforward conduct. The Brahmanas should never be punished, but if guilty, should be exiled. The king should show compassion and favor those who respect Brahmanas. A king who is always forgiving is regarded as the worst of his kind. He should be like the vernal Sun, neither cold nor too hot. The king should study friends and foes, avoid evil practices, and not be attached to them. He should behave like a mother towards her child, seeking the good of his subjects. Fortitude is essential, and the king should not indulge in jests with his servants, as it leads to disregard and chaos."
157 Bhishma advises Yudhishthira on the duties of a king, emphasizing the importance of action, readiness for battle, and wise governance. He recounts an old Sloka by Usanas that compares inactive kings to mice devoured by snakes. Bhishma underscores making peace with some foes and waging war with others, regardless of their relationship to the king. He highlights examples like King Sagara exiling his son for misconduct to illustrate the necessity of justice and truthfulness. Bhishma advises that kings should be wise, control their anger, maintain secrecy in state affairs, and ensure the happiness and protection of their subjects. He stresses the importance of a king's virtues such as truth, liberality, and control over desires. A good king must choose loyal, capable ministers, foster trust, ensure order, and promote prosperity in his realm. Kings should protect the four orders in the discharge of their duties, prevent a confusion of duties among the orders, and not repose full confidence in others, including their own servants. They must always be vigilant, observe the laches of foes, and seek to win over enemy officers with presents. Kings should administer justice like Yama and amass wealth like Kuvera while observing the merits and defects of their acquisitions. The happiness of their subjects, observance of truth, and sincerity are the eternal duties of kings. Bhishma quotes Manu, emphasizing that wise leadership and protection are paramount. He concludes by quoting Usanas on the necessity of a good king, comparing leadership to a boat needed for survival at sea. A righteous king who respects knowledge, treads the path of the righteous, and maintains secrecy in his actions deserves to rule.
158 Bhishma said, "Protection of the subject is the most important kingly duty. Vrihaspati and other sages have composed treatises on kingly duties, all praising protection. To secure protection, a king should employ spies, give just dues, realize taxes considerately, select honest men, be heroic, truthful, and skilled. He should produce discord among enemies, repair buildings, inflict corporal punishments, store what should be stored, and companion with intelligent persons. He should gratify the soldiery, supervise subjects, fill the treasury, and distrust servants. Readiness for exertion is the root of kingly duties. A king without exertion is like a snake without poison. He should not disregard a foe, however weak. A king should act righteously, but also use crookedness when necessary. If he falls into danger while protecting his subjects, he earns great merit. I have told you a portion of kingly duties, tell me what more you wish to know." The assembled sages praised Bhishma, and Yudhishthira touched his feet, saying he would ask more questions the next day. They then circumambulated Bhishma, bathed in the Drishadwati, offered oblations to their ancestors, and performed evening prayers before entering the city."
159 Vaisampayana said, "Rising the next day and performing their morning rites, the Pandavas and Yadavas set out for the field of Kuru. Approaching Bhishma, they inquired if he had passed the night happily. Saluting the Rishis and blessed by them, the princes took their seats around Bhishma. Yudhishthira, with great energy, worshipped Bhishma and asked about the origin of the word 'Rajan' (King). Yudhishthira questioned why one man, the king, rules the world and why everyone seeks his favor. Bhishma explained that in the Krita age, there was no king or chastisement, and men protected each other righteously. As error and covetousness arose, virtue declined, leading to the disappearance of the Vedas and righteousness. The gods, fearing the loss of the Vedas, sought protection from Brahmana. The Grandsire composed a treatise of a hundred thousand chapters on Virtue, Profit, Pleasure, and Emancipation. He explained the necessity of chastisement, and how the treatise laid down the principles of governance, including behavior towards counselors, spies, and enemies. The treatise detailed the duties of kings, the acquisition and protection of wealth, and the administration of justice. It also covered the characteristics of good kingship, such as wisdom, liberality, and control over anger. Bhishma narrated the story of Vena and his son Prithu, the first king who leveled the earth and ensured prosperity. Prithu, confirmed by Vishnu, protected his kingdom with the science of chastisement. Bhishma emphasized that the conduct of a king should be regulated by intelligence, opportunities, and means. He concluded by explaining that kingship, established by the gods, commands obedience due to its divine nature and the practice of morality and just behavior."
160 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders. Bhishma said, 'The nine duties of all orders are suppressing wrath, truthfulness, justice, forgiveness, begetting children, purity, avoidance of quarrel, simplicity, and maintaining dependants.' He then described the special duties of Brahmanas, Kshatriyas, Vaisyas, and Sudras. Brahmanas should study Vedas, practice self-restraint, and perform sacrifices. They should marry and beget children, practice charity, and distribute wealth among deserving persons. Kshatriyas should protect people, perform sacrifices, and engage in battle. They should give but not beg, and protect their subjects. Vaisyas should make gifts, study Vedas, perform sacrifices, and acquire wealth by fair means. They should protect and rear domestic animals and trade with others' wealth. Sudras should serve the other three orders and perform minor sacrifices. Bhishma emphasized the importance of devotion and sacrifice for all orders, saying, 'Sacrifice is a mighty agent...there is nothing in the three worlds equal to sacrifice.' He also mentioned that the Brahmana is the foremost of gods and that all orders are holy and related to each other through intermediate classes."
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161 Bhishma described the four modes of life and their duties, saying, "Vanaprastha involves retiring to the woods after completing Garhasthya duties, with a cleansed soul and senses under restraint. Bhaikshya involves wandering and begging for food, practicing self-restraint and contemplation, without desire of bettering one's situation. Garhasthya involves studying Vedas, begetting children, and enjoying pleasures while performing religious acts, with careful attention to duties. Brahmacharya involves studying Vedas, observing vows, and serving one's preceptor, with senses under control and attention to instructions. Bhishma emphasized the importance of truth, simplicity, and worship of guests, and quoted a verse by Narayana on the duties of Garhasthya, which includes support of sons and wives, study of Vedas, and enjoyment of wedded wives. He described the rewards for properly discharging these duties, including blessed rewards in heaven and deathless rewards after death. Bhishma concluded by listing the duties of a Brahmacharin, including non-attachment, doing good to enemies, not showing favor or disfavor, and attending to the Vedas and serving one's preceptor with a smeared body and filth."
162 Yudhishthira asked Bhishma about auspicious duties for persons like themselves that bring happiness, are benevolent, and approved by all. Bhishma replied that the four modes of life, namely Vanaprastha, Bhaikshya, Garhasthya, and Brahmacharya, are meant for Brahmanas, while Kshatriyas have their own duties, which are especially fit for the kingly order. He criticized Brahmanas who engage in improper pursuits, such as those of Kshatriyas, Vaisyas, and Sudras, saying they incur censure in this world and go to hell in the next. In contrast, a Brahmana who follows the six-fold acts, performs all his duties, controls his passions, and is charitable achieves inexhaustible regions of bliss in the other world. Bhishma emphasized that one's nature is derived from their actions, and urged Yudhishthira to regard Vedic study as equal to kingly power or other pursuits like agriculture, trade, and hunting. He noted that the world is governed by Time, and all acts, good or bad, are influenced by it. While good acts may exhaust their influence, propensities continue to guide individuals, leading them in various directions. Bhishma's words of wisdom aimed to guide Yudhishthira on the path of righteousness and duty.
163 Bhishma told Yudhishthira that a Brahmana should avoid improper pursuits like serving kings, agriculture, and trade, and instead lead a domestic life, perform six Vedic acts, and avoid wicked behavior. He emphasized the importance of self-restraint, purity, and simplicity for a Brahmana, and noted that those who fall away from their duties become equal to Sudras. Bhishma also described the duties of other orders, saying that Sudras, Vaisyas, and Kshatriyas can adopt peaceful duties and modes of life like mendicancy, but kingly duties are the foremost, and all other duties depend on them. He stressed that if kingly duties disappear, all other duties and scriptures will be lost, and encouraged Yudhishthira to adopt kingly duties, which encompass all kinds of renunciation, initiation, learning, and worldly behavior. Bhishma also noted that the duties of Kshatriyas afford great relief and produce great rewards, and that all the world is subject to the might of their arms. He emphasized that the Vedas have declared the supremacy of kingly duties, and that all other duties are engulfed in them.
164 Bhishma told Yudhishthira that kingly duties encompass all other duties and modes of life, including those of yatis and Brahmanas. If kingly duties are disturbed, all creatures suffer, and the world falls into chaos. Bhishma noted that many brave kings had sought guidance from Vishnu, who is the ultimate authority on kingly duties. He recounted the story of King Mandhatri, who performed a great sacrifice to behold Vishnu and was granted a boon by Indra, who praised Mandhatri's devotion to righteousness and his desire to lead a virtuous life. Mandhatri sought to understand kingly duties and how to discharge them properly, as he was unsure of how to fulfill his role as a king. Indra explained that kingly duties are the foremost and most important, as they protect all other duties and creatures. Vishnu himself had exercised kingly duties to destroy his foes and afford relief to the gods and Rishis. Bhishma emphasized that kingly duties are eternal and lead to eternal emancipation, and that they protect and embrace the well-being of all creatures. He stressed that kingly duties are not just about wielding power, but about protecting and serving others, and that they are essential for maintaining order and harmony in the world.
165 Indra told Mandhatri that Kshatriya duties are the foremost and include all other duties. If not properly discharged, all creatures suffer. Kings should reclaim land, perform sacrifices, and protect subjects. Abandonment, especially in battle, is a key virtue. Kshatriyas should lead a domestic life, be impartial, and protect all. The duties of the four orders and modes of life depend on kingly duties. Brahmanas should follow Vedic rituals, and Kshatriyas should ensure their observance. Other tribes, like Yavanas and Kiratas, should serve their elders, kings, and Brahmanas, and perform Vedic duties like sacrifices and giving to Brahmanas. Indra emphasized that kingly duties are essential for maintaining order and that the science of chastisement is necessary to restrain wicked men. He noted that in the Krita age, duties were clear, but in subsequent ages, confusion and wickedness arose. Bhishma concluded that one should adhere to the circle of duties established in ancient times, and that Kshatriyas should watch over and guide others in their duties. He praised Mandhatri for his devotion to righteousness and his desire to lead a virtuous life, and encouraged him to continue following the path of kingly duties.
166 Yudhishthira asked Bhishma to elaborate on the four modes of human life. Bhishma explained that a king who rules with the aid of the science of chastisement, looks equally on all creatures, and is not governed by lust and hate, attains the object of the Bhaikshya mode of life. A king who makes gifts, knows how to favour and punish, and has tranquillity of soul, attains the object of the Garhasthya mode of life. A king who rescues kinsmen and relatives from distress, worships those deserving of worship, and makes offerings to the Pitris and living creatures, attains the object of the Vanaprashtha mode of life. A king who protects all creatures, displays compassion, and abstains from cruelty, attains the objects of all modes of life. Bhishma emphasized that a king who adheres to his duties earns the merits of all modes of life and that kingly duties are eternal and have been practised by great men since ancient times. He added that a king who protects his kingdom and his subjects, and who engages in battle to protect the righteous, attains the object of the Sannyasa mode of life. Bhishma also noted that a king who bestows favours and inflicts punishments, honours those deserving of honour, and protects all creatures, earns the merits of all the modes of life.
167 Yudhishthira asked Bhishma about the principal duties of a kingdom. Bhishma explained that the election and coronation of a king is the first duty, as anarchy leads to weakness and suffering. In anarchy, righteousness cannot dwell, and inhabitants devour one another. The Srutis declare that crowning a king is like crowning Indra. A powerful king should be worshipped like Indra, and people should bend before him. Anarchy is the worst state, and even the wicked cannot be happy in it. The gods created kings to protect people, and without a king, the strong prey on the weak. In the past, people assembled and made compacts to avoid anarchy, and eventually, Manu was appointed as the first king. Manu was hesitant due to the fear of sinful acts, but the people assured him that they would share their wealth and provide him with a strong force. With his newfound strength, Manu protected the people and set them on their respective duties, like a rain-charged cloud benefiting the world. He checked all acts of wickedness and made the inhabitants humble themselves before him. The people prospered under his protection, and he became irresistible. Bhishma advised Yudhishthira to follow Manu's example and protect his people, discharging his duties with diligence and firmness.
168 Yudhishthira asks why Brahmanas consider the king a god, and Bhishma explains that the king's role is crucial in maintaining social order and ensuring the welfare of his subjects. Without a king, people would be consumed by chaos and destruction, and the strong would prey on the weak. The king's protection is essential for the survival of society, and his duties are rooted in maintaining law and order. Vrihaspati, a wise sage, tells Vasumanas, a king of Kosala, that the king's protection enables people to live fearlessly, perform sacrifices, acquire knowledge, and engage in agriculture and trade. In return, the king deserves worship and obedience from his subjects. Vrihaspati warns that disregarding the king's authority leads to destruction, hell, and eternal suffering. The king assumes various forms, including Agni, Aditya, Mrityu, Vaisravana, and Yama, and is responsible for upholding justice, punishing the wicked, and rewarding the righteous. The king is the heart of his people, their refuge, glory, and happiness. By governing with self-restraint, truth, and friendship, the king earns glory and an eternal abode in heaven. Bhishma emphasizes that the king's role is not limited to punishment and protection but also extends to promoting the welfare of his subjects, encouraging virtue, and upholding the principles of justice and morality. The king's duties are sacred and essential for the well-being of society, and his authority should be respected and obeyed.
169 Yudhishthira asks Bhishma about the duties of a king. Bhishma explains that a king should first subdue himself, then his foes. He should protect his kingdom, inspire confidence in his subjects, and employ spies wisely. A king should be virtuous, charitable, and devoted to performing sacrifices. He should also be conversant with the Vedas and their branches. Bhishma advises Yudhishthira to avoid war for acquisition of territory and instead use conciliation, gifts, and disunion to expand his dominion. A king should protect his subjects like his own children but show no compassion in judicial disputes. He should appoint wise men to administer justice and regulate chastisement properly. Bhishma also advises Yudhishthira to be prepared for war, store wealth and resources, and protect his capital and provinces. A king who rules with righteousness and follows the science of chastisement will attain happiness in heaven. The science of chastisement forces men to follow their duties, and when properly administered, leads to a golden age (Krita) where righteousness prevails. If a king rules with a complete reliance on the science of chastisement, the Krita age sets in, and men become truly happy. If a king fails to protect his subjects and follow the science of chastisement, he incurs sin and suffers in hell. Bhishma advises Yudhishthira to protect his subjects righteously and follow the science of chastisement to attain blessedness in heaven.
170 Yudhishthira asks if a king can acquire happiness by observing certain virtues. Bhishma lists 36 virtues a king should observe, including kindness, faith, courage, and generosity. A king should rule without wrath or malice, acquire wealth without cruelty, and pursue pleasure without attachment. He should be liberal, but not to the unobserving, and have prowess without cruelty. A king should make alliances, avoid hostility towards friends, and not employ wicked persons as spies. He should not disclose his purposes to the wicked, speak of his own merits, or take wealth from the good. A king should protect his wives, be pure, and not indulge in excessive female companionship. He should take wholesome food, pay regards to those who deserve them, and worship the gods without pride. A king should seek prosperity, comfort men, and not abandon those he has favored. He should be clever in business, wait for the proper time, and not strike in ignorance. A king should display temper only when necessary and be mild towards those who have not offended. Bhishma advises Yudhishthira to rule with these virtues to achieve prosperity and rewards in heaven. Yudhishthira, with great intelligence and docility, worships Bhishma and begins to rule according to his teachings, protected by Bhima and others. By following these virtues, a king can gain the respect and admiration of his subjects and ensure a peaceful and prosperous reign.
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171 Yudhishthira asks how a king should protect his subjects without causing grief or violating righteousness. Bhishma advises worshiping learned Brahmanas, employing them in sacrifices, and seeking their benedictions. A king should be sincere, wise, and free from lust and wrath, and employ intelligent and uncovetous persons in matters of pleasure and profit. He should fill his treasury with just tribute, fines, and imposts, and protect his subjects from want. A king who protects his subjects properly, is liberal, and observes righteousness, earns their devotion. He should not fill his treasury unrighteously or covetously, and should protect Brahmanas and their wealth. By protecting his kingdom and ruling justly, a king can reap much fruit and enjoy the earth's prosperity. Bhishma advises Yudhishthira to imitate the flower-man, who gathers flowers without harming the plant, and not the charcoal-maker, who destroys the tree for its wood. A king should protect his subjects righteously to acquire fame, merit, and prosperity in heaven. He should also comfort and support them in times of need, and refrain from oppressing them with excessive taxes or punishments. By doing so, a king can earn the love and respect of his subjects and ensure a peaceful and prosperous reign. Bhishma emphasizes that protecting the subjects is the highest duty of a king, and that he should discharge this duty with care and compassion.
172 Bhishma tells Yudhishthira that a king should appoint a priest who protects the good and punishes the wicked. He shares a story about Pururavas and Matariswan, where Matariswan explains that the Brahmana was created from the mouth of Brahman and is the lord of all creatures. The Kshatriya was created for ruling and protecting, the Vaisya for supporting the other orders, and the Sudra for serving. The earth belongs to the Brahmana, but the Kshatriya rules in their absence. The Brahmana is the first-born and foremost, and deserves veneration. A king should give land to a learned and virtuous Brahmana and seek their counsel. The priest shares in the king's merit and helps him earn prosperity. When a king follows a Brahmana's instructions, his subjects become virtuous and he obtains a fourth part of their righteous acts. Sacrifices depend on the king, and he is like Indra, Yama, and Dharma, sustaining and supporting everything. The king is the protector of his subjects and the supporter of the gods. He is the one who upholds the duties of his order and ensures the well-being of all creatures. By following the counsel of the Brahmana, the king can ensure the prosperity of his kingdom and earn great merit. The story highlights the importance of the relationship between the king and the Brahmana, and how they should work together to maintain order and prosperity in the kingdom. The Brahmana provides guidance and counsel, while the king provides protection and support. This partnership is essential for the well-being of all creatures and the maintenance of dharma.
173 Bhishma advises Yudhishthira to appoint a learned priest for guidance, citing the importance of the relationship between Brahmanas and Kshatriyas. Aila's son asks Kasyapa about this relationship, and Kasyapa explains that when they work together, prosperity follows, but when they contend, ruin occurs. The Brahmana and Kshatriya are interconnected and protect each other, like a tree and its shade. If they don't work together, destruction follows, and the four orders of men become confounded. Indra withholds rain, and Rudra, the god of vengeance, appears when sinful men abandon the Vedas and Brahmanas seek protection from the scriptures. Rudra exists in the hearts of men and destroys them through lust and malice, like a fire that consumes everything in its path. Aila asks why men should do good deeds if chastisement affects all, and Kasyapa advises avoiding connection with the sinful and performing good acts to become pure and stainless. He uses the analogy of wood that is wet and dry, saying that even the sinless can be affected by the sinful if they mingle with them. The conversation highlights the importance of the relationship between Brahmanas and Kshatriyas, and how their collaboration leads to prosperity, while their contention leads to ruin. It also emphasizes the need for individuals to perform good deeds and avoid sinful connections to achieve purity and stainlessness. By following these principles, men can attain great felicity in the other world, where the regions of the meritorious are full of honey and gold, and the regions of the sinful are hellish and full of sorrow.
174 Bhishma tells Yudhishthira that a king's strength rests on his priest, and the kingdom's prosperity depends on their collaboration. He shares the story of King Muchukunda, who, aided by his priest Vasishtha, defeated King Vaisravana's Rakshasas. Vaisravana questioned Muchukunda's reliance on Brahmana might, but Muchukunda explained that Brahmanas and Kshatriyas have a common origin and must work together to uphold the world. He asserted that he was acting according to Kshatriya duties and did not want sovereignty as a gift, but rather through his own might. Vaisravana was impressed by Muchukunda's fearlessness and devotion to duty, and the king went on to rule the earth and achieve great fame. Bhishma concludes that a king who collaborates with Brahmanas and follows Kshatriya duties can subjugate the earth and achieve success. He emphasizes that the Brahmana and Kshatriya are interdependent and must work together to maintain order and uphold the world. The story highlights the importance of the relationship between kings and priests, and how their collaboration leads to prosperity and success. It also emphasizes the need for kings to follow their duties and work with Brahmanas to maintain order and uphold the world. By doing so, they can achieve great things and earn lasting fame. The conversation between Muchukunda and Vaisravana serves as a model for the ideal relationship between kings and priests, and Bhishma uses it to advise Yudhishthira on how to rule effectively.
175 Yudhishthira asks Bhishma about the conduct of a king that leads to prosperity and merit. Bhishma advises that a king should be liberal, perform sacrifices, protect his subjects, and be devoted to righteousness. He should be like Death to his foes and exterminate robbers. A king earns a fourth of the merit of his subjects and should protect Brahmana wealth. Bhishma tells Yudhishthira that his heart is too mild and compassionate, and he needs to follow the conduct of his ancestors. Yudhishthira expresses his desire to retire to the woods, but Bhishma advises him to rule his kingdom and protect his subjects to acquire merit. Bhishma says that even failed attempts at performing duties are better than not trying, and a virtuous king can achieve prosperity and heaven. He encourages Yudhishthira to be courageous, compassionate, and just, and to support his friends and subjects. Bhishma reminds Yudhishthira that his ancestors were brave and virtuous, and he should follow in their footsteps. He advises Yudhishthira to protect the good and punish the wicked, and to be a shelter for those who seek refuge. Bhishma's advice is meant to inspire Yudhishthira to be a great king, and to remind him of his duties and responsibilities. He encourages Yudhishthira to be strong and courageous, but also compassionate and just. By following Bhishma's advice, Yudhishthira can achieve prosperity and merit, and become a legendary king.
176 Yudhishthira asks Bhishma about the duties of Brahmanas and the difference between those who follow their order and those who don't. Bhishma explains that learned and virtuous Brahmanas, who are possessed of Vedic lore and have their own fires to worship, are equal to Brahma. They look upon all creatures with an equal eye and are devoted to the practices of their order. On the other hand, those Brahmanas who are not well-born and don't follow their duties are like Sudras. Bhishma advises the king to realize tribute from and impress into public service those Brahmanas who are not devoted to their duties. He lists five types of Brahmanas who are considered Chandalas, including those who work in courts or perform worship for a fee. He also explains that Brahmanas who take on certain roles, such as Ritwikas or Purohitas, become equal to Kshatriyas or Vaisyas. The king can realize tribute from these Brahmanas if his treasury is not full, but should exclude those who are virtuous and devoted to their duties. The Vedas say the king is the lord of the wealth of all orders except Brahmanas, and he should punish and separate those who don't follow their duties. If a Brahmana becomes a thief due to want, it's the king's duty to provide for his support, and if he still doesn't abstain from theft, he should be banished. Bhishma emphasizes the importance of the king's role in maintaining the duties of Brahmanas and ensuring their virtue and devotion to their order.
177 Yudhishthira asks Bhishma about the king's role in protecting his people and the wealth he is lord of. Bhishma explains that the king is lord of the wealth of all except Brahmanas who follow their duties. He should not spare those who don't follow their duties, as it is the king's responsibility to maintain order and ensure the well-being of his subjects. The king of the Kaikeyas recounts how a Rakshasa was unable to possess his heart because of his righteous behavior and protection of Brahmanas, Kshatriyas, Vaisyas, and Sudras. He supports the helpless, follows the customs of his family and country, and protects ascetics. He also ensures that his subjects are devoted to their duties and that the Brahmanas are provided for. Bhishma advises Yudhishthira to protect Brahmanas, who will then protect him in return. Their blessings will descend upon righteous kings, and they will obtain prosperity and residence in heaven with Indra. Bhishma also advises chastising and separating Brahmanas who don't follow their duties, as they can bring harm to the king and his subjects. Overall, the king's role is to maintain order, protect his subjects, and ensure their well-being. By following Bhishma's advice, Yudhishthira can become a righteous and prosperous king, and earn the blessings of the Brahmanas and a place in heaven.
178 Yudhishthira asks Bhishma if a Brahmana can support himself by practicing Vaisya duties. Bhishma says yes, if the Brahmana loses his means of support and is incompetent for Kshatriya duties. Yudhishthira asks what articles a Brahmana can sell without losing his prospect of heaven. Bhishma lists articles that should not be sold, including wines, animals, and cooked food. He advises that a Brahmana should avoid selling these to avoid sin. Yudhishthira asks what a king should do when all orders take up arms against him. Bhishma says the king should seek the enhancement of his power by means of the power of the Brahmanas. When the king's power suffers decay, the Brahmanas should seek their own good by gifts, penances, sacrifices, peacefulness, and self-restraint. Yudhishthira asks who will protect the Brahmanas and their Vedas if all Kshatriyas become hostile. Bhishma says the Vedas themselves will subjugate the Kshatriyas. He advises that Brahmanas can take up arms to protect themselves and their Vedas, and that those who fight for Brahmanas attain high regions of bliss.
179 Yudhishthira asks Bhishma about the qualities and behavior of priests in sacrifices. Bhishma says they should be knowledgeable, loyal, friendly, and truthful, with qualities like simplicity, sincerity, and self-restraint. They should be devoid of cruelty, vanity, and malice, and possess intelligence, truthfulness, and observance of vows. Yudhishthira also asks about the gift of Dakshina in sacrifices, noting that there is no fixed amount specified in the Vedas. Bhishma explains that Dakshina is a vital part of sacrifice, nourishing the Vedas, and that a sacrifice without it cannot lead to salvation. However, even a small offering can be efficacious if made with devotion. Bhishma emphasizes that a person, sacrifice, and Soma must all be of good character, and that a person of bad character is doomed in both this and the next world. He also notes that penances are considered higher than sacrifices, and that true penance involves abstention from injury, truthfulness, benevolence, and compassion, rather than just physical emaciation.
180 Yudhishthira asks Bhishma about the behavior and acts of a king's minister. Bhishma explains that a king has four kinds of friends: those with the same object, those devoted, relatives, and those won over by gifts. A righteous person who serves only one side is the fifth kind of friend. Bhishma advises the king to be cautious in trusting others, as even friends can become foes. A king should accomplish important tasks personally and not completely rely on ministers. Trustfulness can lead to premature death, and mistrust can lead to destruction. Bhishma suggests trusting and mistrusting everyone to some extent. A true friend is one who feels joy at the king's prosperity and misery at his decay. Such a person can be trusted with secrets and should be honored. A king should appoint one person per task and avoid appointing multiple people to the same task. Ministers should be appointed based on their abilities and character. Kinsmen can be both a refuge and a source of danger, so a king should honor and worship them while also being cautious. Bhishma also advises the king to be wise and clever in his dealings, to observe restraints, and to never abandon righteousness. By following these principles, a king can achieve great prosperity and everlasting fame. Bhishma further explains that a king's minister should be intelligent, clever, and able to transact business. They should be brave, respectable, learned, and full of resources. A king should honor and worship such ministers and appoint them to offices connected with profit and other important matters. By doing so, a king can ensure his own prosperity and happiness.
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181 Yudhishthira asks how to win over the hearts of friends and foes. Bhishma cites the story of Vasudeva and Narada, a celestial sage. Vasudeva laments that his kinsmen, the Andhakas and Vrishnis, are against him, despite his efforts to please them. He feels helpless, stuck between two factions, and unable to take back the wealth he has given away. Narada advises Vasudeva to use a weapon not made of steel, but one that pierces hearts - the giving of food, forgiveness, sincerity, mildness, and honor. Narada tells Vasudeva to correct the tongues of his kinsmen with soft words and to bear the weight of governing the Vrishnis. Disunion will lead to destruction, and Vasudeva must act to prevent it. Narada reminds Vasudeva that he is intelligent and wise, and that the Yadavas, Kukuras, Bhojas, Andhakas, and Vrishnis depend on him. The Rishis pray for his advancement, and he must rely on his own strength to live in happiness. Vasudeva must use his wisdom and accomplishments to correct his kinsmen and bring peace to the family. Narada's advice is a reminder that wisdom, forgiveness, and mildness can be powerful tools in resolving conflicts and achieving happiness.
182 Bhishma tells Yudhishthira that a king should protect those who advance his interests. A sage, Kalakavrikshiya, once helped King Kshemadarsin of Kosala by exposing corrupt officers. The sage, with a crow in a cage, traveled the kingdom, proclaiming his ability to know the past, present, and future. He accused several officers of embezzlement, but they united and killed his crow. The sage sought the king's protection and warned him of the dangers of heedlessness and the importance of ascertaining the merits and faults of his servants. He advised the king to be cautious and strike against the corrupt officers one by one, lest they combine against him. The sage also cautioned the king about the nature of his ministers, comparing them to grassy parasites that swell and overshadow the tree that nourishes them. He urged the king to check and correct them, as they were destroying his prosperity. The king heeded the sage's advice, appointed him as his Purohita, and conquered the earth with his guidance. The sage performed many grand sacrifices for the king and helped him acquire great fame. The story illustrates the importance of wise counsel and careful judgment in governing a kingdom.
183 Yudhishthira asks Bhishma about the characteristics of a king's legislators, ministers of war, courtiers, generalissimos, and counsellors. Bhishma advises that legislators should be modest, self-restrained, truthful, and courageous. Ministers of war should be courageous, learned, and devoted. Courtiers should be of high descent, devoted, and persevering. Generalissimos should be of high birth, wise, and devoted. Counsellors should be wise, learned, and forgiving. Bhishma also advises the king to employ ministers who are possessed of intelligence, energy, patience, forgiveness, purity, loyalty, firmness, and courage. He warns against employing those who are wicked, proud, or unfriendly. The king should consult with ministers who are devoted, wise, and courageous, and who can read signs and gestures. He should also consult with those who are conversant with policy and the requirements of time. The king's counsels should be kept secret, and he should avoid consulting with those who are not devoted to him. Bhishma also advises the king to hold consultations in a private and secure place, free from distractions and interruptions. The king should also avoid consulting with those who are physically or mentally impaired, and should instead seek the advice of wise and able-bodied ministers. By following these guidelines, the king can ensure that his kingdom is well-governed and prosperous, and that his subjects are happy and content. Bhishma's advice is based on his own experience and wisdom, and is intended to help Yudhishthira become a wise and effective ruler.
184 Bhishma tells Yudhishthira that Vrihaspati once advised Sakra that agreeable speech is the key to winning the hearts of all creatures. Vrihaspati said that speaking kindly can bring happiness and love from others, while abstaining from agreeable speech can lead to hatred. He advised Sakra to initiate conversations with others with a smile and sweet words, as this can make even gifts more delightful. Vrihaspati also noted that sweet speech can reconcile even those who have been wronged, and that a king should use sweet words when inflicting punishment. He emphasized that sweetness of speech never fails to achieve its purpose and never pains the heart. Bhishma continued, "Vrihaspati further said that a person of good acts and sweet speech has no equal. Even the possessions of men, if taken away with sweet speeches, can succeed in reconciling the robbed. A king, therefore, that is desirous of even inflicting chastisement should utter sweet words. Sakra, following this advice, began to act accordingly and soon became beloved by all. Do thou also, O son of Kunti, practise this virtue, for it is essential for a king to win the hearts of his subjects."
185 Yudhishthira asks Bhishma how a king can obtain great blessedness and eternal fame. Bhishma advises that a king should conduct himself righteously, protect his subjects, and appoint worthy ministers. He describes the ideal qualities of ministers, including wisdom, dignity, impartiality, and a sense of justice. The king should consult with these ministers and publish the results of their deliberations, ensuring transparency and accountability. Bhishma also emphasizes the importance of administering justice fairly, punishing offenders according to their crimes, and cherishing good men with agreeable speeches and gifts. He warns against unrighteous behavior, which can lead to hell and damage the kingdom. The king should be cautious and not trust anyone too readily, not even his own son. Bhishma further advises the king to be intelligent, courageous, and modest, and to possess the strength of mind and purity of conduct. He should be able to bear exposure to rain, cold, heat, and wind, and be watchful of the laches of foes. The king should also be able to lull his foes into a sense of security, but not trust them himself.
186 Yudhishthira asks Bhishma about the kind of city a king should dwell in. Bhishma advises that a king should reside in a city with a strong citadel, abundant resources, and a loyal population. The city should be protected by walls, a trench, and a strong army, and should have a good store of provisions, weapons, and other essential items. The king should fill his treasury, increase his forces, and establish courts of justice. He should also collect provisions, fuel, and other essential items, and protect his people. The king should honor the righteous, chastise the unrighteous, and set his people to their duties. He should use spies to gather information and devise his own measures, honoring those who are loyal and punishing those who are hostile. The king should also protect the helpless, honor ascetics, and make gifts to them. He should behave humbly towards ascetics and confide in them in times of distress. Bhishma also advises the king to select friends from among ascetics residing in different kingdoms and forests. He should show hospitality towards them and assign them the means of sustenance. The king should behave towards ascetics dwelling in the kingdoms of foes and in the forests in the same way as towards those that reside in his own kingdom. By following these measures, the king can ensure the prosperity and protection of his city and his people.
187 Yudhishthira asks Bhishma how a kingdom can be consolidated and protected. Bhishma advises that a headman should be selected for each village, with superintendents and officers above them. The headman should report to the superintendents, who should report to the officers, and so on. The king should appoint virtuous ministers to supervise the administration and protect the people from harmful individuals. The king should levy taxes on trade and manufactures, but avoid excessive taxation that may emasculate his people. He should show compassion to his subjects and protect them from robbers. He should collect wealth to protect his kingdom and inspire his people to share in his weal and woe. The king should behave leniently towards the Vaisyas, conciliate and protect them, and adopt measures to enhance their productive powers. He should ensure that his subjects are happy and content, and that his kingdom is prosperous and peaceful. Bhishma also advises Yudhishthira to be a just and fair king, beloved by his subjects, and to avoid actions that may lead to hatred and rebellion. He should be wise and intelligent, and surround himself with able ministers and advisors. By following these measures, Yudhishthira can ensure the prosperity and protection of his kingdom, and become a great and beloved king.
188 Yudhishthira asks how a king should behave when desiring more wealth. Bhishma advises that a king should protect his subjects and adopt measures for their good, like a bee gathering honey or a cowherd milking a cow. He should impose taxes gradually and with conciliation, not unseasonably or oppressively. The king should check disorderly elements, restrain sinful subjects, and make gifts to the distressed from compassion, not fear. The king should encourage agriculture, trade, and other activities, and honor wealthy subjects, for they are the foremost in the realm. A wise king should display truth, sincerity, absence of wrath, and abstention from injury, and wield the rod of chastisement to enhance his treasury, support his friends, and consolidate his kingdom. Bhishma also advises Yudhishthira to be a just and fair king, beloved by his subjects, and to avoid actions that may lead to hatred and rebellion. He should be wise and intelligent, and surround himself with able ministers and advisors. By following these measures, Yudhishthira can ensure the prosperity and protection of his kingdom, and become a great and beloved king.
189 Bhishma advises Yudhishthira on how a king should behave. He should protect his subjects, assign means of sustenance to Brahmanas, and support agriculture, cattle-rearing, and trade. A king should also protect those who deserve protection and set spies to ascertain the thoughts and acts of his subjects. He should reflect on his own laches, weaknesses, and faults, and cause trusted agents to wander through the kingdom to gauge public opinion. A king should be heedful of his subjects and foes, and not become heedless, lest they fall upon him like vultures. He should not afflict traders with heavy taxes, nor oppress agriculturists, who bear the burdens of the king and support other residents. The king's gifts support the gods, ancestors, men, and animals. Bhishma also advises Yudhishthira on how to acquire superiority over others, citing the principle of the strong devouring the weak. However, a king should not be heedless, and should protect his subjects and foes, and assign means of sustenance to Brahmanas. By following these principles, a king can rule effectively and earn a good name.
190 Bhishma recites the words of Utathya to Mandhatri, saying that a king should act in the interests of righteousness, not capriciously. Righteousness is the foundation of a king's power, and if he fails to uphold it, he sinks into hell. The king should restrain unrighteousness, or sinfulness, which leads to chaos and destruction. Righteousness is the basis of all prosperity, and the king should advance its cause. The sages created the king to be the embodiment of righteousness on earth. A king who rules righteously is called a true king, while one who does not is called a Vrishala. Utathya warns Mandhatri to avoid pride and unrighteousness, which can lead to ruin. He advises the king to gratify the wishes of Brahmanas, who are the source of Dharma, and to avoid malice towards them. Neglecting the wishes of Brahmanas can lead to danger and loss of prosperity. Utathya also warns against the consequences of unrighteousness, including confusion of castes, birth defects, and natural disasters. He advises the king to take measures for his own safety and to protect his subjects, lest destruction seize the kingdom.
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191 Utathya advises King Mandhatri to act virtuously, protect his subjects, and uphold righteousness, which is the foundation of a king's power. The king's conduct determines the age and affects all creatures, influencing the prosperity and happiness of his people. He should be like a skilled washerman who cleans cloth without taking away its dye, correcting faults without causing harm. The king is the creator and destroyer of his people, and his righteousness or unrighteousness has a profound impact on the world. When the king becomes unrighteous, all creatures suffer, and the eyes of the weak, the Muni, and the snake of virulent poison become unbearable. The king should protect the weak, avoid humiliating them, and not take wealth from them. He should punish the wicked and honor his ministers, employing them in policy and battle, and paying homage to the deserving. The king's duty is to protect all, subdue strength, and honor those who deserve it. He should be like Yama, governing without distinctions, and cultivate forgiveness, intelligence, and patience. A king who is not clever and wise cannot protect his subjects, and sovereignty becomes a burden. Only a wise and courageous king can bear the weight of sovereignty and rule his kingdom with justice and prosperity.
192 Yudhishthira asks Bhishma how a righteous king should behave, seeking guidance on the duties of a monarch. Bhishma cites the ancient story of Vamadeva, a sage who advised King Vasumanas on the importance of righteousness. Vamadeva emphasized that righteousness is the most efficacious means of accomplishing objects and that a king who disregards it falls away from virtue and loses both righteousness and profit. A king who seeks the counsel of a vicious minister becomes a destroyer of righteousness and deserves to be slain by his subjects. A king who is incompetent, governed by caprice, and indulges in brag, meets with destruction. On the other hand, a king who is desirous of prosperity, free from malice, and gifted with intelligence, thrives in affluence like the ocean swelling with the waters discharged into it by a hundred streams. A king should never consider himself to have a sufficiency of virtue, enjoyments, wealth, intelligence, and friends. By listening to these counsels, a king obtains fame, achievements, prosperity, and subjects. A king who is illiberal, without affection, and afflicts his subjects, meets with destruction. A king who gives proper honour, makes gifts, and recognises the value of sweet speeches, succeeds in obtaining great prosperity. Vamadeva's advice serves as a guiding light for kings to rule with justice, wisdom, and compassion.
193 Vamadeva continues to advise King Vasumanas on the duties of a righteous king, emphasizing the importance of setting a good example for his subjects and his race. A king who acts unrighteously towards the weak creates a culture of imitation, leading to destruction. He should display his power, live cheerfully, and take necessary actions in times of danger. A king who does good to others without being solicited, avoids malice, and speaks truthfully earns love and prosperity. A king should not give harsh answers, utter undignified speeches, or be in a hurry to act. He should protect his subjects, follow righteousness, and appoint loyal and able persons to important offices. Trusting fools or those addicted to vices leads to downfall. A king who does not protect his subjects and falls away from Kshatriya duties meets with destruction. Vamadeva also advises the king to watch other kings through secret agents, not comfort himself with distance from an injured foe, and protect his own self from potential threats. A king devoted to virtue, protecting his subjects righteously, succeeds in battle, enlarges his dominions, and achieves greatness. By following these principles, a king can create a prosperous and harmonious kingdom.
194 Vamadeva advises King Vasumanas to win victories without battles, as victories achieved through battle are not highly esteemed by the wise. A king should only seek new acquisitions when their power is consolidated, and their dominions are wide, wealthy, and their subjects are loyal and contented. A king's power is confirmed when they have a large number of officers, and their subjects have compassion for all creatures. A king with a strong, competent, and contented army can conquer the earth. A king who is compassionate, never procrastinates, and protects themselves and their subjects succeeds in advancing. A king who deceives their own people damages themselves, and a king who fails to slay their foes allows them to grow. A wise king avoids acts disapproved by good men and engages in acts that benefit themselves and others. A king who follows these counsels conquers both the worlds and enjoys the fruits of victory. Bhishma tells Yudhishthira that King Vasumanas followed Vamadeva's advice and succeeded, and Yudhishthira will also succeed by following these counsels. By following these principles, a king can create a prosperous and harmonious kingdom, and achieve great victories without resorting to battle.
195 Yudhishthira asks Bhishma how a Kshatriya king should conduct himself in battle against another Kshatriya king. Bhishma advises that a Kshatriya should not fight an unarmed opponent and should only use fair means. One should not strike an enemy who is disabled, frightened, or vanquished. Poisoned or barbed arrows should not be used, and a wounded opponent should be treated with care. A Kshatriya should fight righteously, without yielding to wrath or desiring to slay. Bhishma also advises that a king should seek victory and resources through righteous means, as unrighteous means lead to sin and destruction. Manu, the son of Brahma, has said that battles should be fought fairly, and the righteous should always act righteously. A Kshatriya who wins a victory by unrighteous means becomes sinful and slays their own self. Bhishma continues to advise Yudhishthira on the conduct of a Kshatriya king in battle, emphasizing the importance of righteousness and fair means. He uses metaphors and analogies to illustrate the consequences of sinful behavior and the importance of virtue.
196 Bhishma advises Yudhishthira that a king should never desire to subjugate the earth by unrighteous means, even if it would make him the sovereign of the whole earth. A victory obtained by unfair means is uncertain and never leads to heaven. A king should not slay a warrior who has laid aside his weapon or begs for quarter. A vanquished foe should be treated with respect and kindness. A king should not appropriate wealth confiscated from thieves and should give away kine taken from the enemy to the Brahmanas. A king should fight another king, not a non-king, and should never break the rule of not slaying or wounding a Brahmana. A king desirous of obtaining victory should follow righteous conduct and conciliate the excitable classes of a newly conquered kingdom. Deceiving or mortally wounding an enemy is not recommended, and a king should respect and honor his Ritwijas, priests, and preceptors to succeed in obtaining the status of Indra. Bhishma continues to advise Yudhishthira on the conduct of a righteous king, emphasizing the importance of fair means, kindness, and respect for others, even in conquest and war. He uses examples of past kings to illustrate his points and encourages Yudhishthira to follow in their footsteps.
197 Yudhishthira inquires about the seeming paradox of kings attaining felicity despite committing sinful acts in battle. Bhishma explains that kings can become pure and cleansed through various means, such as performing sacrifices, making gifts, and undergoing penances. By protecting their subjects and dispelling fear, kings can enjoy felicity and attain a residence in Indra's heaven. Kings who fight bravely and lay down their lives for the sake of Brahmanas are regarded as the embodiment of a sacrifice, and their merit increases accordingly. The pain and bloodshed that kings suffer in battle operate as penances, enhancing their merit and cleansing them of sin. Heroes who rush into battle, facing danger fearlessly, earn great merit and attain regions of eternal bliss. In contrast, cowards who desert their comrades in battle incur great sin and are punished by the gods. A Kshatriya's death in battle, surrounded by kinsmen and foes, is praiseworthy, while a death from disease is inglorious. Heroes filled with rage and desire for enjoyment fight furiously, earning fame and respect, and ultimately obtain a residence in Indra's heaven. Bhishma emphasizes that heroes should not show their backs in fight or display ignoble fear or cheerlessness, for it is by facing danger head-on that they earn the highest merit and attain eternal bliss. He concludes that the death of a Kshatriya in battle is glorious, while a peaceful death at home is not praiseworthy, and that heroes should strive to die in battle, surrounded by their comrades and foes, to earn the highest reward.
198 Yudhishthira asks Bhishma about the regions earned by heroes who die in battle. Bhishma recounts the story of Amvarisha and Indra, where Amvarisha is surprised to see his general, Sudeva, in heaven, despite not having performed traditional sacrifices. Indra explains that Sudeva's bravery in battle is a form of sacrifice, with the flesh of foes as libations and blood as liquid offerings. Elephants and steeds are the Ritwijas, and jackals and vultures eat the remnants. The sounds of battle are the Samans, and the enemy's array is the vessel for libations. The hero who performs this sacrifice earns regions of felicity like Indra's. Bhishma continues, describing the sacrifice of battle, where the warrior's bravery and self-devotion are the keys to winning regions of felicity. The text describes the sacrifice of battle as a means for warriors to attain regions of felicity in heaven. It emphasizes the importance of bravery, self-devotion, and the willingness to face danger in battle. The story of Amvarisha and Indra serves as a backdrop for Bhishma's explanation, highlighting the idea that traditional sacrifices are not the only path to achieving merit and attaining heaven. Instead, the bravery and actions of warriors in battle can be considered a form of sacrifice, leading to similar rewards.
199 Bhishma continues, "In this connection, the old story of the battle between Pratardana and the ruler of Mithila is cited. King Janaka, conversant with the truth of everything, showed his warriors the regions of heaven and hell before the fight. He urged them to cast away their lives and conquer their foes, promising that those who fought fearlessly would attain eternal regions of bliss. The warriors, inspired by their king's words, vanquished their foes in battle. Bhishma advises Yudhishthira to form his army's array in a similar manner, with car-warriors, elephants, horsemen, and foot-soldiers, to ensure victory. He emphasizes that heroes, filled with rage, fight fairly to attain heaven, and should gladden their comrades and not pursue routed foes too much. Bhishma cautions that those who rally and counterattack can be dangerous, and that warriors of courage do not strike those who run away. Bhishma also notes that cowards are devoured by heroes, and that the world rests on the arms of heroes, who protect and cherish all. He declares that heroism is the highest virtue in the three worlds, and that it is the duty of heroes to protect and cherish all. By citing King Janaka's example, Bhishma emphasizes the importance of bravery and heroism in battle, and advises Yudhishthira to follow a similar path to victory."
200 Yudhishthira asks Bhishma how kings should lead their troops to battle, even if it means slightly offending against righteousness. Bhishma explains that both straight and crooked wisdom should be used, but not for injuring others. He advises using deceit to counteract enemies, and manufacturing and storing weapons and armor. Troops should be moved in the month of Chaitra or Agrahayana, and the road chosen should have abundance of water and grass. The camp should be pitched near a wood, and the troops should fight with the wind, sun, and planet Sukra behind them. Bhishma also advises not to slay those who are asleep, thirsty, or fatigued, and to honor brave warriors with food, drink, and seats equal to the king's. He emphasizes the importance of victory, religious merit, and happiness, and encourages heroes to fight courageously, regardless of life itself. Bhishma provides detailed advice on how to lead troops to battle, including the use of deceit, the manufacture and storage of weapons and armor, and the importance of choosing the right time and place for battle. He also emphasizes the importance of honoring brave warriors and encourages heroes to fight courageously, regardless of the risk to their lives.
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201 Yudhishthira asks Bhishma about the characteristics of combatants who are competent for battle. Bhishma describes various physical and behavioral traits of warriors from different regions, including their weapons, vehicles, and fighting styles. He notes that brave soldiers are familiar with their weapons and vehicles and engage in battle with strength and courage. Bhishma describes physical characteristics such as voices, eyes, and body types that indicate heroism and bravery. He also notes that some warriors are skilled in unfair fight, while others are excitable, wicked, and wrathful. Bhishma advises placing troops with these characteristics in the van, as they are reckless of their lives and never flee from battle. Bhishma provides a detailed description of the physical and behavioral traits of warriors from various regions, highlighting their strengths and fighting styles. He advises placing the most brave and reckless warriors in the front lines, as they are willing to fight to the death and never retreat.
202 Yudhishthira asks Bhishma about the indications of an army's future success. Bhishma explains that when the gods are angry, learned persons perform auspicious acts to allay evils. He lists various signs of success, including cheerful troops and animals, favorable wind and rainbows, and auspicious birds and animals. He also notes that a army with pure behavior, modest deportment, and loving-kindness among combatants is likely to succeed. Bhishma advises Yudhishthira to first try peaceful means, then conciliation, disunion, and gifts before engaging in battle. He notes that battle should be a last resort, as it can be unpredictable and lead to destruction. Bhishma provides various signs of success and advises Yudhishthira to try peaceful means before engaging in battle. He notes that a king should be fearless, virtuous, and trustworthy to enjoy the earth and protect his subjects from fear. Bhishma also advises Yudhishthira to show forgiveness and compassion after conquest and to honor brave troops in secret.
203 Yudhishthira asks Bhishma how a king should behave towards a mild, fierce, or powerful foe. Bhishma cites the discourse between Vrihaspati and Indra, where Vrihaspati advises Indra on how to subdue his foes without exterminating them. He suggests lulling them into security, producing disunion, making gifts, and using poison. A king should wait for the right opportunity to strike and avoid unnecessary hostility. He should also be cautious of his own ministers and not trust his vanquished foes. Vrihaspati advises Indra to be both fierce and mild, to avoid suspicion, and to use conciliation, gifts, and production of disunion to grind his foes one by one. Bhishma continues to cite Vrihaspati's advice, which includes the importance of ascertaining friends and foes, using deception and hypocrisy, and making gifts to trusted agents. Vrihaspati also describes the indications of a wicked person, including envy, silence, and reluctance to join in praising others. Bhishma concludes by stating that Indra, following Vrihaspati's instructions, was able to subdue his foes and reduce them to subjection.
204 Yudhishthira asks Bhishma how a king who has lost his kingdom and wealth should conduct himself to achieve happiness. Bhishma narrates the story of Prince Kshemadarsin, who sought advice from the sage Kalakavrikshiya when he fell into distress. The sage advises the prince to abandon his desires and grieve not for what is lost, as everything is unstable and transitory. He tells the prince to reflect on the impermanence of things and the inevitability of death, and to cultivate a pure disposition. The sage suggests that the prince renounce his attachment to wealth and prosperity and seek felicity in the forest, living a simple life subsisting on fruit and roots, and filled with compassion for all creatures. The sage Kalakavrikshiya continues to advise Prince Kshemadarsin, telling him that a wise person should not grieve for what is lost, but instead cultivate a tranquil mind and seek happiness in solitude. He suggests that the prince live in the forest, surrounded by nature, and find contentment in a simple life. The sage emphasizes the impermanence of things and the importance of cultivating a pure disposition, and tells the prince that he has the wisdom and prowess to overcome his difficulties and find happiness.
205 The sage advises the king to adopt a strategic approach to regain his prosperity. He suggests renouncing pride and desire, humbling himself, and performing good deeds to gain the trust of his foes. By serving Janaka, the ruler of Mithila, and earning his trust, the king can obtain wealth, allies, and a strong support system. The sage recommends causing disunion among his foes, breaking their power, and destroying their treasury by inducing them to undertake difficult achievements and engage in hostilities with powerful enemies. Additionally, the king should offer his enemies objects of enjoyment, advise them to perform sacrifices and make gifts, and rely on destiny rather than exertion. The sage also suggests causing the enemy to perform the Viswajit sacrifice, which will divest them of their possessions. Once the enemy's treasury is exhausted, the king can inform them of the oppression of their people and suggest renunciation, leading to the destruction of their population with poison. The sage presents various deceitful and harmful schemes to destroy the enemy's population, emphasizing the importance of intelligence and strategic thinking in achieving one's goals.
206 The king, steadfast in his commitment to righteousness, refuses to adopt deceitful means to regain his kingdom. He desires to live a life of virtue, free from unrighteousness and cruelty. The sage, impressed by the king's resolve, praises his righteousness and promises to bring about a union between him and the ruler of Videhas. The sage invites the ruler of Videhas and wholeheartedly recommends the king as a worthy minister, born of noble race and possessed of great learning. He highlights the king's exceptional qualities, including his courage, intelligence, and ability to conciliate all persons. The ruler of Videhas is deeply impressed and offers the king his daughter and gems, honoring him with offerings of water, honey, and curds. The king and the ruler of Videhas form a strong alliance, recognizing the importance of friendship and trust in governance. The sage advises them to prioritize righteousness over victory and defeat, which are uncertain. He emphasizes that the establishment of peace is the highest duty of kings, and that a king who is without a competent minister cannot govern his kingdom even for three days. The king and the ruler of Videhas pledge to work together, upholding the principles of righteousness and justice.
207 Yudhishthira seeks guidance from Bhishma on how a king should behave towards the courageous men who gather around him. Bhishma explains that the roots of enmity between the aristocracy and the king lie in avarice and wrath. He advises that the aristocracy should act in unity and concert, as disunion leads to destruction and makes them vulnerable to enemies. The king should not seek to exploit or oppress them, but rather honor and consult with them. Bhishma also emphasizes the importance of showing reverence for those with wisdom, courage, and perseverance. He warns that wrath, terror, and oppression can cause the aristocracy to turn against the king and side with his enemies. Bhishma advises the king to protect himself from internal fears and to avoid quarrels among the aristocracy, as they can lead to destruction and disunion. He stresses that combination and unity are the greatest strengths of the aristocracy, and that they can be reduced to subjugation only by disunion and gifts. Bhishma's words of wisdom offer valuable insights into the importance of cooperation and unity between the king and the aristocracy, and serve as a guide for effective governance and leadership.
208 Yudhishthira seeks guidance from Bhishma on the most important duties to practice, and Bhishma emphasizes the worship of mother, father, and preceptor. He advises Yudhishthira to attend to their commands, serve them with humility, and never transgress their wishes. Bhishma explains that serving the father leads to success in this world, serving the mother leads to felicity in the next, and serving the preceptor leads to the region of Brahma. He stresses that honoring these three earns great fame and merit, while disregarding them leads to sin and no merit. Bhishma also notes that the preceptor is worthy of greater reverence than the father or mother, as they impart immortal knowledge. He advises Yudhishthira to worship and adore his preceptors, share enjoyments with them, and never injure them in thought or deed. Bhishma emphasizes that the preceptor's instruction is a gift that surpasses even the gift of life, and that pleasing them pleases the gods and the Rishis. He warns that injuring or disobeying preceptors incurs great sin, and that supporting and honoring them is essential for one's well-being and prosperity. Bhishma's words of wisdom offer valuable insights into the importance of honoring and serving one's parents and preceptors, and the merits and rewards that come from doing so. His advice serves as a guide for Yudhishthira and others seeking to lead a virtuous and fulfilling life.
209 Yudhishthira asks Bhishma how to adhere to virtue, and Bhishma explains that truth and falsehood are complex and context-dependent. He says that truth should not be spoken if it would cause harm, and that falsehood should be spoken if it would prevent harm. Bhishma notes that even cruel people can earn merit by doing good deeds, and that righteousness is not always clear-cut. He defines righteousness as what leads to the advancement and growth of all creatures, and says that it is not always possible to determine what is righteous. Bhishma advises that in some cases, it is better to remain silent or even speak an untruth to prevent harm or injustice. He also says that wealth should not be given to sinful people, and that those who engage in deceitful behavior should be shunned and punished. Bhishma concludes that one should behave towards others as they behave, using honesty or deceit as appropriate, and that those who practice deceit should be resisted with deceit.
210 Yudhishthira asks Bhishma how to overcome difficulties, and Bhishma advises that one should follow scriptural duties, be honest, and control desires. He lists various virtues and behaviors that lead to overcoming difficulties, including: Practicing truth and non-injury Giving hospitality and not indulging in malice Studying the Vedas and being conversant with duties Avoiding sinful thoughts, words, and deeds Protecting one's dominion and not levying oppressive taxes Being courageous and truthful Practicing celibacy and penances Checking passion and darkness and cultivating good qualities Showing compassion and kindness to all creatures Bowing to gods and listening to all creeds Performing Sraddhas and restraining wrath Eating for sustenance and speaking truth Worshipping Narayana, the Supreme Lord Bhishma concludes that those who follow these
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211 Yudhishthira asks Bhishma how to distinguish between people who appear tranquil but are not, and those who are truly tranquil. Bhishma responds by telling the story of a jackal who was reborn as a jackal after being a cruel king. Despite his past life, the jackal became compassionate and truthful, and was sought out by a tiger to be his minister. The jackal agreed, but only if the tiger would listen to his counsel and not punish him without cause. The tiger's old servants, who were wicked, conspired against the jackal and falsely accused him of stealing the tiger's food. The tiger, enraged, ordered the jackal's death, but his mother intervened and advised him to scrutinize the situation. She pointed out that the jackal was not capable of stealing, and that the accusation was likely a conspiracy. A righteous agent of the jackal revealed the truth, and the jackal was acquitted and honored by the tiger. However, the jackal, feeling insulted and dishonored, chose to leave the tiger's service. He explained that he could no longer serve a master who had doubted his integrity, and that their relationship could never be the same. The jackal eventually cast off his body through praya and went to heaven, illustrating that people can change and that appearances can be deceiving. Bhishma advises Yudhishthira to be cautious and scrutinize situations before making judgments, and to seek out wise and virtuous counsel.
212 Bhishma tells Yudhishthira that a king should not be like a camel who, after obtaining a boon from Brahman, became idle and was eventually killed by a jackal. The camel's idleness led to its downfall, and Bhishma advises Yudhishthira to avoid a similar fate. He emphasizes the importance of intelligence, restraint, and action in a king's success. Bhishma quotes Manu, saying that victory depends on intelligence, and that acts accomplished with intelligence are the foremost. He explains that a king who is clever and restrained can maintain his kingdom and achieve his objectives. Bhishma advises Yudhishthira to listen to wise counsel, scrutinize situations, and act with proper means to achieve success. He also notes that a king should be cautious and vigilant, using his intelligence to avoid pitfalls and dangers. Bhishma's advice is based on scriptural ordinances and the wisdom of ancient times, and he encourages Yudhishthira to follow these principles to rule effectively and maintain his kingdom. By sharing the story of the camel and the jackal, Bhishma illustrates the consequences of idleness and the importance of intelligence and action in a king's success. He provides guidance to Yudhishthira on how to rule effectively and achieve his objectives, emphasizing the importance of caution, vigilance, and wise decision-making.
213 Yudhishthira seeks guidance from Bhishma on how a king without usual aids should conduct himself towards a powerful foe. Bhishma shares the ancient story of the Ocean and the Rivers to illustrate the wisdom of yielding to a more powerful enemy. The Ocean, puzzled by the Rivers' behavior, asks why they wash away trees but not canes. Ganga, representing the Rivers, explains that trees resist the current and get uprooted, while canes bend and yield, resuming their posture after the current passes. Ganga highlights the cane's unique quality - its ability to flex and adapt. This flexibility allows the cane to stand firm without being taken away by the current. Bhishma draws a parallel between the cane's behavior and the wisdom of yielding to a powerful foe. A wise person, he advises, should assess their own strength and weakness, as well as that of their enemy, and act accordingly. When outmatched, it's wise to adopt the behavior of the cane - to bend, yield, and avoid destruction. Bhishma's story teaches Yudhishthira the value of strategic surrender, flexibility, and adaptability in the face of superior power. By yielding, one can conserve strength, avoid defeat, and wait for an opportune moment to strike back. Bhishma's guidance emphasizes the importance of wisdom, prudence, and humility in leadership, encouraging Yudhishthira to adopt a wise and flexible approach in dealing with powerful enemies.
214 Yudhishthira seeks guidance from Bhishma on how a learned man should respond to harsh speeches from an ignorant person in an assembly. Bhishma advises that one should endure the abuse, as yielding to wrath would be futile and only lead to suffering. The endurer takes away the merit of the abuser's good deeds and communicates their own demerits to the abuser. Bhishma uses vivid imagery to describe the futility of engaging with a shameless person, likening them to a Tittibha uttering dissonant cries, a crow cawing uselessly in the woods, or a peacock displaying its feathers. He advises that a wise man should disregard abusive language and avoid engaging with such individuals, as they are like dogs or furious wolves. Bhishma also warns that a person who yields to hate lives in vain and that one should not speak with someone who does not scruple to utter anything or do anything. He describes such individuals as sinful and advises that they should be avoided like the flesh of a dog. By enduring abuse and not engaging with wicked individuals, one can avoid suffering and maintain their dignity. Bhishma's guidance emphasizes the importance of patience, wisdom, and self-control in dealing with difficult situations.
215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on how to rule effectively and bring happiness to his people. He inquires about the qualities of good servants and how to discharge his duties as a king. Bhishma responds that a king cannot rule alone and needs wise and knowledgeable servants to aid him. He describes the ideal servants as those who are well-born, devoted, and tranquil, with a knowledge of the relations of things and the virtues of time. Bhishma also emphasizes the importance of just administration, kindness, and attention to the six essential aspects of kingship. He advises Yudhishthira to attach his subjects to himself by kindness, follow the duties of kings, and attend to the aggregate of six to earn the merit of sovereignty. Bhishma's guidance highlights the significance of wise counsel, effective administration, and just governance in achieving happiness and prosperity for the king and his people. He emphasizes the importance of surrounding oneself with capable and trustworthy servants, prioritizing the well-being of subjects, and upholding justice and righteousness. By following these principles, Yudhishthira can ensure a prosperous and harmonious reign.
216 Bhishma shares the story of a sage who lived in a forest, observing rigorous vows and self-restraint. The sage's goodness and behavior earned the affection and respect of the surrounding animals, including fierce creatures like lions, tigers, and leopards. A dog, in particular, was devoted to the sage and lived with him permanently. The dog's attachment to the sage was remarkable, and he would often lie at the sage's feet, listening to his teachings. One day, a leopard arrived, seeking to prey on the dog. The dog, fearful for his life, sought the sage's protection. The sage, acquainted with the thoughts of all creatures, transformed the dog into a leopard. The leopard, now fearless, lived in the forest, and when a tiger arrived, the sage transformed him into a tiger as well. The transformed tiger, now a powerful king of beasts, subsisted on flesh and blood, abstaining from his former food of fruit and roots. This story illustrates the power of transformation and the sage's ability to read the voices of all animals. It also highlights the theme of adaptation and survival, as the dog, transformed into a leopard and then a tiger, learns to subsist on new food sources and thrive in the forest. The story showcases the sage's compassion and ability to protect and transform creatures, demonstrating his wisdom and power. Bhishma shares this story to convey the importance of kindness, self-restraint, and the ability to adapt to new circumstances.
217 Bhishma continues the story of the dog transformed into various animals, showcasing the power of the Rishi's wisdom and spiritual knowledge. As a tiger, the dog sought the Rishi's protection from an elephant and was transformed into an elephant himself. Later, he was transformed into a lion to escape a wild lion, and eventually into a Sarabha to escape another predator. The Sarabha, now fierce and powerful, lived happily by the side of the Rishi, but eventually became ungrateful and sought to slay the sage. The Rishi, aware of the Sarabha's intentions through his spiritual knowledge, transformed him back into a dog, his original form. The Rishi rebuked the dog, saying, "You were transformed into various shapes out of affection for you, but you desire to slay me who have done you no injury. You shall return to your own species and be a dog again." This story highlights the themes of transformation, adaptation, and ingratitude. The dog, transformed into various animals, fails to appreciate the Rishi's kindness and seeks to harm him. The Rishi's wisdom and power are evident in his ability to transform the dog into various shapes and ultimately return him to his original form. The story showcases the consequences of ingratitude and the importance of appreciating the kindness of others. The Rishi's actions also demonstrate his patience and compassion, as he continues to transform the dog despite his ingratitude. The story serves as a reminder of the importance of gratitude and the consequences of turning against those who have helped us. Bhishma shares this story to convey the significance of appreciating the kindness of others and the power of spiritual wisdom.
218 Bhishma advises the king to appoint ministers who are truthful, sincere, and knowledgeable, and to exercise proper supervision over them. A king should not appoint someone without first examining their qualifications. A minister should be of high birth, strong, forgiving, and self-restrained, with all their senses under control. They should be free from rapacity, content with their acquisitions, and delighted with their master's prosperity. A king who obtains such a minister can never be humiliated. A king who is conversant with the scriptures, protects his subjects, and possesses virtues such as patience, forgiveness, and purity, obtains the love of all. He should be intelligent, sweet-speeched, and capable of judging correctly. He should reward his ministers, love those devoted to him, and avoid idleness. He should be magnanimous, wield punishment with propriety, and make all men act righteously. A king with these qualifications earns the love of all and should strive to be such. He should also search for good warriors to aid in protecting his kingdom. The king should not disregard his army and should enlist brave and skilled warriors who are versed in the scriptures. With such an army, he can subjugate the whole earth. A king who attaches all men to himself, is ready for exertion, and has rich friends and allies becomes the foremost of rulers. With the aid of even a thousand courageous horsemen, he can conquer the whole earth.
219 Bhishma advises the king to appoint servants to offices for which they are fit, citing the story of the dog. Each should be placed according to their qualifications, and a king who does so will enjoy sovereignty. A dog should not be placed above his station, lest he become proud. Ministers should be appointed based on their qualifications, and a king who fails to do so will not gratify his people. A king should desire accomplished servants who are honest, brave, learned, and high-born. They should be humble, duty-ready, tranquil, and pure in mind. A king should surround himself with lions, not dogs, and seek to subjugate the earth with courageous and wise ministers. He should speak soothingly to devoted servants and care for his treasury, seeking to increase wealth and corn. He should attend to the needs of kinsmen, friends, and city, and seek their good. Bhishma has instructed the king on his duties towards his subjects, citing the precedent of the dog. The king should appoint servants based on their qualifications, surround himself with worthy associates, and care for his treasury and people. By doing so, he will enjoy sovereignty and subjugate the earth. Bhishma has given this advice, citing the story of the dog, to guide the king in his duties towards his subjects.
220 Bhishma advises Yudhishthira on the duties of a king, citing the importance of protection, impartiality, and adaptability. A king should be like a peacock, assuming different forms to achieve his goals. He should be keen, truthful, and sincere, with qualities like goodness and crookedness. He should protect his people, seek wisdom from Brahmanas, and be heedful of dangers. A king should be like a peacock in his nightly quarters, alone and unseen, and enjoy the companionship of his wives. He should not put off his mail and should protect himself and his kingdom. A wise king settles his courses of action by exercising his intelligence and consulting with others. He should be well-versed in conciliatory policy, display his strength, and inspire confidence in his enemies. A king should do good to all, uphold justice, and appoint capable men to offices. He should reward and chastise accordingly, protect his kingdom, and supervise his spies and officers. A king who follows these duties succeeds in obtaining wealth and prosperity. A king should be intelligent, wise, and possessed of great strength. He should be conversant with the ways of acquiring wealth and should employ capable men in his acts. A king who is acquainted with duties and possessed of intelligence would never waste what has been stored. He should never disregard any wealth or foe, and should examine himself and his kingdom heedfully. A king who follows these duties succeeds in winning prosperity and fame.
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211 Yudhishthira asks Bhishma how to distinguish between people who appear tranquil but are not, and those who are truly tranquil. Bhishma responds by telling the story of a jackal who was reborn as a jackal after being a cruel king. Despite his past life, the jackal became compassionate and truthful, and was sought out by a tiger to be his minister. The jackal agreed, but only if the tiger would listen to his counsel and not punish him without cause. The tiger's old servants, who were wicked, conspired against the jackal and falsely accused him of stealing the tiger's food. The tiger, enraged, ordered the jackal's death, but his mother intervened and advised him to scrutinize the situation. She pointed out that the jackal was not capable of stealing, and that the accusation was likely a conspiracy. A righteous agent of the jackal revealed the truth, and the jackal was acquitted and honored by the tiger. However, the jackal, feeling insulted and dishonored, chose to leave the tiger's service. He explained that he could no longer serve a master who had doubted his integrity, and that their relationship could never be the same. The jackal eventually cast off his body through praya and went to heaven, illustrating that people can change and that appearances can be deceiving. Bhishma advises Yudhishthira to be cautious and scrutinize situations before making judgments, and to seek out wise and virtuous counsel.
212 Bhishma tells Yudhishthira that a king should not be like a camel who, after obtaining a boon from Brahman, became idle and was eventually killed by a jackal. The camel's idleness led to its downfall, and Bhishma advises Yudhishthira to avoid a similar fate. He emphasizes the importance of intelligence, restraint, and action in a king's success. Bhishma quotes Manu, saying that victory depends on intelligence, and that acts accomplished with intelligence are the foremost. He explains that a king who is clever and restrained can maintain his kingdom and achieve his objectives. Bhishma advises Yudhishthira to listen to wise counsel, scrutinize situations, and act with proper means to achieve success. He also notes that a king should be cautious and vigilant, using his intelligence to avoid pitfalls and dangers. Bhishma's advice is based on scriptural ordinances and the wisdom of ancient times, and he encourages Yudhishthira to follow these principles to rule effectively and maintain his kingdom. By sharing the story of the camel and the jackal, Bhishma illustrates the consequences of idleness and the importance of intelligence and action in a king's success. He provides guidance to Yudhishthira on how to rule effectively and achieve his objectives, emphasizing the importance of caution, vigilance, and wise decision-making.
213 Yudhishthira seeks guidance from Bhishma on how a king without usual aids should conduct himself towards a powerful foe. Bhishma shares the ancient story of the Ocean and the Rivers to illustrate the wisdom of yielding to a more powerful enemy. The Ocean, puzzled by the Rivers' behavior, asks why they wash away trees but not canes. Ganga, representing the Rivers, explains that trees resist the current and get uprooted, while canes bend and yield, resuming their posture after the current passes. Ganga highlights the cane's unique quality - its ability to flex and adapt. This flexibility allows the cane to stand firm without being taken away by the current. Bhishma draws a parallel between the cane's behavior and the wisdom of yielding to a powerful foe. A wise person, he advises, should assess their own strength and weakness, as well as that of their enemy, and act accordingly. When outmatched, it's wise to adopt the behavior of the cane - to bend, yield, and avoid destruction. Bhishma's story teaches Yudhishthira the value of strategic surrender, flexibility, and adaptability in the face of superior power. By yielding, one can conserve strength, avoid defeat, and wait for an opportune moment to strike back. Bhishma's guidance emphasizes the importance of wisdom, prudence, and humility in leadership, encouraging Yudhishthira to adopt a wise and flexible approach in dealing with powerful enemies.
214 Yudhishthira seeks guidance from Bhishma on how a learned man should respond to harsh speeches from an ignorant person in an assembly. Bhishma advises that one should endure the abuse, as yielding to wrath would be futile and only lead to suffering. The endurer takes away the merit of the abuser's good deeds and communicates their own demerits to the abuser. Bhishma uses vivid imagery to describe the futility of engaging with a shameless person, likening them to a Tittibha uttering dissonant cries, a crow cawing uselessly in the woods, or a peacock displaying its feathers. He advises that a wise man should disregard abusive language and avoid engaging with such individuals, as they are like dogs or furious wolves. Bhishma also warns that a person who yields to hate lives in vain and that one should not speak with someone who does not scruple to utter anything or do anything. He describes such individuals as sinful and advises that they should be avoided like the flesh of a dog. By enduring abuse and not engaging with wicked individuals, one can avoid suffering and maintain their dignity. Bhishma's guidance emphasizes the importance of patience, wisdom, and self-control in dealing with difficult situations.
215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on how to rule effectively and bring happiness to his people. He inquires about the qualities of good servants and how to discharge his duties as a king. Bhishma responds that a king cannot rule alone and needs wise and knowledgeable servants to aid him. He describes the ideal servants as those who are well-born, devoted, and tranquil, with a knowledge of the relations of things and the virtues of time. Bhishma also emphasizes the importance of just administration, kindness, and attention to the six essential aspects of kingship. He advises Yudhishthira to attach his subjects to himself by kindness, follow the duties of kings, and attend to the aggregate of six to earn the merit of sovereignty. Bhishma's guidance highlights the significance of wise counsel, effective administration, and just governance in achieving happiness and prosperity for the king and his people. He emphasizes the importance of surrounding oneself with capable and trustworthy servants, prioritizing the well-being of subjects, and upholding justice and righteousness. By following these principles, Yudhishthira can ensure a prosperous and harmonious reign.
216 Bhishma shares the story of a sage who lived in a forest, observing rigorous vows and self-restraint. The sage's goodness and behavior earned the affection and respect of the surrounding animals, including fierce creatures like lions, tigers, and leopards. A dog, in particular, was devoted to the sage and lived with him permanently. The dog's attachment to the sage was remarkable, and he would often lie at the sage's feet, listening to his teachings. One day, a leopard arrived, seeking to prey on the dog. The dog, fearful for his life, sought the sage's protection. The sage, acquainted with the thoughts of all creatures, transformed the dog into a leopard. The leopard, now fearless, lived in the forest, and when a tiger arrived, the sage transformed him into a tiger as well. The transformed tiger, now a powerful king of beasts, subsisted on flesh and blood, abstaining from his former food of fruit and roots. This story illustrates the power of transformation and the sage's ability to read the voices of all animals. It also highlights the theme of adaptation and survival, as the dog, transformed into a leopard and then a tiger, learns to subsist on new food sources and thrive in the forest. The story showcases the sage's compassion and ability to protect and transform creatures, demonstrating his wisdom and power. Bhishma shares this story to convey the importance of kindness, self-restraint, and the ability to adapt to new circumstances.
217 Bhishma continues the story of the dog transformed into various animals, showcasing the power of the Rishi's wisdom and spiritual knowledge. As a tiger, the dog sought the Rishi's protection from an elephant and was transformed into an elephant himself. Later, he was transformed into a lion to escape a wild lion, and eventually into a Sarabha to escape another predator. The Sarabha, now fierce and powerful, lived happily by the side of the Rishi, but eventually became ungrateful and sought to slay the sage. The Rishi, aware of the Sarabha's intentions through his spiritual knowledge, transformed him back into a dog, his original form. The Rishi rebuked the dog, saying, "You were transformed into various shapes out of affection for you, but you desire to slay me who have done you no injury. You shall return to your own species and be a dog again." This story highlights the themes of transformation, adaptation, and ingratitude. The dog, transformed into various animals, fails to appreciate the Rishi's kindness and seeks to harm him. The Rishi's wisdom and power are evident in his ability to transform the dog into various shapes and ultimately return him to his original form. The story showcases the consequences of ingratitude and the importance of appreciating the kindness of others. The Rishi's actions also demonstrate his patience and compassion, as he continues to transform the dog despite his ingratitude. The story serves as a reminder of the importance of gratitude and the consequences of turning against those who have helped us. Bhishma shares this story to convey the significance of appreciating the kindness of others and the power of spiritual wisdom.
218 Bhishma advises the king to appoint ministers who are truthful, sincere, and knowledgeable, and to exercise proper supervision over them. A king should not appoint someone without first examining their qualifications. A minister should be of high birth, strong, forgiving, and self-restrained, with all their senses under control. They should be free from rapacity, content with their acquisitions, and delighted with their master's prosperity. A king who obtains such a minister can never be humiliated. A king who is conversant with the scriptures, protects his subjects, and possesses virtues such as patience, forgiveness, and purity, obtains the love of all. He should be intelligent, sweet-speeched, and capable of judging correctly. He should reward his ministers, love those devoted to him, and avoid idleness. He should be magnanimous, wield punishment with propriety, and make all men act righteously. A king with these qualifications earns the love of all and should strive to be such. He should also search for good warriors to aid in protecting his kingdom. The king should not disregard his army and should enlist brave and skilled warriors who are versed in the scriptures. With such an army, he can subjugate the whole earth. A king who attaches all men to himself, is ready for exertion, and has rich friends and allies becomes the foremost of rulers. With the aid of even a thousand courageous horsemen, he can conquer the whole earth.
219 Bhishma advises the king to appoint servants to offices for which they are fit, citing the story of the dog. Each should be placed according to their qualifications, and a king who does so will enjoy sovereignty. A dog should not be placed above his station, lest he become proud. Ministers should be appointed based on their qualifications, and a king who fails to do so will not gratify his people. A king should desire accomplished servants who are honest, brave, learned, and high-born. They should be humble, duty-ready, tranquil, and pure in mind. A king should surround himself with lions, not dogs, and seek to subjugate the earth with courageous and wise ministers. He should speak soothingly to devoted servants and care for his treasury, seeking to increase wealth and corn. He should attend to the needs of kinsmen, friends, and city, and seek their good. Bhishma has instructed the king on his duties towards his subjects, citing the precedent of the dog. The king should appoint servants based on their qualifications, surround himself with worthy associates, and care for his treasury and people. By doing so, he will enjoy sovereignty and subjugate the earth. Bhishma has given this advice, citing the story of the dog, to guide the king in his duties towards his subjects.
220 Bhishma advises Yudhishthira on the duties of a king, citing the importance of protection, impartiality, and adaptability. A king should be like a peacock, assuming different forms to achieve his goals. He should be keen, truthful, and sincere, with qualities like goodness and crookedness. He should protect his people, seek wisdom from Brahmanas, and be heedful of dangers. A king should be like a peacock in his nightly quarters, alone and unseen, and enjoy the companionship of his wives. He should not put off his mail and should protect himself and his kingdom. A wise king settles his courses of action by exercising his intelligence and consulting with others. He should be well-versed in conciliatory policy, display his strength, and inspire confidence in his enemies. A king should do good to all, uphold justice, and appoint capable men to offices. He should reward and chastise accordingly, protect his kingdom, and supervise his spies and officers. A king who follows these duties succeeds in obtaining wealth and prosperity. A king should be intelligent, wise, and possessed of great strength. He should be conversant with the ways of acquiring wealth and should employ capable men in his acts. A king who is acquainted with duties and possessed of intelligence would never waste what has been stored. He should never disregard any wealth or foe, and should examine himself and his kingdom heedfully. A king who follows these duties succeeds in winning prosperity and fame.
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221 Yudhishthira asks Bhishma about Chastisement, its nature, and its forms. Bhishma explains that Chastisement is the lord of everything, present everywhere, and the foremost of all beings. It is the embodiment of righteousness, keeping it from extinction. Chastisement has many forms, including weapons and deities, and is known by various names such as Sword, Righteousness, and Fury. Its wife, Morality, is also known by many names. Chastisement is the holy Vishnu, the puissant Narayana, and the great Benefactor. Without Chastisement, creatures would grind one another. Fear of Chastisement keeps living creatures from slaying one another. Chastisement assumes the form of a Kshatriya ruler, protecting men and remaining wakeful. It has eight other names, including God, Man, and Life. Chastisement is the author of a kingdom and has been sent by God for the use of the Kshatriya. The universe is impartial Chastisement's self. Kings should respect Chastisement, which points out the ways of Righteousness. Brahman created Chastisement for the protection of the world and to establish duties. There are three kinds of Vyavahara, including one that has the Veda for its soul and is productive of good.
222 Bhishma tells the story of King Vasuhoma, who was visited by King Mandhatri, a friend of Indra. Mandhatri asked Vasuhoma about the origin of Chastisement, and Vasuhoma explained that it was created by the divine Brahman to maintain order in the world. Chastisement was first entrusted to Kshupa, then passed on to various gods and Rishis, and finally given to the Kshatriyas to protect all creatures. Vasuhoma said that Chastisement is eternal and keeps the universe awake, guiding kings to rule with righteousness. He listed the various deities and beings who are awake and protect the world, including Indra, Agni, Varuna, and Mahadeva. Vasuhoma concluded that a virtuous king should rule with Chastisement and follow the teachings of the righteous. Bhishma then told Yudhishthira that listening to this story and following its teachings would lead to the fruition of all wishes. He said that he had explained the nature of Chastisement, which governs the universe with righteousness.
223 Yudhishthira asks Bhishma about the relationships between Virtue, Wealth, and Pleasure. Bhishma explains that they are interconnected, with Wealth rooted in Virtue and Pleasure the fruit of Wealth. He notes that they can exist separately or together and that the ultimate goal is Emancipation. Bhishma advises that one should seek Virtue, Wealth, and Pleasure for the sake of Knowledge of Self, not just for reward or pleasure. He also warns that abandoning them without proper understanding can be harmful. Bhishma then shares the story of King Angaristha's conversation with the Rishi Kamandaka, who advises the king to pursue Virtue, Wealth, and Pleasure in a balanced way, and to avoid heedlessness and wickedness. Kamandaka suggests that the king study the Vedas, respect Brahmanas, and perform good deeds to check sin and win the regard of all. Bhishma concludes that by following these principles, one can cleanse oneself of sin and achieve great blessings.
224 Yudhishthira asks Bhishma how to acquire virtuous behavior, which is praised by all but seems difficult to attain. Bhishma shares a story about Duryodhana's jealousy of Yudhishthira's prosperity and his conversation with his father, Dhritarashtra. Duryodhana is envious of Yudhishthira's grand mansion, riches, and high status, and asks his father how to achieve similar success. Dhritarashtra advises Duryodhana to acquire virtuous behavior, citing examples of kings who conquered the world through virtue. He tells the story of Prahlada, who won the sovereignty of the three worlds through his good behavior, and how Indra, disguised as a Brahmana, learned from Prahlada the secrets of virtuous behavior. Prahlada attributes his success to his obedience to the teachings of Sukra, his trust in the counsels of Brahmanas, and his self-restraint. He also mentions that he has no pride or malice and is always obedient to his instructors. Bhishma concludes that virtuous behavior can be acquired through abstention from injury, compassion, and gift, and that it is the root of all prosperity. He advises Yudhishthira to follow this path to achieve true success and happiness.
225 Yudhishthira asks Bhishma about the nature of Hope, wondering where it comes from and how it can be conquered. He reflects on how his own hope for peace with Duryodhana was destroyed, leading to great grief. Bhishma agrees to enlighten him, sharing an ancient story about a king named Sumitra who pursued a deer through the forest, determined to catch it. Despite his strength and speed, the deer repeatedly evaded him, showing itself only to distance itself again. Finally, the king's arrow fell short, and the deer disappeared into a forest. Bhishma uses this story to illustrate the elusive nature of Hope, which can lead us on a merry chase, only to vanish when we think we have it within reach. He implies that Hope is a fundamental aspect of human nature, driving us to pursue our desires, even when they seem unattainable. Yudhishthira's question about Hope and Bhishma's response suggest that understanding Hope is crucial to navigating life's challenges and finding peace.
226 Bhishma continues the story of King Sumitra, who enters a forest and meets a group of ascetics. They honor him and ask about his presence, and he explains that he is pursuing a deer that escaped into the forest. He shares his name, lineage, and occupation as a hunter, and expresses his disappointment and fatigue. The ascetics are wise and knowledgeable, and the king asks them to resolve his doubt about the nature of Hope. He compares Hope to the vastness of the firmament, wondering which is greater. He requests the ascetics to discourse on the topic, but only if it is not a mystery or harmful to their penances. The king's question reveals his curiosity about the human experience and the power of Hope. He is willing to listen and learn from the ascetics, who are devoted to their penances and possess great wisdom. The story creates a sense of anticipation, as the ascetics are about to share their insights on the elusive and unconquerable nature of Hope.
227 Bhishma continues the story, describing how Rishabha visited the asylum of Nara and Narayana, where he met a tall and emaciated Rishi named Tanu. Tanu was incredibly thin, with a body like a little finger, and spoke in a feeble voice. A king named Viradyumna arrived, searching for his lost son, and asked Tanu about the nature of hope. Tanu remained contemplative, and the king asked what was unconquerable and greater than hope. Tanu revealed that Viradyumna's son had insulted a great Rishi, who had cursed him. The Rishi offered Viradyumna water and Arghya, and the other Rishis gathered around, asking about the cause of his arrival. The story within a story continues, exploring the themes of hope, disappointment, and the power of the Rishis. The characters are vividly described, with Tanu's extraordinary appearance and Viradyumna's desperation creating a sense of drama. The narrative builds towards a revelation about the nature of hope and its relationship to human experience.
228 King Viradyumna searches for his lost son Bhuridyumna and meets the ascetic Tanu, who had been disregarded by the king in the past. Tanu reveals that Hope is slender and difficult to acquire, and that certain types of Hope are even slenderer than his emaciated body. He lists examples of such slender Hope, including the Hope of a parent to see a lost child again, the Hope of old women to bear sons, and the Hope of rich men. The king and his ladies prostrate themselves before Tanu, who then reveals the king's son and rebukes the king for his past behavior. Tanu displays his celestial form and enters an adjacent forest, freed from wrath and revenge. Rishabha, who narrates this story, advises King Sumitra to cast off his Hope, which is slenderer than any of the kinds indicated by Tanu. Bhishma, who is narrating the story of Rishabha, advises Yudhishthira to be calm and collected, overcome with distress, and to dispel his regrets.
229 Yudhishthira asks Bhishma to discourse on morality, saying he is never satiated with hearing his words. Bhishma begins the story of Gotama and Yama, where Gotama, a sage, undergoes ascetic austerities for 60,000 years. Yama, the Regent of the world, visits Gotama and is duly saluted by the sage. Yama asks Gotama what he can do for him, and Gotama inquires about how to liberate oneself from the debt owed to one's mother and father. He also asks how to win regions of pure bliss. Yama advises Gotama to devote himself to truth, practice purity and penances, and worship his mother and father. He also recommends performing Horse-sacrifices with generous presents to Brahmanas. By such acts, one can win many regions of felicity. Bhishma continues the story, highlighting the importance of morality and the duties of one's life. The story showcases the significance of truth, purity, and penances in achieving liberation and winning regions of pure bliss. It also emphasizes the importance of worshiping one's parents and performing acts of charity, like Horse-sacrifices, to attain felicity.
230 Yudhishthira asks Bhishma about the conduct of a king in distress, surrounded by enemies and with an exhausted treasury. He seeks guidance on how to acquire wealth and protect his kingdom without compromising morality. Bhishma advises that in times of distress, a king may adopt unconventional means to fill his treasury, but should avoid oppression and unrighteous practices. He cites examples from scriptures and the conduct of ancient kings, emphasizing the importance of protecting the kingdom and subjects. Bhishma notes that even Brahmanas may accept forbidden food in times of distress, and a Kshatriya may take wealth from others except ascetics and Brahmanas. He stresses that a king should not beg or live a life of mendicancy, but rather acquire wealth by battle and victory. Bhishma also highlights the mutual dependence of the king and kingdom, and the importance of protecting the treasury, army, and subjects. Bhishma further explains that a king's treasury and army are his roots, and his army is the root of his religious merits. He emphasizes that a king should not rely solely on destiny, but rather take action to protect his kingdom and subjects. Bhishma also shares a metaphor about cutting down trees to make a sacrificial stake, illustrating that sometimes harsh actions are necessary to achieve a greater goal. Overall, Bhishma's advice emphasizes the importance of righteousness, intelligence, and cleverness in acquiring wealth and power, while also protecting the kingdom and subjects. He encourages Yudhishthira to adopt a pragmatic and nuanced approach to leadership, balancing morality with the practical needs of ruling a kingdom.
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231 Yudhishthira asks Bhishma what a weak and fearful king should do when his kingdom is partitioned, his wealth is gone, and his ministers are disunited or bought over by enemies. Bhishma advises the king to make peace with the invader, abandoning some territory if necessary, to save his life and hope for future acquisitions. If the enemy is unwilling to make peace, the king should abandon his capital and possessions to escape danger. Bhishma emphasizes the importance of protecting the king's household ladies, but advises against risking his own life to deliver them. Yudhishthira asks what a king should do when his people are dissatisfied, his treasury is exhausted, and his counsels are divulged. Bhishma advises the king to seek peace with a righteous enemy or put forth his valor against an unrighteous one. He encourages the king to fight bravely, either to cause the enemy to withdraw or to lay down his life and ascend to heaven. Bhishma notes that a king can conquer the earth with a small but loyal and devoted force, and that laying down one's life in battle leads to the companionship of Indra. Bhishma's advice emphasizes the importance of pragmatism, loyalty, and bravery in times of distress, while also highlighting the king's responsibility to protect his household and his people.
232 Yudhishthira asks Bhishma how a Brahmana should subsist when righteous rule and moral practices disappear. Bhishma advises living by knowledge and taking wealth from the wicked to give to the good. A king may take what is not freely given, but should not oppress Brahmanas and others. Bhishma emphasizes the importance of following scriptures and authority, and not oppressing others, even in times of distress. He notes that slander should not be spoken or heard, and that virtuous conversation is a sign of good men. Bhishma advises the king to bear his burdens willingly, like a pair of bulls, and to conduct himself in a way that gains allies. He references ancient usage and the conduct of Sankha towards Likhita, noting that even great Rishis have punished preceptors for evil practices. Bhishma emphasizes the importance of following approved authority and honoring the code of morality, and notes that duties depend on four foundations. He encourages Yudhishthira to tread the path of the good with humility. Bhishma's advice emphasizes the importance of knowledge, righteousness, and humility in times of distress, and highlights the king's responsibility to protect and support his people, rather than oppressing them.
233 Bhishma advises the king to fill his treasury through wealth from his own kingdom and from his enemies, as a filled treasury is the root of religious merit and kingdom. The king should protect and increase his treasury by adopting a middle course, neither too pure nor too cruel. A weak king cannot have a treasury, and without a treasury, he has no strength or kingdom. The king should increase his treasury, army, allies, and friends, as affluence brings honors and conceals sins. Enemies become friends when the king is affluent, and his servants show alacrity in his business. The king should exert himself to acquire greatness, establish rules, and gladden his people's hearts. He should not transgress wholesome restraints, and robbers should be brought under his rule, not exterminated outright. Cruelty towards robbers leads to fear of extermination. Bhishma also notes that even robbers have rules and restraints, and kings should learn from them. Robbers may commit depredations, but they also protect lives and property. Kings should strive to inspire confidence in robbers and bring them under their rule, rather than exterminating them. By doing so, kings can avoid fear of extermination and establish a strong and just kingdom. Bhishma's advice emphasizes the importance of a strong treasury, affluence, wise rule, and compassion, and highlights the need for kings to balance power with restraint and justice.
234 Bhishma advises that a Kshatriya should prioritize acquiring power and wealth, as these are essential for a life of duty and religious merit. He should not be deterred by subtle discussions of righteousness and unrighteousness, but instead seek to accumulate power, as this is the source of true strength. With power comes the ability to acquire intelligent advisers, and to protect oneself and others from harm. Righteousness depends on power, and without it, is unable to stand. A powerful person can commit many mistakes and still be revered, while a powerless person is often cast aside and humiliated. Bhishma also advises that one who has committed sinful acts can expiate them by studying the Vedas, worshiping Brahmanas, and performing austere penances. By seeking the refuge of Brahmanas and Kshatriyas, and sharing wealth with others, one can regain the respect of the world and enjoy happiness in this life and the next. Bhishma's advice emphasizes the importance of power, wealth, and action in achieving a life of duty and religious merit, and provides guidance for those seeking to expiate past mistakes and regain their place in society.
235 Bhishma tells the story of Kayavya, a robber who followed Kshatriya duties and won felicity in heaven. Kayavya was born to a Kshatriya father and Nishada mother, and though a robber, he protected ascetics and worshipped his seniors and preceptors. He was skilled in archery and roamed the mountains, acquainted with the habits of animals. He hospitably entertained guests and showed respect to Brahmanas, often leaving flesh at their doors. When asked to lead a group of robbers, Kayavya agreed on the condition that they follow certain restraints: never kill women, children, or ascetics, and always respect Brahmanas and truth. He advised them to fight for the good of Brahmanas and to avoid injuring those who worship deities and guests. By following these restraints, the robbers obtained prosperity and eventually won salvation. Bhishma concludes that one who thinks of Kayavya's narrative will have no fear from earthly creatures or wicked men, and will be able to live in the forest with the security of a king. Kayavya's story serves as an example of how even those in plundering professions can achieve success and salvation by following restraints and doing good.
236 Bhishma advises on how a king should fill his treasury, citing verses from Brahman himself. A Kshatriya should take wealth from those who don't perform religious rites, as they are equal to robbers. The wealth of the earth belongs to the Kshatriya, to be used for the army and sacrifices. A virtuous ruler should take wealth from the wicked and give it to the good, not hoarding it in the treasury. This wealth should be used to support those who perform sacrifices and other good deeds. A king should extend his conquests according to his power, like vegetation growing gradually. Sacrifices should spring from no adequate cause, like ants growing without cause. Those averse to sacrifices should be driven from the kingdom, like flies from domestic cattle. This is consistent with morality. Moral questions, when reflected upon and discussed, become finer and finer, like dust pounded between stones. Bhishma emphasizes the importance of using wealth for the greater good, taking from those who don't contribute to society and giving to those who do. A king should expand his power and promote sacrifices, driving out those who refuse to participate. By doing so, he will be a just and virtuous ruler, beloved by his people and respected by his peers.
237 Bhishma tells a story about three fish friends living in a lake. One fish had foresight and prepared for the future, another had presence of mind, and the third was procrastinating. When fishermen drained the lake, the foresightful fish urged his friends to leave, but the procrastinator delayed. The fish with presence of mind adapted and escaped capture. The procrastinator was caught and killed. Bhishma uses this story to illustrate the importance of preparing for the future and acting with presence of mind. He notes that time is divided into various units and cannot be seen, but success depends on setting one's mind to achieve a goal. The Rishis declare that people with foresight and presence of mind are the most successful. Those who act with regard to time and place achieve the best results. Bhishma emphasizes that procrastination leads to destruction, while preparation and adaptability lead to happiness. He encourages wise action, considering time and place, to achieve success.
238 Yudhishthira asked Bhishma how a king should conduct himself when surrounded by foes. Bhishma explained that a king must possess intelligence to foresee and address dangers. He recounted a story of a mouse and a cat, illustrating the importance of strategy, timely alliances, and trust. Bhishma emphasized prudence, fores ight, and learning from wise counsel in navigating conflicts and making peace or war. He advised Yudhishthira to protect his subjects, worship Brahmanas, and gain prosperity by following these principles. In the story, the mouse Palita was surrounded by enemies: a cat, a mongoose, and an owl. To save himself, the mouse cleverly negotiated with the cat, promising to free it from a trap in exchange for protection. This alliance allowed both the mouse and the cat to escape danger. The moral of the story is that one should be cautious and strategic in making alliances, even with enemies, and always act in a way that ensures self-preservation. Bhishma concluded by advising Yudhishthira to always act with intelligence and foresight, seek the counsel of wise Brahmanas, and protect his kingdom by adhering to the principles of virtue, profit, and pleasure.
239 Yudhishthira asks Bhishma how a king can maintain himself without trusting others, given that trust in foes can be dangerous. Bhishma tells the story of Pujani, a bird who lived with King Brahmadatta and brought him fruits daily. When the king's son killed Pujani's child, she blinded the prince in revenge. The king forgave her, but Pujani refused to stay, saying that trust between those who have injured each other is never secure. She argued that even if a union is formed, animosity can never die, and that one should never trust an enemy, even if they make amends. Bhishma uses this story to illustrate the importance of caution and wise decision-making in trust and relationships. He notes that even if a king forgives an injury, the animosity can still remain, and that trust must be earned and maintained through actions, not just words. The story highlights the complexities of trust, loyalty, and power, and the need for kings to be wise and discerning in their relationships.
240 Bhishma advises Yudhishthira on how a king should behave during times of distress, citing the story of King Satrunjaya and Rishi Bharadwaja. Bharadwaja advises the king to always be prepared to chastise, display prowess, and be cautious of foes. A king should be wise, cast off lust and wrath, and speak sweetly while being sharp as a razor. He should conciliate foes with sweet assurances, but remain fearful of them. A king should imitate various entities, such as a cuckoo, boar, mountains of Meru, an empty chamber, an actor, and a devoted friend. He should frequently visit his foes, enjoy pleasures judiciously, and put forth his prowess like a lion. Additionally, a king should strengthen hopes, put obstacles, and represent occasions as grave causes. He should ascertain future dangers, conquer them, and think them unconquered even after conquering. A king should honor his foes' foes, take spies as agents, and inspire confidence in his foe before striking. He should not trust anyone without examination and should slay even his own kin if they thwart his objects. A king should be far-sighted, vigilant, and fearless, using tactics like a vulture, crane, dog, lion, and snake to outmaneuver his foes. Bharadwaja's advice emphasizes the importance of adaptability, strategic thinking, and calculated action in a king's pursuit of power and prosperity. By following these principles, a king can overcome challenges, protect his kingdom, and achieve success. Bhishma shares this wisdom with Yudhishthira to guide him in his own rule and struggles against his foes.
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241 Yudhishthira asks Bhishma how a Brahmana and a king should live during a time of distress when righteousness decays and unrighteousness prevails. Bhishma tells the story of Viswamitra, a hungry Rishi who sought food during a famine and considered eating dog meat from a Chandala's hut. The Chandala dissuades Viswamitra, citing the importance of righteousness and the consequences of eating unclean food. Viswamitra argues that survival is essential and that he can later atone for his actions. The Chandala and Viswamitra engage in a lengthy debate about the nature of righteousness and the morality of eating unclean food. The Chandala emphasizes the importance of adhering to traditional norms and avoiding sinful behavior, while Viswamitra argues that survival is the most important consideration and that he can later purify himself through rituals and penance. Ultimately, the Chandala allows Viswamitra to take the meat, and Viswamitra performs a ritual to purify the food before eating it. Bhishma uses this story to illustrate the importance of using one's intelligence to discriminate between right and wrong and to take necessary actions to survive during difficult times. Even if it means performing an act considered unclean, one can later atone for it and regain righteousness. The story emphasizes the importance of preserving life and finding ways to survive during times of distress, while also highlighting the complexities of moral decision-making and the need for careful consideration of different perspectives. Bhishma's advice to Yudhishthira is to use his own judgment and intelligence to navigate difficult situations and to prioritize survival while also seeking to maintain righteousness.
242 Yudhishthira is conflicted about his duties as a king, feeling that he is being asked to engage in unrighteous behavior. Bhishma advises him that a king must use his wisdom and experience to navigate complex situations, and that sometimes righteousness can appear as unrighteousness and vice versa. He warns Yudhishthira not to be swayed by false knowledge or those who decry the scriptures. Bhishma emphasizes the importance of protecting the good and punishing the wicked, and notes that a king's duties can be painful but must be carried out. He advises Yudhishthira to worship and respect Brahmanas, as they are devoted to the Vedas and can bring great fame or fear depending on their treatment. Yudhishthira asks if there is a rule that should never be violated, and Bhishma responds that honoring and respecting Brahmanas is a high and sacred duty that should always be observed. He warns that enraged Brahmanas can inflict great wrong, while gratified ones can bring great fame.
243 Yudhishthira asks Bhishma about the merit of cherishing a suppliant who craves protection. Bhishma tells the story of a pigeon who protected a suppliant foe, even feeding him with his own flesh. Yudhishthira asks for more details, and Bhishma recounts the story of a fowler who lived a cruel life, killing birds for a living. One day, a great storm arose, and the fowler lost his senses with fear. He came across a she-pigeon lying on the ground, stiffened with cold, and picked her up, immuring her in a cage. He then sought shelter under a tree, bowing down to it and addressing the deities who resided there. Despite his own affliction, the fowler soon fell asleep. Bhishma continues the story, saying that the pigeon, who was a suppliant, was protected by the tree and its deities. The fowler, though wicked, was given shelter and protection, and eventually, his life was transformed. The story illustrates the merit of cherishing a suppliant and the importance of protecting all creatures, even those who may seem wicked or cruel.
244 Bhishma continues the story of the pigeon, who laments the absence of his wife, saying their home feels empty without her. He praises her virtues, saying she is devoted, sweet-tempered, and constant in her love. He notes that a house without a wife is like a wilderness, and that a wife is a man's best companion, associate, and friend. He says that a wife is essential for acts of virtue, profit, and pleasure, and that without her, a palace is just a desolate wilderness. The pigeon worries about his wife's safety, saying she never eats before he eats and never bathes before he bathes. He praises her for her devotion and reliance on him, and says that even the foot of a tree can be a home if she is by his side. He concludes that a wife is a man's richest possession and best associate in all concerns of life. Bhishma uses the pigeon's lamentations to illustrate the importance of a wife and the joy she brings to a home. He highlights the pigeon's devotion to his wife and the empty feeling he experiences without her, emphasizing the value of a loving relationship.
245 The she-pigeon, captured by the fowler, reflects on her situation and thinks about her husband's lamentations. She believes that a wife's happiness depends on her husband's pleasure and that her husband is her highest deity. She decides to advise her husband to show hospitality to the fowler, who is afflicted with cold and hunger, and to rescue him as a suppliant. She argues that helping the fowler will bring virtue and profit, and that it is their duty as pigeons to follow the principles of their birth. She encourages her husband to cast off grief and to take other wives, saying that she is unimportant. The she-pigeon's words are filled with selflessness and devotion, as she prioritizes her husband's well-being and virtue over her own safety. Bhishma uses the she-pigeon's speech to illustrate the importance of hospitality, virtue, and selflessness, and to highlight the devotion and loyalty of the pigeon couple.
246 The pigeon, delighted by his wife's words, welcomes the fowler and offers to help him. The fowler asks for warmth and food, and the pigeon provides a fire and then decides to sacrifice himself to feed the fowler. He enters the flames, and the fowler is overcome with remorse for his past actions. The pigeon's selfless act is a culmination of the story's themes of hospitality, virtue, and selflessness. Bhishma uses the story to illustrate the importance of honoring guests and the transformative power of selfless acts. The fowler's change of heart and lamentations highlight the impact of the pigeon's sacrifice on those around him. The story showcases the pigeon's devotion to virtue and his willingness to give up his life for the sake of his guest. The fowler's transformation from a bird killer to a remorseful individual underscores the power of selfless acts to change hearts and minds.
247 The fowler, filled with compassion and remorse, lamented his actions and resolved to change his ways. He praised the pigeon's selfless act and recognized the lesson it taught him. He decided to abandon his life as a fowler, deny his body comforts, and practice righteousness. He vowed to wear out his body through penances and observe rigid vows. The fowler was transformed by the pigeon's example and resolved to follow the path of righteousness. He threw away his hunting tools and freed the she-pigeon, symbolizing his newfound commitment to virtue. Bhishma uses the fowler's transformation to illustrate the power of selfless acts and the importance of righteousness. The story showcases the impact of the pigeon's sacrifice on the fowler, highlighting the transformative power of selfless acts and the importance of treating guests with honor and respect. The fowler's change of heart and resolve to practice righteousness serve as a testament to the enduring legacy of the pigeon's selfless act.
248 The she-pigeon, grief-stricken and remembering her husband, lamented his loss and their happy times together. She praised his kindness and cherished their memories, saying she had no protector or happiness without him. With no desire to live without him, she cast herself into the fire and was reunited with her husband in the afterlife. There, she saw him adorned and revered by meritorious beings, and he was seated on a celestial car, surrounded by fine garlands and ornaments. Together, they ascended to heaven, where they were honored for their deeds and continued to sport in joy, reunited and accompanied by other virtuous beings. Bhishma uses the she-pigeon's lamentations to highlight the devotion and love of the pigeon couple, and their ultimate reunion in the afterlife. The story showcases the transformative power of love and devotion, and the rewards that await those who lead virtuous lives.
249 The fowler, inspired by the pigeon couple's devotion, resolved to attain a similar end through austerities. He embarked on a journey, living on air and casting off desires, and entered a forest despite its dangers. A bush fire broke out, and the fowler, eager to cast off his body, ran towards it. Consumed by the flames, he was cleansed of his sins and attained success. In heaven, he shone like Indra, surrounded by Yakshas and Gandharvas. The pigeon, his wife, and the fowler ascended to heaven due to their meritorious acts. The story highlights the importance of righteousness, protecting supplicants, and the transformative power of devotion. Listening to or reciting this story daily can cleanse one's mind and lead to a meritorious end. Even the slayer of a cow can be cleansed by practicing this duty, but not one who slays a suppliant. Bhishma uses the story to emphasize the significance of righteousness, devotion, and protecting those who seek refuge. The tale showcases the fowler's transformation and ultimate redemption, serving as a testament to the power of austerities and righteous acts.
250 Yudhishthira asked Bhishma how a person who commits sin due to lack of judgment can be cleansed. Bhishma recounted the story of King Janamejaya, who had killed a Brahmana and was abandoned by his subjects and priests. Filled with regret, Janamejaya underwent severe austerities to atone for his sin. He met Indrota, a sage, who rebuked him for his actions and told him that his life was useless and filled with misery. Indrota said that Janamejaya's ancestors had fallen into hell due to his deeds and that he would suffer in hell and be reborn in a lowly creature. Indrota's words were a harsh rebuke, but they served as a warning to Janamejaya and others who might commit similar sins. Bhishma used this story to emphasize the importance of seeking redemption and atoning for one's sins. The story highlights the consequences of sinful actions and the need for repentance and expiation. Janamejaya's journey serves as an example for those seeking redemption and forgiveness.
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251 Janamejaya, overwhelmed with remorse, humbly implored Saunaka to guide him towards redemption. He acknowledged his past mistakes, expressing deep regret and fear of Yama and the sufferings of hell. Saunaka, with compassion and wisdom, advised Janamejaya to seek wisdom and cultivate regard for Brahmanas, who are the embodiment of virtue and knowledge. He emphasized the importance of righteousness, treating all creatures with kindness, and recognizing the nobility of the Brahmana race. Janamejaya, determined to make amends, pledged to change his ways and swore, touching Saunaka's feet, that he would never harm Brahmanas again. He sought Saunaka's protection and guidance, eager to learn from his wisdom and experience. Saunaka, accepting Janamejaya's repentance, offered to instruct him in the ways of righteousness, emphasizing the importance of self-reflection, self-control, and selfless action. Janamejaya, with a newfound sense of purpose, listened intently to Saunaka's words, ready to embark on a path of redemption and earn back the respect of the Brahmanas and the world. Through his journey, he sought to not only cleanse himself of his past sins but also become a shining example of righteousness and virtue, worthy of his noble lineage.
252 Saunaka began his discourse on righteousness, acknowledging Janamejaya's eagerness to learn and his desire for redemption. He praised Janamejaya for his strength and willingness to change, noting that it was remarkable for a king to show compassion and do good to all creatures. Saunaka emphasized the importance of cultivating righteousness, citing verses from Yayati and Manu to illustrate the value of renunciation, liberality, and visiting sacred spots. He advised Janamejaya to rule the earth for the sake of the Brahmanas and his own happiness, and to never injure them again. Saunaka also discussed the consequences of sinful acts and the benefits of repentance, vows, and sacred pilgrimages. He explained that even the most sinful person could cleanse themselves of their sins through penance and righteous actions. Saunaka concluded his discourse by offering to assist Janamejaya in performing a horse-sacrifice, a sacred ritual that would help him atone for his past mistakes and regain blessedness. With Saunaka's guidance, Janamejaya was able to embark on a path of redemption and become a better king, ruling his kingdom with wisdom and compassion.
253 Yudhishthira asked Bhishma if he had ever heard of any mortal being restored to life after death. Bhishma narrated a story of a vulture and a jackal who argued over a deceased child in the forest of Naimisha. A Brahmana's son had died, and the kinsmen, overwhelmed with grief, were torn between leaving and staying by the child's body. The vulture urged them to leave, while the jackal insisted they stay, claiming the child might come back to life. The kinsmen, swayed by the conflicting advice, decided to stay, hoping for a miracle. Their hope and steadfastness eventually drew the attention of the god Sankara, who was moved by their devotion and sorrow. Sankara appeared and granted the child life, demonstrating that persistent hope, steadfastness, and divine grace can lead to miraculous outcomes. The kinsmen, filled with joy and amazement, returned home with the revived child, their grief turned to happiness.
254 Yudhishthira asked Bhishma how a weak person should act when a powerful foe, provoked by their foolishness, advances against them in anger. Bhishma replied with the story of Salmali, a majestic tree on Himavat, and Pavana, the wind god. Narada praised Salmali's grandeur, noting that its branches and trunk were unbroken, despite Pavana's fierce power. He asked if Pavana protected Salmali due to their friendship. Salmali's verdure was delightful, with birds and elephants sporting on its branches, and its blossoms producing sweet melodies. The tree was adorned by various animals and was a haven for Brahmanas and ascetics, resembling heaven itself. Bhishma's story was a metaphor for the relationship between the weak person and the powerful foe. Just as Salmali's strength lay in its ability to provide shelter and joy to others, the weak person's strength lay in their ability to cultivate friendship and protection from the powerful foe, rather than relying solely on their own strength.
255 Narada told Salmali that the Wind god protected him due to their friendship, but Salmali denied this, claiming his own strength was greater than the Wind's. He boasted that he could curb the Wind's strength and had broken him before, showing a lack of humility and ignorance of the Wind's true power. Narada was shocked and scolded Salmali, saying that his protection was perverse and that no creature could match the Wind's might. He explained that the Wind was the giver of life and that all living creatures relied on him. Narada rebuked Salmali for withholding worship from the Wind and for speaking untruths due to his confounded intelligence. He said that Salmali's words were a result of his own weakness and wicked understanding. Narada warned Salmali that he would report his words to the Wind god, who would surely be angered by Salmali's disrespect. He compared Salmali unfavorably to other trees who knew their place and bowed to the Wind's might, saying that they had a better understanding of their own limitations and the Wind's power. Narada concluded that Salmali's folly led him to underestimate the Wind's power and that he would suffer the consequences of his arrogance.
256 Bhishma continued, "Narada told the Wind god what Salmali had said, and the Wind god, enraged, approached Salmali and said, 'You have spoken ill of me. I will show you my power.' Salmali laughed and replied, 'Show me your might. I am not afraid of you.' The Wind god said, 'Tomorrow I will test your strength.' That night, Salmali realized his mistake and thought, 'What I said was false. I am inferior to the Wind in might, but superior in intelligence. I will rely on my intelligence to face this fear.' The next day, the Wind god came with great fury, but Salmali, using his intelligence, bent and flexed with the wind, yielding to its force. The Wind god, unable to shake Salmali, said, 'You are indeed wise and intelligent. Your understanding is superior to your physical strength.' Salmali replied, 'I know I am weaker than you in might, but my intelligence is greater. I bent and flexed with your force, and thus you could not shake me.' Bhishma continued, "Thus, O king, the Salmali tree, though physically weak, was saved by his intelligence and wisdom. Similarly, one who is weak in physical strength can still be strong and unshaken in the face of adversity, if endowed with wisdom and understanding.
257 Bhishma said, "The Salmali tree, realizing its mistake, cut off its own branches and leaves. The Wind god, filled with rage, approached the tree but was surprised to see it had already shed its proud top and flowers. The Wind said, 'You have done to yourself what I would have done to you. You are now under my power.' The Salmali felt great shame, remembering Narada's words. Bhishma continued, "A weak and foolish person should not provoke a powerful one, as it leads to repentance. Even with equal strength, one should display might gradually. A person of foolish understanding should not provoke the hostility of one with intelligence. Intelligence and might are valuable possessions. One should overlook wrongs inflicted by a superior strength, like overlooking the acts of a child or a fool. Bhishma then praised Arjuna's strength, saying that despite being outnumbered, he single-handedly routed Duryodhana's troops. Bhishma concluded, "I have discoursed on the duties of kings and morality. What else do you wish to hear, O king?"
258 Yudhishthira asked Bhishma about the source of sin, and Bhishma replied that covetousness is the root of all sin. From covetousness comes wrath, lust, pride, arrogance, and malice. It leads to miserliness, cupidity, and desire for improper acts. Covetousness is never satisfied, even with great acquisitions. It is a passion that should be conquered by a person of cleansed soul. People under the influence of covetousness are wicked and display pride, anger, and arrogance. They are outside the pale of good behavior and create schisms in religion. On the other hand, good and virtuous people have no fear of the next world, are not addicted to animal food, and have no liking for what is agreeable or dislike for what is otherwise. They are self-restrained, have truth as their refuge, and are universal benefactors. They are fearless, tranquil, and mild, and always adhere to the right path. They are free from lust and anger, and have no attachment to worldly objects. They acquire virtue as a duty, not for wealth or fame. Yudhishthira is advised to seek instruction from such people and show regard for them always.
259 Yudhishthira asked Bhishma to elaborate on ignorance, and Bhishma replied that ignorance is the root of misery and suffering. He explained that ignorance and covetousness are intertwined and have the same consequences. Ignorance originates from covetousness and grows with it. Bhishma said that attachment, hate, loss of judgment, and other sinful acts are all forms of ignorance. He described the features of ignorance, including its origin, growth, decay, rise, root, attribute, course, time, cause, and consequence. Bhishma emphasized that covetousness and ignorance are inseparable and that one should avoid covetousness to attain happiness in this world and the next. Bhishma cited examples of kings who achieved heaven by suppressing covetousness, and encouraged Yudhishthira to do the same. He concluded that avoiding covetousness is essential for happiness and that one should make a strong resolution to do so. Yudhishthira was advised to seek wisdom and understanding to overcome ignorance and covetousness, and to cultivate virtues like self-control, truthfulness, and compassion to achieve happiness and liberation.
260 Yudhishthira asked Bhishma about the most meritorious path for one studying the Vedas and seeking virtue. Bhishma replied that self-restraint is the highest duty, leading to the highest merit. He described self-restraint as the union of forgiveness, patience, non-injury, impartiality, truth, and conquest of the senses. A self-restrained person avoids depravity, infamy, and envy, and is never bound by earthly attachments. Such a person attains emancipation and wins esteem in this world and the next. Bhishma continued that a self-restrained person has no fear of any creature and, after death, has no fear of the next world. He described the path of the ascetic as one of universal friendliness, knowledge of the soul, and liberation from earthly attachments. Such a person attains the state of Brahma and enjoys eternal worlds. Bhishma concluded that self-restraint is the most important virtue, with only one fault (being regarded as weak) but many merits. Yudhishthira was highly gratified with Bhishma's words, which he found as sweet as nectar. He asked further questions, and Bhishma continued to discourse on the topic, explaining the importance of self-restraint in achieving virtue and attaining the highest merit.
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261 Bhishma said that everything has penance as its root, and those who don't undergo penances don't reap the rewards of their actions. The Creator created the universe through penance, and the Rishis acquired the Vedas the same way. Penance helps achieve impossible tasks and is the basis of all accomplishments. Even sinful individuals can be cleansed through proper penance. Bhishma described various types of penances, including abstention from food, which is considered the highest and best. He said that renunciation is also a superior penance, and controlling the senses is essential for acquiring virtue and heaven. All creatures, including gods and humans, achieve success through penance. Bhishma emphasized that penance is the key to acquiring godhood and that even the luminaries in the firmament are the result of penance. He stressed that there is no higher penance than abstention from food and that it is superior to other virtues like compassion, truthfulness, and gift-giving. By undergoing penance, one can achieve the impossible and attain the status of godhead.
262 Yudhishthira asked Bhishma to discourse on truth, its indications, and how it can be acquired. Bhishma said truth is an eternal duty, the highest refuge, and the foundation of righteousness. It has thirteen forms: impartiality, self-control, forgiveness, modesty, endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion, and abstention from injury. Truth can be acquired through practices that don't militate against other virtues or through Yoga. Bhishma explained each form of truth, stating that it may be acquired through knowledge, devotion, and the practice of liberality. Bhishma emphasized that truth is immutable, eternal, and unchangeable, and that it supports and strengthens all virtues. He said that the Brahmanas, Pitris, and gods applaud truth, and that there is no duty higher than truth and no sin more heinous than untruth. Bhishma narrated a story where truth was weighed against a thousand horse-sacrifices and found to be heavier, signifying its importance. He concluded that truth is the very foundation of righteousness and should never be destroyed.
263 Yudhishthira asked Bhishma about the origins of various vices, including wrath, lust, sorrow, and envy. Bhishma explained that these vices are powerful foes that afflict men, leading to grief and sin. He described the origins of each vice, including: - Wrath: springs from covetousness and is strengthened by the faults of others - Lust: springs from resolution and is strengthened by indulgence - Envy: proceeds from wrath and covetousness and disappears with compassion and self-knowledge - Loss of judgment: originates from ignorance and sinfulness, but disappears with wisdom and good company Bhishma emphasized that true knowledge and compassion can conquer these vices. He noted that the sons of Dhritarashtra were stained by these vices, but Yudhishthira had conquered them through his regard for seniors and desire for truth. Bhishma concluded that tranquility of soul is essential to subdue these vices.
264 Yudhishthira asked Bhishma to describe the characteristics of malevolent people, as he knew what benevolence was but not the nature of evil acts. Bhishma explained that malevolent individuals always do wicked deeds, slander others, and are mean, deceitful, and arrogant. They fear and suspect everyone, are miserly, and take pleasure in harming others. They are liars, discontented, and covetous, and act cruelly. They regard virtuous people as pests and don't trust anyone. Bhishma continued, describing how malevolent individuals proclaim others' faults while hiding their own, and regard those who do them good as simpletons. They are regretful of making gifts, even to benefactors. Bhishma advised Yudhishthira to avoid such people, as they should be shunned by the wise. In contrast, those who share their food and wealth with others, especially Brahmanas, will attain great felicity and happiness. Bhishma concluded by summarizing the indications of wicked and malevolent individuals, emphasizing the importance of avoiding them.
265 Bhishma told Yudhishthira that wealth and knowledge should be given to impoverished Brahmanas who are engaged in sacrifices and studying scriptures. He described the characteristics of malevolent individuals and the importance of avoiding them. Bhishma also explained the rules for sacrifices, the behavior of Brahmanas, and the expiation of sins. He emphasized the importance of treating Brahmanas with respect and described the consequences of not doing so. Bhishma also discussed the rules for different varnas, the importance of performing sacrifices, and the consequences of not performing them. He explained the rules for expiation, including the practice of penances, giving away wealth, and performing sacrifices. Bhishma emphasized the importance of following these rules to attain felicity and happiness. The text also discusses the rules for Brahmanas, including their behavior, their role in sacrifices, and their treatment by others. It emphasizes the importance of respecting Brahmanas and following the rules laid down in the scriptures. The text also provides guidance on how to lead a virtuous life, how to perform sacrifices, and how to attain felicity and happiness.
266 Bhishma tells Nakula the story of the sword's origin, which dates back to the beginning of the universe. Initially, the universe was a vast expanse of water, and the Grandsire created the wind, fire, sun, sky, earth, and creatures. The Grandsire's sons, including Rudra, begot children, and their offspring populated the universe. However, the Danavas, led by Hiranyakasipu and Hiranyaksha, ignored the Grandsire's commands and persecuted other creatures. They were filled with pride and forsook friendly intercourse with other beings. The Grandsire created a being named Asi, who took the form of a sword, to protect the world and destroy the Danavas. The sword was given to Rudra, who used it to defeat the Danavas and reestablish righteousness. Rudra, with the sword, assumed a fierce form, whirling it in the sky, and roaring loudly. The Danavas were terrified and fled in all directions. The earth became miry with flesh and blood, and the sword was dyed with the blood of the Danavas. The sword was then passed down through various gods and kings, including Vishnu, Marichi, Vasava, Manu, and others, before being obtained by Nakula and his brothers. The sword has eight names: Asi, Vaisasana, Khadga, sharp-edged, difficult of acquisition, Sirgarbha, victory, and protector of righteousness. Bhishma advises Nakula to worship the sword, which is the foremost of all weapons, and to use it to protect righteousness and destroy sin.
267 Vaisampayana said, "When Bhishma became silent, Yudhishthira asked his brothers and Vidura which of Virtue, Wealth, and Desire was foremost. Vidura said Virtue was foremost, as it was the root of Profit and Desire. Arjuna said Profit was foremost, as it allowed for the acquisition of Virtue and Desire. Nakula and Sahadeva said Wealth was necessary for Virtue and Desire. Bhimasena said Desire was foremost, as it motivated all action. Yudhishthira concluded that all three were important, but Emancipation was the ultimate goal. Yudhishthira said, "One who is not employed in merit or sin, who does not attend to Profit, Virtue, or Desire, becomes liberated from pleasure and pain." He added that all creatures are subject to birth and death, and that Emancipation was the highest good. Bhima and the others were delighted with Yudhishthira's words and bowed to him. Yudhishthira praised his auditors and asked Vidura about duties. The brothers and Vidura discussed the importance of Virtue, Wealth, and Desire, each offering their perspective. Yudhishthira concluded that Emancipation was the ultimate goal, and that one should strive for it by transcending attachment and desire. His words were met with applause and admiration from the others.
268 Yudhishthira asked Bhishma about forming friendships and alliances. Bhishma advised that one should avoid those who are covetous, pitiless, dishonest, and sinful, and instead form alliances with those who are well-born, knowledgeable, and grateful. He described the characteristics of good and bad friends, saying that the vilest of men are those who are ungrateful and injure friends. Bhishma then told a story about a Brahmana who lived among robbers and became like one of them, slaughtering wild cranes and losing compassion. When an old friend visited him, he was ashamed and agreed to leave with his friend the next day. Bhishma used this story to illustrate the importance of choosing good company and avoiding those who may lead one astray. Yudhishthira asked Bhishma to elaborate on the description of ungrateful persons, and Bhishma continued the story, describing how the Brahmana had fallen away from his pure practices and become a stigma to his family. The visiting friend tried to awaken him to his former self, and the Brahmana agreed to leave with him the next day.
269 Bhishma continued the story of Gautama, who after escaping a caravan attack, wandered through a forest and came upon a beautiful and heavenly spot. He saw a large banian tree with a spherical top, surrounded by golden sands and fragrant flowers. Delighted, Gautama sat down and soon fell asleep, fanned by a perfumed breeze. As the sun set, a bird named Nadijangha, also known as Rajadharman, returned to the spot, which was his home. He was a wise and famous crane, adorned with brilliant ornaments. Seeing the bird, Gautama was filled with wonder. Exhausted and hungry, he considered slaying the bird. However, Rajadharman welcomed Gautama, offering him hospitality and worship according to the scriptures. He invited Gautama to stay the night and depart the next morning.
270 Bhishma continued the story of Gautama, who was welcomed by Rajadharman, a crane and son of Kasyapa. Rajadharman offered Gautama hospitality, food, and a place to rest. When Gautama had eaten and rested, Rajadharman asked about his pedigree and the cause of his arrival. Gautama explained that he was a poor Brahmana seeking wealth. Rajadharman offered to help him acquire wealth, citing the four means of acquisition: inheritance, luck, labor, and friendship. He introduced Gautama to his friend, the Rakshasa king Virupaksha, who would provide him with wealth. Gautama set out for the king's city, Meruvraja, and was received gladly by the king. The king commanded his attendants to bring Gautama to him, and Gautama was led to the palace, marveling at the city's affluence. He was eager to meet the king and receive the wealth he had been promised.
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271 Bhishma continued the story of Gautama, a poor Brahmana who was welcomed by King Virupaksha, a Rakshasa. The king asked about Gautama's birth, practices, and residence, showing great interest in his guest. Gautama revealed that he was from the Middle country, lived in a hunters' village, and had a Sudra wife who was a widow. The king was intrigued by Gautama's story and decided to entertain him with other Brahmanas and give him wealth. On the day of the full moon in Kartika, the king worshipped the Brahmanas and gave them food and wealth, including gold, silver, and precious stones. The Brahmanas were delighted and took as much wealth as they desired. Gautama, too, took a heavy quantity of gold, more than he could easily carry. He was overjoyed and thanked the king for his generosity. After leaving the palace, Gautama returned to the banian tree where he met Rajadharman, the crane. Exhausted and hungry, Gautama was welcomed and fed by Rajadharman, who flapped his wings to fan his guest and dispel his fatigue. Rajadharman worshipped Gautama and made arrangements for his food, showing great kindness and hospitality. However, despite Rajadharman's kindness, Gautama's covetousness and folly led him to consider harming his friend. He thought to himself, "This prince of cranes, so large and containing a heap of flesh, stayeth by my side. Staying and bagging him, I shall leave this spot and go along with great speed." Gautama's thoughts were driven by his greed and his desire for food to sustain him on his journey. Little did he know that his actions would have consequences.
272 Bhishma continued the story of Gautama, a Brahmana who had slain Rajadharman, a crane who had shown him kindness. The Rakshasa king, Virupaksha, discovered the crime and was filled with grief. He ordered his son to capture Gautama and bring him back to the city. The son found Gautama and brought him back, along with the mutilated body of Rajadharman. The king and his subjects wept and lamented the death of the crane. The king ordered Gautama to be slain and his flesh given to the robbers to eat. However, even the robbers refused to eat the flesh of an ungrateful person like Gautama. The king said that there was no expiation for an ungrateful person, and that even cannibals and carrion-eating worms would not touch such a person. The story highlights the sin of ingratitude and the consequences of harming a friend. Rajadharman had shown Gautama kindness and hospitality, but Gautama had repaid him with cruelty and death. The king and his subjects were filled with grief and anger, and even the robbers refused to eat the flesh of such a vile person. The story teaches that ingratitude is a grave sin, and that harming a friend can have severe consequences.
273 Bhishma continued the story of Rajadharman, the crane who was revived by the goddess Surabhi's milk. Indra appeared and explained that Rajadharman's revival was due to the Grandsire's curse, which had been lifted. Rajadharman requested Indra to restore Gautama, the Brahmana who had slain him, to life. Indra granted the request, and Gautama was revived. Rajadharman and Gautama were reunited, and Rajadharman returned to his abode. Gautama returned to his village and begot many children, but was cursed by the gods for his ingratitude. Bhishma emphasized the importance of gratitude and honoring friends, stating that an ungrateful person can never escape and will sink into hell. He advised that one should always seek to benefit friends and honor them with their best attentions. Bhishma concluded that an ungrateful person is the vilest of men and should be shunned by those who are wise.
274 Yudhishthira asked Bhishma how to overcome grief when faced with loss or death. Bhishma shared the story of a Brahmana who consoled King Senajit, who was grieving the death of his son. The Brahmana advised Senajit to cultivate detachment and understand that all creatures are entangled in grief due to their actions. He emphasized that joy and sorrow are revolving and that one should not yield to either. The Brahmana taught Senajit to develop a tranquil soul by casting off desire, fear, and aversion, and to regard all creatures as his own. Pingala, a fallen woman, also attained tranquility by recognizing the Supreme Soul as her true lord and casting off desire. Bhishma concluded that one should strive to acquire wisdom, cultivate detachment, and develop a tranquil soul to overcome grief and attain happiness. He emphasized that true happiness comes from within and is not dependent on external factors. By following these teachings, one can attain a state of Brahma and experience eternal felicity.
275 Yudhishthira asked Bhishma what good thing should be sought, given that time is destructive and passes quickly. Bhishma shared a story of a Brahmana and his son Medhavin, who discussed the fleeting nature of life and the importance of seeking knowledge and virtue. Medhavin emphasized that death comes unexpectedly and urged his father to accomplish virtuous acts without delay. He argued that attachment to desires and worldly things is like a cord that binds one to death, while breaking free from these attachments leads to emancipation. Medhavin advocated for the practice of truth, non-injury, and self-restraint, and sought to attain immortality through union with truth. He rejected the idea of performing animal sacrifices or seeking wealth and family, and instead emphasized the importance of solitude, truthfulness, and patience. Medhavin encouraged his father to seek his true self, which is concealed in a cave, and to devote himself to Brahma. Bhishma encouraged Yudhishthira to follow Medhavin's example and conduct himself in accordance with the religion of truth. He emphasized that one should not be attached to worldly things, but rather seek to attain immortality through virtuous acts and union with truth. By following this path, one can break free from the cycle of birth and death and achieve emancipation.
276 Yudhishthira asked Bhishma about the source of happiness and misery for the rich and poor. Bhishma shared a story about a Brahmana who had achieved emancipation and tranquility. The Brahmana said that happiness and sorrow are inevitable, but one should not be swayed by them. He advocated for renunciation, saying that complete poverty is true happiness and freedom from danger. A poor man with a pure heart and no attachments is superior to a wealthy man who is anxious and sinful. The wealthy man is stained by his desires and cupidity, while the poor man is applauded by the gods for his tranquility. The Brahmana described the wealthy man as being intoxicated by his wealth and possessions, leading to a wicked heart and sinful behavior. In contrast, the poor man is free from such distractions and can focus on his spiritual growth. The Brahmana said that renunciation is the key to happiness and freedom from afflictions. Without renunciation, one cannot attain true happiness or sleep in peace. He emphasized that one should renounce everything, including desires and attachments, to make happiness one's own. Bhishma concluded that renunciation is the foremost path to follow, and that it is the only way to achieve true emancipation and tranquility.
277 Yudhishthira asked Bhishma about obtaining happiness when one's desires are unfulfilled. Bhishma shared the story of Manki, who had lost his bulls and realized that wealth and desire are fleeting and the root of suffering. Manki renounced attachment and desire, adopting a path of tranquility, self-restraint, and universal compassion. He understood that desire is a bitter foe and that freedom from attachment is the key to happiness. Manki's story teaches that one should renounce desire and attachment to attain happiness. Desire leads to suffering, and wealth is uncertain and can bring anxiety. Manki's loss led him to a path of self-realization, and he attained immortality by cutting the roots of desire. Bhishma advises Yudhishthira to adopt a similar path, renouncing attachment and desire to attain happiness.
278 Bhishma continued, "Janaka, the ruler of Videhas, had attained tranquility of soul. He said, 'My wealth is unlimited, but I have nothing. If Mithila burns, I'll incur no loss.' Vodhya's speech also taught freedom from attachments. Yayati asked Vodhya, 'How do you wander in tranquility, disengaged from all acts?' Vodhya replied, 'I conduct myself according to others' instructions, but never instruct others. My six preceptors are Pingala, the osprey, the snake, the bee, the maker of shafts, and the maiden.' Hope is powerful, but freedom from hope brings felicity. Pingala sleeps peacefully, having abandoned expectation. An osprey found felicity by abstaining from meat. A snake lives happily by residing in another's abode. Ascetics live happily by mendicancy, like bees in the forest. A maker of shafts was so attentive to his work that he didn't notice the king passing by. I wander alone, like the anklet in the maiden's wrist." Bhishma shared these stories to teach Yudhishthira about the importance of freedom from attachments and desires. By abandoning expectation and hope, one can attain tranquility and felicity. The stories illustrate the value of living simply, being attentive to one's work, and avoiding disputes.
279 Yudhishthira asks Bhishma how to live a life free from grief. Bhishma shares the story of Prahlada and the sage Ajagara, who has transcended desire and attachment. Prahlada is curious about the sage's wisdom and behavior, and the sage replies that he has come to understand the fleeting nature of life and the inevitability of death. Therefore, he does not covet or grieve, and has learned to live a simple and indifferent life. The sage follows the Ajagara vow, which involves eating and sleeping without attachment, and not striving for wealth or status. He has freed himself from thirst for worldly goods and wanders among men, having subdued all faults. Bhishma notes that this vow is auspicious and griefless, and that it brings true happiness. Bhishma continues, saying that the sage has transcended fear, wrath, and cupidity, and has achieved a state of tranquility. He has come to understand that all things are dependent on destiny, and that there is no need to strive for wealth or status. The sage's words are full of wisdom and insight, and Bhishma presents them as a model for living a life of simplicity and detachment.
280 Yudhishthira asks Bhishma which is more important, kinsmen, acts, wealth, or wisdom. Bhishma replies that wisdom is the greatest refuge, as it brings felicity and is the highest acquisition. He shares the story of Indra and Kasyapa, where Indra, disguised as a jackal, advises Kasyapa against giving up his life. Indra says that even as a jackal, he is content and does not covet more, whereas humans always desire more. He encourages Kasyapa to be content with his life and pursue virtue. Indra also shares his own story, saying that in his previous life, he was a skeptic who disrespected the Vedas. As a result, he was reborn as a jackal. He advises Kasyapa to avoid his mistakes and pursue knowledge and contentment. Kasyapa is surprised and realizes that the jackal is actually Indra. He worships Indra and returns home after receiving his permission. Bhishma concludes that wisdom is the greatest refuge, and one should strive for contentment and virtue.
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281 Yudhishthira asks if gifts, sacrifices, and penances lead to wisdom and felicity. Bhishma replies that virtuous acts lead to happiness and affluence, while sinful acts lead to suffering and indigence. He warns that past actions pursue the actor, and consequences unfold in their own time, like flowers and fruits. After exhausting the consequences, honor and disgrace no longer follow. Bhishma advises that acts done in a past life visit the doer in the next life, like a calf recognizes its parent. He encourages penances to wash away sins and achieve happiness. Bhishma concludes that one should use judgment to do what is good and achieve wisdom and felicity. He also uses metaphors, such as a dirty cloth washed clean in water, and a bird's track in the sky, to illustrate the idea that past actions can be cleansed and that a person's path cannot be marked once their soul is cleansed by knowledge. Bhishma's message is that one should strive for virtue and wisdom to achieve happiness and felicity.
282 Yudhishthira asks Bhishma about the creation of the universe, its origin, and its end. Bhishma cites the narrative of Bhrigu and Bharadwaja, where Bhrigu explains that the Primeval Being, Manasa, created the universe and all living things. Manasa is without beginning or end, eternal, and unchangeable. From Manasa, Mahat was created, followed by Consciousness, Space, Water, Fire, Wind, and Earth. The five elements are Brahman, the creator of all things. The universe is infinite, with the firmament, horizon, earth, and wind being limitless. The Sun and Moon cannot see beyond their own rays, and even self-luminous worlds cannot behold the limits of the firmament. Bhrigu explains that the universe is cyclical, with water and sky alternating without end. The nature of fire, wind, water, and land is like space, distinguished only by lack of true knowledge. The limits of the universe cannot be ascertained, and even the gods cannot measure its extent. Brahman, born from the Lotus, is the creator of all things, and the Earth is the Lotus itself, created to give a seat to Brahman.
283 Bharadwaja asks Bhrigu how Brahman created diverse objects. Bhrigu explains that Brahman created by fiat of will, first creating water for the protection of all creatures. Water is the life of all creatures, and the universe is pervaded by it. Earth, mountains, and clouds are transformations of water. Bharadwaja asks how water, fire, and wind originated and how the earth was created. Bhrigu recounts how ancient Rishis contemplated these questions and received a celestial answer. In the beginning, there was only infinite Space, motionless and dark. Water then sprang into existence, followed by wind, which arose from the pressure of water. The wind generated fire through friction, dispelling the darkness. Fire combined with the wind to solidify and create the earth. The earth, where everything is born, is the origin of taste, scent, liquids, and animals. The celestial voice explained that the earth was formed from the liquid portion of fire, solidifying as it fell from the sky. Bhrigu concludes that the earth is the foundation of all creation, and its origin is tied to the transformations of water.
284 Bharadwaja asks why the five elements (space, wind, fire, water, earth) are considered "great creatures" when all things are made of them. Bhrigu explains that the elements are called great because they are infinite and vast. He explains that all mobile and immobile objects are made of the five elements, and that the five senses partake of the five elements. Bharadwaja questions how trees can be composed of the five elements if they don't seem to have heat, motion, or perception. Bhrigu explains that trees do have space within them, heat that causes growth and decay, and perception of touch, sound, scent, taste, and vision. He explains that trees drink water, catch diseases, and grow, showing they have life and are not inanimate. Bhrigu then explains how the five elements occur in different proportions in mobile objects, enabling them to move and perceive. He details how the elements contribute to perception, scent, taste, vision, sound, and touch, and how they combine to create diverse forms, tastes, and sounds.
285 Bharadwaja asks how bodily fire and wind reside in the body and cause movement. Bhrigu explains that heat resides in the head and protects the body, while the breath called Prana causes exertion. Prana is the living creature, universal soul, and mind, intellect, and consciousness. The breaths called Samana, Apana, Udana, and Vyana operate in different parts of the body, circulating heat and causing movement. The breaths mingle together, digesting food and causing the body to function. The heat in Prana is called Ushman, and it causes digestion in all creatures. The breaths branch out from the heart, conveying liquid juices throughout the body. Yogins use the main duct to attain Brahma by holding the soul within the brain. The heat in the breaths is always burning, like a fire in a vessel. Bhrigu explains the movement of the wind and heat in the body, describing how the different breaths operate and mingle, causing the body to function and move. He also describes how yogins use the breaths to attain a higher state.
286 Bharadwaja questions the value of life, suggesting it is insignificant if it relies solely on the wind or air. He notes that when an animal dies, its life force is not visible, and its internal heat is extinguished. He argues that if life were just air, it would mingle with the external air and lose its separate existence. Bharadwaja also observes that the five elements that make up the body are impermanent and can be dissolved or destroyed. He asks what happens to life when the body is separated into its constituent elements. Bharadwaja also questions the idea of reincarnation, asking how a person who has died can come back to life. He notes that even if a cow is given to a Brahmana, the animal itself will eventually die, and the giver and taker are both subject to death. He uses the analogy of a tree cut down, noting that only seeds can sprout new life, suggesting that all living things come from seeds and perish eventually. Bharadwaja's words express a sense of skepticism and questioning about the nature of life and death, and the possibility of rebirth or continuation of existence after death.
287 Bhrigu explains that the living creature is not destroyed when the body is, but rather transforms into another form. The body is made up of five elements, and when it dissolves, the living agent (Soul) mingles with space. The Soul is the sustainer of the breaths and is formless, becoming endued with form only in embodied creatures. Bharadwaja asks about the indications of the living agent and its nature. Bhrigu explains that the Soul pervades all the limbs and perceives external properties. It feels pleasure and pain and is the witness of the mind's acts. When the Soul is separated from the body, the body meets with destruction. Bhrigu continues, explaining that the universe is composed of water and the Soul is displayed in the mind. The Soul is the Creator Brahman and is called Kshetrajna when endued with attributes and Paramatman when freed from them. The Soul has Consciousness and exists with the attributes of life, exerting and causing everything to exert. The living agent migrates from one body to another, and what is called death is only the dissolution of the body. The Soul can be beheld by those with true Knowledge, and one can obtain infinite happiness by depending on their own Soul.
288 Bhrigu explains that Brahman created the four orders of human beings - Brahmanas, Kshatriyas, Vaisyas, and Sudras - with equal attributes, but they became distinguished by their actions and qualities. Bharadwaja questions how the orders can be distinguished when all humans share common attributes and bodily functions. Bhrigu responds that the distinctions are not rigid and were created based on occupations and qualities. Those who indulged in desire and pleasure became Kshatriyas, those who engaged in cattle-rearing and agriculture became Vaisyas, and those who fell away from purity became Sudras. The four orders have the right to perform pious duties and sacrifices, but cupidity and ignorance led some to fall away from their original order. Brahmanas who are devoted to the scriptures and mindful of vows can grasp the concept of Brahma, while those who lose the light of knowledge take birth in inferior species. Bhrigu further explains that the creation is eternal and undecaying, based on Brahma and sprung from the Primeval God, and has its refuge in yoga. The creation is mental, and the distinctions between the orders are not absolute.
289 Bharadwaja asks Bhrigu to explain how one becomes a Brahmana, Kshatriya, Vaisya, or Sudra. Bhrigu replies that a Brahmana is one who is sanctified by rites, studies the Vedas, and is pure in behavior. A Kshatriya is one who engages in battle and studies the Vedas, while a Vaisya is one who earns a living through agriculture and trade. A Sudra is one who engages in every kind of work and is impure in behavior. However, if a Sudra exhibits the characteristics of a Brahmana and a Brahmana does not, then the Sudra is not a Sudra and the Brahmana is not a Brahmana. Bhrigu emphasizes the importance of self-restraint, resisting cupidity and wrath, and protecting one's prosperity and penances. He advises living a life of renunciation, conducting oneself as a friend to all creatures, and seeking to know the Unmanifest beyond the senses. He stresses the importance of faith and uniting the mind with Prana to attain absorption into Brahma. Bhrigu concludes that a Brahmana can easily attain Brahma through the path of Renunciation, and that purity, good behavior, and compassion are the indications of a Brahmana.
290 Bhrigu explains that Truth is Brahma, and it creates and upholds the universe. Truth leads to heaven, while Untruth leads to hell. He says that happiness is the highest object, and it is unstable in both this world and the next. Bharadwaja questions this, citing the example of Rishis who seek a higher reward than happiness. Bhrigu responds that those who pursue Unrighteousness are overwhelmed by Darkness and suffer various afflictions, while those who pursue Righteousness obtain happiness. He says that happiness is not found in hell, but it is present in heaven, where there is no hunger, thirst, or sin. Bhrigu emphasizes that happiness is the highest object of acquisition, and it is obtained through Righteousness. He explains that the Earth is the progenitrix of all creatures, and the vital seed is the creative energy. He says that each individual, affected by their own acts, obtains happiness or misery. Bhrigu stresses that happiness is an attribute of the Soul, and it is desirable. He says that Virtue and Profit are sought for its sake, and it is the root of all acts.
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291 Bharadwaja asks about the consequences of gifts, Righteousness, conduct, penances, and Vedic study. Bhrigu explains that gifts lead to pleasure and enjoyment, Righteousness leads to heaven, conduct leads to blessed tranquility, penances lead to heaven, and Vedic study leads to wisdom. Bhrigu also explains the four modes of life: residence in a preceptor's abode, domestic life, forest life, and renunciation. Each mode has its own duties and practices, and all are necessary for obtaining heaven and the fruition of desires. The domestic mode of life is considered the root of all others, and it involves acquiring wealth through irreproachable means, studying the Vedas, and making offerings to the gods and ancestors. The forest life involves roaming the earth, studying the Vedas, and subsisting on simple food. The renunciate mode of life involves giving up all worldly attachments and desires. Bhrigu emphasizes the importance of showing regard to guests, speaking kindly to all creatures, and avoiding harm and injury to others. He also notes that the domestic mode of life allows for the enjoyment of pleasures and the gratification of desires, but also requires the acquisition of the triple aggregate of Religion, Wealth, and Pleasure.
292 Bhrigu describes the lives of forest recluses and Parivrajakas, who renounce worldly attachments and live ascetic lives, performing penances and observing vows. They roam the earth, free from attachment and aversion, and never injure living creatures. They live on alms and sleep on the bare ground, covering themselves with grass and animal skins. They are patient and fortitudinous, and their flesh and blood become emaciated due to their austere practices. Bhrigu also describes a region beyond the known world, where people are righteous, pious, and free from cupidity and errors. There is no disease, death, or sin in this region, and people live in harmony, enjoying the fruits of their actions. This region is equal to heaven, and people are born there due to their good deeds. Bhrigu emphasizes the importance of knowing what is righteousness and what is unrighteousness in this world. He says that those who know this and follow the path of virtue attain Brahma, while those who are stained by sin and delusion return to the cycle of birth and death.
293 Yudhishthira asks Bhishma about the ordinances of conduct, and Bhishma explains that good conduct involves purity, worshiping the sun, performing ablutions, and eating silently with face turned towards the east. He also emphasizes the importance of treating guests, attendants, and kinsmen equally, eating at the right times, and avoiding meat not sanctified by mantras. Bhishma also advises against beholding the sun at dawn, gazing at another man's wife, and concealing sins. He stresses the importance of worshiping Brahmanas, using polite language, and doing good to all. Bhishma also notes that storing objects with expectation is not applauded, as death can come at any time. He concludes that righteousness is the origin of mankind and the ambrosia of the gods, and that it leads to eternal happiness after death.
294 Yudhishthira asks Bhishma about Adhyatma, and Bhishma explains that it refers to the Supreme Soul that creates and destroys the universe. He describes the five primal elements and how they combine to form all objects. The Soul is the witness that pervades all beings, and the understanding or intelligence is what creates the qualities of Darkness, Passion, and Goodness. Bhishma advises Yudhishthira to subdue his senses and understand the distinction between intelligence and Soul. He explains that the Soul is the spectator of the qualities and regards them as proceeding from itself. Bhishma also discusses the three states of the mind and how one can attain happiness and tranquility by transcending the three qualities. He concludes that one who renounces ordinary acts, practises penances, and devotes himself to studying the Soul can acquire a high end.
295 Bhishma explains the four kinds of yoga meditation to Yudhishthira, which great Rishis use to attain eternal success. They free themselves from worldly faults, pairs of opposites, and attachments, and live in their original Soul-state. A yogin must restrain their senses and mind, fixing them on the path of meditation, making them independent of the body. The mind is unstable and wanders, but the yogin must patiently fix it, casting aside idleness and malice. They should not despair, but seek their own good, gradually controlling their senses and mind through steadfast yoga. The felicity gained from controlling the mind and senses is unmatched, and yogins attain Nirvana, a highly blessed state.
296 Yudhishthira asks Bhishma about the fruits of silent recitation of sacred mantras and the rules for such practice. Bhishma explains that there are two paths, Sankhya and yoga, which both involve renunciation and abstention from rites. He describes the practices of a Reciter, including subduing the senses, fixing the mind, and meditation, which lead to the cessation of desires and aversion. The Reciter attains purity of soul, self-restraint, and freedom from attachment and delusion. Bhishma explains that the Reciter's work is meditation, and through concentrated contemplation, they attain felicity and eventually enter the Brahmic body or the region of Brahma, transcending rebirth.
297 Yudhishthira asks if there are other ends for Reciters beyond what Bhishma previously described. Bhishma explains that Reciters who fail to follow the discipline correctly or have improper motivations will go to hell. He lists various faults that can lead to this outcome, including pride, attachment to earthly objects, lack of faith, and instability of mind. Yudhishthira then asks why Reciters who attain the state of Brahma still take birth in embodied forms. Bhishma attributes this to the absence of true knowledge and wisdom, highlighting the importance of proper understanding and motivation in the discipline of recitation.
298 Yudhishthira asks Bhishma to describe the hell that a Reciter attains. Bhishma explains that the regions of the gods, though excellent and diverse, are considered hell compared to the region of the Supreme Soul. The Supreme Soul's region is uncreate, painless, and beyond the three attributes and eight incidents. It is free from joy, delight, sorrow, and disease, and Time is not its ruler. A Reciter who identifies with their Soul goes to this region and never feels sorrow again. Bhishma calls this region Supreme and considers all other regions, including those of the gods, to be hell in comparison.
299 Yudhishthira said, 'Thou hadst referred to the dispute between Time, Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the story in full.' Bhishma said, 'In connection with this subject, is cited the old history of what transpired between Surya's son Ikshvaku and a certain Brahmana, and Time and Mrityu. There was a Brahmana of great fame and pious behaviour, a Reciter, conversant with the six Angas of the Vedas, of the Kusika race, and son of Pippalada. Residing at the foot of Himavat, he was devoted to the Vedas and practised severe austerities for attaining Brahma. A thousand years passed while he observed vows and fasts. The goddess of Gayatri showed herself and said, 'I am gratified with thee.' The Brahmana continued reciting silently. The goddess, highly gratified, applauded his recitation. The Brahmana prostrated himself and said, 'By good luck, O goddess, thou art gratified with me. Grant that my heart may take pleasure in recitation.' Savitri said, 'What dost thou ask? What wish of thine shall I accomplish?' The Brahmana replied, 'Let my wish about recitation increase. Let my absorption in Samadhi be more complete.' The goddess said, 'Let it be as thou wishest. Thou shalt not go to hell. Go on reciting. Dharma, Time, Mrityu, and Yama will approach thee for a dispute on morality.' After a thousand celestial years, Dharma, gratified, showed himself, saying, 'O regenerate one, behold me. Thou hast won all regions of felicity. Cast off thy body and ascend to heaven.' The Brahmana refused, desiring to continue reciting. Time, Mrityu, and Yama approached, urging him to ascend, but he persisted in his devotion to recitation.
300 Yudhishthira asks Bhishma to continue the story of the Brahmana and the monarch. Bhishma describes how the two attained a high end, becoming equal in rewards and going to receive their end together. The chief of the gods and various deities arrived, and the Brahmana and monarch concentrated their minds, fixed their gazes, and controlled their souls. A fiery flame ascended to heaven, and the Brahmana entered Brahman's self. Brahman welcomed him and imparted consciousness, and the monarch also entered the divine Grandsire. The deities praised the end ordained for Reciters and yogins, and Brahman declared that those who read the Veda and other Smritis, and those devoted to yoga, would attain the same region. Bhishma concludes the story, saying that the assembled deities returned to their abodes, honoring Dharma.
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301 Yudhishthira asks Bhishma about the fruits of yoga, knowledge, and observances. Bhishma narrates a discourse between Manu and Vrihaspati, where Vrihaspati seeks knowledge about the cause of the universe, the nature of creatures, and the fruits of knowledge and sacrifices. Manu explains that happiness and misery arise from desire and that liberation from desire leads to Brahma. He states that acts are connected with desire and that liberating oneself from acts leads to the highest state. Manu also explains that creatures are created by mind and act, and that knowledge helps one avoid evil and acquire the highest end.
302 Manu explains the origin of the universe, stating that space, wind, light, water, and the universe arose from the eternal One. He describes the cycle of creation and destruction, where bodies return to their elemental sources. Manu also explains that the soul, which is beyond attributes and senses, is the cause of all and dwells in the body. He uses analogies like a lighted lamp, ministers advising a king, and a dream to illustrate the relationship between the senses, soul, and knowledge. Manu also describes the soul's journey after death, where it takes on a new body and form, shedding its old body like a worn-out garment.
303 Manu explains the nature of the Soul, describing it as the silent Witness that beholds all things. He says the Soul is omniscient, beyond the senses, and cannot be apprehended by them. Manu uses analogies like the moon's reflection on water and the sun's motion to illustrate the Soul's existence and nature. He states that the Soul can only be known through knowledge and intelligence, and that it depends on itself for existence. Manu also compares the Soul to a snake that can only be seen by another snake, and describes how it takes on a new body after leaving the old one, just like the moon appears new after its disappearance on the fifteenth day of the dark fortnight.
304 Manu explains the nature of the Soul and its relationship with the senses, mind, and understanding. He uses analogies like a dream and a polished mirror to illustrate how the Soul can be perceived. Manu states that ignorance and attachment to worldly objects lead to delusion and misery, while knowledge and self-restraint bring happiness and liberation. He describes the hierarchy of the senses, mind, understanding, and Soul, and how they can be withdrawn into each other, ultimately leading to the Supreme. Manu emphasizes that the Soul is beyond the senses and can only be attained through the understanding.
305 Manu advises against brooding over sorrow and instead recommends wisdom and self-restraint to attain happiness and liberation. He states that worldly possessions bring sorrow and that one should not grieve over transitory things. Manu explains that the mind and understanding are attributes of knowledge and that the understanding must be withdrawn from external objects to attain Brahma. He uses analogies like a river and a touchstone to illustrate the process of attaining knowledge of Brahma. Manu emphasizes that the mind and understanding must be freed from attributes to attain the Supreme, which is without attributes and cannot be acquired by argument. He encourages individuals to seek the Supreme through penances, self-restraint, and the Vedas, and to attain emancipation from attachments.
306 Manu explains that when the five senses and mind are united, one can see Brahma like a thread through a gem. He uses analogies like a thread in a gem or a liquid in soil to illustrate how the soul lives in different bodies due to past actions. Manu states that good deeds produce rewards in the same body, and that knowledge, desire, and action lead to consequences. He describes the hierarchy of elements, mind, and understanding, with Brahma as the supreme, unchangeable, and infinite essence. Manu emphasizes that Brahma transcends sorrow and pairs of opposites, and can only be attained through inference and subtile intelligence. He advises controlling the senses and mind to achieve liberation, and describes how the soul, when freed from attachments, attains absorption into Brahma's body.
307 Yudhishthira asks Bhishma to describe Vishnu, the Creator and origin of all creatures. Bhishma recounts how Vishnu created the elements, Consciousness, and the first-born being, and how he slew the Asura Madhu. He describes how Brahman created seven sons, including Daksha, who begat thirteen daughters who married Kasyapa, and how the gods, Danavas, and men were born. Bhishma tells how Vishnu created the Day, Night, Seasons, and all immobile and mobile objects, and how he created the four orders of men. He describes how Vishnu made various deities the rulers of different realms and how, in the Krita age, men lived as long as they chose and were without fear of death. Bhishma explains how, in subsequent ages, men's lives became shorter and sexual congress became necessary for procreation.
308 Yudhishthira asks Bhishma about the first Prajapatis and the Rishis who dwell in different directions. Bhishma explains that the Self-born Brahman had seven sons, including Marichi, Atri, and Vasishtha, who are considered the first Prajapatis. He describes how Atri's race led to the birth of Daksha, who had two names, and how Marichi's son Kasyapa had two names as well. Bhishma mentions the ten Prachetasas, the Adityas, the Aswins, and other deities, and explains that they are considered gods, Kshatriyas, Vaisyas, and Sudras. He also describes the fourfold order among the gods and explains that reciting their names can cleanse one of sin.
309 Yudhishthira asks Bhishma to tell him about Krishna's great energy and feats. Bhishma recounts a story he heard from Markandeya about the gods fleeing from the Danavas and seeking help from Brahman. Brahman tells them that Vishnu has assumed the form of a boar to slay the Danavas. The gods are filled with joy, and Vishnu, in his boar form, kills the Danavas with his roars and hoofs. The gods are terrified by the sound and seek refuge with Brahman, who tells them that the boar is Vishnu, the Supreme God and creator of all beings. Bhishma describes Vishnu as the foremost of yogins, the Preceptor of all creatures, and their supreme Lord.
310 Yudhishthira asks Bhishma about the highest yoga for achieving emancipation. Bhishma recounts a discourse between a preceptor and disciple on the subject of emancipation, where the preceptor explains that Vasudeva is the Supreme cause of the universe, the origin of the Vedas, and the creator of all beings. He describes the cycle of creation and destruction, where primordial matter produces existences through the action of primal energy. The preceptor explains that the Soul, which is without decay and not subject to death, dwells within the body and pervades all existences and attributes. He uses analogies like the lamp and fire to illustrate the relationship between the Soul and the body. The preceptor concludes that the Soul is bound by its own former acts and enters different bodies according to its karma.
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311
Bhishma explains that all beings have unmanifest birth and death, and the Mind possesses unmanifest attributes. He uses analogies like a tree growing from a small seed and iron being drawn to a loadstone to illustrate the cycle of rebirth. The Soul is eternal, indestructible, and the cause of the Mind, but is defiled by Ignorance. The universe is due to Ignorance or Delusion, and the Soul's apprehensions are due to past desires. The wheel of existence revolves due to the quality of Rajas (Passion), with the Unmanifest (Understanding) as the nave and the Manifest (body and senses) as the spokes. The Soul presides over this wheel, and Time is the cause of the production of effects. The Soul is not touched by inclinations and propensities, and should be understood as existing in its own nature. Bhishma concludes that true knowledge can consume the causes of misery, allowing the Soul to escape rebirth.
312
Bhishma explains that those who seek emancipation should abandon earthly attachments and desires. The body is made of five elements and three attributes - Goodness, Passion, and Darkness - which induce acts. Ignorance leads to delusions and faults like desire, wrath, and cupidity. Contentment, satisfaction, and intelligence are born of Goodness, while Darkness leads to cheerlessness, grief, and wickedness. To attain emancipation, one should reflect on their faults, abandon those born of Passion and Darkness, and cultivate Goodness. Sacrifices and acts performed with mantras can aid in purifying the Soul. The quality of Goodness helps in dissociating the Soul from worldly attachments and observing the religion of tranquility.
313
Bhishma explains that the attributes of Passion and Darkness lead to delusion, wrath, and cupidity, causing impurities in the Soul. When these impurities are destroyed, one attains knowledge of the Supreme Soul. The Soul, invested in maya, falls away from knowledge and becomes senseless, leading to wrath, desire, and bondage. The stream of creation begins with women, and men should not pursue them excessively. Children are not one's own, but a result of the vital seed and past acts. The attribute of Passion rests on Darkness, and Goodness on Passion. The Soul goes through birth and rebirth due to acts and time, and obtains a body in the womb influenced by past acts and attributes. The senses are awakened by past acts, and the Soul takes birth with sorrow. Renunciation of attachments leads to the end of sorrow and attainment of Emancipation.
314
Bhishma explains that to conquer the senses, one must attain knowledge and follow the scriptures. Among living creatures, men are foremost, and among men, the regenerate and Veda-conversant Brahmanas are superior. They are all-seeing and omniscient, and have become conversant with Brahma. Bhishma describes Brahmacharya as the foremost religion, which is divested of all connection with the senses and can only be conceived through the mind. He explains that it is a state of existence depending only on the mind and is free from all connection with the senses. Bhishma also describes the means of practising Brahmacharya, including subduing the quality of Passion, not speaking with women, and not casting one's eyes on an undressed woman.
315
Bhishma explains that attachment to sensory objects leads to helplessness, while detachment leads to the highest end. One should strive for emancipation through purity, tranquility, and knowledge. Ahimsa (non-injury), truth, honesty, and forgiveness are essential virtues. One should cultivate peace and renounce worldly objects. The universe is bound by speech, and one should utter only truth. Ignorant people are like robbers, and one should cast off acts dictated by passion and darkness. A person who is without desire, contented, and devoted to penances succeeds in attaining Brahma. One should control the mind and senses, and restrain yoga powers. Living on alms and observing vows and rules, one should gradually extend acts prompted by knowledge, and Brahma will shine like the Sun.
316
Bhishma explains that a yogin seeking to practice Brahmacharya should abandon sleep and dreams, which are influenced by passion and darkness. Through knowledge and reflection, the yogin can remain awake and avoid dreams. The mind never disappears, and dreams arise from the senses being worn out. The creative power of the mind brings about imaginings, and impressions from past lives are not lost. The attributes of Goodness, Passion, and Darkness influence the mind, and the elements display images accordingly. The Soul is cognizant of all impressions and brings them forth. The mind exists unobstructedly in all things, and the Soul should be comprehended. In dreamless slumber, the body disappears, and the mind enters the Soul, becoming a wakeful witness. The yogin who desires divine attributes should regard a pure mind as identical with the object of desire. When darkness is transcended, the embodied Soul becomes Supreme Brahma, the cause of the universe.
317
Bhishma explains that to know Brahma, one must understand four topics: dreams, dreamless slumber, Brahma with attributes, and Brahma transcending attributes. The manifest body is liable to death, while the unmanifest chit-soul transcends death. The religion of Pravritti leads to rebirth, while Nivritti leads to the highest end. Prakriti and Purusha are eternal and indestructible, but Prakriti is fraught with attributes, while Purusha transcends them. The embodied Soul is invested with attributes but is not identical with them. Yoga power pervades the universe, and knowledge is attained through yoga. Brahmacharya and abstention from injury constitute yoga of the body, while restraining mind and speech constitute yoga of the mind. A yogin should take only necessary food and devote himself to yoga without desire of fruits. The birth and death of creatures depend on original Ignorance, but knowledge of Brahma leads to Emancipation.
318
Yudhishthira asks Bhishma how Janaka, the ruler of Mithila, attained emancipation. Bhishma narrates the story of Janadeva, a ruler of Janaka's race, who sought knowledge from a century of preceptors. Dissatisfied with their teachings, he met the ascetic Panchasikha, who had acquired high knowledge and was above all pairs of opposites. Panchasikha discoursed on the religion of emancipation, explaining the sorrows of birth, acts, and states of life. He argued against sceptics who deny the existence of a separate soul, citing the continuation of the body after death and the supplication of deities as proof. Panchasikha also refuted the Buddhist doctrine of rebirth, stating that it implies a destruction of acts and leads to unreasonable conclusions. He emphasized that the soul is permanent and immutable, and that all worldly pursuits are unmeaning without it. The Vedas guide men back to the right path, and one should reflect on the impermanence of life and the body to attain emancipation.
319
Bhishma tells Yudhishthira about Janadeva's conversation with Panchasikha, a wise sage. Janadeva asks about the nature of existence and emancipation, questioning the purpose of knowledge and action if the soul is annihilated after death. Panchasikha explains that the union of body, senses, and mind is not the soul, and that the soul is not affected by the impermanence of the body. He describes the five organs of knowledge and action, and how they are connected to the mind. Panchasikha also explains the three attributes of goodness, passion, and darkness, and how they influence our perceptions and actions.
Janadeva learns that the goal of renunciation is to transcend attachment and achieve emancipation, and that the soul is not bound by its actions. Panchasikha uses the metaphor of a silk-worm emerging from its cocoon to describe the soul's liberation from its bodily form. He concludes that one who understands the truth and renounces attachment can attain emancipation and live in felicity, like Janadeva, the ruler of Mithila.
320
Yudhishthira asks Bhishma about the path to happiness and freedom from fear, seeking guidance on how to live a virtuous life. Bhishma replies that self-restraint is the key, citing the example of King Janaka, who achieved self-mastery and peace through meditation and self-discipline. He explains that the path to true happiness lies in overcoming desire, ignorance, and attachment to the senses. By practicing yoga, self-discipline, and devotion, one can attain a state of tranquility and wisdom. Bhishma emphasizes the importance of understanding the nature of the soul, the impermanence of the body, and the transient nature of worldly pleasures. He advises Yudhishthira to follow the teachings of the wise, engage in righteous actions, and cultivate detachment to achieve true freedom and lasting happiness.
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321
Yudhishthira asks Bhishma about the character of eating remnants of sacrifices, seeking guidance on the matter. Bhishma replies that those who eat remnants without observing Vedic sacrifices and vows are regarded as fallen, while those who do so with a desire for heaven and children ascend to heaven but fall down when their merits are exhausted. Yudhishthira then asks if fasting is true penance, seeking clarification on the matter. Bhishma explains that while people regard fasting as penance, it is actually an impediment to acquiring knowledge of the Soul. True penance, he says, is the renunciation of acts and humility, which constitutes the highest penance.
Bhishma elaborates that a Brahmana who practices such penance is regarded as always fasting, leading a life of Brahmacharya, and subsisting on sacrificial remnants. He is pure, an eater of ambrosia, and an adorer of gods and guests. Yudhishthira asks how one can be regarded as always fasting or devoted to Brahmacharya, seeking practical guidance. Bhishma explains that it is by eating at fixed hours, speaking the truth, adhering to wisdom, and being charitable. He adds that such a person wins heaven and attains a high end, and that their home is visited by the gods and Apsaras. They pass their days in constant happiness with their sons and grandsons, and ultimately attain a very high end.
322
Yudhishthira asks Bhishma a profound question: "In this world, acts good and bad attach themselves to man for the purpose of producing fruits for enjoyment or endurance. Is man, however, to be regarded as their doer or is he not to be regarded so?" Bhishma responds by citing the ancient narrative of Prahlada and Indra, a discourse that illuminates the nature of agency and the human condition.
Prahlada, a wise and virtuous Daitya king, has acquired wisdom and remains unattached to worldly objects despite his calamitous circumstances. Indra, the lord of the three worlds, approaches him and inquires about the source of his tranquility. Prahlada explains that he is not the doer of his actions, but rather, everything is driven by Nature. He elaborates that all entities and non-entities come into being and cease due to their own nature, without personal exertion. He who regards himself as the doer of acts is unacquainted with the truth.
Prahlada attributes his wisdom and tranquility to Nature, and offers guidance on how to attain Emancipation and self-knowledge. He advises simplicity, heedfulness, cleansing the Soul, mastering passions, and waiting upon aged seniors as the means to achieve this state. Indra is filled with wonder and commends Prahlada's words, before taking his leave and returning to his own abode. Bhishma uses this narrative to illustrate the concept that man is not the doer of his actions, but rather, it is Nature that drives everything.
323
Yudhishthira asks Bhishma how a monarch who has lost prosperity and is crushed by time can still live on. Bhishma cites the story of Indra and Vali, a narrative that illuminates the nature of adversity and prosperity. Indra, having defeated Vali, asks the Grandsire about Vali's whereabouts, curious about the fate of his former enemy. The Grandsire says Vali may have taken birth among camels or asses and is now living in an empty apartment, a stark contrast to his former life of splendor.
Indra finds Vali, now an ass, and asks if he grieves for his fall from grace. Vali responds with wisdom, saying that his precious possessions are buried in a cave and will reappear when his time comes again. He rebukes Indra for mocking him in his adversity, suggesting that Indra's words are unbecoming of his fame and birth. Vali notes that wise people, those who have acquired wisdom and won contentment, do not grieve in misery nor rejoice in happiness. They are tranquil souls, virtuous and good, and do not indulge in bragging or mockery.
Bhishma uses this narrative to convey that even in adversity, one can find wisdom and contentment. He suggests that Yudhishthira, too, can find a way to live on despite his losses, by cultivating wisdom and tranquility.
324
Bhishma continues the story of Indra and Vali, where Vali, now an ass, wisdomfully tells Indra that he does not grieve for his fall from grace. Vali explains that all things are transitory and that Time is the ultimate destroyer. He notes that his animating principle and body will meet destruction together, and that he has not been permanently enslaved by his asinine form.
Vali advises Indra not to brag about his manliness, but to adopt an understanding established on certitude and truth. He reflects on his past life as the worshipped lord of the Danavas, but notes that Time has assailed him and taken away his prosperity. Vali says that Time gives and takes away everything, and that none can avoid it.
Vali's words are a philosophical reflection on the nature of existence and the fleeting nature of prosperity and power. He encourages Indra to recognize the impermanence of all things and to cultivate a sense of detachment and acceptance. Bhishma uses this narrative to convey a similar message to Yudhishthira, encouraging him to adopt a tranquil and wise approach to life's challenges.
325
Bhishma continues the story of Indra and Vali, where the goddess of Prosperity, Sree, emerges from Vali's body and is addressed by Indra. Sree explains that she is not bound by any one's rules and that Time moves her from one place to another. She deserts Vali due to his faults, including his lack of devotion to the Brahmanas and his boasting about his adorations towards her. Sree decides to dwell in Indra, instructing him to divide her into four parts to be borne by different creatures.
Indra assigns her parts to the earth, the waters, Fire, and the good among men, according to their strength and power in bearing her. Sree warns that those who offend against her will be chastised by Indra. Vali, deserted by Sree, vows to vanquish the gods in a future battle when the Sun shines only from the meridian. Indra replies that Brahman has commanded him not to kill Vali and that the Sun's motions are ordained by the Self-born, making it impossible for the Sun to shine from only the meridian. With this, Vali proceeds towards the south, and Indra ascends the skies.
This story highlights the themes of prosperity, time, and the consequences of one's actions. Sree's departure from Vali serves as a reminder of the importance of devotion and humility, while Indra's distribution of her parts among various creatures emphasizes the interconnectedness of all beings.
326
Bhishma narrates the story of Indra and Namuchi, where Namuchi, an Asura, is divested of prosperity but remains untroubled. Indra asks him if he indulges in sorrow, to which Namuchi replies that indulging in sorrow only wastes one's body and gladdens one's foes. He believes that one should reflect on what is productive of the highest good and not strive for emancipation. Namuchi understands that there is one Ordainer who controls all beings and that one has no choice in the matter of pleasure or pain. He believes that one should accept their condition and not be affected by calamities.
Namuchi also notes that even wise individuals like Rishis and gods experience calamities, but they do not fear them. A person of wisdom remains immovable like Himavat, never giving way to wrath or attachment to the senses. Namuchi concludes that one should drive off grief and summon cheerfulness, and that a wise man's acts are not easily comprehensible. He also emphasizes the importance of contentment in both happiness and sorrow, and that one should not be stupefied by afflictions.
This narrative highlights the themes of acceptance, wisdom, and the nature of pleasure and pain. Namuchi's words of wisdom offer a philosophical perspective on how to approach life's challenges with equanimity and inner strength.
327
Yudhishthira said, 'What is good for a man sunk in dire distress, having lost friends or a kingdom, O monarch? You are our foremost instructor. Please tell me.'
Bhishma said, 'Fortitude is the best friend. Endurance is the only true protector. By this, a man of wisdom and learning bears his burdens and does not give way to despair.'
Yudhishthira said, 'What is the ultimate goal of life that can be obtained through fortitude, even when the person is afflicted by calamity?'
Bhishma said, 'The ultimate goal is happiness, achieved by understanding the true nature of oneself. A wise person who has attained the knowledge of the Self and remains steadfast in all situations is the one who achieves true peace and contentment. Such a person does not grieve or rejoice excessively, remaining equanimous through all trials.'
328
Yudhishthira asks Bhishma about the nature of anger and its impact on one's wisdom. Bhishma explains that anger is a strong affliction that blinds one's judgment and destroys wisdom. A person consumed by anger loses their discernment and can act irrationally, causing harm to themselves and others. Bhishma advises that a wise person should practice control over anger and cultivate patience. Anger can be subdued by understanding and practicing self-restraint, and one should strive to maintain calmness and clarity of mind.
Bhishma further explains that anger arises from desire and attachment, and when these desires are not fulfilled, anger is the result. It is important to understand the root causes of anger and work towards overcoming them. The cultivation of patience, equanimity, and self-awareness helps in managing anger and achieving inner peace.
329
Yudhishthira inquires about the nature of delusion and its effect on one's understanding. Bhishma explains that delusion is a powerful force that clouds one's perception and prevents one from seeing the truth. It is caused by ignorance and attachment to worldly pleasures. Delusion leads to confusion, errant actions, and suffering.
Bhishma advises that overcoming delusion requires the pursuit of knowledge and wisdom. By understanding the true nature of the self and the impermanence of worldly objects, one can dispel delusion and attain clarity of mind. The practice of meditation and contemplation on the Self aids in overcoming delusion and achieving a state of self-realization and enlightenment.
330
Yudhishthira asks Bhishma about the nature of happiness and its sources. Bhishma explains that true happiness is derived from inner contentment and self-realization, rather than external possessions or achievements. Happiness is a state of mind that arises from understanding the true nature of oneself and remaining detached from the fluctuations of life.
External sources of happiness, such as wealth, power, or pleasure, are temporary and subject to change. True and lasting happiness comes from within and is achieved through the cultivation of inner virtues such as wisdom, compassion, and equanimity. By focusing on self-awareness and inner growth, one can attain a state of enduring happiness and peace.
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331
Yudhishthira inquires about the origin and end of all creatures, their meditation, acts, and the divisions of time. Bhishma shares a narrative from Vyasa to his son Suka, where Vyasa explains that only Brahma, which is without beginning or end, exists before creation. Vyasa describes the measurements of time, including days, nights, months, and years, and explains that a year of human beings is equal to a day and night of the gods. He elaborates on the different yugas, including the Krita, Treta, Dwapara, and Kali ages, and their durations. In each yuga, duties and periods of life decrease by a quarter, and sinfulness grows. Vyasa explains that the duties for each yuga are different, and that the learned know that twelve thousand years of the deities constitute a yuga, with a thousand such yugas composing a single day of Brahman.

Vyasa further explains that Brahman's day and night each last for a thousand yugas, and that the universe begins to start into life with the commencement of Brahman's day. During the period of universal dissolution, the Creator sleeps, having recourse to yoga-meditation. When the period of slumber expires, He awakes, and the universe begins anew. Vyasa's explanation provides insight into the cyclical nature of time and the universe, and the role of Brahma as the Creator.
332
Vyasa explains that Brahma, the effulgent seed, creates the universe with Avidya, leading to the manifestation of Mahat, Mind, and seven great beings. These beings modify to create space, wind, light, water, and earth, each acquiring attributes from the previous one. The combination of these entities forms the body, and the subtile Mahat enters it, becoming the Lord of all beings. Brahma creates mobile and immobile beings, and the worlds of gods, Rishis, Pitris, and men. Each creation repeats the previous one, with attributes and characteristics determined by past actions.

Penance is the highest good, and the Vedas are the source of all knowledge. The slaughter of animals, growing of corn, serving, and penances are sacrifices for different orders. In the Krita age, only one Brahma was worshipped, while in subsequent ages, sacrifices and distinctions between orders emerged. In the Kali age, the Vedas are scarce, and righteousness is seen in Brahmanas devoted to penances and scripture study. Time, without beginning or end, ordains the variety in the universe, creating and swallowing up all creatures. All creatures have Time as their refuge, and it assumes shapes and upholds them. Vyasa discourses on Creation, Time, Sacrifices, the Vedas, the real actor in the universe, action, and consequences of action, explaining the cycle of creation and the role of Time and Brahma.
333
Vyasa explains how, when Brahma's day ends and night begins, he withdraws all things into himself. At universal dissolution, a dozen Suns and Agni's seven flames burn, and the universe is consumed by fire. Mobile and immobile objects disappear, and earth merges into its substance. Water takes earth's attribute, then heat takes water's, and wind takes heat's. Space remains, filled with flames, then sound disappears into Mind. Mind withdraws all manifested things into itself, and Chandramas swallows up Mind. Iswara's attributes remain, and after a long time, Chandramas is brought under Iswara's sway. Time swallows up Knowledge, and Might or Energy swallows up Time. Vidya brings Time under her sway, and Iswara swallows up non-existence into his Soul, the Unmanifest and Supreme Brahma. This is the cycle of creation and destruction, with Brahma's Day and Night each consisting of a thousand yugas. The process repeats, with creation and destruction alternating, and the universe undergoing cycles of elaboration and withdrawal. Yogins with Supreme Souls have experienced and declared this truth, which is a topic of Science and scripture.
334
Vyasa explains the duties of a Brahmana, including studying the Vedas, performing sacrifices, and begetting children. A Brahmana should lead a life of domesticity, practice self-restraint, and conquer attachments to worldly objects. He should teach, study, officiate at sacrifices, and make gifts. Wealth should be spent on sacrifices or gifts, not enjoyed singly. Gifts should be made to deserving persons, including those persecuted or striving to acquire knowledge. Examples of kings and sages who made great gifts and ascended to heaven are given, including Satyasandha, Rantideva, Indradamana, Sivi, Pratardana, and others. These individuals gave away wealth, limbs, and even their own lives for the sake of Brahmanas or the gods, and obtained great fame and felicity in this world and the next.

Their stories are told to illustrate the importance of generosity and selflessness. By giving away their possessions, and even their own bodies, they achieved great merit and attained heaven. Their fame will last as long as the earth itself lasts. Vyasa emphasizes that gifts should be made without expectation of reward or recognition, but simply out of a desire to help others and follow the path of dharma. By following these principles, Brahmanas can achieve great success and happiness in this life and the next.
335
Vyasa explains that a Brahmana should acquire knowledge from the Vedas and their branches, and live a life of restraint and self-control. He should perform the six acts of sacrifice, study, and gift-giving, and avoid injuring any creature. With patience and wisdom, he can cross the stream of life, which is ceaselessly carried along by Time. The mighty river of Time has the five senses as its waters, cupidity as its source, and wrath as its mire. Only the wise can cross it, using the rafts of knowledge and wisdom. The unwise, destitute of wisdom, sink down. One who is conversant with Brahma succeeds in crossing the stream.

A Brahmana should conquer wrath and envy, practise virtues, and worship the deities. He should be pure in conduct, self-restrained, and observant of good vows. He should study the Vedas, perform sacrifices, and give gifts. By following these duties, he can win success in this and the other world. He should avoid the company of the wicked and cultivate the company of the wise. He should be heedful and self-controlled, and avoid attachment to worldly objects. By living thus, he can attain emancipation and cross the stream of life.

The Brahmana who is possessed of fortitude, who is always heedful, who is self-restrained, who is conversant with righteousness, whose soul is under control, and who has transcended joy, pride, and wrath, has never to languish in grief. This is the course of conduct that was ordained of old for a Brahmana. He should strive for the acquisition of Knowledge, and do all the scriptural acts. By living thus, he is sure to obtain success.
336
Vyasa explains that to achieve emancipation, one should acquire knowledge and restrain their mind and speech. He describes the path to self-realization, where one transcends attachment and pride, and achieves a state of uniformity with the universe. He explains the concept of the manifest and unmanifest, and the five elements, and how the yogin can achieve lordship over them. He also describes the attributes of a person who has achieved emancipation, including freedom from desire, cupidity, and envy, and a disposition of equal friendliness towards all creatures.

Vyasa also explains the difference between the Sankhya and Yoga systems, and how they both lead to emancipation. He describes the eight attributes of a yogin who has achieved emancipation, including patience, self-restraint, and a disposition of equal friendliness towards all creatures. He concludes by saying that one can transcend all pairs of opposites and achieve Brahma through the practice of yoga.
337
Vyasa explains that knowledge is the raft to achieve emancipation, and Suka asks for clarification on what kind of knowledge it is. Vyasa replies that it's not just learning or following duties, but a deeper understanding that transcends error and nature. He criticizes those who believe in the natural cause of things without a higher refuge or foundation, and those who stop at either of these doctrines without seeking further truth.

Vyasa then explains that wisdom is the key to achieving purposes and distinguishing between superior and inferior things. He categorizes created things into four kinds of birth : by womb, by egg, by moisture, and by transformation. He also explains the creation and dissolution of the universe through the action of the five elements, and how they manifest in different forms.

He emphasizes that one should not merely rely on external practices or rites, but should seek a deeper understanding of the nature of things, achieving true knowledge through inner realization.
338
Vyasa elaborates on the philosophy of Sankhya and Yoga, explaining their approach to understanding the self and the universe. Sankhya, or the philosophy of enumeration, is based on understanding the fundamental principles of reality through enumeration and categorization. Yoga, on the other hand, is the practical discipline that leads to self-realization and union with the ultimate reality through practice and meditation. Vyasa describes how both philosophies converge in their understanding of the self and the universe, and how they both lead to the same ultimate realization of Brahma.

Vyasa discusses the three Gunas (qualities) - Sattva (goodness), Rajas (activity), and Tamas (ignorance) - and how they influence the mind and actions of individuals. He explains how these qualities are present in varying degrees in all beings, and how they affect one's nature and actions. By understanding these qualities and their impact, one can transcend their influence and attain a higher state of consciousness and self-realization.

Vyasa concludes by emphasizing the importance of both theoretical knowledge and practical practice in achieving self-realization and understanding the ultimate reality. He encourages Suka to pursue both paths, integrating knowledge with practice to achieve the highest realization.
339
Vyasa describes the cosmic process of creation and destruction, explaining the roles of various deities and elements in this process. He explains how the universe undergoes cycles of creation, sustenance, and dissolution, and how the various deities and elements participate in this cosmic drama. Vyasa describes how the divine will and cosmic order govern the universe, and how individuals can align themselves with this divine order to achieve harmony and enlightenment.

He also explains the importance of understanding the nature of reality and the self, and how knowledge and wisdom lead to liberation from the cycle of birth and death. Vyasa emphasizes that true understanding comes from both theoretical knowledge and practical experience, and that one should strive for both to achieve the highest realization.

Vyasa concludes by encouraging Suka to continue his pursuit of knowledge and practice, integrating both aspects to achieve the ultimate goal of self-realization and union with the divine.
340
Vyasa describes the ultimate goal of human life, which is to achieve liberation and union with the divine. He explains that this goal can be achieved through various paths, including devotion, knowledge, and practice. Vyasa emphasizes the importance of following one's own path and integrating knowledge with practice to achieve the highest realization.

He also discusses the importance of ethical conduct and self-discipline in the pursuit of spiritual goals, and how these qualities contribute to achieving liberation. Vyasa encourages Suka to follow the path of righteousness, uphold dharma, and strive for self-realization to achieve the ultimate goal of life.

Vyasa concludes his discourse by praising the virtues of those who have achieved self-realization and emphasizing that their wisdom and understanding are the highest achievements in life. He encourages all seekers to follow this path and integrate both theoretical knowledge and practical experience to attain the ultimate goal of liberation.
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341
Suka asks about the contradictory declarations of the Vedas, which both command and reject acts. Bhishma explains that there are two paths: the destructible path of acts, which leads to rebirth, and the indestructible path of knowledge, which leads to emancipation. Yogins who seek liberation shun acts, as they lead to repeated births and deaths. Those who follow the path of acts are trapped in a cycle of pleasure and pain, while those who follow the path of knowledge attain a state beyond grief, birth, and death.

The two paths are vastly different, and those who follow knowledge become universal friends, devoted to the good of all creatures. Bhishma uses the analogy of the moon to illustrate the difference between the two paths, with the man of knowledge remaining existent like the subtle form of the moon, while the man of acts takes rebirth with a new body. He explains that the individual soul resides within the body, and that jiva, or the individual soul, acts and gives life to all bodies.

Bhishma further elaborates that the attributes of knowledge are Tamas, Rajas, and Sattwa, and that knowledge is an attribute of the individual soul, which in turn comes from the Supreme Soul. He emphasizes that the man of knowledge transcends both the mind and knowledge, and attains a state of liberation, while the man of acts remains trapped in the cycle of rebirth.
342
Suka asks Vyasa about the contradictory Vedic declarations regarding acts and knowledge. Vyasa explains that both paths can lead to emancipation, but the path of knowledge is superior. He describes the four stages of life: Brahmacharya (student life), Grihastha (domestic life), Vanaprastha (forest recluse), and Sannyasa (renunciate). Each stage has its own duties, and one can attain emancipation by following these duties.

Vyasa elaborates on the duties of a Brahmacharin, emphasizing the importance of humility, simplicity, and self-control. He describes the relationship between a disciple and preceptor, highlighting the disciple's duties and responsibilities. The disciple should be eager to learn, humble, and obedient, and should observe vows and fasts.

Vyasa also explains that after completing the Brahmacharya stage, one can enter the Grihastha stage, where they can marry and establish a domestic fire. They should then pass into the Vanaprastha stage, where they can renounce worldly attachments and live as a forest recluse. Finally, they can enter the Sannyasa stage, where they can renounce all worldly possessions and attachments and focus solely on spiritual growth.

By following these stages and duties, one can attain emancipation and ultimately realize the Supreme Soul. Vyasa's explanation provides a clear and comprehensive guide for those seeking spiritual growth and self-realization.
343
Vyasa explains the duties of a householder, including keeping a store of grain, practicing six duties (sacrifice, teaching, learning, giving, and accepting gifts), and worshiping guests. A householder should not cook for himself alone, slaughter animals except in sacrifices, or sleep during the day. He should share food with all creatures, including Brahmacharins and Sannyasins. Vyasa emphasizes the importance of self-restraint, avoiding malice, and conquering disputes with relatives and others. He explains that different relatives have power over different regions, and that a householder should bear annoyances and censure from them without anxiety.

Vyasa also describes the three courses of duty in domestic life and the four principal modes of life, with each subsequent one being more meritorious than the preceding one. He explains that a life of domesticity is superior to Brahmacharya, forest life is superior to domesticity, and a life of mendicancy or complete renunciation is superior to forest life. Vyasa encourages householders to accomplish all duties and rites ordained in the scriptures, leading to prosperity and sanctifying ancestors and descendants. He describes the rewards of a life of domesticity, including heaven and delightful cars, and emphasizes that the domestic mode of life is the productive cause of heaven.
344
Bhishma explains the duties of the third mode of life, Vanaprastha, where one gradually abandons domestic life and enters the forest, living as a recluse. Vyasa describes the practices of forest recluses, including collecting only what is needed, living on rice and wheat, and performing sacrifices. They should be abstemious in diet, expose themselves to the elements, and sit and sleep on the bare earth. Some recluses collect stores for a month or twelve years, while others live on roots, fruits, or flowers. They may use only their teeth to clean grain or only stones to grind it. They may drink gruel made from wheat or other grains, and some adopt rigid vows, living only on roots or fruits.

The fourth mode, Renunciation, is based on the Upanishads and involves giving up all attachments and devoting oneself to the self. Many Rishis and ascetics have observed this mode and attained heaven. When one reaches the fourth part of life, they should abandon the forest mode and perform a sacrifice, devoting themselves to their own self and giving up all ties. They should shave their hair and bristles, pare their nails, and cleanse themselves by acts. They should establish their sacrificial fires within themselves and give up all desires. By following these practices, one can attain the Infinite and earn regions of blazing effulgence in the afterlife.
345
Suka asks Vyasa how to attain the highest object of knowledge through Yoga. Vyasa explains that after acquiring purity through the first three modes of life, one should practice Yoga in solitude, without attachments or desires. A true mendicant should be indifferent to all creatures, never speak evil, and avoid company. They should be afraid of hell, women, and gratification, and grant protection to all beings. One who abstains from injury, is devoted to truth, and has their senses under control, attains an end beyond compare.

Such a person is freed from attachments, has nothing to call their own, and lives a life of solitude and tranquility. They are content with self-knowledge, free from fear and desire, and succeed in transcending death. The gift of harmlessness to all creatures is the highest gift, and one who forswears the religion of injury attains Emancipation. A true Brahmana is one who is freed from desire, never exerts themselves for worldly acts, and is free from attachments.

Vyasa further explains that such a person has their senses under control, is free from error, and regards all creatures with an equal eye. They do not store anything for their use, have no friends or foes, and are regardless of praise or blame. They wander on earth like one unconnected with everything, and their soul is set on Yoga. They behold the Supreme Soul and attain infinite regions of eternal happiness.
346
Vyasa explains that the Jiva-soul is endowed with entities that are modifications of Prakriti, but the Soul knows them all. The Soul acts with the aid of the senses and the mind, and is superior to the understanding and the Unmanifest. The Supreme Soul is concealed in every creature and can only be beheld by Yogins with subtile vision. To attain immortality, one must merge the senses and objects into the inner Soul, reflect on the three states of consciousness, and contemplate the Self. By purifying the heart, one transcends righteousness and unrighteousness and attains the highest happiness. The indication of purity of heart is the experience of unconsciousness, like in dreamless slumber.

The Yogin who attains this state lives like a steady flame and can behold the Soul in the Soul. This discourse is the essence of all the Vedas and is intended for those who are tranquil, self-restrained, and conversant with the Vedas. It should not be communicated to those who are not qualified, but should be imparted to those who are possessed of fame, virtue, and ascetic merit. The gift of this knowledge is superior to the gift of the whole earth, and Vyasa is willing to discourse further on the subject, which is a greater mystery than this and transcends ordinary human understanding.
347
Suka asks Vyasa to elaborate on Adhyatma, and Vyasa explains that it refers to the five great entities that form the component parts of all creatures: earth, water, light, wind, and space. These entities undergo transformations and are distributed unevenly in different things to serve different purposes. Suka asks how to understand the nature of these entities and Vyasa explains that the wise understand that all creatures and things are composed of these five great entities, which are transformed by three Gunas (Sattwa, Rajas, and Tamas). Vyasa elaborates that knowledge of these Gunas is essential to understanding the nature of creatures and the world.

Vyasa further explains that one who understands the nature of these entities and their transformations is freed from delusion and is endowed with knowledge of the Self. The wise one realizes that all entities are ultimately a transformation of the Supreme Being and is indifferent to worldly phenomena. This understanding leads to liberation from the cycle of birth and death, and results in the attainment of the highest spiritual knowledge and peace. The person who knows this truth becomes one with the Supreme Soul and attains eternal bliss.
348
Vyasa explains the importance of practicing the duties of one’s stage of life to attain the highest knowledge and liberation. He describes the stages of life, including Brahmacharya (student life), Grihastha (domestic life), Vanaprastha (forest recluse), and Sannyasa (renunciation). Each stage has its own duties and responsibilities, and practicing them properly leads to the attainment of spiritual knowledge and liberation. Vyasa emphasizes that practicing these duties with devotion and sincerity helps one overcome worldly attachments and attain the Supreme Soul.

Vyasa further explains that true knowledge is attained by those who have overcome desires, are devoted to self-discipline, and have a deep understanding of the nature of the self. By practicing the duties of their stage of life and following the path of knowledge, one can attain liberation and eternal peace. He encourages individuals to pursue the path of knowledge and practice their duties diligently to achieve the highest spiritual goal.
349
Vyasa explains the importance of performing duties and acts in accordance with the principles of the Vedas to attain liberation. He describes various modes of life and emphasizes that one should adhere to the principles of the Vedas and perform their duties sincerely. Vyasa elaborates on the importance of self-control, purity, and devotion to attain spiritual knowledge and liberation.

Vyasa further explains that the practice of Yoga, the control of the senses, and the practice of meditation are essential to attain the highest knowledge and liberation. He encourages individuals to follow the path of Yoga and self-discipline to overcome worldly attachments and attain eternal peace. Vyasa emphasizes that by practicing the duties of their stage of life and adhering to the principles of the Vedas, one can achieve the highest spiritual goal.
350
Suka inquires about the nature of the Supreme Soul and the ultimate goal of life. Vyasa explains that the Supreme Soul is the source of all creation and pervades everything. It is eternal, indestructible, and beyond the physical world. The ultimate goal of life is to realize the Supreme Soul and attain liberation from the cycle of birth and death.

Vyasa elaborates on the importance of understanding the Supreme Soul and practicing self-discipline, purity, and devotion to achieve spiritual knowledge. He explains that by realizing the nature of the Supreme Soul, one can transcend worldly attachments and attain eternal bliss. Vyasa encourages individuals to pursue the path of knowledge and self-realization to achieve the ultimate goal of life and attain liberation.
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351
Vyasa explains that a true Brahmana is one who has transcended desire, attachment, and aversion, and has attained knowledge of the Soul. Such a person is not bound by earthly objects or desires and has achieved tranquility. Vyasa emphasizes that the bondage of desire is the only bondage in this world and that freedom from desire leads to the status of Brahma. He describes the attributes of a person who has attained this state, including contentment, grieflessness, and freedom from attachment. Vyasa also explains that the Vedas have truth as their ultimate goal, and that truth leads to the subjugation of the senses, charity, penance, renunciation, and ultimately, happiness and tranquility.

Vyasa elaborates on the importance of understanding the Soul, which resides within the body, and achieving emancipation through Yoga and meditation. He emphasizes that a true Brahmana derives joy from the Soul and transcends attachment and aversion, achieving freedom from the obligation of rebirth. Vyasa also highlights the distinction between a person who has attained this state and one who has not, stating that the former is like the lunar disc, continuously increasing in happiness, while the latter is like a person whose stomach is empty, seeking fulfillment from external sources.
352
Vyasa explains that to a disciple seeking Emancipation, a preceptor should teach the science of Adhyatma, which includes the five elements and their attributes. Space has sound, wind has touch, light has form and color, water has taste, and earth has scent. Each element possesses the attributes of the preceding one and its own. Additionally, there are three supplementary entities: avidya (ignorance), kama (desire), and karma (action). The mind is the ninth entity, understanding is the tenth, and the infinite Soul is the eleventh. The mind is characterized by doubt, understanding by certainty, and the Soul by infinity. The Soul, invested with a body, becomes Jiva or jivatman due to consequences of actions.

Vyasa further elaborates that the five elements and their attributes are present in all living creatures, and that one should strive to understand and transcend them to achieve Emancipation. He emphasizes that the Soul is infinite and unstained, and that one who realizes this achieves freedom from error and the cycle of birth and death. The preceptor's teaching is meant to guide the disciple towards this realization, and to help them understand the nature of the Self and the universe.
353
Vyasa explains that those who understand the scriptures can see the Soul, which is subtle and dissociated from the gross body. The Soul is like the sun's rays, invisible but inferred by reason. Yogins can see the Soul within gross bodies, like a reflection in water. They can perceive invisible beings, freed from gross bodies, and behold the Jiva, which roves in regions of bliss, freed from death. The Jiva is endued with seven subtile entities and can keep its linga form under control. However, those under the influence of their mind and understanding discriminate between their body and others, experiencing pleasure and pain even in dreams. They are overwhelmed by the qualities of Rajas and Tamas and cannot behold the Jiva-soul.

Vyasa further elaborates that the science of Yoga allows one to obtain knowledge of the Soul, transcending the gross body. One can comprehend the Supreme cause of the universe, with its six attributes: omniscience, contentment, unlimited comprehension, independence, eternal wakefulness, and omnipotence. By understanding the seven subtile entities and the Supreme cause, one can behold high Brahma. Vyasa emphasizes that this knowledge is not easily attainable and requires a deep understanding of the scriptures and the science of Yoga. He encourages seekers to strive for this knowledge, which leads to liberation and freedom from the cycle of birth and death.
354
Vyasa describes a tree of Desire in the heart, born from Error and nourished by Ignorance and Heedlessness. Its trunk is Wrath and Pride, with Envy as leaves and evil acts as vigor. Grief and Fear are its branches and sprouts. Men bound by chains of iron worship this tree, seeking its fruit, but are destroyed by their desires. A wise person, using Yoga and samadhi, can uproot this tree, transcending sorrow. The body is a city, with the understanding as mistress, mind as minister, and senses as citizens. The mind decides and inclines towards acts, but two faults, Tamas and Rajas, are observable. The understanding, tainted by the mind, descends to its level, and the senses lose stability.

Vyasa further elaborates that objects acquired through forbidden means bring grief and destruction, and the understanding is afflicted. The mind and understanding are identical, and Rajas overwhelms the Soul, like an image on a mirror. The mind unites with Rajas, seizes the Soul, understanding, and senses, and makes them over to Rajas. This union leads to a cycle of sorrow and rebirth. However, through Yoga and self-control, one can break free from this cycle and attain liberation. Vyasa emphasizes the importance of recognizing the true nature of the mind and understanding to achieve this liberation.
355
Bhishma explains the properties of the five elements and the mind and understanding, providing a detailed enumeration of their attributes. Earth has properties like immobility, weight, hardness, productiveness, and scent, while water has coolness, taste, moisture, liquidity, and softness. Fire has irresistible energy, inflammability, heat, light, and the capacity to soften, while wind has touch, independence, strength, celerity, and the power to assist emission. Space has sound, extension, enclosure, and the capacity for modification. The mind has properties like patience, reasoning, remembrance, forgetfulness, imagination, endurance, and propensity towards good and evil. The understanding has properties like perseverance, concentration, decision, and ascertainment, with a total of sixty properties that include the five elements.

Yudhishthira questions how the understanding can have only five properties, and how the five senses can be considered properties of the elements. Bhishma clarifies that the understanding encompasses the five elements and has a more extensive range of attributes. He emphasizes that all these properties exist in union with the Soul, and that the elements and their properties are created by the Supreme Brahma, making them non-eternal. Bhishma advises Yudhishthira to seek tranquility of heart through knowledge of Brahma, encouraging him to cultivate a deep understanding of the ultimate reality.
356
Yudhishthira asks Bhishma about the nature of life and death, wondering why mighty warriors lie dead on the battlefield. He questions what exactly dies - the body, the subtle body, or the soul. Bhishma responds by telling the story of King Anukampaka, who was grief-stricken after his son Hari was slain in battle. The king met the sage Narada, who shared a narrative to alleviate his sorrow. Narada recounts how the Grandsire, Brahman, created a multitude of living beings that multiplied rapidly, causing overcrowding in the universe. Brahman considered how to reduce the population and, in his wrath, a fire emerged from his body, burning the entire universe, including heaven, earth, and all mobile and immobile beings.

The divine Sthanu, filled with compassion, sought to appease Brahman, who offered to grant him a boon. Sthanu requested that living beings should not be destroyed by Brahman's wrath, but rather that death should come about through natural causes. Brahman agreed, establishing the cycle of life and death, with beings born, living, and dying in an eternal cycle. Narada's narrative continues, exploring the nature of existence, the soul, and the reasons for death. Bhishma shares this story to help Yudhishthira understand the mysteries of life and death, and to find solace in the face of loss.
357
Sthanu, filled with compassion, pleads with Brahman to spare the lives of created beings, appealing to his mercy and benevolence. Brahman, the creator of the universe, explains that his motivation is not anger or wrath, but rather a desire to lighten the burden of the earth, which is struggling to support the vast population of living creatures. Sthanu continues to intercede, asking Brahman to find an alternative to destruction, and suggesting that instead of annihilation, living creatures could undergo repeated cycles of birth and death. Brahman, moved by Sthanu's words, agrees, suppressing the fire that had been devastating the universe.

As the fire is extinguished, a goddess, Death, emerges from Brahman's body, personifying the force that will bring an end to life. Brahman states that living beings will now face death as a natural part of existence, rather than through direct divine wrath. The goddess Death will preside over this process, ensuring that each being's life ends in due course. This new cycle of life and death will continue indefinitely, balancing the population and maintaining the harmony of the universe. The story concludes with an understanding of the nature of death and its role in the grand scheme of creation.
358
Bhishma continues his discourse on the nature of life and death, explaining that all living beings are subject to the law of decay and mortality. The body, mind, and understanding are impermanent and subject to change, while the Soul is eternal and unchanging. The Soul, being separate from the body and mind, remains unaffected by birth, death, and the cycles of existence. The body, which is subject to change, is temporary, whereas the Soul is permanent and remains constant.

Bhishma elaborates that the Soul, which transcends the physical body, is unaffected by the transformations and sufferings experienced in the material world. By understanding the distinction between the impermanent body and the eternal Soul, one can achieve liberation from the cycle of birth and death. Bhishma emphasizes that true knowledge lies in comprehending the nature of the Soul, which is beyond the physical realm and unaffected by worldly phenomena. Through this understanding, one can attain peace and eternal happiness, transcending the transient nature of life.
359
Bhishma continues his explanation on the nature of the Soul, elaborating on its transcendence of physical existence and its eternal nature. He explains that the Soul is distinct from the body and mind, and is unaffected by birth, death, or any material changes. The Soul is the ultimate reality, beyond the illusions of the physical world. It is pure and unblemished, transcending the dualities of existence such as pleasure and pain, life and death.

Bhishma emphasizes that the realization of the Soul's true nature leads to liberation from the cycle of birth and death. By understanding the impermanence of the body and the eternal nature of the Soul, one can achieve inner peace and enlightenment. This knowledge allows one to transcend worldly attachments and achieve a state of eternal bliss. Bhishma encourages seekers to focus on the realization of the Soul and its true nature, leading to liberation and freedom from material suffering.
360
Bhishma discusses the nature of time and its impact on creation and dissolution. He explains that time is a measure of the cycles of creation, preservation, and destruction that govern the universe. Time itself is an eternal force that drives the processes of the material world, yet it is beyond the scope of material existence. Time transcends the physical and the temporal, influencing the cycles of birth and death without being affected by them.

Bhishma further elaborates that time is an instrument of the divine will, guiding the processes of creation and dissolution. It operates according to the will of Brahman, the Supreme Being, and serves as a mechanism for the evolution and devolution of the universe. Time is eternal, unchanging, and unaffected by the material transformations that it governs. Understanding the nature of time and its role in the cosmic order helps seekers comprehend the broader perspective of existence and the divine plan.
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361
Bhishma tells Yudhishthira the story of Jajali, a Brahmana who lived in the forest and practised severe penances. Jajali thought himself superior to others until he met Tuladhara, a wise man who sold miscellaneous articles in Varanasi. Tuladhara knew of Jajali's past and told him that he had not achieved true righteousness, despite his austere penances. Jajali had allowed a pair of birds to build a nest on his head and had taken care of them until they grew up and left. When they finally flew away, Jajali felt proud of himself, but a voice in the sky told him that he was not equal to Tuladhara in righteousness.

Tuladhara revealed that he knew of Jajali's past and that he had not achieved true merit. Jajali was filled with wrath and had come to Tuladhara to confront him. Tuladhara offered to grant Jajali a wish, and Jajali asked to know the difficult feats that Tuladhara had performed to achieve his wisdom.
362
Tuladhara explains to Jajali that he has achieved a state of certainty and stability through his practice of universal friendliness and harmlessness towards all creatures. He sells various items, but does so without cheating or harming others. Tuladhara believes that one should not cause harm to any creature, and that one should cultivate a sense of friendliness towards all. He notes that even those who are destitute of reason or are afflicted by disease can attain a state of calmness and freedom from fear.

Tuladhara also criticizes the practice of harming or killing animals, and notes that even the gods are present in all living creatures. He believes that one should not engage in acts that cause harm to others, and that one should instead cultivate a sense of compassion and kindness. Tuladhara's philosophy is centered around the idea of universal harmlessness, and he believes that this is the key to achieving true prosperity and happiness.
363
Jajali criticizes Tuladhara's philosophy, saying it will lead to the end of the world if people abandon the means of their subsistence. Tuladhara responds, saying he is not an atheist and believes in the importance of sacrifice, but that it should be done without harming animals. He argues that true sacrifice is not about external actions, but about cultivating inner virtue. Tuladhara believes that people should focus on mental sacrifice and self-reflection, rather than external rituals. He also emphasizes the importance of non-violence and compassion towards all living beings.

Tuladhara explains that the ancient sages performed sacrifices without harming animals, and that this is the true meaning of sacrifice. He says that those who perform sacrifices with violence and cruelty are not truly wise. Tuladhara's philosophy is centered around the idea of non-violence and self-reflection, and he believes that this is the key to achieving true happiness and liberation.
364
Tuladhara tells Jajali to observe how birds, reared on his head, return to their nests, displaying love for their father. He emphasizes that acts done without harming others are serviceable in this life and the next. Faith is essential for sacrifices to be productive, and it is superior to merit from recitations and meditation. Want of faith is a high sin, but faith can cleanse sins. The food of a liberal person is sanctified by faith, while the food of one without faith is lost. Only one who is bereft of faith is unfit to make offerings to the deities. Tuladhara stresses the importance of faith, saying it can cast off sin like a snake sheds its skin. He encourages Jajali to betake himself to faith, which will bring him superior happiness. Tuladhara explains that faith is of three kinds, influenced by Sattwa, Rajas, and Tamas, and that one's faith determines their name. He shares that men conversant with duties have laid down that abstaining from faults of behavior, with faith, is superior to all things considered sacred. Tuladhara and Jajali eventually ascend to heaven, having reached their respective places earned by their acts. The duties of non-injury and faith are proclaimed by Tuladhara, and Jajali finds tranquility after hearing his words. Bhishma shares this story with Yudhishthira, highlighting the importance of faith and non-injury.
365
King Vichakhy, moved by compassion, spoke out against animal slaughter in sacrifices, saying only the ignorant and atheist would condone such cruelty. He praised harmlessness as the highest duty. Bhishma agreed, citing Manu's teachings on non-violence. He noted that true Brahmanas recognize Vishnu's presence in every sacrifice and worship Him with pure offerings, not tainted meat or alcohol. Yudhishthira questioned how one could survive without harming others, as the body and dangers are constantly at war. Bhishma replied that one should acquire merit and act to maintain their body without causing harm, avoiding pain and death.

The text emphasizes the importance of non-violence and compassion towards all living beings, citing the teachings of King Vichakhy and Manu. It also highlights the distinction between true Brahmanas who worship Vishnu with pure offerings and those who condone animal slaughter in sacrifices. The conversation between Yudhishthira and Bhishma explores the challenges of living a harmless life and maintaining one's body without causing harm to others.
366
Yudhishthira asks Bhishma how to judge when to act or abstain from an act. Bhishma tells the story of Chirakarin, who was commanded by his father, Gautama, to slay his mother. Chirakarin reflected long before acting, considering the contradictory obligations of obeying his father and protecting his mother. He realized that the mother is the source of life and protection, and that the father is the giver of knowledge and instructions. Chirakarin delayed acting, and eventually, Gautama returned and repented his command. He praised Chirakarin for his delay, saying it made him happy for ever. Bhishma concludes that one should reflect long before acting, especially in matters of great consequence, to avoid repentance and grief.

The story highlights the importance of reflection and consideration in decision-making, especially when faced with conflicting obligations. Chirakarin's delay in acting saved him and his mother from harm, and earned him his father's praise. The story teaches that careful consideration and reflection can lead to happiness and avoid regret.
367
Yudhishthira asks Bhishma how a king can protect his subjects without injuring anyone. Bhishma shares the story of Dyumatsena and King Satyavat, who discuss the balance between righteousness and punishment. Satyavat suggests that the king should place the three other orders (Kshatriyas, Vaisyas, and Sudras) under the control of Brahmanas and punish the wicked gently, without destroying their bodies. He also recommends that the king should not punish the relatives of offenders and should consider the character of the offence and the science of morality before inflicting punishment.

Dyumatsena argues that if the wicked are not punished, the world will come to a deadlock, and that the king should slay robbers to protect his subjects. Satyavat responds that slaying a robber also harms his innocent family members and that the king should reflect deeply on the question of chastisement. He suggests alternative punishments, such as deprivation of wealth, chains, and disfiguration, and recommends that the king should first restrain himself before trying to restrain others.
368
Yudhishthira asks Bhishma about the religion that leads to both enjoyment and emancipation, and which is superior, the duties of domesticity or those of Yoga. Bhishma shares the story of Kapila and the cow, where Kapila says that both courses of duty are highly blessed and difficult to accomplish. A Rishi, Syumarasmi, enters the form of the cow and engages in a discourse with Kapila about the authoritativeness of the Vedas. Syumarasmi argues that the Vedas declare sacrifice as the root of the world and its course, and that all things have been created for the performance of sacrifice. He explains that the different species of animals and plants are designated as fit for sacrifice, and that the cow is particularly revered for its ability to provide all the necessaries of sacrifice.

Kapila and Syumarasmi discuss the importance of sacrifice and the Vedas, and the fruits of performing sacrifices, including heavenly beatitude. Syumarasmi emphasizes that those who perform sacrifices without causing harm to others and with the proper understanding of the Vedas are truly righteous. The discourse concludes with an affirmation of the importance of sacrifice and the reverence for the Vedas.
369
Bhishma describes how King Harishchandra, known for his truthfulness and righteousness, gave up his kingdom and endured suffering for his principles. He served as a laborer in a cremation ground, experiencing extreme hardship. Despite his trials, he never faltered in his commitment to truth. His wife and son also endured suffering alongside him. The story illustrates the supreme value of adhering to truth and righteousness, even in the face of immense personal sacrifice.

Bhishma emphasizes that King Harishchandra's dedication to truth, despite his suffering, earned him great respect and divine favor. The narrative highlights that the pursuit of righteousness and adherence to truth is a noble and worthy endeavor, regardless of the challenges faced.
370
Yudhishthira inquires about the best form of devotion and the path to liberation. Bhishma narrates the story of a great devotee of Vishnu who was once a rich merchant but lost everything and became a wanderer. Despite his hardships, he never lost faith in Vishnu. The merchant's devotion was unwavering, and he continued to worship Vishnu with great reverence. Vishnu, impressed by the merchant's devotion, appeared to him and granted him liberation. Bhishma explains that true devotion involves unwavering faith and devotion to Vishnu, and that such devotion can lead to liberation and eternal happiness.

The story of the merchant emphasizes the importance of faith and devotion in the pursuit of liberation. It teaches that regardless of one's material circumstances, true devotion to the divine can lead to ultimate freedom and fulfillment.
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371
Yudhishthira asks Bhishma about the attainment of Religion, Profit, and Pleasure, seeking to know which one is superior. Bhishma recounts the ancient narrative of Kundadhara, a Cloud who grants a Brahmana's wish for virtue over wealth. The Brahmana, devoted to penances, beholds the gods and Kundadhara, who bestows virtue upon him. Kundadhara solicits virtue for the Brahmana, pleasing the gods, and the Brahmana becomes virtuous-souled. He enters the woods, undergoes austerities, and acquires spiritual vision. Kundadhara reappears, and the Brahmana beholds thousands of kings sunk in hell. Kundadhara warns that men are enchained by vices and that the gods are afraid of men. The Brahmana prostrates himself, and Kundadhara forgives him, disappearing thereafter. The Brahmana roams the worlds, attaining ascetic success through Kundadhara's grace.

Bhishma continues, emphasizing that virtue is the highest end and that the gods adore the virtuous, not the wealthy or desire-ridden. He notes that true happiness lies in virtue, not wealth or pleasure. Yudhishthira is enlightened by the story, understanding the significance of virtue in achieving spiritual enlightenment. The conversation highlights the importance of devotion, penances, and virtue in Hindu philosophy, showcasing the path to spiritual success and the attainment of the highest end.
372
Yudhishthira asks Bhishma about the sacrifice that is ordained for virtue alone, not for heaven or wealth. Bhishma recounts the story of a Brahmana named Satya, who lived according to the unchha mode and performed sacrifices with roots and fruits. Satya's wife, Pushkaradharini, was pure-minded and had emaciated herself through austere vows. A deer, who was actually Dharma in disguise, appeared and asked Satya to slay him for the sacrifice. However, Satya refused, and the deer revealed that residence in heaven is not attainable through slaughter. Dharma then assisted Satya in performing a sacrifice without injury to living creatures. Through his penances, Satya attained a state of mind similar to his spouse's.

Bhishma emphasizes that abstention from injury is the complete religion, while the religion of cruelty only leads to heaven, which is temporary. He highlights the importance of non-violence and the true meaning of sacrifice. The story showcases the transformative power of virtue and the rewards of devotion and penances. Yudhishthira is enlightened by the narrative, understanding the significance of virtue in achieving spiritual enlightenment and the attainment of the highest end. Bhishma's wisdom and the story of Satya serve as a teaching tool, illustrating the path to spiritual success and the importance of compassion in religious practices.
373
Yudhishthira asks Bhishma about the roots of sin, virtue, renunciation, and emancipation. Bhishma explains that desire and aversion lead to sin, as one strives to acquire and avoid objects that please and displease. This leads to attachment, error, and greed, causing one to commit sinful acts. A sinful person makes excuses and justifies their actions, ignoring the advice of well-wishers. They fail to find happiness and instead suffer.

In contrast, a righteous person seeks the good of others and acquires virtue through wise judgment and good companionship. They delight in virtue and support others, acquiring wealth and friends through righteous means. They do not become attached to wealth or pleasure, but instead seek renunciation and emancipation through knowledge.

Bhishma advises Yudhishthira to adhere to virtue in all situations, as it leads to eternal success. He explains that one must gradually abandon sinful acts and seek renunciation, ultimately attaining emancipation through the eye of knowledge. Bhishma has now explained the topics of sin, virtue, renunciation, and emancipation, and advises Yudhishthira to follow the path of virtue.
374
Yudhishthira asks Bhishma about the means to achieve Emancipation. Bhishma explains that one must practice forgiveness, abandon desires, and conquer sleep, fear, and breath through contemplation and heedfulness. Desire, aversion, and lust are to be dispelled by patience, and error, ignorance, and doubt are to be overcome by studying truth. One must also avoid insouciance, inquire into things of interest, and eat frugal and easily digestible food to drive off disorders and diseases. Contentment, benevolence, and regard for all creatures are essential, as is the avoidance of expectation and wealth. Affection must be abandoned by remembering the transitory nature of things, and hunger must be subdued by practicing Yoga. Procrastination, doubt, and fear are to be overcome by exertion, certainty, and courage. The mind and speech are to be subdued by the Understanding, and the Understanding is to be controlled by the eye of knowledge.

Knowledge is to be controlled by acquaintance with the Soul, and the Soul is to be controlled by the Soul, attainable by those who are pure and tranquil. The five impediments of Yoga are to be subdued, and contemplation, study, gift, truth, modesty, candor, forgiveness, purity of heart, and the subjugation of the senses are to be practiced. This leads to increased energy, dispelled sins, fulfilled wishes, and gained knowledge. When one becomes cleansed of sins, possessed of energy, frugal, and master of one's senses, one seeks to attain Brahma.
375
Bhishma recounts the discourse between Narada and Asita-Devala regarding the origin and destruction of all creatures. Asita explains that the universe is created from five great essences: water, space, earth, wind, and heat. Time and the Understanding create other objects from these essences. The five essences, along with Kala (Time) and the Understanding, are eternal and indestructible. Creatures are created from and merge into these essences. The senses perceive five properties: form, scent, taste, touch, and sound. The Soul apprehends these properties through the senses. The organs of knowledge and action are enumerated, and the attributes of the five essences are described. The states of wakefulness, dream, and dreamless slumber are explained. The combination of the five essences and the owner of the body (Jiva) form the eighteen attributes. When the body is dissolved, the attributes cease to dwell together. Jiva migrates from body to body, urged by Time, until freed from the bond of body, it attains the highest end, Brahma.
376
Yudhishthira expresses remorse for the sinful deeds committed during the war, and asks Bhishma how to dispel the thirst for wealth. Bhishma shares the story of the ruler of Videhas, who said that true happiness comes from the disappearance of desire, not from wealth or material possessions. Desire leads to sorrow, and attachment to desire causes pain when what is desired is lost. One should apply wealth to virtuous purposes and then give up desire. A man of knowledge looks upon all creatures as himself and casts off everything to attain tranquility. The thirst for earthly things is a fatal disease that must be cast off to find felicity. The virtuous soul, by beholding their own bright and evil-free behavior, attains great fame both in this life and the next.

Bhishma continues, explaining that the ruler of Videhas lives happily with nothing, as tangible possessions bring sorrow to those with knowledge. The thirst for wealth only increases with acquisitions, and attachment leads to pain when what is desired is lost. One should give up desire and apply wealth to virtuous purposes to attain tranquility and freedom from anxiety.
377
Yudhishthira asks Bhishma what source of good he should strive for, given that time is running out. Bhishma shares a story of a father-son dialogue, where the son, Medhavin, asks his father how to acquire virtue when death is inevitable. The father advises him to study the Vedas, have offspring, perform sacrifices, and then retire to the forest to become a Muni. Medhavin expresses his fear of death and decrepitude, and urges his father to take heed. He argues that one should practice virtue from a young age, as life is uncertain, and death can come at any moment. He advocates for the power of truth and non-injury to all creatures as the means to achieve immortality.

The son's words convince the father to adopt the path of truth and renunciation. Bhishma advises Yudhishthira to do the same, devoted to the religion of truth. The story highlights the importance of seeking virtue, practicing non-injury, and embracing truth as a means to attain spiritual success and immortality.
378
Yudhishthira questions Bhishma on how to obtain true happiness, given the existence of pain and suffering. Bhishma explains that true happiness is obtained by one who lives according to the eternal laws of religion, free from sin and transitory desires. One must endure the suffering and pain of life with patience, and cultivate a mind that is detached from the transient pleasures of the world. True happiness is not derived from sensory enjoyment but from the practice of virtue and the pursuit of wisdom.

Bhishma advises that the highest good is the cultivation of virtue and the practice of Dharma. He emphasizes the importance of leading a righteous life, being devoted to truth, and practicing self-control. By following these principles, one can attain lasting happiness and peace, transcending the transient nature of worldly pleasure and pain.
379
Yudhishthira asks Bhishma about the causes of bondage and freedom. Bhishma explains that bondage is caused by desire, ignorance, and attachment to the objects of the senses. These lead to actions that bind the soul to the cycle of birth and rebirth. Freedom is attained by overcoming these causes through knowledge, self-discipline, and renunciation. The soul that has conquered desire, ignorance, and attachment achieves liberation and transcends the cycle of birth and death.

Bhishma advises Yudhishthira to pursue knowledge, practice self-discipline, and cultivate detachment from the objects of the senses. By doing so, one can attain freedom and liberation from the cycle of bondage. The key to achieving this is to live a life of virtue and righteousness, guided by wisdom and understanding.
380
Yudhishthira inquires about the importance of self-discipline and its role in achieving liberation. Bhishma explains that self-discipline is essential for attaining liberation as it helps in controlling the senses, overcoming desires, and developing a calm and focused mind. Self-discipline leads to the development of virtues such as patience, humility, and self-control. Through self-discipline, one can overcome the influences of desire and attachment, achieve inner peace, and ultimately attain liberation.

Bhishma emphasizes that self-discipline should be practiced consistently and with dedication. It involves controlling one's actions, speech, and thoughts, and adhering to the principles of virtue and righteousness. By practicing self-discipline, one can purify the mind, cultivate spiritual wisdom, and achieve the highest goal of liberation.
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381
Yudhishthira asks how Vritra, a virtuous Asura devoted to Vishnu, was vanquished by Indra. Bhishma explains that Vritra was immeasurably powerful and knowledgeable, and his devotion to Vishnu was great. Despite his virtues, Vritra was defeated by Indra in a fierce battle. Bhishma describes the battle in detail, including the use of various weapons and powers of illusion. Vritra overwhelmed Indra with a shower of rocks, but the celestial forces fought back, and Vasishtha restored Indra's strength with Somanas. Indra then relied on his intelligence and Yoga to dispel Vritra's illusions. The gods and Rishis, including Vrihaspati and Vasishtha, urged Mahadeva to destroy Vritra, and Vishnu entered Indra's thunderbolt to aid in the battle. Maheswara advised Indra to slay Vritra, who had been granted boons by Brahman, including greatness, powers of illusion, and excess might. With Mahadeva's energy, Indra slew Vritra with his thunderbolt. The deities and Rishis rejoiced, and the Asuras lost their powers of illusion and memory.

Bhishma continues, describing the scene as Indra prepared to face Vritra. The gods and Rishis praised Indra, and Mahadeva granted him the power to defeat the Asura. Vritra, meanwhile, was afflicted by a fierce fever born of Mahadeva's energy, which weakened his powers. The battle raged on, with both sides using their greatest strength and cunning. In the end, Indra emerged victorious, and Vritra was slain. The gods and Rishis celebrated, and the universe was safe once more.
382
Bhishma describes the symptoms that appeared on Vritra's body when he was overtaken by the fever born of Mahadeva's energy. Vritra's mouth emitted flames, he became pale and trembled, and his memory took the form of a jackal that left his mouth. Indra, armed with the thunderbolt, looked hard at Vritra and hurled the weapon, slaying him. The sin of Brahmanicide, in the form of a fierce and dreadful woman, issued from Vritra's body and pursued Indra. She seized him and stuck to him, inspiring him with terror. Indra entered the fibers of a lotus-stalk and dwelt there for many years, but the sin of Brahmanicide pursued him. He presented himself before the Grandsire, who reflected on how to free Indra from the sin. The Grandsire divided the sin into four portions, which were taken by Agni, the trees and herbs, the Apsaras, and the Waters. Each of these was given a means of rescue from the sin, which would be passed on to a man who committed certain offenses.

The Grandsire appointed Agni to take a fourth portion of the sin, which would be passed on to a man who abstained from offering oblations to Agni. The trees and herbs took another fourth, which would be passed on to a man who cut or tore them during Parva days. The Apsaras took a fourth, which would be passed on to a man who sought congress with women in their menstrual season. The Waters took the final fourth, which would be passed on to a man who cast phlegm, urine, or excreta into them.
383
Yudhishthira asks Bhishma about the origin of Fever, and Bhishma explains that it arose from the sweat of Mahadeva's forehead when he was angry. A being emerged from the sweat drop, consumed the embodied form of Sacrifice, and then pursued the deities and Rishis. Brahman appeared and appointed Mahadeva a share of the sacrificial offerings, and Mahadeva distributed Fever into many parts to avoid destruction. Fever was distributed into various forms, including heat in elephants' heads, bitumen in mountains, and diseases in animals. In humans, Fever enters bodies at birth, death, and other occasions.

Bhishma continues, explaining that Fever is a form of Maheswara's energy and should be respected and worshipped. He tells Yudhishthira that the story of Fever's origin is a celebrated one and that knowing it will free one from disease and bring happiness. Bhishma then asks Yudhishthira if he has any other questions, indicating that he is willing to continue sharing his wisdom.

The conversation between Yudhishthira and Bhishma highlights the importance of understanding the origins of things and the interconnectedness of the universe. Bhishma's wisdom and knowledge provide insight into the workings of the world and the nature of the divine.
384
Janamejaya asks Vaisampayana about the destruction of Daksha's Horse-sacrifice, which was performed on the breast of Himavat. Vaisampayana explains that Daksha, son of Prachetas, omitted to invite Mahadeva, despite the presence of other gods and Rishis. The goddess Uma, filled with rage and grief, provoked Mahadeva's wrath. Mahadeva created a Being from his mouth, Virabhadra, to destroy the Sacrifice. Virabhadra, accompanied by Raumyas, rushed to the Sacrifice and destroyed it, despite the efforts of the gods and Rishis to protect it. The destruction was complete, with even the celestial damsels being shoved and hurled on all sides.

Daksha and the gods sought the protection of Mahadeva, who appeared and granted Daksha's boon, restoring the destroyed articles. Mahadeva's power and role as the protector of righteousness are highlighted in the story. The tale also showcases the complex relationships between the gods and their roles in the universe. The importance of including Mahadeva in sacrifices is emphasized, and the consequences of omitting him are demonstrated.

The story is a testament to the intricate dynamics of the divine world and the significance of respecting and acknowledging the power of all gods. The destruction and subsequent restoration of the Sacrifice serve as a reminder of the delicate balance and interdependence of the universe.
385
Yudhishthira asked Bhishma to tell him the names by which Daksha, the progenitor of creatures, adored the great deity. Bhishma recounted Daksha's hymn of praise to the god.

Daksha said, 'I bow to thee, O lord of all gods, destroyer of Asuras, adored by gods and Danavas. Thou art thousand-eyed, fierce-eyed, and three-eyed. Thy hands and feet extend everywhere, as do thy eyes, head, and mouth. Thou art omnipresent, with ears like an elephant or bull. Salutations to thee! The utterers of the Gayatri sing thy praises. Rishis regard thee as Brahmana, Indra, and the firmament above. Thou art Cause, Effect, Action, and Instrument of all that is unreal and real, Creation and Destruction. I bow to thee as Bhava, Sarva, and Rudra. Thou art the slayer of Andhaka, with three matted locks and three heads, armed with an excellent trident. Thou art Tryamvaka, Trinetra, the destroyer of the triple city. Salutations to thee! Thou art Chanda, Kunda, the universal egg, and its bearer. Salutations to thee whose teeth and hair are turned upwards, who art stretched over the universe, red, tawny, and blue-throated. Thou art of incomparable and dreadful form. Salutations to thee, Surya, with a garland of Suryas, standards, and flags bearing Surya's device. Thou art the Lord of spirits, bull-necked, armed with a bow, crusher of foes, personification of chastisement, clad in leaves and rags. Salutations to thee who bears gold in thy stomach, cased in golden mail, gold-crested, and the lord of all gold! Salutations to thee that art the navel of the universe, both cause and effect in the form of the five primal elements, and the coverer of all covers. Salutations to thee!'

Hearing these adorations, Mahadeva, gratified, granted Daksha boons and forgiveness.
386
Yudhishthira asks Bhishma about Adhyatma, and Bhishma explains that it is the science of understanding the nature of the universe and the self. He describes the five great essences - earth, wind, space, water, and light - and how they interact to form the universe. The concept of Brahman, the ultimate reality, and the nature of the soul are central to Adhyatma.

Bhishma elaborates on the principles of Adhyatma, including the nature of action, knowledge, and devotion. He explains that understanding Adhyatma leads to liberation and peace. The teachings emphasize the importance of self-realization and the pursuit of truth. The science of Adhyatma provides insights into the cosmic order and the nature of existence, guiding individuals toward enlightenment and spiritual growth.

The knowledge of Adhyatma is considered essential for those seeking to understand the deeper aspects of life and the universe. By studying Adhyatma, one can gain a greater appreciation of the divine and the interconnectedness of all things.
387
Yudhishthira inquires about the powers of the gods and the nature of their manifestations. Bhishma explains that the gods possess great powers and are manifestations of various aspects of the divine. Each god has unique qualities and attributes that contribute to the cosmic order.

Bhishma describes the roles of different gods, including Vishnu, Shiva, and Brahma, and their contributions to creation, preservation, and destruction. The gods' powers are interrelated, and their actions maintain the balance of the universe. Understanding the nature of these manifestations and their roles is essential for comprehending the divine order.

The discussion highlights the interconnectedness of the gods and their significance in maintaining the cosmic balance. It emphasizes the importance of recognizing and honoring the various aspects of the divine and their contributions to the universe.
388
Yudhishthira asks Bhishma about the significance of sacred rituals and their impact on spiritual growth. Bhishma explains that sacred rituals are essential for spiritual development and maintaining harmony with the divine. They serve as a means of communication with the gods and contribute to the purification of the self.

Bhishma elaborates on the various types of rituals, including sacrifices, prayers, and offerings. Each ritual has specific purposes and benefits, contributing to the overall spiritual progress of individuals. Engaging in these rituals with devotion and sincerity leads to spiritual growth and a deeper connection with the divine.

The practice of sacred rituals is an important aspect of spiritual life, providing a way to honor the divine and cultivate inner peace. By understanding and performing these rituals, individuals can enhance their spiritual journey and achieve greater harmony with the universe.
389
Yudhishthira asks about the role of meditation in achieving spiritual enlightenment. Bhishma explains that meditation is a powerful tool for attaining self-realization and spiritual growth. It involves focusing the mind and cultivating inner awareness to achieve a deeper understanding of the self and the divine.

Bhishma describes various meditation techniques and their benefits. Through meditation, individuals can attain inner peace, clarity of mind, and a greater connection with the divine. It is a practice that helps in overcoming distractions and achieving a higher state of consciousness.

Meditation plays a crucial role in the spiritual journey, providing a means to explore the inner self and connect with the universal consciousness. By incorporating meditation into daily life, individuals can enhance their spiritual development and attain enlightenment.
390
Yudhishthira inquires about the concept of divine justice and its role in the universe. Bhishma explains that divine justice is the principle by which the universe maintains order and balance. It is governed by the actions and decisions of the gods, who ensure that righteousness prevails and that individuals reap the consequences of their deeds.

Bhishma elaborates on the ways in which divine justice manifests, including the rewards and punishments that individuals receive based on their actions. The concept of karma, or the law of cause and effect, is central to divine justice. It ensures that every action has a corresponding reaction, contributing to the overall balance of the universe.

Understanding divine justice provides insight into the workings of the cosmos and the nature of moral and ethical conduct. It emphasizes the importance of living a righteous life and being mindful of one's actions, as they ultimately shape one's destiny and contribute to the harmony of the universe.
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391
Yudhishthira asks Bhishma about the beneficial acts that lead to happiness in this world and the next. Bhishma shares the story of King Janaka, who asked Parasara about the supreme benefit for all creatures. Parasara replied that righteousness earned through good acts is the highest benefit, and that it leads to honor in heaven. He explained that the four methods of living - acceptance of gifts, realization of taxes, agriculture, and service - are meant to support oneself and others.

Parasara emphasized that living creatures take on the color of their past actions, and that good and bad acts lead to corresponding fruits. He refuted the skeptic's argument that destiny and past actions have no role in shaping one's life, and emphasized the importance of self-restraint, forgiveness, patience, and other virtues in achieving happiness.

Parasara also listed various undesirable traits and characteristics that are worthy of pity, including a Kshatriya without courage, a Brahmana who eats any kind of food, a Vaisya who is lazy, a Sudra who is idle, a learned person without good behavior, and a Yogin who is attached to worldly things. He emphasized that one should not do something that one would censure in others, and that one should strive to collect and fix one's mind.

Bhishma concluded that one should accomplish good acts to attain what is for one's highest benefit, and that righteousness is the supreme means of achieving happiness both in this world and the next.
392
Parasara advises that one should use their body and mind to cultivate knowledge and righteousness, and avoid sinful acts that lead to sorrow. He emphasizes the importance of renunciation and self-reflection, and notes that sinful acts committed knowingly are harder to expiate than those committed unknowingly. He also states that righteous acts can cancel out sinful ones, but only if done with deliberation and judgment. Parasara uses the metaphor of a vessel to illustrate how acts done without reflection are like water poured into an unbaked vessel, which gradually escapes, while acts done with judgment are like water poured into a baked vessel, which remains and increases in quantity.

He concludes by advising the king to subjugate his foes, protect his subjects, and cultivate self-restraint and righteous behavior. He also emphasizes the importance of looking upon all creatures as oneself and reverencing one's superiors. By following these principles, one can obtain happiness and achieve their goals.
393
Parasara says that people act for their own benefit, not for others. Even gifts are made for personal gain. However, making gifts to distinguished people and accepting gifts from them both lead to merit, with making gifts being superior. Wealth acquired by proper means should be protected for acquiring virtue. One should not earn wealth by harming others. Everyone is born with debts to gods, guests, servants, ancestors, and oneself, which should be paid off by performing various acts like studying Vedas, performing sacrifices, and doing good deeds.

Great sages have achieved success by adoring deities and performing penances. Righteousness is eternal and should never be abandoned for wealth. A righteous person keeps their sacred fire and offers daily adorations to deities. The Vedas are established on three sacred fires, and a Brahmana who possesses these fires is truly righteous. Humility and serving venerable individuals are also important.

Many great Rishis have attained success by adoring Vishnu and other deities with concentrated minds and penances. Even undeserving men have obtained great distinction by adoring the deity. However, one should not seek advancement by achieving wicked or censurable acts. Wealth earned by righteous ways is true wealth, and righteousness should never be abandoned for wealth.

A person who keeps their sacred fire and offers daily adorations to deities is regarded as the foremost of righteous persons. The sacred fire, mother, father, and preceptor should be duly waited upon and served with humility. A truly respectable man is one who is possessed of learning, destitute of lust, looks upon all creatures with love, has no wealth, is righteous in acts, and is destitute of the desire to inflict harm.
394
Parasara advises that the lowest order (Sudras) should derive their sustenance from serving the other three orders. Such service makes them righteous. They should associate with good men devoted to righteousness and acquire good qualities. The life of human beings is fleeting, and one should achieve only what is good. A wise man would never do an act dissociated from virtue, even if it brings advantages.

The king who protects the other classes, the Brahmana who studies scriptures, the Vaisya who earns wealth, and the Sudra who serves the other classes become objects of respect. Conducting themselves otherwise, each order falls away from virtue. Gifts made righteously and with reverence bring excellent fruits. The sages say that man should seek to cross the ocean of life by various means and exert himself to be freed from the bonds of the world.

The Brahmana shines by self-restraint, the Kshatriya by victory, the Vaisya by wealth, and the Sudra by cleverness in serving the other orders. Parasara emphasizes the importance of righteousness, association with good men, and acquisition of good qualities for the lowest order to achieve happiness and respect.
395
Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts, in the Kshatriya that won by victory in battle, in the Vaisya that obtained by following the duties laid down for his order, and in the Sudra that earned by serving the three other orders, however small its measure, is worthy of praise, and spent for the acquisition of virtue is productive of great benefits. If the Brahmana, pressed for a living, betakes himself to the duties of either the Kshatriya or the Vaisya, he does not fall off from righteousness. However, if he takes up the duties of the lowest order, then he certainly falls off. When the Sudra is unable to obtain his living by serving the three other orders, then trade, rearing of cattle, and mechanical arts are lawful for him.

The Asuras, in the form of Lust and Wrath, entered the bodies of men, generating pride and arrogance, leading to oppression and acquisition of wealth without compunction. The deities sought Siva's protection, who, with a single shaft, felled Desire, Wrath, and Cupidity. Men returned to studying the Vedas and other scriptures. The seven ancient Rishis installed Vasava as the chief of the gods. Despite this, some elderly men retained wicked feelings, leading to the rise of kings of terrible prowess indulging in Asura-like acts.

For this reason, one should abstain from acts of injury or malice and seek knowledge of the Soul. A wise person would not seek wealth for religious rites by unrighteous means. Do thou restrain thy senses, cherish thy subjects, and maintain virtue and knowledge. When one's mind becomes free of desire, one succeeds in obtaining what is auspicious.'
396
Parasara discusses the ordinances of penances, saying that attachment and aversion lead to desire for enjoyment, which can result in evil acts and ultimately destruction. He notes that true felicity comes from intelligence, seeking auspicious acts, and abstaining from optional ones. Loss of wealth and physical diseases can lead to despair, which can spark a desire for penance.

Penance is essential for all, including Sudras, and can lead to heaven. Many celestial beings have achieved success through penance. Kings and householders have also attained their positions through penance. Penance can bring happiness, and its practice can lead to auspicious consequences, while abstaining from it can result in misery.

Parasara emphasizes that penance is necessary for all, regardless of social status or circumstances. He encourages individuals to cultivate self-restraint, tranquility, and wisdom to attain emancipation. He also notes that the pleasure derived from sensory gratification is short-lived and can lead to agony.

Householders are advised to enjoy their wealth and possessions but also discharge their duties as laid down in the scriptures. They should perform sacrifices and religious rites with attention and cleverness. Ultimately, Parasara stresses that penance is the only act that can bring true happiness and success.
397
Janaka asks Parasara about the origin of different colors and classes of men. Parasara explains that all men were originally Brahmanas, but fell away from penance and became different classes. He describes how the four original orders (Brahmanas, Kshatriyas, Vaisyas, and Sudras) were created and how intermixture led to other classes.

Janaka inquires about the duties of each order, and Parasara explains their respective responsibilities. Brahmanas are to study and teach the Vedas, perform sacrifices, and impart knowledge. Kshatriyas are responsible for protecting the realm and upholding justice. Vaisyas are tasked with agriculture, trade, and commerce. Sudras are to serve the other three orders.

Parasara emphasizes the importance of adhering to one's duties and avoiding sinful actions. He also discusses the concept of hereditary occupation and how it affects one's class and duties. By understanding and following one's prescribed duties, individuals can achieve success and avoid downfall.
398
Janaka asks about the methods of conquering the enemies of righteousness and achieving true victory. Parasara explains that the essence of conquest lies in understanding the true nature of righteousness and adhering to it. The victory that comes from righteousness is lasting and brings peace, while victory obtained through unrighteous means is temporary and unstable.

Parasara advises that one should focus on self-improvement and virtuous behavior to achieve true success. He emphasizes the importance of wisdom, perseverance, and detachment in overcoming obstacles and attaining goals. By practicing righteousness and following one's prescribed duties, one can achieve lasting victory and avoid the pitfalls of temporary success.

Janaka learns that the true essence of conquest is in aligning one's actions with righteousness and avoiding actions driven by selfish desires. By doing so, one can achieve a lasting and meaningful victory.
399
Parasara discusses the nature of righteousness and the importance of adhering to it. He explains that true righteousness is characterized by self-control, non-attachment, and adherence to one's prescribed duties. Righteous actions lead to lasting happiness and success, while unrighteous actions result in suffering and downfall.

Parasara also explains that the path of righteousness involves overcoming desires and attachments. He advises Janaka to practice moderation and avoid indulgence in sensory pleasures. By focusing on self-improvement and adhering to one's duties, one can achieve true success and avoid the pitfalls of unrighteous behavior.

Janaka learns that the key to achieving true righteousness lies in understanding and following the principles of self-control, moderation, and duty. By adhering to these principles, one can attain lasting happiness and success.
400
Parasara discusses the concept of penance and its importance in achieving spiritual progress. He explains that penance involves self-discipline, renunciation, and devotion. By practicing penance, individuals can purify their minds and achieve a higher state of consciousness.

Parasara advises Janaka to engage in penance with sincerity and dedication. He emphasizes that penance should be performed with a pure heart and a focus on spiritual growth. Through penance, one can attain liberation and achieve union with the divine.

Janaka learns that penance is a crucial aspect of spiritual practice and that it requires dedication and sincerity. By engaging in penance, one can achieve spiritual progress and ultimately attain liberation.
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401
Yudhishthira asks Bhishma to explain the difference between Sankhya and Yoga philosophy. Bhishma says that both systems have their own strengths and weaknesses and recommends adopting the one that suits individual inclinations. He explains that Yoga is based on direct perception, while Sankhya relies on scriptures. Bhishma praises the virtues of Yoga, saying it helps attain emancipation by breaking free from worldly attachments. He uses metaphors like fish breaking through nets and birds escaping from hunters' nets to illustrate the power of Yoga. Bhishma also explains that a weak Yogin may meet with destruction, but a strong one can withstand temptations and attain emancipation. He describes the powers of Yoga, including the ability to create multiple bodies and wander the earth. Bhishma concludes that the path of Yoga is difficult, but those who persevere can attain the highest goal of identification with Brahma.
402
Yudhishthira asked Bhishma about the principles of the Sankhya philosophy. Bhishma explained that the Sankhya doctrine, founded by Kapila, is faultless and highly meritorious. It emphasizes understanding the faults in objects and the true nature of existence, leading to Emancipation. The philosophy involves comprehending the interplay of Sattwa, Rajas, and Tamas, and recognizing the path of self-knowledge. Bhishma described the various attributes and their connections, including the roles of different deities and cosmic elements. The Sankhya philosophy teaches the detachment from worldly desires and the attainment of true knowledge, leading to liberation. The followers of this philosophy, by understanding the faults and virtues of the material world, transcend physical existence and achieve union with the Supreme Soul, attaining immortality and escaping the cycle of birth and death. Bhishma emphasized that this knowledge is comprehensive and leads to the highest spiritual state, equal to Narayana, embodying the universe's essence.
403
"Yudhishthira said, 'What is called Undeteriorating and by attaining to which no one has to come back? What is called Deteriorating and by attaining to which one has to return?'
"Bhishma said, 'Listen to the old narrative of the discourse between Vasishtha and king Karala of Janaka's race. King Janaka asked Vasishtha about Supreme and Eternal Brahma. Vasishtha replied, 'Twelve thousand years make a Yuga; four such Yugas a thousand times make a Kalpa, one day of Brahman. When Brahman is destroyed, Sambhu awakes and creates the First Being, called Hiranyagarbha, identifiable with the universe. This Being creates Consciousness and Prajapati. The creation of Mahan and Consciousness is the creation of Ignorance. The Unmanifest (Prakriti) creates the Manifest (Hiranyagarbha). The Manifest is created from the Unmanifest.
"The fourth creation comprises the elements: Wind, Light, Space, Water, Earth, and their properties: sound, touch, form, taste, scent. The fifth creation arises from the combination of the primal elements and includes organs of knowledge and action. Understanding these topics properly, Brahmanas achieve Emancipation. The twenty-four topics include ten organs of knowledge and action, five primal elements, five properties of elements, mind, and consciousness.
"All bodies are combinations of these four and twenty topics. These topics are Destructible. The twenty-fifth, Vishnu, is Undeteriorating, transcending the other topics. The twenty-fifth, Akshara, united with the unmanifest, becomes Kshara (Destructible). By knowledge, the Indestructible becomes displayed in His true nature."
404
"Vasishtha said, 'Thus, in consequence of his forgetfulness, the Soul follows ignorance and obtains thousands of bodies one after another. He attains thousands of births among intermediate orders and sometimes among the gods due to union with attributes. From humanity, he goes to heaven and then returns, and sinks into hell. The Soul, though transcending attributes, invests himself with them, subjecting to happiness, misery, and diseases like headache, leprosy, and asthma. Regarding himself erroneously as born among various creatures, he endures misery and enjoys the fruits of his good deeds. He views himself in different conditions, adorned or eating various foods, and adopts different practices, vows, and penances for ascetic success. The Soul sees himself practicing merchant's, Brahmana's, Kshatriya's, and Vaisya's duties, making gifts, or following derelictions. He views himself in different environments and conditions, observing rites, making sacrifices, and adopting various acts and duties, influenced by Prakriti, leading to happiness, woe, and further births. Understanding all these conditions as created by Prakriti and knowing Prakriti's influence and attributes, the wise perceive the Soul's true, attribute-less nature. The deluded Soul, through Ignorance, experiences the cycle of birth, death, and rebirth, assuming millions of forms, subject to good and bad acts, and suffering due to attachment and ego. Understanding Prakriti's acts and the Soul's passive nature, one can transcend this cycle.'
405
Vasishtha explains that Jiva, due to ignorance and association with others, undergoes countless births and deaths. Like the waxing and waning of the moon, Jiva transforms and takes on various forms. The nature of Jiva is to repeatedly appear and disappear, but its pure essence remains constant. Vasishtha uses the analogy of the moon's sixteen portions to describe Jiva's nature. Only fifteen portions are subject to change, while the sixteenth remains constant. Similarly, Jiva's pure essence is not subject to modification, but its association with ignorance leads to repeated births. The union of Jiva's pure essence with the eternal and immutable portion is what leads to birth. The destruction of Jiva's association with Prakriti is what leads to emancipation. Vasishtha emphasizes that the soul is pure but becomes impure due to its devotion to ignorance and the three attributes of Prakriti.
406
Janaka asks Vasishtha about the relationship between male and female, comparing it to the union of Purusha and Prakriti. Vasishtha explains that while the Vedas describe the attributes of the sire and mother, one must comprehend the true meaning beyond the texts. He distinguishes between the Jiva-soul, the universe, and the Supreme Soul, which is beyond attributes and transcends Prakriti. Vasishtha explains that the Supreme Soul is inferred from the attributes of Mahat and others, and that it is only when the Jiva-soul conquers all attributes born of Prakriti that it beholds the Supreme Soul. He describes the Supreme Soul as eternal, immutable, and beyond all attributes, ordaining all things and transcending the four and twenty topics of enquiry. Vasishtha concludes that the wise understand the unity of the Jiva-soul with the Supreme Soul, while the ignorant see them as different.
407
Janaka asks Vasishtha to clarify the nature of Unity and multiplicity, and the differences between Jiva-soul, Knowledge, Ignorance, Akshara, and Kshara. Vasishtha explains that Unity is the attribute of the Indestructible, while multiplicity is the attribute of the Destructible. He describes the practices of Yoga, including contemplation and Pranayama, and explains that the goal of Yoga is to unite the Jiva-soul with the Supreme Soul. Vasishtha also discusses the Sankhya philosophy, explaining that Prakriti is the Unmanifest, and that the Supreme Soul presides over Prakriti. He describes the 24 principles of Sankhya, and explains that the Soul is the Knower of Kshetra. Vasishtha concludes by saying that those who are conversant with Sankhya succeed in beholding the Supreme Soul, and attain tranquility and emancipation.
408
Vasishtha explains the difference between Vidya (knowledge) and Avidya (ignorance). Vidya is the attribute of the Indestructible, while Avidya is the attribute of the Destructible. He describes the Sankhya philosophy, explaining that Prakriti is the Unmanifest, and that the Supreme Soul presides over Prakriti. Vasishtha also discusses the nature of Jiva, saying that it is both Indestructible and Destructible, and that it becomes identifiable with Brahma when it ceases to exist in a state of union with Prakriti. He describes the process of self-realization, where Jiva recognizes its true nature and becomes able to cast off the Destructible and attain unity with the Indestructible.
409
Vasishtha describes the process of self-realization and liberation, where the Jiva-soul transcends the material world and attains unity with the Supreme Soul. He explains that this process involves understanding the true nature of existence, recognizing the distinction between the eternal and the temporal, and overcoming the influence of Prakriti. Vasishtha emphasizes the importance of knowledge and meditation in achieving self-realization, and describes the different stages of the process. He also explains the role of the Guru in guiding the aspirant on the path to liberation.
410
Vasishtha concludes the discourse by summarizing the key points about self-realization and liberation. He reiterates the importance of distinguishing between the eternal and temporal, understanding the true nature of the Self, and transcending the material world. Vasishtha emphasizes that those who attain self-realization achieve unity with the Supreme Soul and are liberated from the cycle of birth and death. He encourages the listeners to seek knowledge, practice meditation, and follow the path of righteousness to achieve liberation.
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411
Yudhishthira asks Bhishma to discourse on the nature of reality, beyond duty and doubt, birth and death, virtue and sin. Bhishma recites a narrative between Yajnavalkya and Janaka, where Janaka asks about the nature of senses, Prakriti, and Brahma. Yajnavalkya explains that there are eight principles of Prakriti and sixteen modifications. He enumerates the modifications, including the senses, elements, and mind. He explains that the Unmanifest (Prakriti) gives rise to the Mahat-soul, Consciousness, and then the Mind. From the Mind come the great elements, and then the senses and breaths. Yajnavalkya describes nine kinds of creation and twenty-four principles, which he explains according to scripture.
412
Yajnavalkya explains the duration of time in respect to the Unmanifest, stating that a day and night of Brahma last 10,000 Kalpas. During this time, Brahma creates herbs, plants, and the Earth, and places the sky between Heaven and Earth. Yajnavalkya describes the creation of Consciousness, the five Great elements, and the senses, which are led by the Mind. He explains that the Mind perceives through the Senses, and that the cessation of the Mind's activity leads to the cessation of the Senses' activity. Yajnavalkya describes the creation of the universe, including the five Bhutas (Earth, Wind, Space, Water, and Light), and how creatures are pervaded by the five Visesha (Sound, Touch, Form, Taste, and Scent). He concludes by stating that the Mind is the Lord of all the Senses.
413
Yajnavalkya describes the destruction of the universe, where Brahman, who is eternal and undecaying, repeatedly creates and destroys all created objects. When his day expires, he becomes desirous of sleep, and the unmanifest one urges Maharudra to destroy the world. Maharudra, in the form of Surya, consumes all created beings, and the Earth becomes bare. He then fills the Earth with Water, which is later dried up by the Yuga-fire. The Wind swallows up the fire, and Space swallows up the Wind. The Mind swallows up Space, and Consciousness swallows up the Mind. The Mahat-soul swallows up Consciousness, and Sambhu, the Supreme and pure Effulgence, swallows up the Mahat-soul. Sambhu is the heart of all creatures, and his measure is of a digit of the thumb. After destruction, what remains is the Undecaying and the Immutable. Yajnavalkya concludes by stating that he has described destruction and will now discourse on Adhyatma, Adhibhuta, and Adhidaivata.
414
Yajnavalkya explains the concepts of Adhyatma, Adhibhuta, and Adhidaivata, relating to the physical body and its functions. He describes the different organs and their corresponding divine entities. He then explains the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their corresponding qualities. Sattwa is associated with virtues like patience, joy, and compassion, while Rajas is associated with vices like pride, arrogance, and lust. Tamas is associated with darkness, ignorance, and heedlessness. Yajnavalkya explains that Prakriti, through its modifications, multiplies into thousands of existent objects, just as a single lamp can light many lamps.
415
Yajnavalkya explains the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their intermixture, which determines the nature of beings in the universe. He describes how the Unmanifest Purusha, endowed with these attributes, takes various forms. Yajnavalkya also explains that those who transcend righteousness and sin attain a superior birth, and ultimately, a place that is eternal and immortal. Janaka asks Yajnavalkya to elaborate on the relationship between Prakriti and Purusha, and the religion of Emancipation. He seeks knowledge on the existence and Oneness of Purusha, his separateness from Prakriti, and the deities associated with the body. Janaka also requests Yajnavalkya to discuss the Sankhya and Yoga systems, and the premonitory symptoms of death.
416
Yajnavalkya explains that Purusha, when associated with attributes, becomes bound, but when freed, is beyond attributes. Unmanifest Prakriti is naturally inanimate and unintelligent, but becomes animate and intelligent when united with Purusha. Purusha's lordship over Prakriti's principles makes him appear to possess attributes, but he is truly eternal and indestructible. Yajnavalkya describes how Purusha is misunderstood to be subject to decay and destruction due to his agency in creation and yoga. He emphasizes that Purusha is distinct from Prakriti, using analogies like a blade of reed and its outer cover, and a fish and water. Co-existence does not make them one. Yajnavalkya warns that those who misunderstand Prakriti and Purusha will suffer in hell. He has explained the Sankhya philosophy, by which one can attain emancipation, and will now discourse on the Yogins' science.
417
Yajnavalkya explains the science of Yoga, which he considers equivalent to the Sankhya philosophy. He describes two types of Yoga practices: one with attributes (regulation of breath and senses) and one without attributes (concentration of the mind). He emphasizes the importance of regulating the breath and fixing the mind on the Supreme Soul. Yajnavalkya describes the process of merging the senses, mind, and intelligence to contemplate the Supreme Soul, which is eternal, immutable, and pure. He explains the indications of a person in Samadhi, such as a fixed and calm demeanor, and the ability to remain unmoved by external stimuli. In Samadhi, the Yogin beholds the Supreme Brahma and ultimately attains Emancipation after casting off the physical body.
418
Yajnavalkya describes the various places the soul goes after death, depending on the part of the body it escapes from. He explains that the soul attains different regions, such as Vishnu, Vasus, Sadhyas, and others, based on the location of the body it leaves through. He then discusses premonitory signs of death, including changes in vision, loss of luster, and changes in bodily functions. Yajnavalkya advises that those who know these signs should unite their soul with the Supreme Soul through Samadhi, and conquer death. He recommends a life of abstinence and fixing one's soul on the Supreme Soul to attain immortality.
419
Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma which resides in the Unmanifest. Thy question relates to a deep mystery. Listen to me with close attention, O king! Having conducted myself with humility according to the ordinances laid down by the Rishis I obtained the Yajushes, O king, from Surya. Without the austerest penances I formerly adored the heat-giving deity. The puissant Surya, O sinless one, gratified with me, saying,--Solicit thou, O regenerate Rishi, the boon upon which thou hast set thy heart, however difficult it may be of acquisition, I shall, with cheerful Soul, grant it to thee. It is very difficult to incline me to grace! Bowing unto him with a bend of my head, that foremost of heat-giving luminaries was addressed by me in these words, I have no knowledge of the Yajushes. I desire to know them without loss of time!--The holy one, thus solicited, told me,--I shall impart the Yajushes unto thee. Made up of the essence of speech, the goddess Saraswati will enter into thy body. The deity then commanded me to open my mouth. I did as I was commanded. The goddess Saraswati then entered into my body, O sinless one. At this, I began to burn. Unable to endure the pain I plunged into a stream. Not understanding that what the high-souled Surya had done for me was for my good, I became even angry with him. While I was burning with the energy of the goddess, the holy Surya told me,--Do thou endure this burning sensation for only a little while. That will soon cease and thou wilt be cool. I shall certainly grant thee the boon that thou desirest.--By saying these words, the high-souled Surya became glad, and soon I began to cool. Thus, the worshipful Surya granted me the knowledge of the Yajushes.'
420
Yajnavalkya explains that he has learned the Vedas and the knowledge of Yajushes through the grace of Surya, and that he has obtained the boon of imparting this knowledge to others. He describes the nature of the Vedas and how they were imparted to him, emphasizing their eternal and sacred nature. Yajnavalkya advises that those who seek knowledge and transcendence should practice devotion and self-discipline, as this will lead them to the Supreme Brahma. He concludes by affirming that the ultimate goal of life is to attain knowledge of the Supreme Soul and live a life in accordance with divine principles.
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421
Yudhishthira asked how Emancipation can be achieved without abandoning domestic life and what its supreme excellence is. Bhishma recounted the discourse between Janaka and Sulabha. Janaka, king of Mithila, practiced the religion of Renunciation and was well-versed in Vedas and Emancipation scriptures. Sulabha, a mendicant woman, heard of Janaka's devotion and approached him to test his emancipation. She entered his understanding with her Yoga powers to ascertain his true state. Janaka, without his royal symbols, conversed with her, demonstrating his knowledge and detachment. Sulabha, unimpressed, criticized Janaka's attachment to his royal duties and symbols, questioning his claim to Emancipation. Janaka defended his practices, explaining that true knowledge and renunciation lead to Emancipation, not mere abandonment of duties. Sulabha acknowledged his hospitality and revealed her own noble lineage and commitment to Emancipation, departing the next morning.
422
Yudhishthira said, "How was Suka, the son of Vyasa, won over to Renunciation? It behoveth thee, O thou of Kuru's race, to discourse to me on the conclusions in respect of the Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma) that is in, but unattached to them, as also of the acts of the self-born Narayana, as they are known to thy understanding."
Bhishma said, "Beholding his son Suka living fearlessly as ordinary men do, Vyasa taught him the entire Vedas and discoursed to him one day in these words: 'Vyasa said, O son, becoming the master of the senses, do thou subdue extreme cold and extreme heat, hunger and thirst, and the wind also, and having subdued them (as Yogins do), do thou practice righteousness. Do thou duly observe truth and sincerity, and freedom from wrath and malice, and self-restraint and penances, and the duties of benevolence and compassion. Rest thou on truth, firmly devoted to righteousness, abandoning all sorts of insincerity and deceit. Do thou support thy life on what remains of food after feeding gods and guests. Thy body is as transitory as the froth on the surface of the water. The Jiva-soul is sitting unattached in it as a bird on a tree. The companionship of all agreeable objects is exceedingly short-lived. Why then, O son, dost thou sleep in such forgetfulness? Thy foes are heedful and awake and ever ready (to spring on thee) and always watchful of their opportunity. Why art thou so foolish as not to know this? As the days are going one after another, the period of thy life is being lessened. Indeed when thy life is being incessantly shortened, why dost thou not run to preceptors (for learning the means of rescue)? Only they that are destitute of faith set their hearts on things of this world that have the only effect of increasing flesh and blood. They are totally unmindful of all that is concerned with the next world. Those men that are stupefied by erroneous understandings display hatred for righteousness. The man who walks after those misguided persons that have betaken themselves to devious and wrong paths is afflicted equally with them.'"

Yudhishthira asked, "How did Suka, son of Vyasa, attain Renunciation? What is the Unmanifest, the Manifest, and Brahma?"
423
Yudhishthira asks Bhishma about the efficacy of gifts, sacrifices, and penances. Bhishma explains that evil thoughts lead to sinful acts, causing distress and rebirth in difficult circumstances. In contrast, those with faith, self-restraint, and devotion to righteous deeds experience joy and happiness. Bhishma emphasizes that one's actions follow them, influencing their future experiences. Time drags all creatures along, and past actions manifest at the proper time. Honor, gain, destruction, and growth are all consequences of one's actions. Suffering and happiness result from one's own acts, and even in the womb, one begins to experience the consequences of past life actions. Bhishma encourages Yudhishthira to focus on his own path, performing righteous deeds and penances to attain happiness.
424
Yudhishthira asks Bhishma about Suka, son of Vyasa, and how he attained the highest success. Bhishma explains that Suka's birth was a result of Vyasa's penances and union with the Supreme Soul. He describes how Vyasa, on the summit of Meru, practiced austerities for a hundred years, subsisting on air alone, and begged Mahadeva for a son with the puissance of the elements. The gods and Rishis were amazed by Vyasa's strength and devotion. Mahadeva, pleased with Vyasa's penances, granted him a son like he wished, pure and devoted to Brahma. Bhishma continues, saying that Suka's story is incapable of being understood by those with uncleansed souls.
425
Bhishma continues the story of Suka's birth. Vyasa, smitten with desire for Apsara Ghritachi, tries to suppress it but ultimately gives in, and Suka is born from his vital seed. Despite the unusual circumstances, Suka is a radiant and powerful being, born with a sacred thread and invested with divine gifts. The gods and Rishis celebrate his birth, and he is endowed with great intelligence and splendor. As he grows, Suka studies the Vedas and selects Vrihaspati as his preceptor. He returns home after completing his studies and begins to practice severe penances, earning respect from the gods and Rishis even in childhood. Suka's mind is focused on the religion of Emancipation, and he shuns the three modes of life, including the domestic life.
426
Bhishma said, "Suka approached his sire, Vyasa, seeking knowledge of Emancipation. Vyasa instructed him to study the religion of Emancipation and visit King Janaka of Mithila. Suka traveled to Mithila on foot, passing through various lands and observing nature without attachment. He reached the palace of King Janaka and was led to a garden where he met fifty beautiful damsels who tried to entertain him.

However, Suka remained focused on his goal and devoted himself to Yoga, unaffected by the attempts to distract him. He was well-versed in the Vedas and the science of Kapila, and his father had instructed him to live humbly and obey King Janaka. Suka crossed many hills, rivers, and forests, and saw many wonders without being swayed by desire.

He reached Mithila, sent word to the king, and entered the city, proceeding to the palace. The porters forbade him, but Suka waited patiently, undeterred by their rough words. He was devoted to contemplation and Yoga, and his tranquil mind was not affected by the long journey or the sun's heat.

The king's minister led Suka to a chamber where beautiful damsels tried to entertain him, but Suka remained focused on his goal, observing his duties without attachment. He spent the night in the palace, devoting himself to Yoga and meditation, and the next morning, he was ready to meet King Janaka and learn from him.
427
Bhishma said, "King Janaka, accompanied by his minister and household, approached Suka and offered him a costly seat. Suka accepted the worship and then Janaka asked about the purpose of his visit. Suka explained that his father, Vyasa, had instructed him to visit Janaka to learn about the religion of Emancipation. Janaka began to explain the duties of a Brahmana, including the study of the Vedas, penances, and the domestic mode of life. Suka asked if it was necessary to adopt the three modes of life (Brahmacharyya, Garhastya, and Vanaprastha) if one had attained a cleansed understanding through study and true conception of all things. Janaka replied that a cleansed understanding was necessary for Emancipation and that it was unattainable without a preceptor. He explained that the duties of the four modes of life were practiced to prevent the destruction of the world and that one should cast off faults and adhere to the path of Sattwa. Janaka concluded that one who transcended all pairs of attributes and resisted their influence could attain infinite felicity in the next world."
428
Bhishma said, "Suka, having heard King Janaka's words, began to question him about the nature of Brahman and the Supreme Soul. Janaka responded that Brahman is beyond the reach of senses and mind, beyond the perception of dualities, and free from all attributes. It is unmanifested and without form, beyond the comprehension of the ordinary mind. Brahman is eternal and all-pervading, and everything else is an illusion created by ignorance. The Supreme Soul, Janaka continued, is the ultimate reality and the source of all creation, sustaining and transcending everything. It is the true Self of all beings, and understanding this truth leads to liberation. Janaka emphasized that realizing the unity of the self with Brahman leads to ultimate peace and liberation from the cycle of birth and death. He explained that knowledge of the Self and the Supreme Soul is the highest form of wisdom, and practicing this knowledge leads to eternal freedom and bliss."
429
Yudhishthira asked, "How did King Janaka practice the religion of Emancipation, and how did he attain such great knowledge and wisdom?" Bhishma replied, "King Janaka practiced austerities and devoted himself to the study of the Vedas. He lived a life of righteousness and fulfilled his duties as a king while remaining unattached to worldly pleasures. His devotion and self-discipline led him to attain great wisdom and knowledge. He was known for his humility and wisdom, and his life was an example of how one could attain Emancipation while living in the world. Janaka's story illustrates that true wisdom comes from a combination of knowledge, practice, and detachment from material desires. His life and teachings are a guide for those seeking liberation and understanding of the Supreme Soul."
430
Bhishma said, "King Janaka's practice of the religion of Emancipation was not limited to mere outward rituals. He engaged in meditation, self-discipline, and devotion to the Supreme Soul, transcending the ordinary practices of religious observance. His life was dedicated to the pursuit of wisdom and the realization of the true nature of the self. Janaka's approach to Emancipation involved a deep understanding of the self and the Supreme Soul, combined with a life of righteousness and detachment. His example shows that one can attain the highest knowledge and liberation while fulfilling worldly duties and living a righteous life. The teachings of Janaka, as described by Bhishma, serve as a guide for those seeking to understand the nature of Emancipation and the path to spiritual realization.
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431
Narada said, "Listen to these scriptures, which bring tranquility, dispel grief, and produce happiness. They lead to a pure understanding and high felicity. Without understanding, one is afflicted by countless sorrows and fears. I will share old narratives to dispel your grief. Subjugate your understanding and attain happiness. Men of little intelligence become mentally sorrowful by associating with undesirable things and dissociating from desirable ones. Don't grieve over the past, as it cannot be changed. Think of the faults in things you become attached to and regard them as evil. One who grieves for what is past acquires only sorrow. Dead or lost, one should not grieve, as it only adds to sorrow.

Men of wisdom behold life and death properly and do not shed tears. When calamity strikes, cease reflecting on it sorrowfully. Thinking only enhances sorrow. Mental griefs should be killed with wisdom, and physical griefs with medicine. Don't behave like men of little understanding. Youth, beauty, life, and wealth are transitory, so don't covet them. They are fleeting and can vanish in an instant. Instead, seek contentment, which is the highest happiness. Combinations are destined to end in dissolution, and all things that are high will eventually fall. Union ends in disunion, and life ends in death. Thirst is unquenchable, and attachment leads to sorrow. Seek to emancipate yourself from sorrow and find happiness in wisdom."
432
Narada said, "The transitions of happiness and sorrow are inevitable. One should strive to protect oneself from decrepitude, death, and disease. Mental and physical diseases afflict the body, and days and nights ceaselessly run, bearing away the periods of life. The vital seed originates from sight and sometimes produces an embryo, while other times it fails. Some people obtain prosperity without effort, while others, despite their efforts, miss desirable fruits. Ascribe it to the faults of man. The embryo takes birth in the womb, and another body is kept ready for the burnt creature to migrate into. In the womb, the embryo resides amid urine and faeces, and its sojourn is regulated by Nature. Some embryos fall, some come out alive, and others meet destruction in the womb. When the allotted period of life is at its close, the five primal elements of the body attain to the seventh and ninth stages and then cease to be. Men are afflicted by diseases, and even physicians are unable to alleviate their pain. All men wish to attain superiority, but the result does not agree with their wishes. Misery and happiness exist side by side, and men have either misery or happiness. Cast off both righteousness and sin, and with the aid of Yoga, attain the highest end that is fraught with the greatest felicity."
433
Bhishma said, "Suka, the son of Vyasa, sat on a mountain summit, free from distractions, and began his Yoga practice. He held his soul in different limbs, starting from his feet, and transcended the element of space. He circumambulated Narada and represented his success. Receiving permission, Suka entered the element of space and soared into the sky, traversing with the speed of wind or thought. All creatures gazed at him in wonder. He regarded the three worlds as one homogenous Brahma and proceeded with concentrated attention. The denizens of heaven rained celestial flowers, and Apsaras and Gandharvas were filled with wonder. The Rishis asked, 'Who is this one that has attained success?' Suka proceeded in silence, his face turned towards the East, and gaze directed towards the sun. The Apsaras, including Urvasi and Purvachitti, were filled with wonder and praised his concentration. Suka cast his eyes on all sides, beheld the entire welkin, and addressed the deities, saying, 'If my sire follows me, return him an answer for me.' All the points of the compass, forests, seas, rivers, and mountains accepted his command and agreed to answer his sire's calls."
434
Bhishma said, "Suka, the regenerate Rishi, cast off faults and attributes, and dwelt in Brahma, blazing like a smokeless fire. Meteors shot, the earth trembled, and loud reports were heard. The sun lost splendor, fire refused to blaze, and lakes and rivers were agitated. Suka pierced through two beautiful summits, rending them in twain. A loud noise arose in heaven, and he was adored by Gandharvas and Rishis. He beheld the celestial stream Mandakini and Apsaras sporting in its waters. His sire Vyasa followed him, filled with affection, and beheld the mountain summit rent in twain. Vyasa lamented, calling out to his son, and Suka answered with the monosyllable 'Bho'. The universe echoed this answer, and Suka attained the highest station. Vyasa sat on the mountain breast, thinking of his son with grief. The Apsaras were agitated, and some hid their nudity. Vyasa understood his son was emancipated, but he himself was not. Mahadeva consoled Vyasa, saying his son had attained the highest end, and his fame would endure. Vyasa beheld a shadowy form of his son and returned, filled with joy. He was told that his son's fame would last as long as the hills and oceans lasted. The great Yogin Vyasa and the celestial Rishi Narada had told this story to me, and I have now told it to you, O chief of Bharata's race. One who hears this sacred history attains the highest end."
435
Yudhishthira asked Bhishma about the deity to adore for success, heaven, and emancipation. Bhishma replied that the question touches a deep mystery and cannot be answered through argumentation alone. He narrated the discourse between Narada and Narayana, where Narada sought to know the deity worshipped by Narayana and Nara. Narayana explained that the minute, inconceivable, unmanifest, and immobile Soul is the Kshetrajna, transcending the three attributes of Sattwa, Rajas, and Tamas. This Soul is the source of all existent and non-existent things and is adored by Narayana and Nara.

Narayana further explained that the Kshetrajna is the ultimate reality, beyond human comprehension. It is the essence of all beings and the source of all creation. The Vedas and all modes of life worship this Soul with devotion. Those who become fully devoted to it attain high ends fraught with felicity. They succeed in entering the Soul and becoming merged in its Self.

Bhishma said that this Soul is the highest deity and Pitri, and one should worship it to attain emancipation. The incorporeal denizens of Heaven bow to this Supreme deity, and through Its grace, they attain their desired fruits. The Emancipate, freed from attributes and acts, attain the ultimate end of Kshetrajna, which can be apprehended by Knowledge alone. Bhishma concluded that he had discoursed on this high mystery due to his love for Narada's devotion, and that those who listen to this discourse with devotion would attain the highest end."
436
Bhishma narrated the story of Narada's discourse with Narayana, where Narada sought to know the secrets of the universe. Narayana explained that the denizens of the White Island have no senses, don't eat, and are cleansed from sin. Yudhishthira asked about their origin and the superior end they attain. Bhishma continued the narrative, saying that king Uparichara, a devotee of Narayana, ruled the world righteously and followed the Sattwata ritual. He worshipped Narayana with penances and offered all his possessions to the deity.

Seven Rishis, known as Chitra-sikhandins, promulgated a treatise on duties and observances, which was consistent with the four Vedas. They composed the treatise after worshipping Narayana with penances for a thousand celestial years. Narayana was pleased with their work and commanded Saraswati to enter their persons, enabling them to compose the treatise. The treatise was an authority in all worlds, guiding Pravritti and Nivritti.

Bhishma elaborated that the treatise consisted of a hundred thousand verses and was sanctified with the syllable Om. Narayana declared that the treatise would be the foremost authority on morality and religion, and would be accepted by the best of men. Those who adhered to its principles would attain the highest end.
437
Bhishma further described how the treatise composed by the seven Rishis was promulgated in the three worlds. It contained all the essential principles of religion and morality, guiding men in their conduct. Narayana declared that those who read and follow the treatise with devotion would attain supreme bliss. The treatise was highly revered by all Rishis and deities, and its teachings were considered to be the highest truth.

Bhishma narrated that the treatise was recited by Brahma and other deities to propagate its teachings among men. Those who recited the treatise would have their sins forgiven and attain divine grace. The treatise was described as a beacon of light for the righteous, guiding them towards the path of liberation and eternal happiness.

Bhishma concluded by emphasizing the importance of adhering to the principles of the treatise. Those who embraced its teachings with devotion and sincerity would achieve the highest spiritual attainment and liberation from the cycle of birth and death.
438
Bhishma described the various types of Yoga and their benefits, explaining that the practice of Yoga leads to self-realization and liberation. He elaborated on the different paths of Yoga, including Karma Yoga, Bhakti Yoga, and Jnana Yoga, and their respective benefits. He emphasized that the highest goal of Yoga is to attain union with the Supreme Being and achieve liberation from the cycle of birth and death.

Bhishma further explained that those who practice Yoga with devotion and perseverance would experience spiritual growth and ultimately attain the state of perfect bliss. The teachings of Yoga, as described by Bhishma, are intended to guide individuals towards self-realization and spiritual enlightenment.

Bhishma concluded by stressing the importance of following the path of Yoga with sincerity and dedication. Those who adhere to the teachings of Yoga would attain the ultimate goal of liberation and eternal happiness.
439
Bhishma narrated the story of King Uparichara, who was a devout worshipper of Narayana. Uparichara followed the principles of the treatise composed by the seven Rishis and led a righteous life. He performed all his duties with devotion and adhered to the teachings of Narayana.

King Uparichara's life was marked by piety and righteousness, and he became a model for others to follow. His devotion to Narayana and his adherence to the principles of the treatise brought him great spiritual merit and favor from the divine.

Bhishma described how Uparichara's devotion led him to attain the highest spiritual end. His life was a testament to the effectiveness of following the path of righteousness and devotion, and he achieved liberation from the cycle of birth and death.
440
Bhishma continued the narrative about King Uparichara and his adherence to the principles of the treatise. He emphasized that Uparichara's devotion and righteousness were exemplary and that he achieved the highest spiritual attainment through his practices.

Bhishma also described the significance of the treatise composed by the seven Rishis and its impact on the lives of those who followed its teachings. The treatise was considered a guide for righteous living and spiritual growth, leading to the attainment of liberation and eternal happiness.

In conclusion, Bhishma reaffirmed the importance of following the path of righteousness, devotion, and Yoga. He highlighted that those who adhere to these principles with sincerity and dedication would achieve the ultimate goal of spiritual enlightenment and liberation.
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441
"Bhishma said, 'Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada. His form was somewhat purer than the moon and differed from the moon in some respects. He somewhat resembled a blazing fire in complexion. The puissant Lord was somewhat of the form of Vishti. He resembled in some respects the feathers of the parrot, and in some a mass of pure crystal. He resembled in some respects a hill of antimony and in some a mass of pure gold. His complexion somewhat resembled the coral when first formed, and was somewhat white. In some respects that complexion resembled the hue of gold and in some that of the lapis lazuli. In some respects it resembled the hue of the blue lapis lazuli and in some that of sapphire. In some respects it resembled the hue of the peacock's neck, and in some that of a string of pearls. Bearing these diverse kinds of hues on his person, the eternal Deity appeared before Narada. He had a thousand eyes and was possessed of great beauty. He had a hundred heads and a hundred feet. He had a thousand stomachs and a thousand arms. He seemed to be still inconceivable to the mind. With one of his mouths he uttered the syllable Om and then the Gayatri following Om. With mind under complete control, the great Deity, called by the names of Hari and Narayana, by his other mouths, multitudinous in number, uttered many mantras from the four Vedas which are known by the name of Aranyaka. The Lord of all the deities, the great God who is adorned in sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a toothstick, and a little blazing fire. With cheerful soul, that foremost of regenerate persons, viz., Narada of restraining speech, bowed unto the great God and adored Him. Unto him whose head was still bent low in veneration, the first of all the deities, who is free from deterioration, said the following words."
442
Janamejaya asked Vaisampayana to explain the significance of the diverse names of Hari, the Supreme Lord. Vaisampayana began to recite the names and their meanings, as explained by Kesava to Phalguna. The names relate to Hari's attributes and acts, and are mentioned in the Vedas, Puranas, and other scriptures. Kesava explained that some names derive from His attributes, while others relate to His acts. He mentioned that He is the Supreme Soul, the universe, and the source of all creatures. He is identifiable with the attributes of Sattwa, Rajas, and Tamas, and is the Soul of those attributes. He is the source of Brahma and Rudra, and the creator and destroyer of the universe.

Kesava continued to explain the significance of His names, including Narayana, Aniruddha, and Vishnu. He said that Rudra is His Soul, and that He adores Rudra as a symbol of His own self. He explained that He is the end of all creatures and their sire, and that He pervades the entire universe. He mentioned that He is known as Nara and Narayana, and that He has assumed human form to lighten the burden of the Earth. He concluded by saying that He is the one sole Refuge of all men, and that His names are productive of boons to those who utter them.
443
Krishna replied, "I will recount an ancient story. When four thousand celestial Yugas elapse, the universe dissolves, and all creatures vanish, leaving an infinite expanse of water. This state represents the unmanifest Brahman. From this, the eternal and immutable Hari, embodying omnipotence and omniscience, emerges. Hari creates Brahma, who, desiring to create beings, causes Agni and Shoma to spring from his eyes. The Brahmanas originated from Shoma, while the Kshatriyas originated from Agni. Brahmanas, endowed with greater energy, perform sacrifices that strengthen the deities. Agni is the Hotri, the performer of sacrifices, and Brahmanas, equated with Agni, uphold the universe through their rituals.

Surya and Chandramas are Narayana's eyes, invigorating and warming the universe. They are considered the joy (Harsha) of the universe, leading to Narayana being called Hrishikesa. Brahmanas, embodying Agni and Shoma, sustain the universe, and their rituals ensure its balance. Hence, the harmony between Agni and Shoma signifies the interconnectedness of all beings and the divine order maintained through sacrifices and duties."
444
Saunaka asked Sauti about the narrative of Narayana, which is more fruitful than visiting sacred retreats or performing ablutions in sacred waters. Sauti explained that Narada, after beholding Narayana, proceeded to the retreat of Vadari to meet Nara and Narayana, who were engaged in severe austerities. Janamejaya asked Vyasa about Narada's journey and his conversation with Nara and Narayana. Vyasa began to recite the narrative, describing Narada's arrival at Vadari and his meeting with the two Rishis, who were adorned with beautiful whirls on their chests and had matted locks on their heads. Narada was filled with joy and reverence, and the two Rishis received him with hospitality. They asked Narada if he had seen the Paramatma in White Island, and Narada described his experience, saying that he had seen the immutable Being who is the source of all worlds and deities. Nara and Narayana said that they were born in the race of Dharma and were endued with forms displayed before the senses. They discussed their devotion to the Supreme Lord and their observance of a superior vow, which is the embodiment of holiness.
445
Nara and Narayana praised Narada for beholding Narayana, a feat even Brahma couldn't achieve. They explained that Narayana is the unmanifest origin of the universe, and his attributes manifest in various forms. Forgiveness comes from him and is attached to the Earth. Rasa (Taste) comes from him and is attached to water. Heat and Light come from him and are attached to the sun. Touch comes from him and is attached to the wind. Sound comes from him and is attached to space. Mind comes from him and is attached to Chandramas. They described the path of the emancipated, who pass through Aditya and become one with Narayana. Only those who are stainless and devoted to the Supreme Deity can achieve this. Nara and Narayana revealed that they were born in the house of Dharma and were undergoing penances to benefit the manifestations of the Supreme Deity. They knew of Narada's resolution and praised his devotion to Narayana. Narada joined his hands in reverence and became devoted to Narayana, reciting sacred Mantras and worshipping the Supreme Deity for a thousand years.
446
Vaisampayana said, Narada, while residing in Nara and Narayana's retreat, performed rites in honor of the deities and Pitris. Nara asked him, "Whom are you worshipping and what fruits do you desire?" Narada replied, "I am worshipping Vishnu, the eternal Supreme Soul, as instructed by you. I am performing these rites for Narayana's sake, as he is the father, mother, and grandfather of all creatures." Nara and Narayana explained that the Pitris were created by Vishnu, who assumed the form of a boar and raised the Earth from the primordial waters. He created the Pitris by dedicating three balls of mud, shaken from his tusk, to himself. Vishnu declared, "I am the Creator of the worlds. I am resolved to create those that are to be called Pitris." He established the rules of conduct for the denizens of the three worlds and declared that the three balls of mud would be known as Pitris. Narada was informed that the Pitris receive worship offered by all, and those who perform sacrifices in their honor are actually adoring and sacrificing unto Vishnu himself.
447
Vaisampayana said, Narada became devoted to Narayana after hearing Nara and Narayana's words. He resided in their retreat for 1000 years, beheld Hari, and heard the discourse on Narayana. He then returned to his own retreat, sanctified and cleansed of sins. Nara and Narayana continued their austerities in Vadari. Vy asa narrated that once Narada was engaged in worshiping the Supreme Deity in his own retreat, Vishnu appeared before him. Vishnu was of a reddish hue, and Narada was overwhelmed by His appearance. Vishnu told Narada that he was gratified with his devotion and would grant him a boon. Narada expressed his desire to have the Supreme Deity's vision continuously and wished to hear His praises eternally. Vishnu granted Narada's request and blessed him with the ability to spread the glories of Narayana to all creatures. He instructed Narada to practice the meditation of Narayana, praising Him with hymns and mantras. Vishnu assured Narada that he would remain ever dear to Him.
448
Vaisampayana said, Narada, having received Vishnu's blessings, continued to worship Him with devotion. He travelled across the worlds, spreading the glories of Narayana and recounting His deeds. He met various beings and taught them the principles of devotion and righteousness. Narada's travels took him to many realms, including the abode of the Devas, where he shared the divine knowledge he had received from Vishnu. He visited different sages and ascetics, enlightening them about Narayana's supreme nature. He described Narayana's actions and the path to liberation, emphasizing the importance of devotion and righteous conduct. Narada's teachings were well received, and he continued his mission with unwavering faith in the Supreme Deity.
449
Vaisampayana narrated how Narada's devotion to Narayana was profound and unyielding. His dedication inspired countless beings to turn to Narayana for guidance and salvation. Narada's influence spread far and wide, and he was revered for his wisdom and piety. He continued to travel, visiting sacred places and spreading the teachings of Narayana. His life became a testament to the power of devotion and the divine grace of Narayana. Narada's legacy lived on through the countless followers he inspired and the teachings he imparted, which continue to guide and uplift those who seek the Supreme Deity's grace.
450
Vaisampayana concluded by saying that Narada's unwavering devotion to Narayana exemplified the ideal path of devotion and righteousness. His life and teachings continue to serve as a beacon for those who seek to understand and follow the Supreme Deity's path. The story of Narada's devotion and his experiences with Narayana highlight the significance of faith and the transformative power of divine grace. The essence of Narada's teachings is that devotion to Narayana, coupled with righteous conduct, leads to spiritual enlightenment and liberation. Vaisampayana emphasized the importance of adhering to these principles for achieving spiritual fulfillment and ultimate union with the divine.
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451
Janamejaya asked about the number of Purushas and their source. Vaisampayana explained that the Sankhya and Yoga systems propose multiple Purushas, but ultimately, there is only one supreme Purusha. He bowed to his preceptor Vyasa and began to expound on the speculation of Purusha, which is identical with Rita and Truth. Vaisampayana cited the discourse between Brahma and Mahadeva, where Brahma explained that he was meditating on the one universal Purusha of infinite proportions. Mahadeva was curious about this Purusha, and Brahma explained that while many Purushas exist, the one supreme Purusha transcends all and is invisible. The many Purushas have this one Purusha as their basis, and if they divest themselves of attributes, they can enter into the supreme Purusha, who is eternal and above all attributes.

Vaisampayana continued, "Brahma said, 'That one Purusha is the source of all things. He is the universe itself, and all the innumerable Purushas have sprung from him.'"
452
Brahma explained that the supreme Purusha is eternal, immutable, and immeasurable, pervading all things. He cannot be seen with the physical eyes, but only with the aid of knowledge. Though dwelling in bodies, He is not touched by their actions. He is the inner soul, the all-seeing Witness, and the universe is His display. Brahma described the Purusha as the one soul, the supreme soul, and the universal soul, divested of attributes. He is Narayana, unaffected by the fruits of acts. The acting soul is different, engaged in acts, but can attain emancipation and identify with the supreme soul.

Brahma elaborated that the supreme Purusha is the abode of all ordinances, the highest object of knowledge, and the knower and object to be known. He is the creator, the prime ordinance, and the effulgence of the supreme soul. Brahma and the universe emerged from Him, and all deities and Rishis dedicate their sacrificial offerings to Him. He is the one who creates, sustains, and destroys the universe, and His power is beyond human comprehension.

Brahma further explained that the supreme Purusha is beyond human intellect and is known only through the Vedas and the Sankhya and Yoga philosophies. He is the one who is beyond all dualities and is the ultimate reality. Brahma's words were meant to enlighten Mahadeva about the supreme Purusha, and through Mahadeva, all beings may understand the ultimate truth.
453
Sauti said that Vaisampayana explained the glory of Narayana to king Janamejaya and then discoursed on another topic. Vaisampayana recited a conversation between Yudhishthira and Bhishma, where Yudhishthira asked about the foremost duties of persons belonging to different modes of life. Bhishma replied that duties well performed can lead to heaven and the fruit of Truth. He then told a story about a conversation between Narada and Indra, where Narada, a celestial Rishi with ascetic success, roamed the universe witnessing all things. Indra asked Narada to share a wonderful incident, and Narada began to recite an extensive history.

Bhishma continued, saying that Narada's story was about the duties of persons in different modes of life, and how well-performed duties can lead to great rewards. Narada told Indra about the wonderful things he had seen and heard, and the duties that lead to emancipation. Vaisampayana said he would narrate the story in the same manner as Narada, for the same purpose. The story was meant to enlighten Yudhishthira and the other Pandavas, as well as Krishna, about the duties of different modes of life.

Bhishma's narration was a way of passing on the knowledge and wisdom of the ancients, and Vaisampayana's retelling of the story was a way of sharing that wisdom with king Janamejaya and others. The story was a way of conveying the importance of performing one's duties well, and the rewards that come from doing so. By sharing the story, Vaisampayana was able to teach king Janamejaya and others about the value of duty and the path to emancipation.
454
Bhishma told the story of a Brahmana who lived in the town of Mahapadma, on the southern side of the river Ganga. The Brahmana was born in the race of Atri and was endued with amiability. He was a master of his senses, contented, and devoted to penances and the study of the Vedas. He had many children and spouses and was respected by all good men. However, he was troubled by doubts about which path to follow. He wanted to know which duties would lead to his benefit and which ones he should follow.

The Brahmana met a guest, another Brahmana of concentrated soul, and shared his thoughts with him. The guest was also confused about the topic, but he shared his own thoughts and observations. He said that there are many doors to heaven and many ways to attain emancipation. Some people attain heaven through sacrifices, others through the forest mode of life, and others through the domestic mode of life. Some rely on the duties of kings, while others practice self-restraint or devote themselves to the study of the Vedas.

The guest explained that he had seen people attain heaven through various means, such as dutiful obedience to preceptors and seniors, compassion, truth, and even battle. He had also seen people slain by men of wickedness, but their souls had become honoured denizens of heaven. The guest was troubled by the Brahmana's question, and his understanding was clouded like a fleecy cloud before the wind.

Bhishma continued, saying that the guest's words were sweet and melodious, and they sparked a thoughtful conversation about the nature of duty and emancipation. The two Brahmanas engaged in a discussion that was rooted in intelligence and reason, seeking to understand the best path to follow.
455
The guest continued, "I shall instruct you, O Brahmana, on the path to follow. I have heard from my preceptor that in the city of Naimisha, a grand sacrifice was performed by the deities. A mighty Naga, Padmanabha, dwells there, gratifying all creatures in thought, word, and deed. He protects the righteous and chastises the wicked, using the quadruple policy. You should go to him and ask your questions. He will show you the highest religion. Padmanabha is fond of guests, intelligent, and well-versed in scriptures. He is virtuous, observant of duties, devoted to Vedic studies, and performs sacrifices. He is truthful, kind, and self-controlled, eating only after feeding his guests and attendants. He knows what is beneficial and censurable, and never acts with hostility. His family is pure and stainless, like the water of a lake in the Ganges. Go to him, and he will guide you."
456
The host replied, "Your words have brought me great comfort, like a heavy load being lifted off my head. It's like a weary traveler finding a bed, a thirsty person finding cool water, or a hungry person savoring delicious food. Your words have filled me with joy, and I will do as you have commanded. Please stay with me tonight and rest, and we can continue our conversation about the duties of renunciation. Let us pass the night happily, engaged in cheerful discussion."

Bhishma continued, "The guest and host passed a pleasant night, conversing about the fourth mode of life, Sannyasa. The night flew by like day, and when morning came, the host worshipped his guest and bid him farewell. The Brahmana, resolved to achieve his purpose, took leave of his family and set out for the abode of the Naga, his heart steadfastly directed towards it."
457
Bhishma said, "The Brahmana arrived at an ascetic's retreat and enquired about the Naga, whose reputation for virtue and wisdom had drawn him to this distant place. Instructed by the ascetic, he continued his journey, passing through many delightful forests and lakes and sacred waters. At last, he arrived at the house of the Naga, his heart filled with anticipation and reverence.

"Entering the house, he proclaimed himself, saying, 'I am a Brahmana, come as a guest!' The Naga's chaste wife, devoted to the duties of hospitality, welcomed him with appropriate respect, offering him water and other necessities. She then informed the Naga of the Brahmana's arrival. The Naga received the Brahmana warmly, in accordance with the laws of hospitality and righteousness. The Brahmana was offered a seat, and they soon engaged in conversation about the Brahmana's quest for knowledge and understanding. The Naga, skilled in the art of discourse, began to elucidate the nature of righteousness and the duties one should follow."
458
Bhishma continued, "The Brahmana, having been welcomed and seated, presented his questions to the Naga, seeking answers on the best course of action and the path to righteousness. The Naga, skilled in the Vedic lore and versed in the principles of Dharma, listened attentively. He explained that the path to righteousness and liberation is found in performing one's duties with sincerity and devotion, adhering to the principles of truth and justice. The Brahmana listened with great respect, eager to learn from the Naga's wisdom. The Naga's teachings were profound and enlightening, guiding the Brahmana on the path of righteousness and duty, as well as the principles of renunciation and asceticism. The discourse continued for a long time, with the Brahmana gaining valuable insights into the nature of duty and righteousness."
459
Bhishma narrated that the Naga expounded on various paths and duties, explaining how each individual must follow their dharma according to their station in life. The Naga spoke of the four principal duties: the pursuit of knowledge, the practice of penance, the performance of sacrifices, and the observance of righteous conduct. He emphasized that the ultimate goal is to attain liberation by transcending the cycle of birth and death, and this can be achieved through devotion and adherence to one's dharma.

The Naga also discussed the different modes of life, including the householder's life, the forest-dweller's life, and the ascetic's life, each with its own set of duties and responsibilities. He highlighted the importance of fulfilling one's duties with dedication and the benefits that come from doing so. The Brahmana, deeply impressed by the Naga's teachings, expressed his gratitude and resolved to follow the path outlined by the Naga.
460
Bhishma concluded the narrative by saying that the Brahmana, after receiving the Naga's teachings, was filled with a sense of purpose and clarity. He thanked the Naga for his guidance and wisdom and promised to follow the path of righteousness. The Brahmana returned to his home, transformed by the experience, and began to practice the duties and principles taught by the Naga. His life became a model of virtue and righteousness, and he achieved the desired goal of liberation.

Bhishma emphasized that the teachings of the Naga were profound and applicable to all individuals seeking to live a righteous life. By following one's dharma and adhering to the principles of truth and justice, one can attain the ultimate goal of liberation and fulfillment. The story of the Brahmana and the Naga serves as a reminder of the importance of seeking knowledge and wisdom in the pursuit of righteousness and the path to liberation.
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461
Bhishma said, "The Naga chief proceeded to meet the Brahmana, wondering what business he had. He greeted the Brahmana peacefully and asked his purpose. The Brahmana, Dharmaranya, said he had come to see Naga Padmanabha and had been waiting, reciting Vedas and engaged in Yoga. The Naga revealed himself and offered to help, praising the Brahmana's piety and devotion to the good of all.

The Brahmana expressed his desire to attain the Supreme Soul, beyond attachment and detachment. He asked the Naga to answer a question before revealing his true purpose. The Naga, shining with merit and fame, agreed to help. The Brahmana's words were sweet, and the Naga was willing to assist, having been purchased by the Brahmana's merits. The stage was set for a meaningful conversation between the two.
462
The Brahmana asked the Naga to describe the wonders he had seen while dragging the sun's chariot. The Naga replied that the sun is the refuge of many wonders, and all creatures flow from it. He described how the wind and rain are created from the sun's rays, and how the Supreme Soul resides within the solar disc. He mentioned that the sun has a dark ray that transforms into clouds and pours rain, and that it drinks up the rain for eight months and pours it down again in the rainy season.

The Naga then described a remarkable sight he had seen: a being of equal effulgence to the sun, who came towards the sun, rending the firmament, and merged into the sun's disc. The being's rays resembled the blazing effulgence of libations of clarified butter poured into the sacrificial fire. His form was indescribable, and his energy and splendor were so great that he could not be looked at. The Naga and the other beings were confounded, unable to distinguish which was the original sun and which was the newcomer.

They asked the sun, "Who is this being that has mixed himself with thee and become thy second self?" The sun's response was awaited with great curiosity, as the Naga's description had sparked a deep sense of wonder and awe. The Brahmana listened intently, eager to hear the sun's reply and learn more about this mysterious being.
463
Surya said, "The Being who merged into my disc is not a god, Asura, or Naga, but a Brahmana who attained heaven through the Unccha vow. He subsisted on fruits, roots, and leaves, sometimes water, and sometimes air, with a concentrated soul. He pleased Mahadeva with constant recitation of the Samhitas and performed acts leading to heaven. Through his merits, he attained heaven without wealth or desire. Devoted to all creatures' welfare, he observed the Unccha vow, surpassing deities, Gandharvas, Asuras, and Nagas. His success is an excellent end, and such was the wonderful incident I beheld. That Brahmana, crowned with success by the Unccha vow, still goes around the Earth, staying in my disc! His devotion and ascetic success earned him an extraordinary end, and he continues to exist in my radiance."
464
Missing
465
The Brahmana expressed gratitude to the Naga for sharing his wisdom and showing him the path to follow. He prepared to leave, but the Naga requested him to stay and share the purpose of his visit. The Brahmana explained that he had been seeking guidance on the best way to attain righteousness and had been inspired by the Naga's story about the Unccha vow. He decided to follow the Unccha mode of life and sought the Naga's blessings. The Naga and the Brahmana, having developed a deep connection, bid each other farewell.

The Brahmana then went to Chyavana, a sage, to learn more about the Unccha vow and was formally initiated into the practice. This story was shared among various sages and kings, including Bhishma, who narrated it to King Janaka, and eventually to King Yudhishthira, highlighting the importance of the Unccha vow and the power of selfless action.

13

 

 

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1
Bhishma tells Yudhishthira a story about a conversation between Gautami, a wise woman, and a fowler named Arjunaka. Arjunaka wants to kill a serpent that bit Gautami's son, but she convinces him to spare its life. The serpent explains that it was only following the direction of Mrityu (Death), who was influenced by Kala (Time). Mrityu and Kala appear and explain that they are not independent causes, but rather part of a larger web of causes and effects. Kala explains that all beings are subject to their own karma, and that the child's death was a result of its own past actions.

Gautami convinces Arjunaka to release the serpent, and Bhishma tells Yudhishthira that he should also let go of his grief and attain peace of mind, knowing that the events of the war were the result of the actions of all involved. Bhishma emphasizes that no one is solely responsible for the outcome, and that everyone is influenced by their own karma and the forces of time. He encourages Yudhishthira to forgive himself and others, and to move forward with wisdom and compassion.

By sharing this story, Bhishma aims to help Yudhishthira understand the complexities of morality and the nature of causality, and to find peace in the midst of turmoil. The story highlights the importance of self-reflection, forgiveness, and the recognition of the interconnectedness of all beings.
2
Yudhishthira asks Bhishma to tell him a story about a householder who conquered Mrityu (Death) through virtue. Bhishma tells the story of Sudarsana, the son of Agni, who was born to a king's daughter and was devoted to the practice of truth and charity. Sudarsana marries Oghavati and takes a vow to conquer Death by leading the life of a householder. When a Brahmana guest arrives, Oghavati welcomes him and offers her person, remembering her husband's words. Sudarsana returns home to find his wife with the Brahmana and, overcoming jealousy and anger, honors the guest and dedicates his life and possessions to him. Dharma, disguised as the Brahmana, reveals himself and congratulates Sudarsana for his virtue, declaring that he has conquered Mrityu. As a reward, Sudarsana attains all the worlds in his body, and Oghavati follows him, transformed into a mighty river. Bhishma concludes that the story shows the importance of honoring guests and adhering to the duties of a householder, and that it confers glory, fame, and longevity upon those who listen to it.
3
Yudhishthira asks Bhishma how Viswamitra, a Kshatriya, attained Brahmanahood despite being born in a different caste. He notes Viswamitra's many achievements, including destroying Vasishtha's sons, creating evil spirits, and founding the Kusika race. Yudhishthira is curious how Viswamitra became a Brahmana without taking another birth. He requests Bhishma to relate the story, comparing it to the story of Matanga, who was born a Chandala and could not attain Brahmanahood despite his austerities. Yudhishthira wants to know how Viswamitra, a Kshatriya, could achieve what Matanga could not.

Bhishma begins the story, saying that Viswamitra's achievements were due to his austere penances and devotion to the gods. He notes that Viswamitra's transformation into a Brahmana was not just a change in name, but a genuine transformation of his being. Bhishma implies that the story of Viswamitra's transformation is a remarkable one, and that he will relate it to Yudhishthira in detail.
4
Bhishma tells Yudhishthira the story of Viswamitra's birth. King Gadhi's daughter Satyavati marries Richika, a descendant of Bhrigu, and bears a daughter. Richika grants a boon to Satyavati and her mother, promising a son to each. However, the mother and daughter exchange the sacrificial offerings, resulting in Satyavati bearing a Kshatriya son and her mother bearing a Brahmana son. Richika's son Jamadagni is born to Satyavati, while Viswamitra, a Kshatriya, is born to Gadhi's wife. Despite being a Kshatriya, Viswamitra attains the state of a Brahmana through austere penances and becomes the founder of a race of Brahmanas. Bhishma lists the many sons of Viswamitra, who become progenitors of various Brahmana clans. He concludes the story, saying that Viswamitra's transformation from a Kshatriya to a Brahmana was due to Richika's placement of supreme Brahma's energy in the sacrificial offering.
5
Yudhishthira asks Bhishma about the merits of compassion and the characteristics of devout men. Bhishma tells the story of a parrot who lived in a tree and refused to leave it even when it withered and died. Indra, disguised as a Brahmana, asks the parrot why he remains with the tree, and the parrot explains that it was born and raised in the tree and cannot abandon it. The parrot's compassionate and humane feelings impress Indra, who offers to grant a boon. The parrot asks for the tree to be revived, and Indra sprinkles it with nectar, restoring it to life. Bhishma concludes that communion and companionship with the pious can lead to attaining all desires, just like the tree was revived through its connection with the parrot.
6
Yudhishthira asks Bhishma which is more powerful, Exertion or Destiny. Bhishma recounts a conversation between Vasishtha and Brahma, where Brahma explains that both are necessary, but Exertion is more important. He uses the analogy of a seed and soil to illustrate that Destiny is like the seed, but without the soil of individual Exertion, it cannot grow. Brahma says that even the gods have attained their status through their own actions, and that Exertion is necessary to achieve happiness and prosperity. He cites examples of individuals who have attained heaven or fallen from grace due to their own actions, and concludes that Destiny alone is not enough, but when combined with Exertion, it can be efficacious.
7
Yudhishthira asks Bhishma about the fruits of good deeds. Bhishma explains that the results of actions are reaped in similar states of existence, and no action is ever lost. He describes various sacrifices and renunciations that lead to desirable outcomes, such as prosperity, long life, and residence in heaven. Bhishma also highlights the importance of truth, nobility, and virtue, and notes that desire for enjoyments is the hardest to conquer. He uses natural imagery to illustrate how karma brings about its fruits in due time. The Kuru princes are filled with wonder and joy upon listening to Bhishma's speech. Bhishma concludes that falsehood in speech leads to evil consequences, and offers to relate more doctrine if desired.
8
Yudhishthira asks Bhishma who is deserving of worship and respect. Bhishma replies that he reveres Brahmanas who are well-trained, self-controlled, and knowledgeable in the scriptures. He admires those who respect and serve Brahmanas, and notes that making gifts to them without pride or vanity is a great act. Bhishma considers himself fortunate to have been born in a good family and to have served Brahmanas. He values the Brahmanas more than his own family and hopes to attain felicity by his devotion to them. Bhishma believes that doing good to Brahmanas is the most sacred act and that they should be protected and worshipped like sires or preceptors. He warns against angering Brahmanas, as their penances can be potent. Bhishma advises Kshatriyas to protect the Vedas and Brahmanas, and to ensure their well-being.
9
Yudhishthira asks Bhishma about the fate of those who promise gifts to Brahmanas but fail to deliver. Bhishma explains that such people suffer fruitless hopes and their good deeds become nullified. According to scriptures, they can be cleansed by giving away a thousand dark-eared horses. Bhishma shares a story of a jackal and an ape, who were sent by the gods to meet the lion, king of beasts. The jackal manages to deliver the message, while the ape fails to complete the task. The jackal is rewarded with a grand throne, while the ape is condemned to live in poverty. Bhishma concludes that fulfilling promises and keeping one's word is of utmost importance, and warns against making empty promises that cannot be kept.
10
Yudhishthira asks Bhishma about the fruits of gifts given in the proper manner. Bhishma explains that gifts given with devotion and respect yield great fruits, while those given with pride or without proper care may not be as effective. He illustrates this with the story of a pious king who made offerings to Brahmanas with sincere devotion, and as a result, was blessed with great prosperity and happiness. Bhishma emphasizes that the intention behind the gift, rather than the material value, is what determines its efficacy. He advises Yudhishthira to make gifts with a pure heart and to seek the welfare of others through charitable acts.
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11
Yudhishthira asks Bhishma about the kind of people with whom the goddess of prosperity resides. Bhishma shares a story where Rukmini asks the goddess this question, and she replies that she resides with those who are eloquent, active, attentive, free from wrath, and grateful. She favors those who worship the deities, have their passions under control, and are high-minded. She avoids those who are inattentive, unbelieving, lustful, ungrateful, impure, and cruel. She resides with those who observe their duties, are devoted to righteousness, and have their passions under control. She also resides with women who are forgiving, self-restrained, devoted to truth, and worship the deities. She avoids women who are sinful, unclean, fond of dispute, and lazy. She resides in various things, including conveyances, ornaments, sacrifices, clouds, lotuses, stars, elephants, and rivers. She resides in houses where the inmates worship the deities and make offerings to the sacrificial fire. She resides in Brahmanas, Kshatriyas, Vaisyas, and Sudras who follow their respective duties. Ultimately, she resides in Narayana, who embodies righteousness, devotion, and agreeableness.
12
Yudhishthira asks Bhishma which gender derives more pleasure from sexual union. Bhishma shares the story of King Bhangaswana, who was transformed into a woman by Indra after performing a sacrifice. The king, now a woman, had 100 sons with an ascetic and later reunited with their 100 sons from their previous life as a man. However, Indra caused a rift between the brothers, leading to their demise. The king, still a woman, grieved and met Indra, who offered to revive either set of sons. The king chose the sons born as a woman, citing greater affection due to the increased pleasure women experience in sexual union. Indra was pleased and offered another boon, allowing the king to choose their gender. The king chose to remain a woman, citing greater pleasure in their current state. Indra accepted their decision and departed.
13
Yudhishthira asks Bhishma how to live a pleasant life in this world and the next. Bhishma advises avoiding certain harmful acts: bodily acts like destroying life, theft, and adultery; speech acts like evil conversation, harsh words, gossiping, and falsehood; and mental acts like coveting, harming others, and disbelieving the Vedas. He emphasizes the importance of avoiding evil in thought, word, and deed, as every action has consequences. Good actions lead to pleasant experiences, while evil actions lead to endurance. Bhishma stresses that this is certain and inevitable.
14
Yudhishthira asked Bhishma to recount the names and powers of Mahadeva, also known as Isa and Sambhu. Bhishma, feeling unworthy of such a task, praised Mahadeva's omnipresence and unparalleled supremacy, noting his role as the indestructible Supreme Brahman, transcending both Prakriti and Purusha. Bhishma emphasized Mahadeva's unique attributes, including his mastery over creation and destruction, and his worship by deities, Rishis, and creatures alike. Bhishma admitted his limitations in fully describing Mahadeva's greatness and suggested that only Krishna, who transcends all deterioration, could do justice to Mahadeva's attributes. Krishna, in turn, praised Mahadeva's immeasurable puissance, sharing his own profound experiences and penances undertaken to please the deity. Ultimately, Bhishma acknowledged that Mahadeva's virtues and actions are beyond full comprehension and reiterated the immense power and influence Mahadeva holds over the universe and its beings.
15
Krishna bowed to the deity and asked for various boons, including firmness in virtue, fame, might, and devotion to Yoga. The deity granted these boons and offered additional ones through his spouse, Uma. Krishna asked for non-anger towards Brahmanas, his father's grace, a hundred sons, and tranquility, among other things. Uma granted these boons, promising Krishna sixteen thousand wives, unlimited love, and a beautiful body. She also promised that seven thousand guests would dine at his palace daily. After granting these boons, the god and goddess disappeared. Krishna shared these events with the Brahmana Upamanyu, who praised the greatness of the deity, saying there is no equal to Sarva in granting boons or battle.
16
Upamanyu tells the story of Tandi, a Rishi who meditated for ten thousand years and beheld Mahadeva. Tandi praised the deity, saying he is the supreme soul, immutable and undeteriorating, and the refuge of all. He described Mahadeva as the creator and destroyer of the universe, beyond human comprehension. Tandi asked for devotion to Mahadeva and was granted boons, including indestructibility, spiritual knowledge, and the promise that his son would author Sutras. Mahadeva disappeared, leaving Tandi to share his experience with Upamanyu. The Grandsire Brahma had previously recited ten thousand names of Mahadeva, which Tandi learned and passed on to Upamanyu. These names are not known to all and are meant for spiritual success. Tandi's praise of Mahadeva highlights the deity's power and majesty, describing him as the supreme truth, the giver of emancipation, and the door to heaven. He is the creator of all beings and the giver of blessings. Tandi's words emphasize the importance of devotion and knowledge in achieving spiritual growth and liberation. The story showcases the power of meditation and the rewards that come from dedicating oneself to spiritual pursuits. Upamanyu shares this story to impart spiritual knowledge and highlight the significance of Mahadeva's names, which hold the power to grant spiritual success.
17
Vasudeva said, 'Concentrating his mind, O Yudhishthira, the regenerate Rishi Upamanyu, with hands joined together in reverence, uttered this abstract of names (applying to Mahadeva), commencing from the beginning.' Upamanyu said, 'I shall adore that great Deity who deserves the adorations of all creatures by uttering those names celebrated over all the worlds... These names have been applied (unto the great Deity) by persons of eminence and have been derived from the Vedic lore through devotion. I shall adore him who is the foremost, who leads to heaven, who is ready to confer benefits upon all creatures, and who is auspicious. These names have spread from the region of Brahma (where they were originally invented). They are fraught with the element of Truth... This abstract of names is capable of cleansing every sin, however heinous. It possesses the same merit attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on the memory. I shall adore him who is the foremost, who leads to heaven, who is ready to confer benefits upon all creatures, and who is auspicious. These names have spread from the region of Brahma (where they were originally invented). They are fraught with the element of Truth... This abstract of names is capable of cleansing every sin, however heinous. It possesses the same merit attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on the memory. These names fraught with auspiciousness, leading to advancement, destructive of Rakshasas, and great cleansers should be imparted only to those devoted to the great Lord, to those who have faith, and to those who believe. It should never be communicated to those without faith, to unbelievers, or to those who have not subjugated their soul. That creature, O Krishna, who cherishes malice towards the illustrious Mahadeva... will certainly go to hell with all his ancestors before and all his children after him.
18
Vasudeva said, 'The great Yogin, Krishna, addressed Yudhisthira, saying, "Recite this hymn of Mahadeva's thousand and eight names, and let Maheswara be gratified with thee." Many Rishis, including Valmiki, Jamadagni, Viswamitra, and Gritsamada, shared their experiences of how Mahadeva had granted them boons and freed them from sins. Vasudeva said, "Mahadeva was gratified with me through my penances, and said, 'Thou shalt be dearer to all persons than wealth.' Thousands of other boons Mahadeva gave unto me." The Rishis shared how their penances had been rewarded by Mahadeva, and Krishna reiterated the significance of Mahadeva's names, the importance of devotion, and the benefits of reciting these names. Recitation is believed to lead to the attainment of heaven and ultimate liberation." Thus, Krishna and the Rishis stressed the power of Mahadeva's names and devotion as a path to spiritual success.
19
Vasudeva spoke about Mahadeva's grace and the significance of his thousand and eight names. He shared the story of how Mahadeva had blessed many Rishis and saints, granting them various boons and liberation from sins. Krishna praised the efficacy of reciting Mahadeva's names and advised Yudhishthira to follow the same practice. The recitation of these names is believed to bring blessings, prosperity, and liberation. The importance of devotion to Mahadeva and adherence to his teachings were emphasized throughout the discourse. Mahadeva's names are seen as a powerful tool for attaining spiritual success and favor from the deity. The narrative underscored the significance of Mahadeva's grace and the practice of devotion as a means to achieve one's spiritual and worldly goals.
20
Vasudeva continued to speak about the power and blessings associated with Mahadeva's names, sharing the story of a sage who had experienced the deity's grace. The sage had performed rigorous penance and received Mahadeva's blessings, which led to his spiritual advancement and liberation. Krishna reiterated the importance of reciting Mahadeva's names and the benefits it brings, including prosperity and spiritual fulfillment. He emphasized that devotion to Mahadeva and adherence to his teachings are crucial for attaining one's goals and achieving spiritual success. The narrative concluded with a reminder of the significance of Mahadeva's names and the practice of devotion as a means to gain favor from the deity and attain ultimate liberation.
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21
Bhishma continued the story of Ashtavakra and the lady. The lady said, "Be it so." She brought oil and a piece of cloth for his wear during ablutions. Permitted by the ascetic, she rubbed every part of his body with fragrant oil. Gently was the Rishi rubbed, and when the process was over, he proceeded to the room for ablutions. There he sat upon a new and excellent seat of great splendor. After he took his seat, the old lady began to wash his person with her soft hands, which were exceedingly agreeable. One after another, in due order, the lady rendered the most agreeable services to the Rishi in the matter of his ablutions.

Between the lukewarm water and the soft hands, the Rishi failed to understand that the whole night had passed away in the process. Rising from the bath, the Rishi became highly surprised. He saw the Sun risen above the horizon and was amazed. He asked himself, "Was it really so, or was it an error of the understanding?" The Rishi then duly worshipped the god of a thousand rays. This done, he asked the lady as to what he should do. The old lady prepared some food for the Rishi that was as delicious to the taste as Amrita itself. In consequence of the delicious character of that food, the Rishi could not take much. In taking that little, however, the day passed away, and evening came.

The old lady then asked the Rishi to go to bed and sleep. An excellent bed was assigned to the Rishi, and another was occupied by herself. The Rishi and the old lady occupied different beds at first, but when it was midnight, the lady left her own bed for coming to that of the Rishi. Ashtavakra said, "O blessed lady, my mind turns away from sexual congress with one who is the spouse of another. Leave my bed, O good lady. Blessed be thou, do thou desist from this of thy own accord." Thus dissuaded by that Brahmana with the aid of his self-restraint, the lady answered him, saying, "I am my own mistress. In accepting me, thou wilt incur no sin."
22
Yudhishthira asked Bhishma about the proper objects of gifts and the importance of examining the character of the recipient. Bhishma explained that gifts should be made to Brahmanas who adhere to their duties, regardless of whether they bear the symbols of their order. He also emphasized the importance of devotion and self-restraint. Yudhishthira then asked about the fault incurred by an unclean person making gifts to Brahmanas, and Bhishma replied that even such a person can be cleansed by devotion. Bhishma also discussed the qualities of a proper Brahmana, including purity of birth, devotion to religious acts, learning, compassion, modesty, sincerity, and truthfulness. He also mentioned that abstention from injury, truthfulness, forgiveness, compassion, self-restraint, and sincerity are the indications of righteousness. Finally, Bhishma emphasized the importance of selecting the right object for gifts and welcoming and worshiping deserving Brahmanas.
23
Yudhishthira asked Bhishma about Sraddha ordinances and worthy Brahmanas. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. Gifts should be pure, not tainted by Rakshasas. Brahmanas who are outcastes, afflicted with certain diseases, or engage in inappropriate occupations are unworthy. Worthy Brahmanas include those who follow scriptural rites, possess merit, and are conversant with the Gayatri. They should also pour libations daily, reside in a fixed habitation, and subsist on alms. Wealth acquired through foul means should not be used for Sraddhas. The word "Swadha" should be uttered upon completion, with variations depending on the varna of the performer. Bhishma also specified the types of food and other offerings suitable for Sraddhas, and the importance of honoring the deities and ancestors with devotion and respect.

Bhishma continued, "The time for performing Sraddha is when one obtains a good Brahmana, curds, ghee, the sacred day of the new moon, and the meat of wild animals. Upon the completion of a Sraddha, the word Swadha should be uttered. If performed by a Kshatriya, the words 'Let thy Pitris be gratified' should be uttered. Upon the completion of a Sraddha performed by a Vaisya, the words 'Let everything become inexhaustible' should be uttered. Upon the conclusion of a Sraddha performed by a Sudra, the word Swasti should be uttered."
24
Yudhishthira asked Bhishma how one could be guilty of Brahmanicide without actually killing a Brahmana. Bhishma replied that he had asked Vyasa the same question and would share the answer. Vyasa said that one who refuses to give alms to a righteous Brahmana after inviting him is guilty of Brahmanicide. Similarly, one who destroys a Brahmana's means of living, obstructs thirsty kine, or finds fault with the Srutis without studying them is also guilty. Additionally, one who fails to bestow their beautiful daughter upon a suitable bridegroom, inflicts grief upon Brahmanas, robs the blind, lame, or idiots, or sets fire to ascetics' retreats, woods, villages, or towns is guilty of Brahmanicide. Bhishma emphasized that these actions are equivalent to slaying a Brahmana and should be avoided. He also noted that these circumstances were explained by Vyasa, who is well-skilled in the science of morality.
25
Yudhishthira asked Bhishma about the merits of bathing in sacred waters. Bhishma shared the enumeration of sacred waters by Angiras. Bathing in these waters can cleanse one of sins, grant merit, and even lead to ascension to heaven. Specific rivers, lakes, and tirthas are mentioned, including Chandrabhaga, Vitasta, Pushkara, Prabhasa, Naimisha, and others. Bathing in these waters, often with fasting and concentrated mind, can bring various benefits, such as good character, celestial cars, joy, and even the merit of a Horse-sacrifice. Some tirthas are specifically mentioned for their ability to cleanse one of Brahmanicide or other grave sins. The text also mentions the importance of restraining senses, observing vows, and offering oblations to the Pitris. Ultimately, bathing in sacred waters can lead to success, immortality, and the attainment of heavenly regions.

The text continues with a detailed description of various tirthas and their benefits, including the confluence of the Ganga and Yamuna, known as Prayaga, which is considered especially sacred. Bathing in these waters during the month of Magha can cleanse one of all sins and grant heaven. The text concludes with the importance of repeating this discourse and listening to it, which can bring further merit and even recall of past lives.
26
Yudhishthira asked Bhishma about the ordinances for Sraddhas. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. He specified that gifts should be pure and not tainted by Rakshasas. Bhishma listed unworthy Brahmanas, including outcastes, those with certain diseases, and those who engage in inappropriate occupations.

Bhishma then mentioned the types of Brahmanas who deserve to be invited to Sraddhas, including those who follow scriptural rites, possess merit, and are conversant with the Gayatri. He emphasized that wealth acquired through foul means should not be used for Sraddhas and specified the appropriate words to be uttered depending on the varna of the performer.

Bhishma further elaborated on the characteristics of worthy Brahmanas, including their observance of rituals, possession of merit, and engagement in agriculture. He stressed the importance of inviting only deserving Brahmanas to Sraddhas and warned against the consequences of inviting unworthy ones. Bhishma also provided guidance on the appropriate times and materials for performing Sraddhas, as well as the correct procedures for completing the rituals.

By following these ordinances, Yudhishthira and other performers of Sraddhas can ensure that their rituals are effective and that they earn the desired merit. Bhishma's instructions provide valuable guidance for those seeking to honor their ancestors and deities through these important rituals.
27
Yudhishthira asked Bhishma how someone from a lower caste could become a Brahmana. Bhishma replied that it is impossible to acquire the status of a Brahmana, no matter how austere one's practices are, if one is not born in a Brahmana family. He explained that birth, not conduct, determines one's caste. Yudhishthira then asked Bhishma about the concept of Varna-Sankara, or the mixing of castes. Bhishma explained that Varna-Sankara is a consequence of inter-caste marriages and that it leads to the decline of the Dharma. He emphasized that the observance of caste duties is essential for the stability of society. Yudhishthira also inquired about the appropriate conduct for those born in Varna-Sankara families. Bhishma responded that they should follow the duties prescribed for their respective castes and should be diligent in observing righteous conduct.

Bhishma further elaborated on the characteristics of a Brahmana, emphasizing the importance of learning, piety, and observance of religious duties. He also explained that the Brahmanas are the spiritual guides and the custodians of Dharma. By adhering to their duties and following the principles of Dharma, they can maintain their status and contribute to the well-being of society. Bhishma's teachings provided valuable insights into the nature of caste, the importance of following one's prescribed duties, and the impact of inter-caste relationships on society.
28
Yudhishthira inquired about the nature of human efforts and divine will. Bhishma explained that both human efforts and divine will play a role in determining the course of events. While human efforts are necessary for achieving success, divine will can also influence the outcome. He emphasized the importance of performing one's duties with diligence and devotion, while also acknowledging the role of divine will in shaping one's destiny. Bhishma further elaborated on the concept of fate and its impact on human life. He explained that fate is determined by one's past actions and can influence one's present circumstances. However, individuals can still strive to improve their situation through righteous actions and devotion.

Bhishma's teachings highlighted the interplay between human efforts and divine will, emphasizing that while one should make sincere efforts, one should also be mindful of the role of fate and divine influence. By understanding and accepting this interplay, individuals can navigate their lives with greater wisdom and equanimity. Bhishma's insights provided a balanced perspective on the nature of human efforts, fate, and divine will, offering guidance for living a righteous and fulfilling life.
29
Yudhishthira asked Bhishma about the nature of true happiness and the means of attaining it. Bhishma explained that true happiness is not found in material possessions or sensory pleasures but in the pursuit of righteousness and spiritual fulfillment. He emphasized that individuals who adhere to the principles of Dharma, engage in selfless actions, and cultivate inner virtues are more likely to attain lasting happiness. Bhishma further elaborated on the concept of happiness, explaining that it arises from the fulfillment of one's duties, the practice of virtue, and the cultivation of inner peace.

Bhishma's teachings highlighted the importance of focusing on righteous actions and spiritual growth as the means to achieve true happiness. By prioritizing these aspects of life and striving to live in accordance with Dharma, individuals can attain lasting contentment and fulfillment. Bhishma's insights provided valuable guidance for those seeking to understand and achieve true happiness in their lives.
30
Yudhishthira asked Bhishma about the duties of a king and the qualities of a righteous ruler. Bhishma explained that a king should be just, wise, and dedicated to the welfare of his subjects. He should uphold the principles of Dharma, protect the kingdom from external threats, and ensure the well-being of his people. Bhishma further elaborated on the qualities of a righteous ruler, including integrity, compassion, and the ability to make sound decisions. He emphasized that a king's duty is to serve as a protector and guide for his subjects, and to act in accordance with the principles of justice and righteousness.

Bhishma's teachings provided valuable insights into the role and responsibilities of a king, highlighting the importance of upholding Dharma and serving the needs of the people. By adhering to these principles, a king can ensure the stability and prosperity of his kingdom and earn the respect and loyalty of his subjects. Bhishma's guidance offered a comprehensive understanding of the qualities and duties of a righteous ruler.
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Yudhishthira asked Bhishma who deserves reverent homage in the three worlds. Bhishma narrated a discourse between Narada and Vasudeva, where Narada described the Brahmanas he worships. He worships those who are devoted to Varuna, Vayu, Aditya, and other deities, and who are endued with penances, Vedic knowledge, and high worth. He bows to those who are forgiving, self-restrained, and masters of their senses, and who worship truth and righteousness. Narada also worships those who perform sacrifices, are hospitable to guests, and feed and cherish their servants. He bows to those who are devoted to the practice of compassion, subsist on alms, and have no affection for earthly things. Narada also described those who are creators of the universe, eldest members of the race, and dispellers of darkness.

Bhishma advised Yudhishthira to worship such persons, who are deserving of reverence and will confer happiness when worshipped. He emphasized that worshipping them will help cross calamities and obstacles, and attain a desirable end.
32
Yudhishthira asked Bhishma about the merits of granting protection to living creatures. Bhishma told the story of King Vrishadarbha, who protected a pigeon from a hawk. The hawk argued that the pigeon was its rightful prey, but the king refused to give it up. The hawk asked the king to give him flesh from his own body, equal in weight to the pigeon. The king began to cut off his flesh, but the pigeon still weighed more. Eventually, the king ascended the scale himself, and the gods, impressed by his righteousness, took him to eternal Heaven.

Bhishma advised Yudhishthira to act similarly towards those seeking protection, and to have compassion for all creatures. He said that a king who protects and is righteous will attain great felicity. The story of King Vrishadarbha is an example of the rewards of righteousness and protection. Reciting or hearing this story can cleanse one of sin. Bhishma encouraged Yudhishthira to follow King Vrishadarbha's example and protect those seeking refuge.
33
Yudhishthira asked Bhishma about the most important act for a king, and Bhishma replied that worshipping Brahmanas is the foremost act. A king should revere and protect Brahmanas, who are possessed of Vedic lore and great learning. Bhishma emphasized that Brahmanas are capable of great good or harm, and their wrath can consume a kingdom. He described Brahmanas as diverse, with varying dispositions and occupations. Some are fierce, while others are mild. Bhishma warned that calumniating Brahmanas leads to destruction and that those who seek to injure others incur the wrath of Brahmanas. He stated that the absence of Brahmanas has led to the downfall of certain tribes and that defeating them is preferable to victory. Bhishma emphasized that Brahmanicide is a heinous sin and that one should never utter dispraise or calumny against Brahmanas. He concluded that quarreling with Brahmanas leads to unhappiness and that they are incapable of being vanquished.
34
Bhishma emphasized the importance of worshipping Brahmanas, who are capable of conferring happiness or misery. They should be cherished and protected like one's sires and grandsires. Brahmanas are the sires of all creatures and know the path to Heaven. They are acquainted with the universe's origin and end. Those who follow Brahmanas are never vanquished and always attain victory. Bhishma cited examples of Brahmanas conquering Kshatriyas, despite the latter's strength. He encouraged Yudhishthira to serve Brahmanas, as it leads to prosperity, fame, and knowledge. The Earth goddess advised Vasudeva that serving Brahmanas cleanses sins and leads to prosperity. Narada emphasized the importance of revering well-born, rigid-vowed, and scripturally conversant Brahmanas. Bhishma concluded that worshipping superior Brahmanas brings benefits and urged Yudhishthira to do so with a rapt soul.
35
Bhishma praised Brahmanas as objects of adoration, friends of all creatures, and mouths of the deities. He quoted ancient verses ordaining their duties: to protect others, conduct themselves virtuously, and study the Vedas. By doing so, they attain Brahma-prosperity and become exemplars for all creatures. Bhishma warned that disregarding Brahmanas leads to downfall, citing tribes that became Sudras due to their wrath. He emphasized the importance of cultivating Brahmanas' goodwill for successful rule and sovereignty. Brahmanas are high-souled, incapable of being subjugated, and their energy and might become abated through acceptance of gifts. Bhishma urged Yudhishthira to protect his race from Brahmanas who refuse gifts. He concluded that Brahmanas are the deities of deities, deserving worship and obedient service to ensure prosperity and sovereignty.
36
Bhishma shared the story of Sakra and Samvara to illustrate the importance of respecting Brahmanas. Samvara attributed his success to never disregarding the Brahmanas, seeking their knowledge, and worshiping them. He believed that the Brahmanas' interpretations of scriptures are like nectar and always accepted their words with reverence. Samvara's father learned from Chandramas that Brahmanas attain success through penance and speech, and that they should be respected. He advised his son to worship and reverence the Brahmanas, which Samvara followed. Bhishma noted that Sakra, inspired by Samvara's words, began to worship the Brahmanas and subsequently became the chief of the deities. The story highlights the significance of valuing and respecting the Brahmanas and their knowledge.
37
Yudhishthira asked Bhishma about the best person to give gifts to: a stranger, a familiar person, or one who comes from a distance. Bhishma replied that all are equal, but the eligibility of the recipient depends on their character and circumstances. The gift should not cause harm to the giver or their dependents. Bhishma advised examining the person's qualities, such as learning, absence of malice, truthfulness, and modesty, before making a gift. A worthy recipient should possess qualities like self-restraint, tranquility, and sincerity. Bhishma also described unworthy recipients, including those who deny the authority of the Vedas, are vain of their learning, or seek to disprove morality and religion. He emphasized the importance of attending to duties and practices that support society and benefit oneself, and paying off debts to the deities, Rishis, Pitris, Brahmanas, and guests.
38
Yudhishthira asked Bhishma about the disposition of women, citing their reputation as the root of all evil. Bhishma shared a story where the celestial Rishi Narada asked the Apsara Panchachuda to discuss the nature of women. Panchachuda hesitated, but eventually agreed, saying that women are prone to transgress boundaries and cultivate sinful relationships, even if they have loving husbands. She attributed this to their natural impatience and desire for new companions. Panchachuda described women as restless, unable to be restrained, and never satisfied with men. She compared them to fire, ocean, and the destroyer, saying they are capable of consuming everything. Bhishma concluded that women's nature is complex and difficult to understand, and that their faults are inherent to their creation.
39
Yudhishthira asked Bhishma why men are attracted to women despite their faults. He wondered who are the men that women favor and how men can protect them. Yudhishthira described women as deceptive and skilled in policy, able to manipulate truth and falsehood. He questioned how women can be restrained within scriptural bounds, citing their ability to turn men's heads and agitate their hearts. He noted that even great thinkers like Vrihaspati may have learned from women's intelligence. Yudhishthira expressed doubt about whether women can truly be restrained, asking Bhishma to share his wisdom on the matter.
40
Bhishma tells Yudhishthira the story of Vipula, a disciple of Devasarman, who was tasked with protecting his preceptor's wife, Ruchi, from Indra's advances. Devasarman warns Vipula that Indra can assume many forms and is capable of great illusion, having seen many attempts to deceive Ruchi. Vipula vows to protect her with utmost vigilance, relying on his devotion and strength. Indra, impressed by Vipula's determination, ultimately refrains from disturbing Ruchi. The story illustrates the power of vigilance and dedication in protecting one's duties and the ability to counteract even powerful deities with one's commitment and resolve.
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Bhishma tells Yudhishthira about Indra's attempt to seduce Ruchi, the wife of Devasarman, while her husband was away performing a sacrifice. Indra, disguised as a handsome man, entered the ascetic's asylum, but Vipula, Devasarman's disciple, had used his yoga powers to enter Ruchi's body and protect her. Although Ruchi was tempted by Indra's appearance, Vipula's powers prevented her from responding. Indra tried to persuade her, but Vipula eventually revealed himself and scolded Indra for his wicked ways. Vipula reminded Indra of a previous curse that had left his body covered in sex-marks, which had been converted into eyes by the Rishi's compassion. Vipula warned Indra not to attempt such actions again and threatened to burn him to ashes if he did. Indra, ashamed, made himself invisible and fled. When Devasarman returned, Vipula told him everything, and Devasarman was highly gratified with his disciple's conduct and devotion. He granted Vipula a boon, ensuring that he would never swerve from righteousness.
42
Bhishma tells Yudhishthira about Vipula, who had protected his preceptor's wife from Indra's advances. After accomplishing this feat, Vipula practiced severe penances and became proud of his ascetic merit. He wandered the earth, regarded by all as famous for his deeds. Later, Vipula's preceptor asked him to fetch some celestial flowers for his sister-in-law. Vipula obtained the flowers, but on his way back, he encountered two couples disputing and taking oaths, referencing Vipula's end in the next world as the most painful. This distressed Vipula, who began to reflect on his past actions, wondering what sin he had committed to deserve such a fate. He remembered that he had not told his preceptor the truth about how he had protected his wife from Indra. Feeling anxious, Vipula finally returned to the city of Champa and gave the flowers to his preceptor, worshiping him in due form.
43
Bhishma tells Yudhishthira about Vipula, who had protected his preceptor's wife from Indra's advances. Devasarman, the preceptor, reveals that he knows about Vipula's actions and that the Day, Night, and Seasons are aware of Vipula's transgression. Vipula had not told his preceptor the whole truth, but Devasarman is not angry, as Vipula's intention was to protect his wife. Devasarman explains that women are fierce and unpredictable, like Atharvan incantations, and that men should not be too attached to them. He praises Vipula for his actions and says that he will go to heaven. Bhishma concludes that women should be protected from temptations, and that only Vipula has succeeded in doing so. Devasarman also notes that women are the mothers of the universe and uphold the earth with all its waters and forests. However, sinful women can be identified by indications on their bodies and can be destructive to their families. Bhishma advises Yudhishthira to be cautious and not be too attached to women, as they can lead to destruction. The story highlights Vipula's bravery and loyalty in protecting his preceptor's wife and serves as a lesson for men on how to treat women. Devasarman's words of wisdom emphasize the importance of reason and self-control in relationships with women. Bhishma's narration of the story aims to guide Yudhishthira in his own life and decisions.
44
Yudhishthira asks Bhishma about the best way to bestow a daughter in marriage, and Bhishma explains that a girl should be given to a worthy bridegroom after considering his conduct, learning, birth, and actions. He describes different types of marriage, including Brahma, Kshatra, Gandharva, Asura, and Rakshasa. Bhishma advises that a girl should not be given to someone she does not like, and that the father of the girl should not accept a dowry. He also says that a girl who has reached puberty and has not been married should wait for three years before seeking a husband herself. Bhishma then discusses the importance of considering the eligibility of the bridegroom and the consent of the girl's kinsmen. He says that the engagement made by the girl's kinsmen is binding, but the engagement made by the wedder and wedded with the aid of Mantras is more sacred. Bhishma also notes that the gift of a dowry does not create the status of wife, and that the bestowal of a daughter should be done with due rites and consideration of the bridegroom's eligibility.
45
Yudhishthira asks Bhishma about the rights of a daughter's son and the inheritance of wealth. Bhishma explains that a daughter is like a son and should inherit her father's wealth. He cites the example of King Janaka's grandson, Sukratu, who declared that women are not competent to enjoy freedom and that the righteous should follow the path laid down in the scriptures. Bhishma also explains that the son and daughter's son have equal rights to inheritance, and that a daughter's son can offer pindas to his maternal grandfather. However, if a daughter is sold by her father, her sons do not have the same rights. Bhishma also discusses the different forms of marriage, including the Asura form, where the father accepts a dowry, and the Arsha form, where a gift is given but not considered a dowry. He emphasizes that selling one's own child or accepting a dowry for livelihood is a sinful act and leads to hell.
46
Bhishma quotes Daksha, son of Prachetas, saying that a maiden who is not sold for a dowry should be treated with respect and kindness. He emphasizes the importance of honoring women, citing Mann's words that women are weak and should be protected. Bhishma says that women deserve to be worshipped and that the righteousness of men depends on them. He notes that women are the cause of all pleasures and enjoyments and are necessary for the needs of society. Bhishma also quotes a princess of the house of Janaka, who says that women have no sacrifices or Sraddhas to perform, but their duty is to serve their husbands with reverence. He emphasizes that women should be protected and cherished, as they are the goddess of prosperity.
47
Yudhishthira asks Bhishma about the rules of inheritance for Brahmanas and other orders. Bhishma explains that a Brahmana can take four wives, but the son of a Sudra wife is not entitled to inherit property. The son of a Brahmana wife takes four shares, the son of a Kshatriya wife takes three, and the son of a Vaisya wife takes two. The son of a Sudra wife takes one share, but only if given by the father. Bhishma also explains the rules for Kshatriyas and Vaisyas, stating that the son of a wife from the same order takes a larger share. The eldest son takes an additional share, and younger sons take smaller shares. Yudhishthira asks about the rules for other orders, and Bhishma explains that the son of a spouse from the same order shares equally, with the eldest son taking an additional share. Bhishma cites the law of inheritance declared by the Self-born and the Rishi Kasyapa, emphasizing that spouses from the same order are regarded as the first.
48
Yudhishthira asks Bhishma about the duties of persons born in mixed classes. Bhishma explains that intermixture of orders occurs due to wealth, lust, or ignorance, and results in inferior status. He describes the various mixed castes, their occupations, and duties. Bhishma notes that the scriptures only lay down duties for the four principal orders, and those outside these orders need not fear their actions. Bhishma describes the mixed castes, including Suta, Vaidehaka, Chandala, and others, and their occupations, such as reciting eulogies, guarding women's privacy, and executing criminals. He notes that these castes are outside the pale of the four pure orders and are often regarded as wretched. Bhishma advises that persons of mixed castes can achieve success by assisting kine and Brahmanas, practicing virtues, and preserving others. He also quotes the Dharmashastra that describes the duties of persons born in mixed castes.
49
Yudhishthira asks Bhishma about the best way to treat Brahmanas, and Bhishma explains that the Brahmanas are to be honored, served, and protected. He discusses the importance of giving alms to Brahmanas, and the consequences of failing to do so. Bhishma describes the Brahmanas as the embodiment of truth and righteousness, and emphasizes their role in maintaining the sacred traditions. He discusses the different types of Brahmanas and their respective duties, including the student, householder, hermit, and ascetic. Bhishma advises that Brahmanas should be given respect and reverence, and that their needs should be met with generosity and compassion. He also mentions the duties of other orders, such as Kshatriyas, Vaisyas, and Sudras, and their roles in society.
50
Yudhishthira asks Bhishma about the rules of conduct for Brahmanas and other orders. Bhishma explains that Brahmanas should always perform their duties and adhere to the principles of truth and righteousness. He describes the duties of Brahmanas, including studying the Vedas, performing sacrifices, and living a life of purity. Bhishma also discusses the importance of adhering to the code of conduct for other orders, such as Kshatriyas, Vaisyas, and Sudras, and their respective duties in society. He emphasizes that all orders should work together harmoniously, and that those who follow the principles of righteousness and truth will attain happiness and liberation. Bhishma concludes by stating that the righteous person who performs their duties sincerely will achieve success and fulfillment in life.
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51
King Nahusha, accompanied by his ministers and priest, finds Rishi Chyavana enmeshed in a net with fish. Chyavana, a powerful ascetic, had been living in the water for twelve years, inspiring trust in all creatures. The fishermen, realizing their mistake, beg for forgiveness and ask how they can make it right. Chyavana asks to be sold with the fish, showing compassion for the creatures with whom he has lived. Nahusha offers to pay their price, but Chyavana says he cannot be purchased with coins or even half of Nahusha's kingdom. An ascetic suggests that a cow is the proper price for Chyavana, as Brahmanas and cows are invaluable. Nahusha agrees, and Chyavana is pleased, saying that kine are the root of prosperity and the best food for the deities. He praises the glory and superiority of kine, saying they are like fire in energy and form. The Nishadas ask Chyavana to show them grace, and he grants them a boon, sending them to heaven with the fish. Nahusha is filled with wonder and accepts a boon from the Rishis, who then return to their retreats.
52
Yudhishthira asks Bhishma about the birth of Rama, son of Jamadagni, and how he became a Kshatriya despite being born to a Brahmana family. Bhishma explains that Chyavana, a descendant of Bhrigu, had a vision of a stain affecting his race and desired to consume the race of Kusika, from which the stain would come. Chyavana went to King Kusika and asked to reside with him for a time. The king, aware of the ascetic's power, agreed and served him with humility. Chyavana asked the king and his wife to serve him without scruples, and they agreed. Chyavana then slept for 21 days, during which the king and queen tended to him without food or sleep. After rising, Chyavana disappeared, leaving the king and queen grief-stricken. Bhishma continues the story, explaining that Chyavana's actions were a test of the king's devotion and that the stain on his race was a result of a descendant becoming a Kshatriya.
53
Yudhishthira asks what the king and queen did after the Rishi disappeared. Bhishma explains that they returned to their palace, still devoted to the Rishi. When they saw him again, they continued to serve him, even when he seemed to be testing their devotion. The Rishi asked them to rub his body with oil and then disappeared again, only to reappear on a throne. He then asked them to bring him food, which they did, despite their own hunger and fatigue. The Rishi set the food on fire and disappeared again. The king and queen remained unmoved and continued to serve him, even when he asked them to yoke themselves to a car and bear him through the city. Despite being struck with a goad, they showed no signs of agitation. The Rishi eventually gave them a boon, restoring their youth and beauty. He told them to return the next day, and they did, finding him in a beautiful retreat by the Ganga.
54
Bhishma continues the story, describing how King Kusika and his wife approached the Rishi's residence, a golden mansion with gemstone columns, surrounded by beautiful gardens and lakes. They saw various wonders, including talking parrots and Apsaras, and heard melodious music and the sound of geese. The king wondered if he had attained heaven or was dreaming. He saw the Rishi lying on a bed, but he disappeared and reappeared seated on a mat, reciting mantras. The king and queen were amazed and delighted by the sights, which soon disappeared, leaving only the bank of the Ganga. The king reflected on the power of penances and the puissance of the Rishi, who could create worlds and attain emancipation. The Rishi, aware of the king's thoughts, called him over and offered to grant a boon. The king asked the Rishi to expound on some doubts in his mind, and the Rishi agreed.
55
Chyavana offers King Kusika a boon and explains his motives for his previous actions. He had come to the king's palace to exterminate his race due to a prophecy, but was pleased with the king's service and decided to spare him. Chyavana explains that he had tested the king and his wife, and was delighted with their tolerance and righteousness. He created a forest with his Yoga powers to show them a glimpse of heaven and demonstrate the reward of penances. Chyavana tells the king that his grandson will be a powerful ascetic and that the status of Brahmanahood will attach to his race. The king asks for more details, wanting to know how this will happen and who will be his friend and receive his respect.
56
Chyavana explains that he came to exterminate King Kusika's race due to a prophecy that the Kshatriyas would slay the descendants of Bhrigu. However, a Rishi named Urva will survive and have a son named Richika, who will receive the science of arms to exterminate the Kshatriyas. Richika's son, Jamadagni, will marry a woman from the king's race and have a son named Viswamitra, who will be a Kshatriya with Brahmana virtues. The king's grandson will be a Brahmana and will have a connection with the Bhargavas through marriage. Chyavana grants the king's wish for his race to attain Brahmanahood and sets out on a tour to sacred waters. The story concludes with the birth of Rama and Viswamitra as predicted by Chyavana.
57
Yudhishthira expresses grief and guilt over the deaths of many kings and kinsmen in the war. He is filled with remorse and wants to atone for his actions. Bhishma advises him on the rewards of penances, gifts, and good deeds, which lead to heaven, wealth, knowledge, health, prosperity, and freedom from disease. He lists various acts of charity and their corresponding rewards in the afterlife, such as giving away cows, gold, land, food, and other articles. Bhishma explains that these acts can lead to residence in heaven, acquisition of wealth and knowledge, and attainment of personal beauty and freedom from disease. He encourages Yudhishthira to lead a householder's life and perform good deeds to attain a high end. Yudhishthira accepts his words and advises his brothers to do the same. The Pandavas, including Draupadi, applaud Yudhishthira's decision and agree to follow his lead. Bhishma's advice helps Yudhishthira to reconcile his guilt and find a path towards redemption.
58
Yudhishthira asks Bhishma about the rewards of planting trees and digging tanks. Bhishma explains that digging a tank is a noble act that contributes to the well-being of all creatures and leads to fame, righteousness, wealth, and pleasure. A tank is a refuge for humans, deities, and animals, and its excavation is considered a great virtue. The wise have said that the excavation of a tank is equivalent to performing various sacrifices, such as the Agnihotra and horse-sacrifice. Bhishma also extols the virtues of planting trees, which provide shade, flowers, fruits, and shelter to all beings. Trees are considered the children of the planter and rescue them in the next world. Bhishma advises Yudhishthira to plant trees and dig tanks to achieve his own good and attain heaven.
59
Yudhishthira asks Bhishma about the most distinguished gift, and Bhishma replies that the best gift is one that follows the giver into the next world. He explains that such gifts include showing love and kindness to all creatures, and making gifts without expectation of reward. Bhishma advises Yudhishthira to make gifts to righteous persons, especially Brahmanas, who are endued with learning and vows. He emphasizes that such gifts rescue the giver from sin and lead to heaven.

Bhishma also explains that gifts given to Brahmanas are particularly auspicious and lead to great rewards in the afterlife. The giver should make gifts with sincerity and without expectation of return. He lists various gifts, including cows, gold, and land, and explains their significance. The act of giving should be accompanied by respect and reverence towards the recipient.
60
Yudhishthira asks Bhishma about the meaning of the words spoken by the Rishis and the various rewards associated with them. Bhishma explains that the words of the Rishis are eternal and possess great power. They bestow various rewards, including wealth, prosperity, and spiritual merit. The Rishis are revered for their wisdom and the ability to convey the essence of dharma through their words. Bhishma describes how the words of the Rishis can guide one towards righteousness, happiness, and liberation. He emphasizes the importance of listening to and following the teachings of the Rishis to attain spiritual progress and fulfillment.
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Yudhishthira asks Bhishma about the rewards of gifts and sacrifices. Bhishma explains that a Kshatriya's fierceness is cleansed by sacrifices and gifts, which are highly meritorious. Gifts should be made to righteous Brahmanas who are conversant with the Vedas and possess excellent conduct. Such gifts are productive of great merit and lead to prosperity. Bhishma advises Yudhishthira to support Brahmanas with gifts of food, kine, and other articles, and to protect them and their means of support. He warns that a king who plunders his kingdom and performs sacrifices with extorted wealth is not applauded by the righteous. Sacrifices should be performed with willing offerings from prosperous subjects. Bhishma also emphasizes the importance of protecting the weak and the helpless, and of not taking wealth from those who are suffering.
62
Yudhishthira asks Bhishma about the best gift to give. Bhishma replies that the gift of earth is the foremost, as it is immovable and indestructible, and yields all the best things. The giver of earth grows in prosperity and is born as a man and lord of earth in the next life. Earth is prosperity's self and makes the giver her lord. The gift of earth cleanses and sanctifies the giver and taker. The righteous accept only gifts of earth from kings who are sinful. The gift of earth is desirable and obtains a kingdom for the giver. The man who makes a gift of earth gives away all and acquires great fame. The learned doubt the merit of other acts, but not of a gift of earth. The gift of earth is a high expiation and rescues ten generations of the paternal and maternal races. Those who make gifts of earth shine like suns and their wishes become crowned with fruition.

Bhishma continues, "A king who makes a gift of earth with due rites unto a deserving Brahmana, obtains a kingdom and is much honored by the denizens of heaven. The merit of a gift of earth increases every time the earth bears crops. A king who makes a gift of earth is washed of every sin and is pure and approved by the righteous. In this world, he is highly honored and applauded by all righteous men. A gift of earth is a high expiation for the sin of those who betake themselves to Atharvan rites for doing injuries to others. The earth is the original source of all creatures and has been said to be the constituent essence of all living things. There is no element that can compare with earth, and a gift of earth is the foremost of all gifts."
63
Yudhishthira asks Bhishma what gifts a king should make to Brahmanas. Bhishma recounts his conversation with Narada, who said that food is the best gift, as it is the source of energy and strength. The deities and Rishis applaud gifts of food, and it is the cause of prosperity in this world and the next. Gifts of food to Brahmanas and mendicants are especially meritorious, and even gifts to Chandala or dogs are not lost. A gift of food made to a Brahmana becomes inexhaustible, while one made to a Sudra produces great merit. The Brahmana is a great being, entitled to the first portion of every food, and a house where Brahmanas are fed and honored increases in prosperity. Gifts of food produce immediate happiness and merit, while other gifts produce unseen fruits. Food is the origin of all creatures, and religion and wealth flow from it. The wise should make gifts of food, which increase strength, energy, fame, and achievements. Bhishma encourages Yudhishthira to make gifts of food to attain heaven.
64
Yudhishthira asks Bhishma about the conjunction of planets and stars in relation to making gifts. Bhishma recounts a discourse between Devaki and Narada, who says that gifts made under specific constellations can bring great happiness, prosperity, and merit. For example, making a gift of Payasa mixed with ghee under the constellation Krittika can bring regions of great happiness, while making a gift of a cow with a calf under Somadaivata can bring a person to a region of great felicity in heaven. Making gifts under various constellations can also bring personal beauty, fame, freedom from fear, and great affluence. Narada lists various gifts and their corresponding constellations, including gold under Pushya, silver under Aslesha, and food under Punarvasu. He also notes that making gifts under certain constellations can bring inexhaustible merit and rescue one from hell and calamity. Bhishma encourages Yudhishthira to make gifts according to these principles to attain great happiness and prosperity.
65
Bhishma cites Atri, son of Brahman, who says that gifts of gold are equivalent to gifts of everything. King Harischandra and Manu also praise gifts of gold, drink, and ghee, which bring long life, merit, and sin-cleansing. Atri notes that a well or tank that quenches the thirst of many is especially meritorious, rescuing one's entire race from hell and sin. Ghee is also highly praised, gratifying various deities and possessing medicinal virtues. Gifts of ghee bring happiness, fame, and prosperity, and protect one from calamity. Other gifts, such as Payasa, water, firewood, and umbrellas, also bring various rewards, including beauty, prosperity, and victory. The gift of a car is considered the best, freeing one from difficulties and impediments. Bhishma encourages Yudhishthira to make these gifts to attain their corresponding rewards.
66
Yudhishthira asks Bhishma about the merits of giving sandals, sesame, land, kine, and food to Brahmanas. Bhishma explains that these gifts bring various rewards, including protection from difficulties, prosperity, and inexhaustible merit. He notes that sesame seeds are especially efficacious, as they were created by Brahman and gladden the Pitris. Gifts of land and kine also bring great rewards, including heaven and victory. Bhishma advises that these gifts should be made with reverence and faith, and that the recipient should be a worthy Brahmana. He also notes that the gift of food is superior to all others, as it sustains life and energy. King Rantideva attained heaven by making gifts of food, and the gift of food in the bright fortnight of Kartika brings inexhaustible felicity.
67
Yudhishthira asks Bhishma about the merits of making gifts of drink, and Bhishma explains that gifts of food and drink are superior to all others. He notes that food is essential for all living creatures, and that the gift of food is a gift of life itself. However, he also says that drink, or water, is equally important, as it is the source of all life and energy. Bhishma explains that all living things, from the gods to animals and humans, rely on water for sustenance. He quotes various authorities, including Lomasa and Manu, to emphasize the importance of gifts of water. Bhishma concludes that making gifts of drink leads to prosperity, fame, long life, and ultimate felicity in heaven.
68
Yudhishthira asks Bhishma about the merits of gifts of sesame, lamps, food, and robes. Bhishma recounts a story where Yama, the ruler of the dead, sends a messenger to bring a Brahmana named Sarmin to him. However, the messenger brings the wrong person, who is also a Brahmana. Yama worships the Brahmana and instructs him to return home and make gifts of sesame, water, and lamps to light dark places. Yama also praises the gift of gems and robes. Bhishma explains that these gifts produce everlasting merit and benefit the Pitris. He notes that the gift of lamps enhances visual power and that the gift of gems confers inexhaustible merit. Bhishma concludes that one should marry and raise offspring on their wedded wives, and that the acquisition of male issue is the foremost of all acquisitions.
69
Yudhishthira asks Bhishma about the ordinance of gifts, especially regarding the gift of earth. Bhishma explains that only Kshatriyas can make gifts of earth, but all classes can give kine, earth, and knowledge, which are considered equal in merit. He praises kine as the mothers of all creatures , and notes that the gift of a cow with a calf yields great merit. The gift of earth provides various rewards, including long life and great fame. The merits of gifts of gold, silver, and other valuable items are also discussed. Bhishma emphasizes that gifts should be made with sincerity and faith, and that they should be given to deserving Brahmanas. He also notes that the gift of knowledge leads to eternal glory and benefits both the giver and the receiver.
70
Yudhishthira asks Bhishma about the gifts of food and drink, and Bhishma recounts the story of a king named Mahabhaya who was instructed by a sage to perform a sacrifice with gifts of food and drink. The king followed the sage's advice and made numerous gifts of food and drink, leading to his great prosperity and fame. Bhishma explains that gifts of food and drink are the most meritorious, as they provide sustenance and energy to all living creatures. He emphasizes the importance of making gifts with reverence and faith, and notes that such gifts lead to long life, prosperity, and ultimate felicity. Bhishma concludes that the most meritorious gift is the gift of food, followed by drink, as these provide the foundation for all other gifts and acts of charity.
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71
Nachiketa, the son of Uddalaki, was cursed by his father to meet Yama, the king of the dead. However, Yama was impressed by Nachiketa's courage and showed him the delights of heaven, including rivers of milk and ghee. Yama explained that these delights were reserved for those who make gifts of kine. Nachiketa asked about the qualifications for receiving gifts of kine and the proper way to make such gifts. Yama explained that the gift of kine should be made to a worthy Brahmana, accompanied by other gifts, and that the giver should abstain from food and drink for three days. Yama also explained that the kine given away should be accompanied by their calves and that the giver would enjoy the felicity of heaven for as many years as there are hairs on the animal's body.
72
Yudhishthira asks Bhishma about the regions of kine, where those who make gifts of kine reside. He wants to know about the nature of these regions, their virtues, and how one can go there. He also asks about the merits of giving many or few kine, and how one can become equal to another who has given more or less. Additionally, he inquires about the pre-eminent Dakshina (gift) in the matter of gifts of kine.

Bhishma begins to answer, referencing a discourse between Indra and Brahma, saying that the regions of kine are superior to those of heaven, and that those who reside there transcend the prosperity of the denizens of heaven.

Yudhishthira's questions show his eagerness to understand the benefits and merits of making gifts of kine, and how one can attain the regions of kine.
73
The Grandsire describes the regions of kine, where righteous individuals reside, and explains their attributes. He details the merits of making gifts of kine, including the eternal and immutable nature of these regions. The Grandsire also outlines the qualifications for givers and recipients of kine, emphasizing the importance of truth, forgiveness, and compassion. He explains that the merit of making gifts of kine depends on the giver's character, the recipient's worthiness, and the ritual's correctness. The Grandsire also describes the various types of kine that can be given as gifts and the proper times for making such gifts.
74
Indra asks the Grandsire about the consequences of stealing or selling a cow. The Grandsire explains that those who steal, kill, or sell a cow for wealth suffer in hell for as many years as there are hairs on the cow's body. He also states that making a gift of a stolen cow brings both merit and sin. The Grandsire emphasizes the importance of gold as a Dakshina (gift) in sacrifices and gifts of kine, saying it is the best of gifts and a great cleanser. He notes that giving away kine with gold as Dakshina rescues one's ancestors and descendants to the seventh degree.

The text then describes the transmission of this knowledge from the Grandsire to Indra, then to Dasaratha, Rama, Lakshmana, and eventually to Bhishma, who is recounting it to Yudhishthira. The Grandsire concludes that a Brahmana who recites this text daily will obtain regions of inexhaustible felicity.
75
Yudhishthira asks Bhishma about the fruits of observing vows, studying the Vedas, making gifts, and practicing self-restraint, as well as the merits of serving one's parents, preceptors, and teachers. Bhishma explains that completing a vow according to scripture leads to eternal regions of felicity. He notes that self-restraint is superior to gift, as it involves subduing desire and anger. Bhishma also describes the rewards for heroes who practice self-restraint, truth, and other virtues, and attaining heaven through righteous acts. He emphasizes the importance of truth, saying it is the highest duty and the basis of everything. Bhishma also discusses the merits of Brahmacharya, or celibacy, and the worship of parents and teachers, which leads to a residence in heaven.
76
Yudhishthira asks Bhishma to discourse on the ordinances regulating gifts of kine, which lead to eternal felicity. Bhishma explains that the gift of kine is the highest in merit, rescuing the giver's entire race. He recites the ritual for giving away kine, which involves honoring Brahmanas, uttering specific formulas, and residing with the kine in the fold. Bhishma also describes the merits of giving away substitutes for kine, such as gold or cloths, and the rewards for giving actual kine, including residence in heaven and freedom from fear. He notes that the gift of kine should only be imparted to a worthy recipient who is conversant with the ritual.
77
Yudhishthira asks Bhishma to discourse on the merits of giving away kine. Bhishma explains that giving a cow with a calf, endued with virtues, cleanses one's sins. He warns against giving a cow that is weak, diseased, or vicious, as it leads to dark Hell. Only strong, well-behaved, and fragrant kine are applauded for gift-giving. Yudhishthira asks why Kapila cows are considered superior, and Bhishma recounts the history of their creation by Daksha, who created them to provide sustenance for all creatures. The Kapila cows were born with a golden complexion and were the means of support for all worlds. Bhishma explains that the gift of a Kapila cow is considered the most meritorious due to their great energy and unchanged color.
78
Bhishma recounts a conversation between King Saudasa and the priest Vasishtha, who discourses on the sacredness of kine. Vasishtha says that kine are fragrant, the refuge of all creatures, and the source of blessing and prosperity. He notes that anything given to kine is never lost and that they constitute the highest food and the best offering for the deities. Vasishtha emphasizes the importance of making gifts of kine, particularly Kapila kine with their calves, and notes that one should never feel repugnance for the urine and dung of cows. He also advises against eating the flesh of kine and suggests that one should always take the names of kine, bathe using cow dung, and sit on dried cow dung. Vasishtha concludes that one should make libations to the fire using ghee and cause Brahmanas to utter blessings by making presents of ghee.
79
Vasishtha continues to discourse on the sacredness of kine, noting that they practiced austerities for 100,000 years to become the best kind of Dakshina in sacrifices. Brahman granted their wishes, making them the refuge of the world. Vasishtha describes the benefits of giving away cows of different complexions, which lead to honors in various regions, including Brahma, Surya, Soma, Indra, Agni, Yama, Varuna, and others. He notes that giving away a cow with a calf and a vessel for milking, covered with a piece of cloth, leads to felicity in the region of Kuvera. Vasishtha concludes that one who habitually makes gifts of kine proceeds to Heaven, shines in splendor, and is received by celestial damsels who minister to his delight.
80
Vasishtha extols the virtues of kine, noting their connection to ghee and their sacredness. He describes kine as rivers of ghee and eddies of ghee, and expresses his desire to be surrounded by them always. Vasishtha recommends reciting mantras in the morning and evening to be cleansed of sins. He notes that giving away kine leads to prosperity and honors in Heaven, and sanctifies one's race. Vasishtha emphasizes the importance of kine, calling them the mothers of the universe and the refuge of the world. He praises the gift of kine as the most sacred and meritorious, and notes that there is nothing equal to the cow. Vasishtha concludes by saying that he has only recited a portion of the merits of kine, and that there is no refuge higher than kine.
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81
Yudhishthira asks Bhishma about the most sacred thing in the world, and Bhishma replies that kine are the foremost of all objects and highly sacred. He notes that kine uphold all creatures with their milk and are capable of cleansing others. Bhishma recounts a discourse between Suka and Vyasa, where Vyasa describes kine as the stay of all creatures, the refuge of all creatures, and the embodiment of merit. Vyasa notes that kine are auspicious, yielders of Havya and Kavya, and possess excellent form and attributes. He describes a region where kine reside, which is adorned with beautiful trees, flowers, and gems. Vyasa advises that one should reverence kine, worship them, and never do them injury. He also recommends reciting certain mantras and performing rituals to attain felicity.
82
Yudhishthira asks Bhishma about the story of how the dung of cows came to be associated with Sri (goddess of wealth and prosperity). Bhishma recounts a conversation between Sri and a herd of kine, where Sri asks to reside with them. The kine, knowing Sri's fickle nature, decline her request, saying they already possess excellent forms and don't need her. Sri persists, saying she will reside in even the most repulsive part of their bodies. The kine, taking pity on her, offer to let her reside in their urine and dung, which they consider sacred. Sri accepts and renders herself invisible.
83
Bhishma tells Yudhishthira that kine (cows) are the limbs of sacrifice and represent sacrifice itself. Without them, there can be no sacrifice. They uphold all creatures with their milk and the Havi produced from it. Indra asks Brahman why kine reside in a region higher than the deities. Brahman explains that kine have performed severe austerities and are guileless in their behavior. They support Munis and uphold all creatures through diverse acts. Surabhi, the daughter of Daksha, underwent severe austerities and obtained a boon from Brahman to reside in a region higher than the three worlds, known as Goloka. Her offspring, kine, reside in the world of men and are engaged in doing good acts.
84
Yudhishthira asks Bhishma about the origin and significance of gold. Bhishma recounts a story about Rama, son of Jamadagni, who performed a Horse-sacrifice but still felt unclean. Rama consulted Rishis who advised him to make gifts of gold, which is highly cleansing. Vasishtha explains that gold is the essence of Fire and Soma, and is superior to other gifts like earth and kine. Gold is eternal and can cleanse even the greatest of sinners. The deities and Gandharvas value gold highly and use it to make crowns and ornaments. Vasishtha also tells the story of Rudra and Uma, who were asked by the deities to restrain their energy and not produce offspring, as their child would be too powerful. Uma cursed the deities to be childless, and Rudra's seed fell to the earth and grew into gold.
85
Yudhishthira asks Bhishma about the origin and significance of gold. Bhishma recounts a story about Rama, son of Jamadagni, who performed a Horse-sacrifice but still felt unclean. Rama consulted Rishis who advised him to make gifts of gold, which is highly cleansing. Vasishtha explains that gold is the essence of Fire and Soma, and is superior to other gifts like earth and kine. Gold is eternal and can cleanse even the greatest of sinners. The deities and Gandharvas value gold highly and use it to make crowns and ornaments. Vasishtha also tells the story of Rudra and Uma, who were asked by the deities to restrain their energy and not produce offspring, as their child would be too powerful. Uma cursed the deities to be childless, and Rudra's seed fell to the earth and grew into gold.
86
Yudhishthira asks Bhishma about the story of Taraka's destruction. Bhishma tells the story of how the gods and Rishis asked the six Krittikas to rear the child born from Agni's seed, which was cast off by Ganga. The child, Kartikeya, grew in a forest of reeds and was reared by the Krittikas. He was named Skanda and Guha and was endowed with great energy and splendor. The gods and Rishis came to behold him and brought him gifts. As he grew up, Taraka tried to destroy him but failed. Skanda was invested with the command of the celestial forces and eventually slew Taraka with an irresistible dart. With Taraka's destruction, Skanda re-established the chief of the deities in his sovereignty and became the protector of the deities. The story highlights the significance of gold, which is associated with Kartikeya's birth and is considered highly auspicious and meritorious.
87
Yudhishthira asks Bhishma about the rituals and ordinances of the Sraddha ceremony to honor deceased ancestors. Bhishma explains that the Sraddha is a sacred ritual that brings fame, progeny, and is considered a sacrifice to the Pitris. He notes that everyone should worship the Pitris, and that the ceremony can be performed on any day, but the afternoon of the new moon day is considered the most auspicious. Bhishma then explains the merits and demerits of performing the Sraddha on different lunar days, listing the various benefits and fruits that can be attained, such as beautiful spouses, many children, wealth, and fame. He also notes that some days are not suitable for the Sraddha, and that the dark fortnight is considered better than the lighted one.
88
Yudhishthira asks Bhishma about the offerings that can be made to the Pitris (ancestors) during the Sraddha ceremony, and which ones become inexhaustible. Bhishma explains that different offerings have different durations of gratification for the Pitris, ranging from a month to a year or even twelve years. He lists various offerings, including sesame seeds, rice, barley, fish, meat, and fruits, and their corresponding durations. Bhishma also mentions that some offerings, such as the meat of the rhinoceros, the potherb Kalasaka, and the petals of the Kanchana flower, become inexhaustible if offered on the anniversary of the lunar day on which the ancestors died. He also recites some verses sung by the Pitris, which specify the offerings that should be made under certain circumstances, including the offering of Payasa mixed with ghee.
89
Bhishma continues to explain the optional Sraddhas that can be performed under different constellations, as first spoken by Yama to king Sasavindu. Each constellation is associated with specific benefits, such as:
- Krittika: performs a sacrifice, ascends to heaven with children
- Rohini: begets children
- Mrigasiras: attains energy
- Ardra: performs fierce deeds
- Punarvasu: succeeds in agriculture
- Pushya: attains growth and advancement
- Aslesha: begets heroic children
- Maghas: attains pre-eminence among kinsmen
- Phalgunis: attains good fortune, many children
- Hasta: attains fruition of wishes
- Chitra: obtains beautiful children
- Swati: makes profit by trade
- Visakha: acquires children
- Anuradha: becomes a king of kings
- Jyeshtha: attains sovereignty
- Mula: attains health
- Ashadha: acquires fame, roves over the world
- Abhijit: attains high knowledge
- Sravana: attains a high end
- Dhanishtha: becomes a ruler
- Satabhisha: attains success as a physician
- Bhadrapada: acquires property, kine
- Revati: acquires wealth in utensils
- Aswini: acquires steeds
- Bharani: attains longevity
By performing the Sraddha under these constellations, king Sasavindu was able to subjugate his enemies, gain prosperity, and have a long and happy reign.
90
Bhishma elaborates on the importance of making offerings to the Pitris and the consequences of neglecting the Sraddha ceremony. He explains that failure to perform the Sraddha leads to dire consequences, including the curse of the Pitris and adverse effects on one's progeny. Bhishma stresses that those who uphold the Sraddha with devotion attain great merit and eternal bliss. He emphasizes that performing Sraddha on auspicious days, making offerings to the Pitris, and following the prescribed rituals ensures that one's ancestors are honored, and one gains auspicious fruits. The story of king Sasavindu, who performed Sraddhas and made offerings, illustrates how adhering to these practices can lead to prosperity and happiness. Bhishma concludes by reiterating the significance of Sraddha and the benefits that accrue from performing it according to the prescribed rules.
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91
Yudhishthira asks Bhishma about the origin of Sraddha, its essence, and the Muni who conceived it. Bhishma explains that the Sraddha was first conceived by Nimi, a descendant of Atri, who was grief-stricken by the death of his son. Nimi invited Brahmanas and offered them food, and then offered cakes of rice to his dead son. Atri appeared and comforted Nimi, telling him that the rite he had conceived was a sacrifice in honor of the Pitris and had been ordained by the Self-born Brahman. Atri explained the ordinance of Sraddhas, including the deities to be praised and the offerings to be made. He listed the seven Pitris created by the Self-born and the Viswedevas, who are companions of the Pitris. Atri also mentioned the species of paddy and articles that should not be offered at Sraddhas, including certain foods and items associated with impurity.
92
Bhishma continues to explain the origin of Sraddha to Yudhishthira. After Nimi performed the first Sraddha, other Rishis followed his example, but the Pitris soon became afflicted with indigestion due to the abundance of food offered. They sought relief from Soma, who directed them to the Self-born Brahman. The Pitris and deities then approached the Grandsire, who advised them to eat the offerings with Agni, the god of fire. Agni agreed to eat the offerings alongside the Pitris, allowing them to digest the food easily. This is why a share of the offerings is first made to Agni at a Sraddha. The ritual of Sraddha involves offering cakes to the deceased sire, grandsire, and great-grandsire, while uttering specific mantras. Women who are impure or from a different Gotra should not be involved in the Sraddha. Oblations of water should be offered to the Pitris when crossing rivers, and Sraddhas should be performed every fortnight on the day of the New moon.
93
Bhishma said, 'Indra committed theft, and many Rishis took oaths during their sojourn to sacred waters. The Rishis, including Sakra, Angiras, Kavi, Agastya, Narada, Bhrigu, Vasishtha, Kasyapa, Gautama, Viswamitra, and Jamadagni, resolved to visit all sacred waters. After bathing in many sacred lakes, Agastya's lotus stalks were stolen. Suspecting the Rishis, Agastya threatened to leave for heaven. The Rishis swore oaths, and Indra admitted to taking the stalks to hear their discourse on duties. Agastya forgave Indra, and the Rishis continued their journey, performing ablutions at other sacred waters.' The Rishis assembled and resolved to visit all the sacred waters on earth, including Sakra, Angiras, Kavi, Agastya, Narada, Bhrigu, Vasishtha, Kasyapa, Gautama, Viswamitra, Jamadagni, and others. They visited many sacred lakes and finally reached Brahmasara. Agastya's lotus stalks were stolen, and he suspected the other Rishis. Agastya threatened to leave for heaven due to the growing unrighteousness in the world. The Rishis swore oaths to prove their innocence. Indra admitted to taking the stalks to hear their discourse on duties. Agastya forgave Indra, and the Rishis continued their journey, performing ablutions at other sacred waters.
94
Bhishma tells the story of a gathering of Rishis and royal sages who took oaths to uphold righteousness after Agastya's lotus stalks were stolen. Each Rishi swore a unique oath, invoking curses upon the thief, such as being ungrateful, proud, and ignorant. Indra, the king of the gods, was revealed to be the thief, but instead of a curse, he bestowed a benediction, praising the Rishis' discourse on duties. Agastya forgave Indra and took back his stalks. The story is told to illustrate the importance of upholding duties and righteousness, and to encourage the study of this narrative to attain merit and avoid calamity.
95
Yudhishthira asks Bhishma about the origin of the custom of giving umbrellas and sandals at obsequial ceremonies. Bhishma explains that the custom was introduced by Jamadagni, a descendant of Bhrigu, who was engaged in practicing archery with his wife Renuka. When Renuka was delayed in bringing back the arrows due to the scorching heat of the sun, Jamadagni became angry and vowed to destroy the sun. However, Surya, disguised as a Brahmana, appeared before Jamadagni and explained the importance of the sun in sustaining life on earth. Surya argued that the sun's rays draw up moisture from the earth, which falls as rain, and that food, which is the source of life, grows due to this process. Jamadagni was appeased, and the custom of giving umbrellas and sandals was introduced to provide shade and protection from the sun's heat.
96
Yudhishthira asks what Jamadagni did when Surya besought him. Bhishma explains that despite Surya's pleas, Jamadagni remained angry and vowed to pierce the sun with his arrows. Surya, still in the guise of a Brahmana, pointed out the sun's constant motion and sought Jamadagni's protection. Jamadagni, smiling, said he would spare Surya's life but demanded a remedy for the heat caused by the sun's rays. Surya then gave Jamadagni an umbrella and a pair of sandals to protect the head and feet from the heat. He established the custom of giving away these articles in religious rites, which would bring merit to those who practiced it. Bhishma encourages Yudhishthira to give away umbrellas and shoes to Brahmanas, promising eternal felicity and respect from Brahmanas, Apsaras, and Devas.
97
Yudhishthira asks Bhishma about the duties of a householder. Bhishma recounts a story where Vasudeva asks the goddess Earth about the same topic. Earth explains that a householder should worship Rishis, deities, Pitris, and men, and perform sacrifices. They should offer oblations to the fire, Pitris, and deities, and provide hospitality to guests. Earth lists various offerings to be made, including the Vali offerings to different deities and ancestors. A householder should also offer food to Brahmanas, guests, and even animals. They should take their food last and worship their king, priest, preceptor, and father-in-law. By performing these duties, a householder can attain prosperity and heaven.
98
Yudhishthira asks Bhishma about the gift of light. Bhishma recounts a story where Suvarna asks Manu about the origin and merits of offering flowers, incense, and lamps. Manu explains that penance and virtues led to the creation of creepers and herbs, some of which are auspicious and others inauspicious. Flowers gladden the mind and confer prosperity, and offering them to deities gratifies them. Different types of flowers are suitable for different beings, and offering the right flowers can bring prosperity and ward off evil. Incense and lamps are also meritorious offerings, with different types suitable for different purposes. Offering lights enhances one's energy and can lead to celestial bliss.
99
Yudhishthira asks Bhishma to elaborate on the merits of offering incense and lights. Bhishma recounts a story where Nahusha, a king who became the chief of the deities, became proud and arrogant, causing him to suspend his religious acts. The Rishis, including Agastya and Bhrigu, were humiliated by Nahusha, who had them bear his vehicles. Bhrigu decided to intervene, using his energy to counteract Nahusha's puissance. Nahusha, who had been granted a boon by Brahman, was invincible, but Bhrigu vowed to hurl him down from his position as Indra. Nahusha's downfall came when he kicked Agastya, prompting Bhrigu to curse him, transforming him into a snake.
100
Yudhishthira asks Bhishma about the duties of a householder. Bhishma narrates a story about a merchant named Dhanada who was instructed by his wife to give away his wealth in charity. Dhanada, despite his wealth, was initially reluctant but eventually followed his wife's advice. He distributed his wealth to Brahmanas, the poor, and various charities, leading to his spiritual elevation and prosperity. The story emphasizes the importance of charity, selflessness, and fulfilling one's duties towards others as part of leading a righteous life.
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101
Yudhishthira asks Bhishma about the fate of those who steal from Brahmanas. Bhishma recounts a story where a Chandala, who had eaten food sprinkled with milk from stolen Brahmana kine, is now suffering the consequences. The Chandala had lived a virtuous life but was influenced by pride and now seeks emancipation. A royal person advises the Chandala that the only way to achieve emancipation is to give up his life-breaths for the sake of a Brahmana, either by casting himself into a fire or throwing himself into a battle to protect a Brahmana's wealth. The Chandala follows this advice and attains a desirable end. Bhishma emphasizes the importance of protecting Brahmana property to achieve eternal felicity.
102
Yudhishthira asks Bhishma if all pious men attain the same region after death. Bhishma recounts a story where an ascetic, Gautama, confronts King Dhritarashtra (who is actually Indra in disguise) for taking away an elephant that Gautama had raised. They engage in a conversation where Gautama and Dhritarashtra describe various regions of the afterlife, each more desirable than the last. Dhritarashtra claims he will attain a higher region than the ones described, but Gautama insists he will retrieve his elephant even from those regions. Eventually, Indra reveals his true identity and is impressed that Gautama recognized him. He returns the elephant and invites Gautama to heaven, saying that he will attain regions of great felicity.
103
This is an excerpt from the Mahabharata, a Hindu epic. Bhishma is telling Yudhishthira about the importance of penance and the story of Bhagiratha, who attained a region of great felicity through his severe austerities and gifts to Brahmanas. Bhagiratha describes his various acts of charity and sacrifice, but attributes his attainment to the vow of fasting, which he considers the highest penance. The story emphasizes the importance of self-mortification, charity, and gratifying the Brahmanas. Bhagiratha attains a region of felicity through severe austerities and gifts to Brahmanas. He describes his acts of charity and sacrifice, including giving away thousands of kine, horses, elephants, and gold coins. He also performed various sacrifices and observed the vow of fasting, which he considers the highest penance. Bhagiratha says that it is not through the merits of his gifts or sacrifices that he attained this region, but through the vow of fasting. The Brahmanas, gratified with him, told him to repair to the region of Brahmana. Bhishma advises Yudhishthira to observe the vow of fast and worship the Brahmanas, as their words can accomplish everything.
104
"Yudhishthira said, 'Man, it is said, is endowed with a life of a hundred years. Why then do humans die young? What grants longevity and what shortens life? What leads to fame, wealth, and prosperity? Is it penances, Brahmacharya, sacred Mantras, drugs, or actions?' "Bhishma said, 'Conduct determines longevity, wealth, fame, and prosperity. Improper conduct shortens life and oppresses others. Good conduct dispels inauspiciousness and brings benefits. Even those with no accomplishments live long if their conduct is righteous. A man should avoid improper behavior, violence, and deceit. Regular prayers at dawn and dusk, proper respect for others, and self-discipline lead to longevity. Engaging in improper acts, especially adultery, significantly shortens life. Observing rituals and proper daily practices ensure prosperity and good health. Respecting parents, teachers, and elders, as well as following a righteous path, contributes to a long and prosperous life. Adherence to proper conduct, respect for sacred practices, and avoiding harmful actions are key to a successful and long life. Conduct is the root of prosperity and longevity.'
105
Yudhishthira asks Bhishma how the eldest brother should behave towards younger brothers and vice versa. Bhishma advises Yudhishthira to set an example for his younger brothers and be patient and understanding towards them. The eldest brother should correct his younger brothers' transgressions indirectly and not seek to disunite them. If the eldest brother is wicked, he brings destruction to the family. A sinful person forfeits their share in the family property and deserves to be checked by the king. If unseparated brothers desire to portion the family property, the father should give equal shares to all. If the eldest brother acquires wealth independently, he may keep it without sharing with his brothers. The mother is considered the most revered senior, and after the father's passing, the eldest brother should be regarded as the father and protect and cherish his younger brothers.
106
Yudhishthira asks Bhishma about the merits of observing fasts, and Bhishma recounts a conversation with the Rishi Angiras. Angiras explains that fasts are ordained for Brahmanas and Kshatriyas, and that Vaisyas and Sudras may also observe fasts, but with some restrictions. He describes the benefits of observing fasts, including forgiveness, beauty, and prosperity. Angiras also explains that fasts can help one attain heaven and merit, and that they are a great refuge.
107
Yudhishthira asked Bhishma about meritorious acts that could be performed by the poor, as sacrifices require wealth. Bhishma mentioned ordinances from Rishi Angiras that are as meritorious as sacrifices. Observing certain fasts and conduct can lead to great rewards. For instance, eating once in the forenoon and once at night without any food in between, for six years, leads to success and heavenly rewards. Fasting every second day for three years leads to merits equivalent to the Agnishtoma sacrifice. Further, abstaining from sexual congress with anyone but one's spouse and adhering to proper conduct can also yield significant merits. Fasting for various periods and pouring libations on the sacred fire daily, while maintaining virtuous behavior, results in divine rewards, heavenly abodes, and companionship with celestial beings. Bhishma emphasized truthfulness, reverence for Brahmanas, avoidance of malice, and self-restraint. Various specific fasts, ranging from one meal every third day to one meal every nineteenth day, each for a year, are described, leading to various celestial rewards, including riding in heavenly cars and enjoying the company of celestial damsels. Bhishma also mentioned that even poor men can attain the highest ends by observing these fasts and worshipping deities and Brahmanas. The key is to maintain proper conduct, devotion, and adherence to prescribed rituals, ensuring one’s actions are free from malice and focused on the good of all creatures. The recounted ordinances highlight the importance of conduct in achieving longevity, prosperity, and heavenly bliss.
108
Yudhishthira asks Bhishma about the foremost Tirtha (sacred place) that conduces to the greatest purity. Bhishma explains that all Tirthas have merit, but the Tirtha called Manasa is the most sacred. It is unfathomable, stainless, and pure, with Truth as its waters and understanding as its lake. Bathing in Manasa leads to freedom from cupidity, sincerity, truthfulness, and other virtues. Bhishma also says that men who are freed from attachments, pride, and the idea of "meum" (mine) are regarded as Tirthas. Those who have renounced everything, are possessed of omniscience, and are of pure conduct are also considered Tirthas. Bhishma distinguishes between external and internal purity, saying that true purity comes from knowledge, freedom from desire, and cheerfulness of mind. He also mentions that there are sacred Tirthas on earth, and that bathing in them and offering oblations to the ancestors can wash off sins and lead to heaven. Finally, Bhishma says that combining the purity of the body and the earth leads to true success.
109
Yudhishthira asked Bhishma about the fruit of fasts, and Bhishma replied that fasting on the 12th day of the moon in different months and worshiping Krishna in various forms leads to merits equal to various sacrifices. He listed the merits of fasting and worshiping Krishna in different months, including:
- Margasirsha: merit of the Horse-sacrifice
- Pausha: merit of the Rajasuya-sacrifice
- Magha: merit of the Agnishtoma-sacrifice
- Phalguna: merit of the Soma-sacrifice
- Chaitra: merit of the Ashvamedha-sacrifice
- Vaisakha: merit of the Agnishtoma-sacrifice
- Jyeshtha: merit of the Vajapeya-sacrifice
- Ashadha: merit of the Upasadana-sacrifice
- Sravana: merit of the Vaishnava-sacrifice
- Bhadrapada: merit of the Chaturmasya-sacrifice
Fasting on these days and worshiping Krishna leads to the forgiveness of sins and great rewards.
110
Yudhishthira asks Bhishma about the benefits of donating cattle to Brahmanas. Bhishma explains that donating cattle, gold, or land to Brahmanas leads to immense benefits and rewards. He recounts a story where a merchant named Drona made significant donations and achieved a desirable end in the afterlife. The narrative emphasizes the importance of charitable acts, particularly donations to Brahmanas, and their profound impact on one's afterlife and spiritual journey. The act of giving is considered highly meritorious and leads to a favorable rebirth and eventual liberation.
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111
Yudhishthira asked Bhishma about the excellent ordinances and conduct that determine rebirths and the attainment of high heaven or Hell. Bhishma advised consulting the great Rishi Vrihaspati. When Vrihaspati arrived, Yudhishthira asked about the true friend of mortal creatures, who follows them after death. Vrihaspati explained that righteousness (piety) is the only true friend that follows a person to the afterlife, determining whether they reach heaven or Hell. Wealth, pleasure, and piety are the fruits of life, and piety must be pursued through lawful means.
Yudhishthira further asked about the existence of the body after death and how piety follows it. Vrihaspati explained that elements such as Earth, Wind, Water, Light, and Mind witness a person's actions. Upon death, the Jiva (soul) attains another body, retaining its merits and demerits, which are witnessed by the presiding deities. The Jiva, endowed with righteousness, enjoys happiness; if unrighteous, it suffers in Hell. Misdeeds lead to rebirth in various forms such as animals, insects, or lower beings, each with specific durations of suffering.
Yudhishthira asked about the origin and growth of the Jiva. Vrihaspati described that Jiva enters the vital seed during union, leading to conception and birth. The Jiva experiences life based on previous actions. Following righteousness from birth ensures uninterrupted happiness, while sinful actions lead to misery and rebirth in lower forms. Specific actions and their resulting forms were detailed, emphasizing the importance of living a righteous life to avoid severe penalties and achieve a favorable rebirth.
112
Yudhishthira asks Vrihaspati about the end of righteousness and how people can attain an auspicious end in this world and heaven. Vrihaspati explains that committing sinful acts with a perverted mind leads to unrighteousness and hell, but repentance and contemplation can free one from sin. He emphasizes the importance of making gifts, especially food, to Brahmanas, as it is the best way to attain merit and cleanse oneself of sin. Food is praised by deities, Rishis, and men, and is the life-breath of all creatures.
Vrihaspati gives examples of kings and individuals who attained heaven by making gifts of food. He advises that food acquired lawfully should be given to Brahmanas with a cheerful heart, and that feeding a thousand Brahmanas can free one from hell and rebirth. He also explains that making gifts of food can lead to happiness, beauty, fame, and wealth. Vrihaspati emphasizes that food is the great refuge of the world of living creatures and that making gifts of food is the root of all righteousness and merit.
He further explains that a person who makes gifts of food becomes possessed of great energy and is regarded as a giver of life. The merit acquired by making gifts of food is eternal, and such gifts lead to an auspicious end in this world and heaven. Vrihaspati concludes that making gifts of food is the highest form of charity and leads to the attainment of all desires.
113
Yudhishthira asks Vrihaspati which virtue is most meritorious: non-injury, Vedic rituals, meditation, sense control, penance, or service to preceptors. Vrihaspati says all are meritorious, but the religion of universal compassion is the highest. He advises controlling lust, wrath, and cupidity, and treating all creatures with kindness. One should not inflict pain on others, but instead regard all creatures as oneself. This is the rule of righteousness. Vrihaspati warns that injuring others leads to injury in return, while cherishing others leads to being cherished. He advises Yudhishthira to frame his conduct according to this principle. Vrihaspati then ascends to heaven, leaving Yudhishthira to ponder his words.
Vrihaspati's discourse emphasizes the importance of compassion, self-control, and kindness. He suggests that treating others with respect and empathy is the highest virtue, and that inflicting pain on others leads to suffering in return. His advice to Yudhishthira provides guidance on how to live a righteous life, and his ascension to heaven marks the end of his teaching.
114
Yudhishthira asks Bhishma how one can cleanse themselves from misery after causing harm to others. Bhishma explains that the religion of compassion has four parts: abstention from injury in thought, word, and deed, and complete renunciation. He emphasizes that eating meat is a sin, as it involves cruelty and attachment. Bhishma compares meat to the flesh of one's own son, and says that those who eat meat are regarded as the vilest of human beings. He explains that attachment to meat enslaves the mind, and that those who subsist on meat cannot attain true happiness. Bhishma praises righteous men who gave their own flesh to protect other creatures, and says that the religion of compassion is the highest, encompassing all other religions.
Bhishma's discourse emphasizes the importance of compassion, non-injury, and self-control. He highlights the sin of eating meat and the attachment it involves, and praises those who have shown compassion to all creatures. His words provide guidance on how to attain true happiness and liberation.
115
Yudhishthira asks Bhishma about the merits of abstaining from meat. Bhishma explains that abstaining from meat is the highest religion, as it involves non-injury to all creatures. He cites various authorities, including Manu and the Rishis, who declare that abstaining from meat leads to longevity, strength, and beauty. Bhishma also explains that eating meat involves cruelty and attachment, and that those who abstain from meat are regarded as friends of all creatures. He notes that even those who have eaten meat in the past can acquire great merit by abstaining from it afterwards. Bhishma also lists various kings who abstained from meat and attained heaven.
Bhishma's discourse emphasizes the importance of non-injury and compassion towards all creatures. He highlights the merits of abstaining from meat and the demerits of eating it. His words provide guidance on how to attain happiness, longevity, and strength, and how to avoid calamity and sorrow.
116
Yudhishthira asks Bhishma about the merits of abstaining from flesh and the demerits of eating it. Bhishma explains that while flesh may be tasty and nutritious, it's obtained by taking the life of another creature. He says that abstaining from flesh is a superior virtue, as it shows compassion to all living beings. Bhishma notes that eating flesh sanctioned by the Vedas in sacrifices is acceptable, but eating it otherwise is like Rakshasa behavior. He says that Kshatriyas may hunt, but must do so without cruelty. Bhishma emphasizes that compassion to all creatures is the highest virtue, and that those who practice it have no fear from any creature. He describes the sufferings of creatures in the womb and in hell, and says that those who abstain from flesh from birth acquire a large space in heaven.
Bhishma's discourse emphasizes the importance of non-injury and compassion towards all creatures. He highlights the merits of abstaining from flesh and the demerits of eating it, and encourages Yudhishthira to practice compassion and non-cruelty.
117
Yudhishthira asks Bhishma about the end that people attain to when they give up their lives in battle. Bhishma shares a story about a conversation between the Island-born Rishi and a worm. The worm is afraid of being killed by a passing car and is trying to escape. The Rishi asks the worm why it is afraid, since death might be a better state for it. The worm replies that it is attached to its current life, despite its difficulties, and wants to live. It recalls its past life as a human, where it was a Sudra who committed many cruel acts and is now suffering the consequences. However, it also recalls a good deed it did, hosting a Brahmana as a guest, and hopes that this merit will help it regain happiness in the future.
Bhishma uses this story to illustrate that even in difficult circumstances, creatures cling to life and hope for a better future. The worm's story also highlights the importance of good deeds and the consequences of one's actions.
118
Vyasa tells the worm that its ability to remember its past life is due to the merit it earned from good deeds. He explains that the results of past actions affect one's current life and that even small acts of kindness can have a significant impact on one's future. The worm's past life was marked by both good and bad deeds, and its current suffering is a result of its past actions. Vyasa emphasizes that the righteous person who performs good deeds and seeks knowledge will attain a better rebirth and a higher state of existence.
Vyasa's words highlight the importance of performing good deeds and acquiring knowledge, and how these actions influence one's future and rebirth. He encourages the worm to continue performing good deeds to improve its future existence.
119
Bhishma describes the merits of those who make gifts to Brahmanas, especially those who provide food. He explains that giving food is the highest form of charity and that such gifts lead to an auspicious end in this world and the next. Bhishma also emphasizes the importance of making gifts with a pure heart and the positive effects it has on one's rebirth and happiness. He recounts various stories of individuals who attained great merit and happiness by making gifts to Brahmanas and feeding the hungry.
Bhishma's discourse highlights the significance of charity, especially the act of feeding others, and its impact on one's future and rebirth. He encourages the performance of good deeds and making gifts with a pure heart.
120
Bhishma recounts the story of King Mandhata, who was known for his righteousness and devotion. Mandhata, despite his status and wealth, practiced humility and lived a life of virtue. He was deeply respected and loved by his subjects for his just and compassionate rule. Bhishma explains that such kings who follow the path of righteousness, show compassion, and adhere to dharma achieve a favorable end and are remembered for their good deeds.
Bhishma's story illustrates the importance of living a righteous life, practicing humility, and showing compassion. The story of King Mandhata serves as an example of how virtue and adherence to dharma lead to a revered and honorable life.
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121
Nachiketa, restored to life, tells his father Uddalaki about his journey to the underworld, where he met Yama, the king of the dead. Yama showed him the delightful regions reserved for righteous people who make gifts of kine. Nachiketa asks about the merits of making such gifts and Yama explains that gifts of kine should be made to worthy Brahmanas, with consideration of the recipient, time, and place. Yama also describes the rewards for making gifts of kine, including rivers of milk and ghee, and the attainment of heavenly regions. Nachiketa learns that even gifts of substitutes for kine, such as ghee or sesame seeds, can lead to similar rewards. Yama emphasizes the importance of making gifts to deserving persons and encourages Nachiketa to practise the duty of gift without doubt. Nachiketa returns to his father, eager to make gifts of kine and follow the path of righteousness.
The story highlights the significance of making gifts, particularly of kine, and the rewards that follow. It emphasizes the importance of selecting worthy recipients and making gifts with consideration of time and place. The story also showcases the father-son relationship between Uddalaki and Nachiketa, as well as Nachiketa's journey to the underworld and his encounter with Yama.
122
Yudhishthira asks Bhishma about the regions of kine, where those who make gifts of kine reside. He expresses his curiosity about the nature of these regions, their virtues, and the fruits they bring. He also asks about the duration of the enjoyment of the fruits of one's gift and how one can make gifts of many or few kine. Additionally, he inquires about the merits of gifts of many versus few kine and how one can become a giver of kine without actually giving any. He also asks about the pre-eminence of Dakshina in gifts of kine.
Bhishma agrees to discourse on the topic, beginning with a narrative about the conversation between Sakra and the primeval lotus-born deity. Sakra expresses his wonder at the prosperity of those who reside in the regions of kine, surpassing even the denizens of heaven. He seeks to know the nature of these regions, their virtues, and the fruits they bring. The lotus-born deity explains that the regions of kine are attained by those who make gifts of kine with a pure heart and a desire to help others. The fruits of these gifts are enjoyed for a long time, and the giver becomes equal to the gods.
123
The Grandsire describes the regions of kine, where righteous individuals dwell, and explains that these regions are invisible to even Indra. He states that only those who are chaste, observant of excellent vows, and have cleansed minds can see these regions. The Grandsire describes the attributes of these regions, including the suspension of time, absence of evil, and the fulfillment of desires. He also lists the qualities of individuals who can attain these regions, including forgiveness, truthfulness, and devotion to duty.
The Grandsire explains that making gifts of kine can lead to attaining these regions and describes the merit of such gifts. He states that the gift of a cow can lead to eternal regions of felicity and that the merit of such a gift is equal to that of a thousand kine. He also describes the qualifications of individuals who can receive gifts of kine and the proper time and place for making such gifts. The Grandsire concludes by stating that following kine and living a life of austerity can lead to joy and freedom from desire in the regions of felicity.
124
Indra asks the Grandsire about the consequences of stealing or selling a cow. The Grandsire explains that those who steal, kill, or sell a cow for wealth suffer in hell for as many years as there are hairs on the cow's body. He also states that making a gift of a stolen cow to a Brahmana leads to both felicity in heaven and misery in hell. The Grandsire emphasizes the importance of gold as a Dakshina in gifts of kine, saying it is the best of gifts and a great cleanser. He notes that giving away kine with gold as Dakshina rescues one's ancestors and descendants to the seventh degree. The Grandsire's words are then passed down through generations, from Indra to Dasaratha to Rama to Lakshmana to the Rishis, and finally to Yudhishthira. The text concludes by stating that a Brahmana who recites these words daily will obtain regions of inexhaustible felicity and reside with the deities.
125
Yudhishthira asks Bhishma about the fruits of observing vows, studying the Vedas, making gifts, and practicing self-restraint. Bhishma explains that completing a vow according to the scriptures leads to eternal regions of felicity. He notes that self-restraint is more meritorious than gift, as it can lead to the destruction of every foe and the attainment of everything one seeks. Bhishma also describes the rewards of various heroes, including those of sacrifice, self-restraint, truth, battle, and gift. He emphasizes the importance of truth, saying it is the highest duty and the basis of everything. Bhishma also discusses the merits of Brahmacharya, saying it can burn all sins and lead to great honors in heaven. He concludes by noting the importance of serving one's seniors, including parents and preceptors, which can lead to a residence in heaven.
126
Yudhishthira asks Bhishma to discourse on the ordinances regulating gifts of kine, as making such gifts leads to eternal felicity. Bhishma explains that the gift of kine is the highest in merit and rescues the giver's entire race. He recites the ritual for giving away kine, which includes honoring Brahmanas, appointing a time for the gift, and uttering specific Mantras. The giver must also reside with the kine in the fold, without restraining their freedom, to become cleansed of sins. Bhishma notes that giving away a cow, a bull, or a couple of kine leads to different merits, including residence in heaven and mastery of the Vedas. He emphasizes that one should not impart this ritual to those who are not disciples or who are bereft of faith. Bhishma also lists several righteous monarchs who attained felicity through gifts of kine, including Mandhatri, Yuvanaswa, and Rama. Yudhishthira is inspired to make gifts of kine and follow the ritual, becoming the foremost of monarchs.
127
Yudhishthira asks Bhishma to discourse further on the merits of giving away kine. Bhishma explains that giving a cow with a calf, young and virtuous, cleanses one's sins, while giving a diseased or weak cow leads to dark Hell. Only strong, well-behaved, and fragrant kine are applauded as gifts. Yudhishthira asks why Kapila cows are considered superior, and Bhishma recounts the creation story of Surabhi, the first cow, and her daughters, who were all Kapilas and sustainers of the world. Mahadeva's glance changed the color of some kine, but those that escaped remained white. Daksha convinced Mahadeva that the milk of these kine was pure and auspicious. Bhishma concludes that Kapila kine are primarily desirable for gifts due to their energy and unchanged color. He praises kine as the foremost of creatures, yielding nectar-like milk and granting wishes. Yudhishthira, inspired, makes gifts of bulls and kine to Brahmanas, performing many sacrifices to attain felicity and fame.
128
Bhishma recounts a conversation between King Saudasa and the priest Vasishtha about the sacredness of kine. Vasishtha praises kine as fragrant, sacred, and the source of all blessings. He notes that anything given to kine is never lost and that they constitute the highest food and best offering to the gods. Vasishtha emphasizes the importance of making gifts of kine, particularly Kapila kine, and notes that even a small gift can earn great merit. He also advises against showing disregard for kine or their products and recommends reciting their names, eating ghee, and making offerings to them. Vasishtha concludes that kine are the source of prosperity and that reverence for them can bring great rewards.
129
Vasishtha tells the story of kine who practiced austerities for 100,000 years to become the best kind of Dakshina in sacrifices. Brahman granted their wish, making them the refuge of the world. Kine are considered highly blessed, sacred, and pure, bringing happiness and prosperity to those who revere them. Vasishtha recounts how even the gods hold kine in high regard and that any offerings made to kine are never lost. He praises the gifts of kine, especially those given with a pure heart and faith, and notes that these gifts can lead to the highest rewards in heaven. Vasishtha also describes the duties of those who make gifts of kine, including following the ritual and respecting the recipients.
130
Vasishtha recounts how the Kshatriyas, in times past, made great sacrifices of kine, which led to their prosperity and renown. The text recounts how these sacrifices were conducted with the utmost care and reverence for the kine, and the resulting rewards included prosperity and fame. Vasishtha highlights that the gift of kine can lead to the highest status and recognition, and advises that gifts should be made with purity of heart and adherence to ritual. He concludes by stressing that the practice of making gifts of kine is a noble and revered tradition that brings both immediate and long-lasting benefits to the giver and their descendants.
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131
Yudhishthira asks Bhishma about the most sacred thing in the world, and Bhishma replies that kine are the foremost of all objects, highly sacred and capable of cleansing others. He recounts a discourse between Suka and his sire, Vyasa, who says that kine constitute the stay of all creatures, are the refuge of all, and are sacred and sanctifiers of all. Vyasa describes a region where kine reside, which is auspicious and beautiful, with trees producing sweet fruits and flowers with celestial fragrance. Those who make gifts of kine attain to this region, where they sport in joy, freed from grief and wrath. Bhishma advises Yudhishthira to worship kine every day, as they are grantors of every wish and essential for sacrifices.
132
Yudhishthira asks Bhishma about the story behind the cow's dung being associated with Sri (goddess of wealth and beauty). Bhishma recounts a conversation between kine and Sri, where Sri asks to reside with them, but they decline due to her fickle nature. Sri persists, offering to reside in any part of their bodies, even their rectum. The kine, after taking counsel, offer to let Sri reside in their urine and dung, which they consider sacred. Sri accepts and disappears from sight, having been honored by the kine.
133
Bhishma tells Yudhishthira that kine are the limbs of sacrifice and represent sacrifice itself. Without them, there can be no sacrifice. They uphold all creatures with their milk and the Havi produced from it. Indra asks Brahman why the region of kine is higher than that of the deities. Brahman explains that kine have performed severe austerities and are guileless in their behavior. They support Munis and uphold all creatures through diverse acts. Surabhi, the daughter of Daksha, underwent severe austerities and obtained a boon from Brahman to reside in a region higher than the three worlds, known as Goloka. Her offspring, kine, reside in the world of men and are engaged in doing good acts. Bhishma advises Yudhishthira to worship kine every day and show them respect.
134
Skanda and Vishnu describe two rituals that confer great merits. The first involves taking earth from a blue bull's horns, smearing it on the body, and performing ablutions. This washes away stains and evil, leading to heroism and sovereignty. The second involves offering cooked food mixed with honey to the full moon, which is accepted by various deities. This increases the merits of Soma and the ocean. Vishnu notes that listening to or reciting these mysteries with faith and attention can lead to abundant merits, freedom from fear and sin, and steadiness in observing duties. Beauty, prosperity, and favor from Rishis, deities, and Pitris also result. Bhishma emphasizes the importance of respecting and imparting this knowledge only to those who are worthy and have faith.
135
Yudhishthira asks Bhishma about the sources from which members of different varnas (Brahmana, Kshatriya, Vaisya, and Sudra) can accept food. Bhishma explains that Brahmanas can accept food from other Brahmanas, Kshatriyas, or Vaisyas, but not from Sudras. Kshatriyas and Vaisyas can accept food from their own varna or from Brahmanas. However, they should avoid food from Sudras who engage in evil ways. Bhishma emphasizes that accepting food from a Sudra is equivalent to consuming filth and can lead to doom. He also lists specific individuals, such as physicians, mercenaries, and those who engage in unacceptable occupations, from whom food should not be accepted. Accepting food from such individuals can result in calamities, loss of family and strength, and descent into animal-like status.
136
Yudhishthira asks Bhishma about the expiations a Brahmana should make for accepting different types of food. Bhishma explains that the expiation varies depending on the type of food accepted. For example, accepting clarified butter requires pouring oblations on the fire and reciting the Savitri hymn, while accepting meat or honey requires standing till sunrise. Accepting gold or other valuable items requires reciting the Gayatri prayer and holding a piece of iron in hand. Bathing thrice a day and reciting the Gayatri prayer a hundred times can also be purifying. Bhishma also explains that partaking of oblations offered to deceased ancestors requires fasting and purification ceremonies. He emphasizes the importance of performing ablutions and observing purification ceremonies to destroy sin and attain desired objects.
137
Yudhishthira asks Bhishma which is better, charity or devotion. Bhishma replies that both are important, but shares stories of princes who attained celestial regions through charity and devotion. He lists many examples, including King Sivi, who gave his son's life for a Brahmana, and Rantideva, who gave his son to a Brahmana. Others, like Devavriddha and Amvarisha, gave valuable gifts to Brahmanas. Bhishma explains that these men attained heaven through their charitable acts and penances. He notes that their fame will endure as long as the world lasts. Bhishma tells Yudhishthira that he will explain more in the morning, as night has approached.
138
Yudhishthira asks Bhishma about the different types of gifts and their fruits. Bhishma explains that gifts can be made for five reasons: desire of merit, desire of profit, fear, free choice, and pity. He elaborates on each type, saying that gifts made to Brahmanas for merit bring fame and felicity, while gifts made for profit are given to those who have helped us in the past. Gifts made from fear are given to avoid injury, while gifts made from free choice are given to friends. Gifts made from pity are given to the poor. Bhishma notes that these five types of gifts enhance the giver's merits and fame, and that one should give according to their power.
139
Yudhishthira asks Bhishma to discourse on the puissance of Vishnu, and Bhishma begins to tell the story of Krishna's vow and the fire that issued from his mouth, consuming a mountain. The fire was a manifestation of Vishnu's energy and was a wonder to behold. The Rishis were amazed and asked Krishna to explain the phenomenon. Krishna replied that the fire was a result of his penances and his desire to acquire a son equal in energy to himself. The Rishis were then asked to share a wonderful story they had heard or seen, and they appointed Narada to recite a tale that occurred on the mountains of Himavat.
140
Bhishma continues the story of Narada's narrative, describing the discourse between Sankara (Mahadeva) and his spouse Uma on the sacred mountains of Himavat. Mahadeva, surrounded by ghostly beings, Kinnaras, and Yakshas, sat in joy, but when Uma covered his eyes in jest, the universe became dark and lifeless. A third eye appeared on his forehead, blazing like the Yuga-fire, and consumed the mountain. Uma sought protection and Mahadeva restored the mountain to its former beauty. Uma asked why the third eye appeared, why the mountain was consumed, and why it was restored. Mahadeva explained that the third eye was created to protect all creatures when the universe became dark, and the mountain was restored to please her. Uma then asked about Mahadeva's various forms and features, including his handsome faces on the east, north, and west, and his terrible face on the south. She also asked about his matted locks, blue throat, and the Pinaka in his hand.
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141
The blessed and holy one said, 'In days of yore, a woman named Tilottama was created by Brahman from grains of beauty from every beautiful object. One day, she circled me, desiring to tempt me. As she moved, I became four-faced to see her from all directions. Each face represented different aspects: the east for sovereignty, the north for play, the west for ordaining happiness, and the south for destruction. I wield the bow Pinaka for the deities’ purposes. My blue throat is a result of Indra’s thunderbolt. Uma asked, 'Why choose a bull as your vehicle?' Maheswara explained, 'The celestial cow Surabhi and her kine, created by Brahma, yielded abundant milk. Once, froth from a calf’s mouth fell on me, enraging me, and scorching the kine. Brahma pacified me and gave me the bull as my vehicle and banner.' Uma inquired about his residence in crematoriums despite having many heavenly abodes. Maheswara responded, 'I find no place more sacred than the crematorium, shaded by banyan branches and adorned with ghostly beings, my companions. It pleases my heart as a holy abode.' Uma then asked about the duties of the four orders. Maheswara listed duties for each: Brahmanas should practice fasts, study the Vedas, and live a life of purity and devotion. Kshatriyas should protect all creatures, perform sacrifices, and uphold truth. Vaisyas should engage in trade, agriculture, and hospitality. Sudras should serve the three higher orders and maintain truthfulness. Uma also sought to know about common duties. Maheswara emphasized truthfulness, compassion, non-injury, tranquility, and charity as key duties for all orders.
142
Uma asks Maheswara about the duties of forest recluses, and he explains their rituals, practices, and vows. They reside in woods and forests, performing ablutions, worshipping deities, and observing yoga and asceticism. They live on fruits, roots, and water, and some wear rags or deer skins. Maheswara outlines their duties, including Homa, sacrifices, and adherence to virtue. He also describes the practices of Munis, who may lead wedded lives but must confine their sexual congress to their wives' seasons. Maheswara emphasizes the importance of sincerity, compassion, and harmlessness, and describes the rewards for observing these duties, including attainment of celestial regions and felicity.
143
Uma asks Maheswara about the four orders and how one can fall from their status or ascend to a higher one. Maheswara explains that the status of a Brahmana is difficult to attain and can be lost through evil acts. He describes how a Brahmana, Kshatriya, or Vaisya can fall to a lower order by following the practices of a lower order. A Sudra can become a Brahmana by following the duties of a Brahmana and acquiring knowledge and science. Maheswara emphasizes the importance of conduct, stating that a Sudra who is pure in conduct and has subdued their senses deserves to be treated as a Brahmana. He also notes that birth, purificatory rites, learning, and offspring are not grounds for conferring the regenerate status, but rather conduct is the only ground.
144
Uma asks Maheswara about the duties and derelictions of men and how they can ascend to heaven. Maheswara explains that men can become bound by their thoughts, words, and deeds, but can also be freed by righteous conduct. He describes the characteristics of those who succeed in ascending to heaven, including compassion, self-restraint, and abstention from harming others. Uma also asks about the words and thoughts that can enchain or free a person, and Maheswara advises truthfulness, kindness, and avoidance of harsh speech. He explains that mental acts and thoughts can also lead to bondage or liberation, and describes the consequences of good and bad deeds.
145
Uma asks Maheswara about the conduct and acts that lead to heaven or hell. Maheswara explains that liberal disposition, honoring Brahmanas, making gifts, and treating all creatures with kindness lead to heaven. He describes the characteristics of those who succeed in attaining heaven and those who sink in hell. He also explains that arrogance, pride, and humiliating preceptors and seniors lead to hell. Maheswara advises worshiping deities and Brahmanas, bowing to those who deserve reverence, and benefiting all beings. He also explains that fierce conduct, injuring living creatures, and practicing deceit lead to hell. Uma asks about the reasons for some people being born with wisdom or folly, blindness, or disease. Maheswara attributes these to past actions and advises seeking the advice of learned Brahmanas to attain righteousness.
146
Mahadeva asks his spouse Uma about the duties of women, as she is conversant with supreme knowledge and righteousness. Uma consults with various Rivers, including Ganga, and then discourses on the duties of women. She explains that a woman's duties arise from her wedding rites and that she should be devoted to her husband, observing vows and restraints. A righteous woman is one who is cheerful, endued with good features, and devoted to her husband, regarding him as a god. She should wait upon and serve him, support her kinsmen, and discharge household duties. Uma emphasizes that devotion to her lord is a woman's merit, penance, and Heaven. She concludes that a woman who conducts herself in this way becomes entitled to a share of the merits won by her husband. Mahadeva applauds Uma's words and dismisses the assembled beings.
147
Maheswara praises Vasudeva, describing him as superior to the Grandsire, eternal, and the slayer of foes. He is the creator of the universe, the Lord of the three worlds, and the destroyer of all creatures. Vasudeva is the master of all deities, the chastiser of foes, and possessed of omniscience. He is the Supreme Soul, the urger of all senses, and the Supreme Lord. Maheswara explains that Brahma and other deities reside in Vasudeva's body, and that he is the leader of all creatures. Vasudeva will take birth in the race of Manu and will be the refuge of all creatures. Maheswara describes Vasudeva's physical appearance and his weapons, including the bow Saranga and the discus Sudarsana. He is endued with great effulgence, eyes like lotus petals, and is distinguished by excellent conduct, purity, and self-restraint. Maheswara urges the Rishis to adore Vasudeva, who is identical with Brahma and the Supreme Soul.
148
Narada describes the wonders that occurred after Mahadeva's speech, including thunder, lightning, and pure water pouring from the clouds. The Rishis were amazed and delighted, and some returned to their homes while others went to sacred waters. Narada tells Krishna that he has recited the glory of Kapardin, who is identical with Eternal Brahma. The Rishis acknowledge Krishna's greatness and take their leave, predicting that he will have a son who will be even more distinguished than himself. Bhishma continues the story, describing how Krishna returned to Dwaraka and his spouse Rukmini conceived a son who would be endued with great energy and splendor. Bhishma praises Krishna, saying that he is the expounder of the most difficult truths and the achiever of prosperity. He attributes the Pandavas' victory to Krishna's protection and refuge. Bhishma also describes Krishna's greatness, saying that he is the Ancient God, the foremost of all gods, and the refuge of all creatures.
149
Vaisampayana said, Yudhishthira asked Bhishma about the one god, refuge, and religion that can bring benefits and emancipation. Bhishma replied that Vasudeva, infinite and foremost, is the one god who should be worshipped with reverence and hymned with His thousand names. He emphasized that Vishnu, devoted to Brahmanas, is the master and controller of the universe and the supreme Lord of all worlds. Bhishma recited Vishnu's thousand names, each reflecting His attributes and powers, and stated that worshipping Him leads to the highest happiness and emancipation. He added that those devoted to Vishnu are free from the fear of birth, death, and disease, and acquire felicity of soul, prosperity, and fame. Bhishma declared that the whole universe, including gods and sages, praises Vishnu and that He is the ultimate goal of all. Yudhishthira was satisfied with Bhishma's discourse and expressed his gratitude.
150
Yudhishthira asked Bhishma about the types of persons who are dear to the Supreme Soul. Bhishma explained that a person who is free from desire, calm, and devoid of anger, who observes the vows of Brahmanas and dedicates their actions to the Supreme Soul, is dear to God. He described the qualities of such a person, including non-injury, truthfulness, and compassion. Bhishma emphasized that those who are devoted to the Supreme Soul, who live in accordance with the scriptures, and who perform righteous deeds, are dear to the Supreme Soul. He also explained that such a person is blessed with peace, prosperity, and liberation. Yudhishthira expressed his satisfaction with Bhishma's answers and praised his wisdom.
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151
Yudhishthira asks Bhishma about whom to worship, how to behave towards them, and what conduct is faultless. Bhishma replies that Brahmanas deserve to be worshipped and bowed to, and that they are the upholders of righteousness and the refuge of all creatures. He describes their virtues, including their renunciation of wealth, restraint of speech, and observance of excellent vows. Bhishma notes that Brahmanas are the authors of regulations, possess great fame, and are devoted to penances. He emphasizes that they are the causeways of righteousness and the guides of all, and that they uphold the heavy burdens of sires and grandsires. Bhishma also states that Brahmanas are entitled to eat the first portions of Havya and Kavya, and that they rescue the three worlds from fear. He concludes that Brahmanas are deserving of every honor and should be held in great esteem, regardless of their age or knowledge.
152
Yudhishthira asks Bhishma about the reward for worshiping Brahmanas, and Bhishma shares a story about Kartavirya, a powerful king who worshiped the Rishi Dattatreya and was granted three boons. However, Kartavirya's son, Arjuna, believed that Kshatriyas were superior to Brahmanas and sought to subjugate them. The god of wind intervened, warning Arjuna to bow to the Brahmanas and avoid trouble. Arjuna asked the wind god to describe the Brahmanas, comparing them to various elements. Bhishma notes that the wind god's response will be shared in the next section.
153
The god of wind describes the attributes of Brahmanas, saying they are superior to all and unconquerable. He shares stories of Brahmanas' power, including Rishi Angiras drinking all the waters and causing the earth to be refilled. He notes that even the gods are not equal to Brahmanas, citing examples of Brahmanas cursing the Ocean and Agni. The wind god warns Arjuna that he is not equal to Brahmanas and should seek his own good, as even powerful Kshatriyas bow to Brahmana children. He reminds Arjuna that his own power and learning come from the grace of Dattatreya and that he should not be foolish enough to challenge Brahmanas. The wind god describes Brahman as the unmanifest, all-powerful creator of the universe, born from uncreate Space, and warns Arjuna to remain silent and respectful.
154
The wind god tells Arjuna the story of Anga, a king who wanted to give the earth to Brahmanas, causing the earth to become anxious and seek refuge with Brahman. Rishi Kasyapa penetrated the earth with his spirit, making it prosperous and righteous. After 30,000 years, the earth returned to its natural state, and Kasyapa became its father. The wind god then tells the story of Utathya, a Brahmana who married Bhadra, the daughter of Soma. Varuna, lord of the waters, coveted Bhadra and stole her away, but Utathya, aided by his penances, solidified the waters and drank them off, forcing Varuna to return his wife. The wind god asks Arjuna if he knows of a Kshatriya superior to Utathya or Kasyapa, and Arjuna remains silent.
155
Bhishma tells Arjuna the story of Agastya, a Brahmana who defeated the Danavas and restored the gods to their former glory. Agastya's energy was so great that it burned thousands of Danavas, forcing them to flee. The gods asked Agastya to destroy the remaining Danavas, but he refused, not wanting to diminish his penances. Bhishma then tells the story of Vasishtha, another Brahmana who defeated the Danavas and saved the gods. Vasishtha brought the River Ganga to the battlefield and used its waters to kill the Danavas. Bhishma asks Arjuna if he knows of a Kshatriya who can surpass the feats of Agastya and Vasishtha.
156
Bhishma tells Arjuna the story of Atri, a Brahmana who saved the gods from darkness and defeat by assuming the forms of Soma and Surya and defeating the Asuras. Atri's power and penances illuminated the universe and restored the gods to their former glory. The wind god then tells the story of Chyavana, another Brahmana who forced Indra to allow the Aswins to drink Soma with the other gods. Chyavana created a terrifying Asura named Mada to compel Indra to obey his command. The gods, including Indra, were forced to bow to Chyavana and acknowledge his power. Mada was then assigned to reside in dice, hunting, drinking, and women, causing destruction for those who indulge in these vices.
157
Bhishma tells Arjuna the story of the gods seeking the protection of the Brahmanas after being deprived of heaven and earth by the Kapas and Chyavana. The Brahmanas agree to help and subjugate the Kapas, despite their virtues and accomplishments. The Kapas are destroyed by the Brahmanas' blazing fires created with Vedic Mantras. The gods, unaware of the Brahmanas' role, assemble and slay many Danavas. Narada informs them that the Brahmanas were responsible for the destruction of the Kapas, and the gods become highly gratified and worship the Brahmanas. Arjuna praises the Brahmanas and attributes his might and accomplishments to Dattatreya's grace. The god of wind advises Arjuna to protect and cherish the Brahmanas as part of his Kshatriya duties and warns him of future danger from the race of Bhrigu.
158
Yudhishthira asks Bhishma about the fruit of worshiping Brahmanas. Bhishma tells Yudhishthira to ask Krishna, who is endued with great intelligence and prosperity. Bhishma praises Krishna, saying he is the creator of the universe, the destroyer of Asuras, and the protector of the universe. He is the soul of all creatures and the cause of all acts. Bhishma describes Krishna's various forms and attributes, saying he is the creator of the earth, sky, and heavens, and the wielder of the Sula. He is the enhancer of wealth, the one victorious being in the universe, and the soul of the deities and human beings. Bhishma says Krishna is eternal, and it is under him that the welkin, earth, heaven, and all things exist and stay. He is the god of wind, the Aswins, and the sun, and the creator of all steeds. Bhishma urges Yudhishthira to approach Krishna, who is the refuge of the five original elements.
159
Vasudeva tells Yudhishthira that he will explain the merits of worshiping Brahmanas, as his son Pradyumna had asked him the same question. Vasudeva says that Brahmanas are kings, dispensers of happiness and misery, and the source of all agreeable things. They are capable of reducing everything to ashes if angry and can create new worlds. Vasudeva shares his personal experience with the Brahmana Durvasa, who was enraged by certain Brahmanas and had come to him seeking refuge. Durvasa was a powerful and unpredictable ascetic who would sometimes laugh or cry without reason and had the power to burn everything. Vasudeva had invited him to stay in his house and had served him with great respect, even when Durvasa had yoked his wife Rukmini to a car and made her drag it through the city. Durvasa was pleased with Vasudeva's devotion and had granted him wishes, saying that as long as people like food, they will like Vasudeva, and his fame will last as long as righteousness exists.
160
Vasudeva tells Yudhishthira that he will recite the Sata-rudriya, a hymn to Mahadeva, which he repeats every morning. He explains that Mahadeva, also known as Rudra, is the greatest of all beings and the creator of the universe. Vasudeva describes Mahadeva's power and attributes, noting that he is the source of the universe's creation, maintenance, and destruction. Mahadeva is the creator of the primordial elements and the preserver of all life. He is the master of all beings, including the gods, and is the ultimate refuge of all. Vasudeva concludes that Mahadeva is the highest of all, and that worshiping him brings great merit and rewards.
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161
Vasudeva describes the many names and forms of Rudra, also known as Mahadeva, and his various aspects. He is fierce and terrible, yet mild and auspicious. He is the Supreme Lord, Maheswara, and the lord of all creatures, Pasupati. His emblem is worshipped by all, and he is the master of the universe, Iswara. He has many forms, including Agni, Sthanu, and Siva, and is present in all creatures. He is the creator and destroyer, and his energy is limitless. The Rishis and deities worship him, and he bestows happiness upon his devotees. He resides in crematoria and burns corpses, and those who perform sacrifices there attain heroic regions. He is the breath of life, Prana and Apana, and has many blazing and terrible forms. The Sata-rudriya is recited in his honor, and he is the eldest of all beings, the first of all deities.
162
Vasudeva asks Yudhishthira about the authority of direct perception and scriptures. Bhishma responds that both are important, but scriptures are more authoritative. Yudhishthira seeks clarification, and Bhishma explains that Righteousness is one and indivisible, though it can be viewed from three points: the Vedas, direct perception, and behavior. He advises Yudhishthira to follow the instructions of the Vedas and to reverence the Brahmanas. Bhishma also describes the characteristics of the wicked and the good, and provides guidance on righteous living, including the importance of hospitality, self-control, and worship.
163
Yudhishthira observes that fortune and misfortune play a significant role in acquiring wealth, regardless of one's strength or exertion. He notes that even the learned and virtuous may not acquire wealth, while the foolish and weak may attain it without effort. Bhishma advises Yudhishthira to practice severe austerities and make gifts to deserving individuals to acquire wealth and longevity. He emphasizes the importance of abstaining from cruelty to all creatures, seeking purity, and being sweet-speeched towards others. Bhishma suggests that one's actions and Nature contribute to their happiness and woes, and encourages Yudhishthira to remain tranquil.
164
Bhishma explains that performing good deeds and following righteousness leads to merits and felicity, while evil acts lead to misery. Time influences creatures to act righteously or unrighteously, and righteousness is superior. Faith in righteousness is a sign of wisdom, and those who are righteous take care of their souls to avoid future suffering. Righteousness is pure and cannot be touched by unrighteousness. Bhishma also notes that individuals from all four social orders have the same physical ingredients but different duties and practices. While the rewards of righteousness may not be eternal, righteousness itself is eternal when not prompted by desire. All men are equal in physical organism and soul, and their actions influence their future lives.
165
Vaisampayana recounts Yudhishthira's questions to Bhishma about how to attain happiness and be cleansed of sins. Bhishma advises reciting the names of deities, Rishis, and royal sages to achieve this. He lists various deities, including Brahma, Vishnu, and Shiva, and numerous Rishis and royal sages from different regions. Bhishma explains that reciting their names can cleanse one of sins and bring happiness and long life. He also mentions the importance of hymning the praises of these figures and seeking their blessings for growth, long life, fame, and protection from calamity and sin.
166
Janamejaya asks Vaisampayana to continue the story of Bhishma's conversation with Yudhishthira. Vaisampayana describes how, after Bhishma finished speaking, the assembly fell silent. Vyasa then spoke up, telling Bhishma that Yudhishthira and his brothers were ready to return to the city. Bhishma gave his blessing and advised Yudhishthira to perform sacrifices, honor the gods and ancestors, and bring peace to his subjects. He also asked Yudhishthira to return when the sun began its northward journey, indicating the time of Bhishma's departure from the world. Yudhishthira agreed and, with his relatives and followers, returned to Hastinapura, placing Dhritarashtra and Gandhari at the head of the procession.
167
Vaisampayana describes how Yudhishthira, after recovering his kingdom, honors the citizens and inhabitants, installs himself on the throne, and assures his subjects of his good will. He then sets out to visit Bhishma, accompanied by his brothers, priests, and others, bearing offerings for Bhishma's cremation. Yudhishthira salutes Bhishma, who is lying on his bed of arrows, and addresses him, asking what he can do for him. Bhishma opens his eyes, sees the assembled Bharatas, and addresses Yudhishthira, saying he is ready to depart from the world. Bhishma salutes Dhritarashtra and Vasudeva, and asks Krishna for permission to depart, praising him as the supreme being and refuge of the Pandavas.
168
Vaisampayana describes the final moments of Bhishma, who, using his yoga powers, restrains his life-breaths and pierces through the crown of his head, ascending to heaven. The celestial kettle-drums play, and floral showers rain down. The Pandavas and others perform his funeral rites, cremating his body and offering oblations to the sacred fire. The goddess Bhagirathi, risen from the stream, laments the loss of her son, recalling his noble deeds and his slaying by Sikhandin. Krishna consoles her, reminding her that Bhishma was one of the Vasus, born among men due to a curse, and that he has gone to the highest region of felicity. The goddess, comforted by Krishna's words, casts off her grief and becomes restored to equanimity.

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1
Vaisampayana describes Yudhishthira's grief after Bhishma's cremation. Yudhishthira, overcome with sorrow, falls to the ground, but is lifted up by Bhima at Krishna's urging. Dhritarashtra, also grieving, advises Yudhishthira to rise up and attend to his duties, reminding him that he has conquered the Earth and should enjoy it with his brothers and friends. Dhritarashtra expresses his own regret for not listening to Vidura's advice to cast off Duryodhana and anoint Yudhishthira as king. He laments his own fate and that of his wife Gandhari, and urges Yudhishthira not to grieve, but to take charge of the kingdom and show kindness to his kin.
2
Vaisampayana describes how Yudhishthira, still grieving, is consoled by Krishna and Vyasa. Krishna advises Yudhishthira to perform sacrifices and gratify the gods, manes, and guests, and to pursue the course of his forefathers. He reminds Yudhishthira of his duties as a Kshatriya and the importance of attaining heaven through renown. Yudhishthira expresses his desire to retreat to the woods, feeling guilty for slaying his grandfather and Karna. Vyasa soothes Yudhishthira, reminding him of his knowledge of Kshatriya duties and the importance of not being overwhelmed by sorrow. Vyasa rebukes Yudhishthira for his ignorance, reminding him of the doctrine of salvation and the merits of gifts. He encourages Yudhishthira to pursue his duties with courage and wisdom.
3
Vyasa advises Yudhishthira to perform sacrifices to purify himself of sin, citing the examples of celestials and Asuras who gained power through sacrifices. Yudhishthira expresses his reluctance, feeling guilty for causing carnage and lacking wealth to give as gifts. Vyasa reassures him that the treasury will be replenished and tells him of a hidden treasure of gold in the Himalayas, left behind by Brahmanas at the sacrifice of King Marutta. Yudhishthira asks about Marutta's story and Vyasa offers to tell him.
4
Vyasa advises Yudhishthira to perform sacrifices to purify himself of sin, citing the examples of celestials and Asuras who gained power through sacrifices. Yudhishthira expresses his reluctance, feeling guilty for causing carnage and lacking wealth to give as gifts. Vyasa reassures him that the treasury will be replenished and tells him of a hidden treasure of gold in the Himalayas, left behind by Brahmanas at the sacrifice of King Marutta. Yudhishthira asks about Marutta's story and Vyasa offers to tell him.
5
Yudhishthira asks Vyasa about King Marutta's story, and Vyasa begins to tell him. Marutta was a powerful king who challenged Indra, the king of the celestials. Vyasa explains that Marutta's ancestors, including Angira and Vrihaspati, were powerful and righteous. Vrihaspati was appointed as Indra's priest but was challenged by his brother Samvarta. Marutta's father, Avikshit, was a righteous king who brought the entire Earth under his dominion. Marutta himself was a powerful and pure king who defied Indra. Indra, unable to control Marutta, asked Vrihaspati not to perform priestly duties for him. Vrihaspati refused, saying he would not deviate from the truth. Indra was impressed by Vrihaspati's words and praised him, returning to his own mansion.
6
Vyasa tells the story of Marutta, who wanted to perform a sacrifice but was rejected by Vrihaspati, who had promised to serve only the Immortals. Marutta meets Narada, who advises him to seek out Samvarta, Vrihaspati's brother, who is wandering the earth in a naked state. Narada tells Marutta to find Samvarta in Varanasi, where he will be seen turning away from a dead body. Marutta follows Samvarta, who tests him by covering him in mud and ashes. Despite this, Marutta continues to follow Samvarta, seeking his protection and instruction.
7
Samvarta questions Marutta, who reveals that Narada sent him and that Narada has entered the fire. Samvarta is pleased and says he can perform the sacrifice, but notes that his brother Vrihaspati has taken away his household goods and mystical gods. Samvarta requires Marutta to get Vrihaspati's permission before he can perform the sacrifice. Marutta explains that Vrihaspati refused to help him, desiring to only serve the Immortals. Samvarta agrees to perform the sacrifice, but warns that Vrihaspati and Indra may be angry. He requires Marutta to promise steadfastness and vows to make him equal to Indra.
8
Samvarta tells Marutta to visit the peak of Munjaban in the Himalayas, where Lord Mahadeva resides with his consort Uma. The lord is surrounded by various gods, spirits, and goblins, and the mountain is resplendent with gold mines. Samvarta advises Marutta to appease the lord and acquire gold. He lists various names of the lord, including Sarva, Bedha, Rudra, and Mahadeva, and instructs Marutta to bow to the deity and seek protection. Marutta follows the advice and makes arrangements for a sacrifice, using gold vessels manufactured by artisans. Vrihaspati, hearing of Marutta's prosperity, becomes envious and distressed, as he fears Samvarta's success.
9
Indra asks Vrihaspati about his well-being and learns of his distress due to Samvarta's prosperity. Vrihaspati desires to officiate at Marutta's sacrifice, but Indra sends Agni to present Vrihaspati to Marutta. Agni meets Marutta, who refuses Vrihaspati's services, opting for Samvarta instead. Agni returns to Indra, who sends him back to Marutta with a warning. Samvarta threatens Agni, who fears his wrath and refuses to return. Indra dismisses Agni's fears, but Agni recalls a past incident where Chyavana, a Brahmana, created a monster that frightened Indra. Agni warns Indra that Brahmanas are powerful and he does not want to conflict with Samvarta.
10
Indra sends Dhritarashtra to tell Marutta to accept Vrihaspati as his priest or face Indra's wrath. Marutta refuses, and Samvarta promises to protect him. Indra arrives with a thunderbolt, but Samvarta uses his magic to dispel the threat. Marutta wishes for Indra to attend his sacrifice, and Samvarta makes it happen. Indra is pleased and accepts the offerings. The sacrifice is a success, and Marutta's ancestors and the gods are gratified.
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11
Krishna consoles Yudhishthira, who is struggling with grief and defeat. He advises Yudhishthira that wisdom lies in recognizing that all things are impermanent and that one should strive for spiritual excellence. Krishna shares the story of Indra's battle with Vritra, a powerful demon who had the ability to absorb the properties of various elements. Vritra had engulfed the earth, water, fire, air, and ether, causing chaos in the universe. Indra, determined to defeat Vritra, hurled his thunderbolt at him, but Vritra continued to adapt and absorb the elements. Eventually, Indra used an invisible thunderbolt to slay Vritra. Krishna uses this story to illustrate the importance of perseverance and strategic thinking in overcoming challenges. He encourages Yudhishthira to reflect on his own situation and find the strength to overcome his difficulties. By sharing this story, Krishna aims to inspire Yudhishthira to reclaim his rightful place as king and restore order to his kingdom.
12
Vasudeva advises Yudhishthira that there are two types of ailments: physical and mental. He explains that physical ailments arise from imbalances in the body's humors, while mental ailments arise from imbalances in the attributes of the soul (Sattwa, Rajas, and Tamas). Vasudeva encourages Yudhishthira to recognize that his current struggles are a battle within his own mind, and that he must prepare to fight this battle alone. He advises Yudhishthira to let go of past sorrows and focus on overcoming his mental struggles through abstraction and the merit of his own karma. Vasudeva reminds Yudhishthira that he has overcome many challenges in the past, including the incident of Kichaka's abuse of Draupadi, and the battles with Drona and Bhishma. He encourages Yudhishthira to draw on his own strength and the wisdom of his ancestors to administer his kingdom and overcome his mental struggles. Vasudeva emphasizes that this battle is one that each person must fight alone, and that success depends on individual effort and determination.
13
Vasudeva advises Yudhishthira that true salvation comes from renouncing desires that pander to the flesh, not just external objects. He explains that the word "Mrityu" (death) refers to attachment to worldly objects, while "Saswata" (eternal spirit) refers to the absence of that attachment. Vasudeva encourages Yudhishthira to observe his internal and external enemies, and to perceive the nature of eternal reality. He warns that desires are the root of all actions, and that wise men subjugate their desires. Vasudeva also shares the teachings of Kamagita, which describe the power of desires and how they can be overcome through practices like yoga and self-control. He encourages Yudhishthira to perform sacrifices and cultivate virtue, rather than being overcome by grief and attachment to worldly things.
14
Vaisampayana recounts how Yudhishthira, consoled by sages like Vyasa and Narada, overcame his grief and performed obsequial ceremonies for his fallen friends. With their guidance, he regained his kingdom and sought to perform a sacrifice. Yudhishthira expressed his gratitude to the sages, who had helped him in his time of need, and sought their protection to safely reach the Himalayan regions for his sacrifice. The sages vanished, and the Pandavas performed the funeral rites for Bhishma, Karna, and other Kauravas, giving away wealth to Brahmanas. Yudhishthira then entered Hastina Nagar with Dhritarashtra, consoling him and continuing to administer the earth with his brothers.
15
Vasudeva and Dhananjaya were overjoyed when the Pandavas successfully regained and pacified their kingdom. They spent their time traveling through picturesque landscapes, recounting the stirring incidents of the war, and reminiscing about their past sufferings. In the beautiful hall of assembly at Indraprastha, they whiled away their time in great merriment, surrounded by the sights and sounds of nature. Krishna and Arjuna, two high-souled ancient sages, recited the genealogy of the races of saints and gods, and recounted the stories of old.
16
Janamejaya asked about the conversation between Krishna and Arjuna after they slew their enemies and returned to the assembly room. Vaisampayana replied that Arjuna, filled with joy, addressed Krishna, saying that he had forgotten the truths Krishna had imparted to him before the battle. Krishna replied that he had discoursed on eternal truths and religion, but Arjuna's mind was not receptive due to lack of faith. Krishna then began to recite an old history about a Brahmana who came from the regions of Heaven and discoursed on the religion of Moksha (Emancipation). The Brahmana, Kasyapa, sought out a sage who had mastered all knowledge and was skilled in the truths of all topics. Kasyapa waited upon the sage with reverence and propitiated him. The sage, gratified with Kasyapa, addressed him and spoke of the impermanence of all things and the attainment of happiness through the Formless.
17
The Brahmana asked the sage about the dissolution of the body and the attainment of emancipation. The sage replied that when the acts that prolong life are exhausted, the embodied Jiva begins to do acts hostile to life and health. The understanding turns away from the proper course, and the person indulges in harmful practices. Disease and death follow, and the living body dissolves away. The heat in the body becomes excited, and the vital breaths are restrained. The Jiva, feeling great pain, takes leave of its mortal casement. The wind in the body becomes excited and dissolves the union of matter into its respective elements. The Jiva, surrounded by its acts, becomes equipped with merit or sin. The sage continued, saying that Jiva has three regions assigned to him eternally: the field of action, Hell, and the stellar worlds. Creatures acquire superior or inferior enjoyments based on their acts. The sage concluded, saying that he would discourse on the attainment by Jiva of the condition of residence in the womb.
18
The Brahmana explained that a Jiva's good and bad acts are not destroyed and produce corresponding fruits in future bodies. Merit and sin yield happiness and misery, respectively. The Jiva, equipped with its acts, enters the womb and becomes the seed of all creatures. It supports life and is called Eternal Brahman. The Jiva's manifestation in the foetus is like fire heating iron or a lamp illuminating a room. The Jiva's acts in a former body must be enjoyed or endured, and new acts accumulate until it acquires knowledge of emancipation. The Brahmana listed the conduct of the good, including gifts, austerity, self-restraint, and compassion, which constitute eternal Righteousness. By following this conduct, one can attain emancipation and avoid a miserable end. The acceptance of a body is determined by past acts, and the Grandsire Brahma created the three worlds and primal elements. The goal is to cross the ocean of worldly migration and seek the supreme seat, understanding the indestructible consciousness that dwells in all beings.
19
The Brahmana explained that to achieve emancipation, one must absorb in the one receptacle, freeing oneself from all thoughts and attachments. One must transcend all pairs of opposites, be free from egoism, and look equally upon life and death. The goal is to attain tranquility, renounce all desires, and behold the Supreme Soul. Through Yoga, one can concentrate the mind, withdraw the senses, and behold the soul. The body is like a blade of Saccharum Munja, and the soul is like the fibrous pith. The Yogin can behold the soul, extract it from the body, and attain immutable Brahma. One must habituate oneself to exclusive meditation, fix the mind on the soul, and behold the All. The Brahmana explained the process of digestion, nourishment, and growth, and how Jiva dwells in the body. He emphasized the importance of seeking the Soul, avoiding heedlessness, and attaining Brahma.
20
Vasudeva recounted an ancient narrative about a Brahmana and his wife. The wife asked her husband, a master of knowledge and wisdom, about her fate after death. The Brahmana explained that one's fate depends on their actions and adherence to principles of righteousness. He described the process of reincarnation and the effects of one's deeds in past lives. He explained that the soul takes birth according to the actions performed in previous lives and that one's conduct in this life influences their future existence. The Brahmana shared that adherence to righteousness and detachment from worldly pleasures lead to liberation from the cycle of rebirth. He emphasized the importance of living a virtuous life, performing sacrifices, and pursuing knowledge to attain spiritual enlightenment and liberation from the cycle of life and death.
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21
The Brahmana told his wife an ancient story about the ten Hotris (sacrificing priests) and the ten libations. He explained that the ten organs of knowledge and action are the sacrificing priests, and the objects of the senses are the fuel cast into the ten fires. The mind is the ladle, and the wealth (good and bad acts) is the offering. The Brahmana's wife asked why Word arose before Mind, and why Mind arose afterwards. The Brahmana explained that the Apana breath brings the Prana under its control, making it identical with itself. He said that the mind is dependent on Prana, not Prana on the mind. The Brahmana then related a discourse between Word and Mind, where Mind was deemed superior. Word yielded to Mind, and the Brahmana explained that he has two minds, immovable and movable. The immovable mind is with him, and the movable mind is in the dominion of his wife. The Brahmana praised Word, saying it is a cow that yields diverse kinds of meaning and leads to Emancipation.
22
The Brahmana told his wife about the seven sacrificing priests: nose, eye, tongue, skin, ear, mind, and understanding. They dwell in subtle space but don't perceive each other's qualities. The nose apprehends smells, the eye apprehends colors, and so on. The mind and understanding apprehend doubt and determination, respectively. The mind claimed to be the foremost element, as the senses can't function without it. The senses responded, saying that while the mind may think it's powerful, it can't enjoy pleasures without them. They challenged the mind to seize colors with the nose or sounds with the skin. The senses argued that they have connections with their attributes, but the mind has no knowledge of them. Without the senses, the mind can't perceive or experience happiness.
23
The Brahmana told his wife about the five sacrificing priests: Prana, Apana, Udana, Samana, and Vyana. She had thought there were seven, but he explained that these five are the ones. The five life-winds argued about which one was foremost, with each one claiming to be the most important. Prana said it was the foremost because all life-breaths become extinct when it becomes extinct. Apana, Vyana, Udana, and Samana each made similar claims, saying that when they become extinct, all life-winds become extinct. Brahma, the Lord of creatures, intervened, telling them that none is superior to others, and each has special attributes. He said they are all foremost in their own spheres and should be friendly and gratify one another. Brahma explained that there is one unmoving and one moving, and that the five life-winds are endued with particular attributes. He told them to accumulate into many forms and uphold one another. Brahma blessed them, saying, "Depart in peace, and may you uphold one another!" The Brahmana's wife then understood the institution of the five sacrificing priests.
24
The Brahmana shared an ancient story about a discourse between Narada and Devamata. Devamata asked which life-wind comes first in a creature's birth. Narada replied that the life-wind that comes from outside the creature is the first to arise. He explained that life-winds exist in pairs: transverse, upward, and downward. Devamata asked which life-wind is responsible for creation and which comes first. Narada explained that pleasure arises from various sources, including semen and desire. He described how Prana and Apana arise from the union of semen and blood, and how Samana and Vyana form a pair that moves transversely. Narada also explained that Agni (fire) represents all deities and is associated with the attributes of darkness, passion, and goodness. He described how Samana, Vyana, Prana, and Apana relate to the fire and the oblation. Narada concluded by saying that day and night, and existence and non-existence, form pairs, with fire (or Udana) between them.
25
The Brahmana shared an ancient story about the Chaturhotra sacrifice, explaining the four sacrificing priests: agent, instrument, action, and Emancipation. He described how the seven senses (nose, tongue, eye, skin, ear, mind, and understanding) are caused by knowledge of qualities, action, and the agent. The senses enjoy their respective qualities, but the Soul is quality-less. The seven senses are the causes of Emancipation. A learned person eats food that has been ordained, while an unlearned person eats diverse food and becomes ruined by the sense of mineness. A learned person, however, destroys food for reproduction, and no transgression arises from their eating. The senses offer oblations to the fire of the Soul, and the sacrifice of Yoga proceeds from the spring of knowledge. The upward life-wind Prana is the Stotra, and the downward life-wind Apana is the Sastra. Renunciation is the Dakshina, and Consciousness, Mind, and Understanding become Brahma, the Hotri, Adhwaryyu, and Udgatri. The Brahmana emphasized that the divine Narayana is the soul of all, and that people conversant with Narayana recite Richs and sing Samanas on this topic.
26
The Brahmana spoke of the one Ruler, Preceptor, kinsman, dispeller, and enemy residing in the heart. He explained that all beings are instructed by this inner guide, which impels them to act. The Brahmana shared an ancient story where the Lord of all creatures taught the snakes, deities, and Rishis the syllable Om, which represents Brahman. Each group interpreted it differently, leading to diverse dispositions. The snakes became inclined to bite, the Asuras became proud, the deities became generous, and the Rishis became self-restrained. The Brahmana emphasized that there is no second preceptor, and it is this inner guide that pleases or displeases within the heart. He explained that one's actions and conduct are shaped by this inner guide, and it is the source of both sinful and auspicious deeds. The Brahmana concluded that understanding and devotion to Brahman are the keys to a life of righteousness and self-restraint. He encouraged seekers to embrace Brahman as their fuel, fire, origin, water, and preceptor, and to become rapt in Brahman. By doing so, one can attain a state of subtlety and wisdom, and become a true Brahmacharin.
27
The Brahmana described crossing the worldly fastness and entering the forest of Brahman, where regenerate persons transcend joy and sorrow. The forest has seven trees, fruits, guests, hermitages, Yoga concentrations, and initiations. The trees produce flowers and fruits of various colors and fragrances. The five senses are the fuel, and the seven forms of Emancipation are the initiations. The qualities are the fruits, and the guests eat them. The great Rishis accept hospitality and then become annihilated, revealing another forest where Intelligence is the tree, Emancipation is the fruit, and Tranquillity is the shade. Seven females dwell there, taking up tastes from all creatures. The seven Rishis, led by Vasishtha, emerge from this forest, followed by glory, effulgence, and other virtues. Hills, mountains, rivers, and streams exist there, and contented souls proceed to the Grandsire. Those who have reduced their wishes and burnt off sins attain Brahman. Tranquillity is praised by those conversant with the forest of knowledge, and they take birth to avoid losing courage.
28
The Brahmana said he doesn't experience sensory perceptions or desires, as they arise from Nature. He is not attached to anything and has no aversion, like a lotus leaf untouched by water. He shared a story about a Yati and Adhwaryu discussing animal sacrifice. The Yati criticized the Adhwaryu, saying it's destruction of life, but the Adhwaryu replied that the animal's parts will return to their sources, and it's not a sin. The Yati argued that abstaining from cruelty is the foremost deity and that all creatures have life. The Adhwaryu countered that the Yati also engages in slaughter by consuming food and moving around. The Yati explained that the Indestructible and Destructible are two manifestations of the soul, and the Atman transcends duality. The Adhwaryu sought guidance, and the Yati remained silent, allowing the Adhwaryu to continue the sacrifice, freed from delusion.
29
The Brahmana shared a story about the origins of the Universe. The Virat and the Yajna are two manifestations of Brahman, the Self-existent and Omnipresent. He explained that the Virat, consisting of five Pranas, represents the manifestation of Brahman. The Yajna, represented by seven Pranas, is the sacrifice. The Universe is born from the union of these Pranas, and the essence of all creatures is the soul. The Brahmana compared the Universe to a pot and the soul to the water within. He described how the Universe, created from the unmanifest, is sustained by the Pranas and how sacrifices uphold it. The Brahmana emphasized that understanding Brahman as both the Creator and Creation leads to liberation. He encouraged seekers to recognize the unity of all things and to transcend duality by understanding the essence of the self and the Universe.
30
The Brahmana discussed the soul's journey and the path to liberation. He explained that the soul transcends the cycle of birth and death and is not subject to decay or destruction. The soul's journey is influenced by its actions, and liberation is attained by understanding the self and its connection to Brahman. The Brahmana shared a story about a sage who realized the unity of all beings and achieved liberation. The sage, after deep meditation and contemplation, understood that all creatures are manifestations of the same divine essence. By perceiving the unity of existence and practicing self-restraint, the sage attained a state of eternal bliss. The Brahmana concluded by emphasizing that the soul is eternal and beyond the realm of transient phenomena. True liberation is achieved by recognizing the divine essence within and realizing the unity of all existence.
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31
The Brahmana said there are three foes: exultation, cupidity, and lassitude, which are ninefold according to their qualities. To vanquish others, one must first cut off these faults with the arrows of intelligence, tranquility, and self-control. King Amvarisha, who had acquired a tranquil soul, sang verses about subduing faults and attaining sovereignty. He said, "I have subdued many faults, but one remains - cupidity, which deserves to be destroyed. Urged by cupidity, one indulges in forbidden acts and acquires qualities of passion and darkness, leading to repeated birth and death." He advised understanding and subduing cupidity with intelligence to achieve true sovereignty, which is not external but in the soul. The soul is the king, and one must cut off the foremost fault of cupidity to attain this sovereignty.
32
The Brahmana shares a story about King Janaka, who tells a Brahmana to leave his kingdom, but the Brahmana asks what the limits of the kingdom are. Janaka realizes he cannot find his dominion on Earth or even in his own body. He comes to understand that everything is both his and not his. The Brahmana asks how Janaka got rid of the idea of ownership, and Janaka explains that he realized all things are terminable and that he doesn't desire anything for himself. He doesn't desire smells, tastes, light, touch, or sounds for his own pleasure, so the earth, water, light, wind, and sounds are all subject to him. He does everything for the sake of others, not himself. The Brahmana, who is actually Dharma, praises Janaka for setting the wheel of Goodness in motion.
33
The Brahmana says, "I don't live in the world as you think, bound by your understanding. I'm a knowledgeable Brahmana, emancipated, a forest recluse, and a house-holder. I observe vows and am not defined by good or bad actions. I pervade the universe, and all creatures, mobile or immobile, will be destroyed by me like wood by fire. My wealth is the knowledge of my identity with the universe. This knowledge is the path for Brahmanas, leading to households, forests, preceptors, or mendicancy. One knowledge is worshipped with various symbols. Those who acquire a tranquil understanding attain the one entity, like rivers meeting the Ocean. The path is traversable by understanding, not the body. Actions have beginnings and ends, and the body is bound by actions. Don't fear the afterlife, blessed lady. With your heart focused on the real entity, you will come to my soul."
34
The Brahmana's wife asks how to acquire knowledge, as her intelligence is limited. The Brahmana explains that devotion to Brahman, a preceptor, and penances can lead to knowledge. He describes Brahman as beyond symbols and qualities, and that it can be understood through a cleansed understanding. He advises comprehending various objects and practicing contemplation and self-restraint. The Brahmana's wife achieves success, and Arjuna asks about their whereabouts. Krishna reveals that his own mind is the Brahmana, his understanding is the Brahmana's wife, and he himself is Kshetrajna.
35
Arjuna asks Vasudeva to explain Brahma, the highest object of knowledge. Vasudeva shares a story about a disciple seeking knowledge from a preceptor, who humbly asks about the highest good, the source of creatures, and the nature of truth and penance. The disciple desires to understand the true nature of existence and achieve emancipation.

The preceptor explains that knowledge is the highest object and renunciation is the best penance. He describes the tree of life, with Brahman as its seed, the understanding as its trunk, and the senses as its branches. He explains that understanding the true nature of existence and cutting through ignorance with knowledge leads to immortality.

The preceptor then shares a story about Rishis seeking knowledge from Brahma, who explains that truth is the source of all creatures and that penance and self-restraint lead to emancipation. Brahma describes the four modes of life and the importance of faith and wisdom. He explains that understanding the elements and their creation and destruction leads to freedom from delusion and sin.

Brahma also describes the path to Adhyatma, the highest step, which is difficult to understand but leads to an identity with Brahman. He explains that light, ether, sun, wind, Indra, and Prajapati are all indications of Adhyatma. The preceptor concludes by emphasizing the importance of understanding and wisdom in achieving emancipation.
36
Brahma explains that the unmanifest and all-pervading entity has three qualities: Darkness, Passion, and Goodness. These qualities are intertwined and coupled with one another. The five principal elements are characterized by these three qualities. Brahma describes the nature of Darkness, which includes delusion, ignorance, illiberality, and other faults. People characterized by these qualities sink into the hell of brute creation and take birth in lower orders. However, they can improve and ascend through purificatory rites and religious ceremonies. Brahma explains that attachment to objects of desire is great delusion and that even Rishis and deities can become deluded. He describes the five great afflictions: Darkness, delusion, great delusion, wrath, and death. Brahma concludes by stating that understanding the qualities of Darkness is essential to becoming freed from them.
37
Brahman explains the quality of Passion, which includes various traits such as injuring others, beauty, pleasure, pain, power, war, peace, arguments, pride, wrath, desire, malice, and many more. People enveloped by Passion are devoted to religion, wealth, and pleasure, and are repeatedly reborn in this world, pursuing desires and coveting worldly things. They make gifts, accept gifts, and perform rituals, but are stuck in a downward course.

Brahman lists numerous qualities that belong to Passion, including attachment, devotion, contentment, exultation, gambling, and indulgence in scandal. He notes that people who meditate on the past, present, and future, and are devoted to the aggregate of religion, wealth, and pleasure, are enveloped by Passion.

The course of conduct that leads to Passion has been described, and the man who understands these qualities can free himself from them. Brahma concludes by stating that understanding the qualities of Passion is essential to becoming freed from them.
38
The Brahmmana describes the quality of Goodness, which includes joy, satisfaction, nobility, enlightenment, happiness, liberality, contentment, faith, forgiveness, courage, and truth. Those who possess these qualities are devoted to the duty of Yoga and regard knowledge, conduct, service, and mode of life as vain. They attain the highest in the world hereafter and are free from egoism, expectations, and desire.

The eternal religion of the good includes confidence, modesty, forgiveness, renunciation, purity, and compassion. Brahmanas who adhere to righteousness and possess these virtues are wise and possessed of correctness of vision. They attain Heaven, create diverse bodies, and become like gods, capable of modifying all things.

The Brahmmana describes the conduct that appertains to the quality of goodness, which includes self-restraint, minuteness, and the power to govern everything. Those who understand these qualities acquire whatever objects they desire and enjoy them. The qualities of goodness have been declared, and the conduct that constitutes them has been set forth.
39
Brahmana explains that the qualities of Darkness, Passion, and Goodness are interconnected and exist in a state of union. They depend on and follow one another, and their increase and diminution are related. The development of one quality affects the others, and they move collectively. The three qualities exist in all things, and their proportions vary in different creatures and objects. Goodness is the highest and most enlightening, while Darkness is the lowest. The three qualities are present in all luminous bodies and act by turns in diverse ways. They are also present in time, with the Day, Night, fortnight, months, years, seasons, and conjunctions all being threefold. The three qualities are eternal and act in an unmanifest form, and understanding them is key to liberation and absolute happiness.
40
B rahmana explains that the mind is full of contradictions, affected by qualities of Darkness, Passion, and Goodness. The soul is influenced by these qualities and undergoes changes accordingly. Those affected by Darkness experience delusion, ignorance, and faults, while those influenced by Passion are devoted to wealth, pleasure, and ambition. Those in Goodness are characterized by joy, satisfaction, and wisdom.

The Brahmana describes how the soul can transcend these qualities through self-control, contemplation, and understanding of their nature. By doing so, one can achieve liberation and freedom from the cycle of birth and death. He emphasizes the importance of knowledge, renunciation, and devotion in overcoming the effects of these qualities and attaining the ultimate goal of spiritual realization.
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41 Brahmana explains that Egoism, born from Mahat, is the source of all creatures. It creates the five great elements: earth, air, ether, water, and light. These elements are the cause of delusion, and their dissolution occurs in reverse order of creation. The five winds (prana, apana, udana, samana, and vyana) are attached to the soul, along with speech, mind, and understanding. The eleven organs, including the five senses and the mind, must be subdued to attain Brahman. The five great elements are divided into sets of three, and the presiding deities are the quarters, wind, light, water, and earth. The mode of birth is fourfold: eggs, germs, filth, and fleshy balls in wombs. The doctrine of Adhyatma is to unite the senses, objects, and five great elements in the mind, leading to true happiness. Renunciation and treating qualities as non-qualities lead to absorption into Brahman. The body is made up of the five elements and is full of passion and delusions. By restraining the senses and subjugating the three qualities and five elements, one attains the Highest.
42 Missing
43 Brahmana explains that among various entities, some are foremost: royal Kshatriya among men, elephant among vehicles, lion among forest dwellers, and sheep among sacrificial animals. Similarly, certain trees, mountains, and gods are considered foremost. Prajapati is the lord of all creatures, and Vishnu is the king of kings. The goddess Maheswari, also known as Parvati, is the foremost among women. Kings should protect Brahmanas, and injury is an indication of unrighteousness. The text also describes the characteristics of various elements and senses, such as smell being the characteristic of earth and sound being the characteristic of ether. The understanding perceives all things, and renunciation with knowledge leads to the highest goal. The Kshetrajna, or Supreme Lord, is eternal and without qualities, and only He can attain to that which transcends the qualities.
44 Brahmana explains that he will describe the first and highest of all entities. The sun is the first of all lighted bodies, and fire is the first of all elements. Prajapati is the first of all deities, and the syllable Om is the first of all Vedas. The Gayatri is the first of all meters, and the goat is the first of all sacrificial animals. The Krita is the first of all Yugas, and gold is the first of all precious things. The self-existent Vishnu is the superior of all, and the great Meru is the first-born of all mountains. Ganga is the firstborn of all rivers, and the ocean is the first-born of all wells and reservoirs. Iswara is the supreme Lord of all, and the householder's mode of life is the first. The Unmanifest is the source of all worlds, and all things are transient, ending in destruction. However, knowledge has no end, and one who is possessed of a tranquil soul and pure knowledge is released from all sins.
45 Brahmana describes the wheel of life, which moves on with the understanding as its strength and the mind as its pole. It is bound by the senses and the five great elements, and is subject to decrepitude, grief, diseases, and calamities. The wheel is encircled by heat and cold, and is illuminated by egoism. It is sustained by the qualities and is attended by fear and delusion. The wheel moves towards joy and pleasure, but is also characterized by production and destruction. One who understands the motion and stoppage of this wheel is never deluded and attains the highest goal.

The four modes of life - householder, Brahmacharin, forest recluse, and mendicant - have the householder's mode as their foundation. Observance of rules and vows is beneficial, and one should return home after being cleansed by ceremonies and observing vows. One should perform the five sacrifices, eat what remains after feeding deities and guests, and be devoted to penances and self-restraint. One should also bear the sacred thread, wear white clothes, and associate with good men.
46 Brahmana describes the conduct of a Brahmacharin, who should study and live a life of penance, restraint, and devotion. He should eat food obtained without asking, honor guests, and subsist on fruits and leaves. He should perform ablutions, bear a staff, and wear a sacred thread. A forest recluse should live in the woods, wear animal skins or bark, and subsist on fruits and roots. He should honor guests and give them shelter. A mendicant should lead a life of renunciation, beg for food, and live in secluded places. He should avoid harm to creatures, practice universal friendliness, and subjugate his senses. He should abstain from harm, practice Brahmacharyya, truth, simplicity, and freedom from wrath. He should pursue a sinless mode of conduct, avoid attachment, and share with others. He should not appropriate what belongs to others, nor teach what is not sought to be taught. He should follow the nectarine course of conduct, abstain from controversies, and seek to master every topic.
47 Brahmana says that Renunciation is penance, and that Brahman is the supreme goal. Brahman is far off, but can be attained through knowledge and penance. It is free from opposites, qualities, and is eternal. Those who are devoted to renunciation and knowledgeable about the Vedas can attain the supreme Lord. Penance is light, conduct leads to piety, and knowledge is the highest. Renunciation is the best penance. One who understands self and is unperturbed can go everywhere. The learned man who sees unity in diversity is released from misery. He who desires nothing and despises nothing can become one with Brahman. He who understands Pradhana and is free from mineness and egoism becomes emancipated. Abandoning all action and truth and falsehood, a creature can become emancipated. The tree of Brahman is eternal, and cutting it with knowledge of truth can free one from attachment and birth. Two birds, immutable and friends, represent the unintelligent, while the Intelligent is different. When the inner self becomes conversant with that which is above nature, one can become released from all sins.
48 Brahmana describes Brahman as a tree, forest, or unmanifest, transcendent and free from distress. One who attains equanimity at the moment of death becomes immortal. By controlling the life-breaths through Pranayama, one attains tranquility and gains knowledge. When goodness predominates, one becomes fit for immortality. Goodness is the highest, and Purusha is dependent on it. Forgiveness, courage, and renunciation are characteristics of the conduct that arises from goodness. Some believe in the unity of Kshetrajna and Nature, but others argue for distinction and association. Unity and diversity coexist, like a fish in water or water drops on a lotus leaf. The learned Brahmanas questioned the Grandsire further, seeking clarification on these concepts.
49 The Rishis asked which duty is most worthy, as they saw contradictory views. Some believed in an afterlife, others didn't. Some thought everything was doubtful, while others had no doubts. They questioned the nature of the eternal principle, with some believing it was one, others distinct, and others manifold. They noted differences in views and practices among deities and Brahmanas, including dietary habits, bathing, and actions. Some praised merit and glory, while others preferred poverty. Some believed in abstention from harm, while others were addicted to destruction. The Rishis were deluded and unable to conclude, with people advocating for different duties. They asked the creator of the worlds to declare what is good and explain the connection between Kshetrajna and Nature.
50 Brahmana explains that abstention from harming creatures is the foremost duty, and that knowledge is the highest happiness. He notes that pure knowledge releases one from sins, and that those who engage in destruction and harm will go to Hell. Brahmana then explains the relationship between Kshetrajna (Purusha) and Nature, where Purusha is the subject and Nature is the object. He notes that Nature is unint elligent and inert, while Purusha is eternal and intelligent. This separation allows for the perception of objects and actions. Understanding this distinction, along with observance of duty and knowledge, is the path to attaining the highest truth. Brahmana concludes with an explanation of various duties, emphasizing that actions in accordance with divine principles and knowledge are the most righteous.
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51
Brahmana explains that the mind controls the five elements and is the soul of the elements. The mind, senses, and understanding are joined to the Kshetrajna. The individual soul, with the mind as charioteer, drives the chariot of the senses. One who understands this is not overwhelmed by delusion. The forest of Brahman includes all entities, mobile and immobile, and is the means of subsistence for all creatures. The Kshetrajna moves about in this forest, and all entities eventually dissolve into the five elements. Prajapati created the universe with his mind, and Rishis attained divinity through penance. Penance is the root of all acquisition, and those who perform it become crowned with success. Even sinners can be cleansed through well-performed penance. Those who understand the self and are devoid of mineness and egoism attain the highest regions. One who knows the Kshetrajna knows the Veda, and attaining pure knowledge, one becomes released from every sin.
52
Vaisampayana said, "Krishna ordered Daruka to ready his chariot, and they set out for the city named after the elephant. Along the way, Dhananjaya praised Krishna, saying, "You are the soul of the universe, the creator and destroyer. I know you as the one who has helped me cross the ocean of Kuru." Krishna and Dhananjaya arrived at the palace of Dhritarashtra, where they met with king Yudhishthira and others. After spending the night, they went to Yudhishthira's chamber, where Yudhishthira granted Krishna permission to return to Dwaravati to see his father. Yudhishthira asked Krishna to take gems and wealth with him and to think of him and his brothers daily. Krishna replied that all wealth was Yudhishthira's and that he would return for the horse-sacrifice. He then departed, accompanied by Subhadra and others, after being worshipped by Yudhishthira.
53
Vaisampayana said, "As Krishna proceeded to Dwaraka, the Pandavas embraced him and fell back with their attendants. Phalguna repeatedly embraced Krishna, and as long as he was in sight, he kept looking back at him. When Krishna met the ascetic Utanka, he worshipped him and asked about his well-being. Utanka asked Krishna if he had successfully established peace between the Kurus and Pandavas. Krishna replied that he had tried his best but ultimately failed, and the Kauravas met their demise due to their own actions. Utanka, filled with rage, denounced a curse on Krishna for not saving the Kurus. Krishna apologized and asked Utanka to listen to his explanation before cursing him. He acknowledged Utanka's ascetic merit and penances and expressed his desire to see them preserved, not diminished.
54
Utanka asked Krishna to reveal the faultless Adhyatma, and Krishna explained that the three qualities of Darkness, Passion, and Goodness exist, depending on him as their refuge. He said that all creatures, including the Rudras, Vasus, Daityas, Yakshas, Gandharvas, and Nagas, have sprung from him. Krishna emphasized that he is the soul of all existent and non-existent things, and that the fourfold courses of duty and Vedic duties have him as their soul. He stated that he is the eternal god of gods and that all the Vedas are identical with him. Krishna explained that he takes birth in diverse wombs to uphold Righteousness and establish it, and that he has taken various forms in different Yugas to protect his son, Dharma. He said that he has to repair the causeway of Righteousness in every Yuga and act according to the order he is born in. Krishna told Utanka that he had appealed to the Kauravas in various forms but they refused to listen, and ultimately met their demise in battle.
55
Utanka recognized Krishna as the creator of the universe and asked to see his sovereign form. Krishna showed him his universal form, which was like a blazing fire of a thousand suns. Utanka was filled with wonder and bowed to Krishna, saying he had seen enough. Krishna asked Utanka to ask for a boon, but Utanka said seeing his form was enough. Krishna insisted, so Utanka asked for water wherever he wanted it. Krishna said to think of him when he needed water. Later, Utanka was wandering in the desert and thought of Krishna. A hunter appeared, surrounded by dogs, and offered Utanka water from his urinary organs. Utanka was hesitant, but the hunter repeatedly offered. When Utanka refused, the hunter disappeared, and Krishna appeared, explaining that the hunter was Indra, who had been requested to give Utanka nectar in the form of water. However, Utanka had sent him away, and now clouds would rise in the desert to give him water whenever he wanted.
56
Janamejaya asked how Utanka, a devoted disciple of Gautama, came to wish to curse Vishnu. Vaisampayana explained that Utanka was a devoted student who served Gautama with great energy and purity. Gautama was pleased with Utanka and couldn't bear to let him go, even when Utanka became old and decrepit. One day, Utanka realized his old age and lamented, and Gautama's daughter, Ahalya, tried to hold his tears. Gautama granted Utanka permission to leave and offered him his daughter's hand in marriage. Utanka asked what he could present as a final fee and was told to bring celestial ear-rings worn by Saudasa's queen. Utanka departed to fetch the ear-rings, despite Gautama's concerns for his safety, as Saudasa had been cursed to become a cannibal.
57
Vaisampayana told the story of Utanka's encounter with King Saudasa, who had been cursed to become a cannibal. Utanka was not afraid and explained his mission to fetch celestial ear-rings for his preceptor. Saudasa agreed to give them, but said they belonged to his wife, Madayanti, and Utanka should ask her directly. Utanka was skeptical but went to meet Madayanti, who was hesitant to give up the ear-rings without a sign from her husband. She explained that the ear-rings were precious and had many virtues, producing gold and protecting the wearer from harm. She asked Utanka to bring a sign from Saudasa to prove his story.
58
Vaisampayana told the story of Utanka, who obtained jewelled ear-rings from Queen Madayanti after showing a sign from King Saudasa. Utanka asked the king about the sign, and Saudasa explained that as a Kshatriya, he was bound to honour Brahmanas, despite his current condition as a cannibal. Utanka asked if he should return to the king, and Saudasa advised him not to. Utanka left and later encountered a snake who stole the ear-rings. He tried to retrieve them, and Indra, disguised as a Brahmana, helped him by uniting his staff with the force of thunder. Utanka entered the world of Nagas, where he met a black steed who revealed himself as the deity of fire and helped Utanka recover the ear-rings. The Nagas, including Vasuki, worshipped Utanka and returned the ear-rings. Utanka returned to his preceptor's retreat and presented the ear-rings to his wife, telling his preceptor everything that had happened.
59
Janamejaya asked what Krishna did after granting a boon to Utanka. Vaisampayana replied that Krishna returned to Dwaraka with Satyaki, arriving during the Raivataka festival. The hill was beautifully decorated with jewels, gems, and flowers, and the air was filled with music and laughter. People were excited and delighted, and the mountain was filled with shops, stalls, and food. The festival was highly auspicious, with many sacred abodes and men of righteous deeds. Krishna was worshipped by his relatives and entered a beautiful mansion, where he was greeted by his father and mother. He recounted the incidents of the great battle to his father, Vasudeva.
60
Vasudeva asked Krishna to describe the battle between the Kurus and Pandavas. Krishna narrated how the battle raged for eighteen days, with many warriors, including Bhishma, Drona, and Karna, meeting their demise. The battle was intense, with countless heroes, including Yudhishthira, Arjuna, and Bhima, fighting valiantly. The final day of the battle was marked by the fall of Duryodhana, who was eventually defeated by Bhima. Krishna also described the aftermath, with the Pandavas victorious and the Kauravas vanquished. Vasudeva was pleased and grateful for Krishna's recounting of the battle and the ultimate victory of the Pandavas.
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61 Vasudeva asked Krishna why he didn't mention Abhimanyu's death. Subhadra, noticing the omission, fell to the ground, and Vasudeva also fell, overcome with grief. Regaining his senses, Vasudeva asked Krishna to tell him about Abhimanyu's death. Krishna explained that Abhimanyu fought bravely, killing many kings, but was surrounded by Drona, Karna, and others, and eventually slain by Dussasana's son. Vasudeva lamented, wondering if Abhimanyu was slain deceitfully. Krishna consoled him, saying Abhimanyu died a hero's death and ascended to heaven. Subhadra, still grieving, asked about her son, and Kunti comforted her, telling her to protect her unborn child. The family made arrangements for Abhimanyu's obsequial rites and made presents to Brahmanas.
62 Vasudeva performed obsequial rites for Abhimanyu, feeding six million Brahmanas and giving away wealth, including gold, kine, and clothes. The Pandavas and others were still grief-stricken, and Uttara, Abhimanyu's widow, abstained from food, causing concern for her unborn child. Vyasa appeared, reassuring them that a mighty son would be born to Uttara, who would rule the Earth righteously. He consoled Arjuna, telling him Abhimanyu had gone to the deities and should not be grieved for. Vyasa then urged King Yudhishthira to perform the horse-sacrifice, and with that, he disappeared. Yudhishthira set his mind on preparing for the sacrifice, which would bring wealth and prosperity.
63 Janamejaya asked how Yudhishthira obtained the wealth buried by Marutta after hearing Vyasa's words. Vaisampayana explained that Yudhishthira summoned his brothers and decided to follow Vyasa's advice. Bhimasena suggested they worship Maheswara, the bull-signed deity, to obtain the wealth. Yudhishthira was pleased, and the Pandavas resolved to bring the wealth. They ordered their forces to march under the constellation Dhruba and worshipped Maheswara with offerings. The sons of Pandu set out with cheerful hearts, receiving auspicious blessings from citizens and Brahmanas. They circumambulated Brahmanas, took permission from King Dhritarashtra, and left Yuyutsu in the capital before departing.
64 Vaisampayana said, "The Pandavas set out with cheerful hearts, accompanied by men and animals, and filled the Earth with the loud clatter of their wheels. They were praised by eulogists and bards, and their army supported them. King Yudhishthira shone with beauty, accepting the blessings and cheers of his subjects. The soldiers' murmurs filled the welkin as they crossed lakes, rivers, forests, and pleasure gardens, finally arriving at the mountains where the wealth was buried. The king pitched his camp, placing Brahmanas and his priest in the van. The Pandavas, kings, Brahmanas, and priests performed propitiatory ceremonies and spread themselves across the spot. The camp was laid out with six roads and nine divisions, and a separate encampment was made for the elephants. Yudhishthira asked the Brahmanas to fix an auspicious day and constellation for the rites, and they replied that the current day was auspicious. They fasted and passed the night listening to discourses, and the next morning, the Brahmanas addressed the king."
65 The Brahmanas advised Yudhishthira to make offerings to Mahadeva, which he did, using sanctified butter, flowers, Modakas, and meat. The priest Dhaumya performed the rites, presenting offerings to Mahadeva's train, Kuvera, and Manibhadra. The king gave away thousands of kine to the Brahmanas and presented offerings to night-wandering beings. The region became delightful, filled with the scent of Dhupas and flowers. Yudhishthira then proceeded to the treasure's location, worshipping Rudra and the Ganas. He excavated the spot, uncovering numerous vessels and treasures, which were placed in large containers for protection. The wealth was loaded onto camels, horses, elephants, cars, and carts, as well as mules and men. Sixteen thousand coins were placed on each camel, and proportionate loads on other vehicles. After worshipping Siva, Yudhishthira set out for the city, making short marches every day, and eventually returned to the capital, gladdening the hearts of the Kuru race.
66 Vasudeva, accompanied by the Vrishnis, returned to the Kuru capital for the horse-sacrifice. He was greeted by Dhritarashtra and Vidura. Krishna came to comfort the Kshatriya ladies, including Draupadi and Uttara, who had lost their protectors. When Parikshit, the son of Abhimanyu, was born, he was stillborn due to Aswatthaman's Brahma weapon. The citizens rejoiced, but soon lamented when they learned the child was lifeless. Krishna, with Yuyudhana, rushed to the palace and met Kunti, who was weeping and calling out to him. She reminded Krishna of his vow to revive the child if he was born dead. Kunti, along with Draupadi, Subhadra, and other ladies, begged Krishna to revive Parikshit, as the Pandavas' life-breaths were tied to his. Krishna was urged to fulfill Abhimanyu's words, who had promised that his son would learn from the Vrishnis and Andhakas.
67 Subhadra, overcome with grief, begged Krishna to revive Abhimanyu's son, born dead due to Aswatthaman's weapon. She reminded Krishna of his vow to revive the child and pleaded with him to fulfill it. Subhadra lamented that the Pandavas, who had already suffered so much, would be further distressed by the child's death. She acknowledged Krishna's power and righteousness, saying that he could revive the three worlds if he wished. Subhadra implored Krishna to show compassion to Uttara and herself, throwing themselves on his protection. She said that if Krishna did not revive the child, she would cast off her life. Subhadra addressed Krishna as the "irresistible hero" and "chief of the Vrishni race," emphasizing his ability to fulfill his vow and restore the child to life.
68 Vaisampayana said, "Krishna, exceedingly afflicted by grief, entered the lying-in room where Parikshit was born. The room was sanctified with flowers, water pots, and fires, and surrounded by skilled physicians and articles to ward off Rakshasas. Krishna was glad to see this and said, 'Excellent!' Draupadi announced his arrival to Uttara, who was grieving. Uttara, covering herself, waited for Krishna and lamented, 'Behold us two, deprived of our child.' She begged Krishna to revive Parikshit, saying she would cast off her life-breaths if he did not. Uttara expressed her frustration that Drona's son had destroyed her child with a Brahma-weapon. She had hoped to salute Krishna with her child on her lap, but now all her hopes were destroyed. Uttara reminded Krishna that Abhimanyu was dear to him and begged him to revive his son.
69 Vaisampayana said, "Uttara, grief-stricken and helpless, fell to the ground, lamenting the loss of her child. The palace was filled with the sound of weeping, and Kunti and the other ladies were deeply afflicted. Regaining consciousness, Uttara took her child in her arms and lamented, saying she would end her life if he did not revive. She begged her son to rise and behold his great-grandmother, Kunti, and the princess of Panchala, both afflicted with grief. The ladies raised Uttara and joined their hands in reverence, touching their heads to the earth to salute Krishna. Moved by Uttara's lamentations, Krishna touched water and withdrew the force of the Brahma-weapon. He promised to revive the child, saying he never uttered an untruth and that his words would prove true. By the merit of his actions and his disposition, the child began to move and revive. Krishna said, 'Let this child revive by the truth of my words, my righteousness, and my friendship with Vijaya!'
70 Krishna said, 'Behold, the child is alive!' The ladies and the Pandavas were filled with joy, and Uttara embraced her child. She prayed to Krishna, offering thanks for reviving her son. The child was given the name Parikshit, meaning "one who is tested," as he was revived due to Krishna's grace. The Pandavas were overjoyed and relieved, and they held a grand celebration for the revival of their heir. Krishna, having fulfilled his vow, left for Dwaraka, accompanied by the Vrishnis. The people of the city rejoiced, and the Pandavas resumed their preparations for the horse-sacrifice, ensuring that all arrangements were in place for the auspicious event. The city of Hastinapura buzzed with excitement, and the Pandavas were praised for their piety and devotion. The narrative of Abhimanyu's son, revived by Krishna, became a celebrated tale of divine intervention and the Pandavas' endurance.
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71 Vaisampayana said, "When the Pandavas arrived, Vasudeva went out to meet them. They entered the city, and the Earth and sky were filled with the hum of voices and clatter of cars. The Pandavas worshipped king Dhritarashtra, Gandhari, Kunti, Vidura, and Yuyutsu. They then heard about the birth of Parikshit and worshipped Krishna. Later, Vyasa arrived and was worshipped by the Kuru heroes. Yudhishthira sought Vyasa's permission to perform the horse-sacrifice and was granted it. Vyasa said the sacrifice would cleanse them of all sins. Yudhishthira then asked Vasudeva to perform the sacrifice, saying he was their preceptor and master. Vasudeva agreed, saying Yudhishthira was the goal of all creatures and shone in great glory. He pledged to accomplish whatever Yudhishthira bid him do, along with Bhimasena, Arjuna, and the two sons of Madravati.
72 Vaisampayana said, "Yudhishthira, addressed by Krishna, saluted Vyasa and agreed to be initiated for the sacrifice. Vyasa said he, Paila, and Yajnavalkya would perform the rites. The horse would be loosened on the full moon day of Chaitra. Yudhishthira procured the necessaries and informed Krishna. Vyasa directed that the Sphya and Kurcha be made of gold. The horse was loosened, and Yudhishthira asked who would protect it. Krishna said Arjuna would, as he was the foremost bowman and capable of overcoming resistance. Arjuna was instructed to avoid battles and invite kings to the sacrifice. Yudhishthira then commanded Bhima and Nakula to protect the city and set Sahadeva to wait upon the guests. With Dhritarashtra's permission, the preparations for the sacrifice continued.
73 Vaisampayana said, "When the hour for initiation came, the Ritwijas initiated King Yudhishthira for the horse-sacrifice. The horse was let loose, and Yudhishthira shone with splendor. Arjuna prepared to follow the horse, drawing his bow Gandiva and wearing a fence made of iguana skin. The citizens of Hastinapore came out to behold Dhananjaya, and the crowd was so thick that it seemed like a fire. Arjuna heard the citizens blessing him and saying, 'Let blessings be thine! Go thou safely and come back.' Many Brahmanas and Kshatriyas followed him, performing auspicious rites. The horse roamed over the Earth, and Arjuna fought many battles with kings and tribes who had been discomfited before. Innumerable Kshatriyas, Kiratas, Yavanas, and Mlechechas encountered Arjuna in battle. The horse wandered over the whole Earth, and Arjuna followed, fighting many fierce battles. I shall narrate to thee the principal ones, O sinless king."
74 Vaisampayana said, "A battle took place between Arjuna and the Trigartas, who had incurred the Pandavas' hostility before. The Trigartas surrounded Arjuna, attempting to capture the horse, but he forbade them, reminding them of Yudhishthira's orders not to slay those whose kinsmen had been slain on Kurukshetra's field. The Trigartas disregarded Arjuna's message and assailed him with shafts. Arjuna resisted, smilingly asking them to forbear, but they continued to fight. He vanquished Suryavarman, the king of the Trigartas, and his brother Ketuvarman, but was impressed by Dhritavarman's skill and spared his life. Dhritavarman shot an arrow that pierced Arjuna's hand, causing him to drop his bow. Arjuna, enraged, showered arrows and despatched many Trigarta warriors. The rest fled, submitting to Arjuna and accepting his dominion.
75 Vaisampayana said, "The horse entered Pragjyotisha's realm, and Bhagadatta's son came out to encounter Arjuna. The son of Bhagadatta seized the horse and marched back to his city. Arjuna pursued, and the son of Bhagadatta fled, releasing the horse. He then mounted an elephant and challenged Arjuna to battle. The elephant, equipped for war, was infuriated and advanced towards Arjuna. Arjuna stood firm and encountered the prince, cutting off his arrows with those sped from Gandiva. The son of Bhagadatta shot more arrows, but Arjuna struck him down with golden-winged arrows. Though pierced, the son of Bhagadatta remounted his elephant and continued to fight. Arjuna shot more arrows, and the elephant, pierced and bleeding, looked like a mountain with red springs. The son of Bhagadatta was defeated, and his elephant was struck down."
76 Vaisampayana said, "The battle between Arjuna and Vajradatta continued for three days. On the fourth day, Vajradatta laughed and said, 'Wait, Arjuna! You won't escape me. I'll discharge the water-rite for my sire, slain by you.' He urged his elephant towards Arjuna, who stood firm, relying on Gandiva. The elephant emitted a shower of juice, but Arjuna impeded its course with arrows. Vajradatta shot arrows, but Arjuna baffled them. The king urged his elephant again, but Arjuna struck it down with a shaft. As the elephant fell, Arjuna said, 'Don't fear, king. I won't slay you, as Yudhishthira commanded. Rise, return to your city, and come to Yudhishthira's horse-sacrifice on the day of the full moon in Chaitra.' Vajradatta agreed, defeated, and Arjuna spared his life."
77 Vaisampayana said, "A great battle occurred between Arjuna and the Saindhavas, who sought revenge for their clan's slaughter. They seized the horse and attacked Arjuna, who fought on foot, armed with his bow. The Saindhavas showered arrows on Arjuna, who looked like the sun covered by clouds. The three worlds cried out in distress as Arjuna was overwhelmed. A terrible wind blew, and meteors struck the sun and moon. The celestial Rishis were fearful, and nature assumed a strange aspect. Reddish clouds poured flesh and blood on the earth. When Arjuna was stupefied, the Saindhavas shot more arrows, but the deities and Rishis sought his welfare. Arjuna regained his energy and drew his celestial bow, pouring incessant showers of shafts on his foes. The Saindhavas fled, frightened by the sound of Gandiva. Arjuna moved amidst the host, piercing warriors with his arrows, like the great Indra dispersing clouds with his powerful rays."
78 Vaisampayana said, "Arjuna stood immovable on the field, like Himavat. The Saindhavas showered arrows, but Arjuna, recalling Yudhishthira's words, decided not to slay them. He offered to spare their lives if they acknowledged defeat. The Saindhavas, however, continued to fight, and Arjuna cut off their arrows and pierced them with his own. He became angry and felled many warriors, but their queen, Dussala, took her grandson and approached Arjuna, weeping. She told him that the child's father had died of grief after learning of Jayadratha's death. Arjuna cast off his bow and received his sister and nephew. Dussala asked for mercy and peace, and Arjuna, remembering queen Gandhari and king Dhritarashtra, censured Kshatriya practices and decided to make peace. He comforted his sister, dismissed her, and continued to follow the sacrificial horse, which wandered through various realms, enhancing Arjuna's feats. The horse eventually arrived in Manipura, followed by Arjuna."
79 Vaisampayana said, "The ruler of Manipura, Vabhruvahana, came to meet Arjuna with humility, but Arjuna disapproved, seeking battle. Ulupi, Vabhruvahana's mother, encouraged him to fight his father. Vabhruvahana, with golden armor and a lion-adorned standard, proceeded to battle Arjuna. The two engaged in a fierce fight, exchanging arrows. Vabhruvahana pierced Arjuna 's armor, while Arjuna countered with fiery arrows. The fight was long and intense, with both warriors showing great prowess. Ulupi eventually revealed her identity and asked Vabhruvahana to spare Arjuna, but the latter, though desiring peace, was compelled to fight. Eventually, Arjuna subdued his son and instructed him to offer his homage to Yudhishthira and worship his horse. Arjuna was pleased to see his son, blessed him, and took him along for the sacrifice.
80 Vaisampayana said, "Arjuna's achievements were celebrated everywhere. He continued to follow the horse, which eventually reached the kingdom of the Naga king, Takshaka. Takshaka, enraged at Arjuna's arrival, sent his serpents to devour the horse, but Arjuna, using his divine weapon, repelled them. He fought the Nagas fiercely, striking down their army and causing great havoc. The horse was eventually released, and Takshaka, impressed by Arjuna's valor, offered him treasures and gifts. Arjuna accepted the offerings and proceeded towards Yudhishthira's sacrifice, pleased with his successful journey. The horse returned safely, and the sacrifice was completed with grandeur, fulfilling all the necessary rituals and bringing glory to the Pandavas."
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81 Arjuna asked Ulupi, "Why have you come here, and what is the cause of this battle? Have I or Vabhruvahana unconsciously injured you?" Ulupi replied, "You have not offended me. I have done this for your good, to expiate your sin of slaying Bhishma unrighteously. The Vasus cursed you, but I have freed you from that curse. Your son Vabhruvahana has cast you down, fulfilling the Vasus' prophecy. I cannot be held censurable, for the son is one's own self." Arjuna became cheerful and praised Ulupi's actions. He then told Vabhruvahana to attend Yudhishthira's Horse-sacrifice and invited him to distribute food among the priests. Vabhruvahana requested Arjuna to enter the city with his wives, but Arjuna declined, citing his vow to follow the sacrificial horse until the end of his journey.
82 Vaisampayana said, "The sacrificial steed wandered to Rajagriha, where Meghasandhi, the son of Sahadeva, challenged Arjuna to battle. Meghasandhi, with childish bravado, said, 'I shall take away the horse. Strike me, for I shall strike thee.' Arjuna, smiling, replied, 'I shall resist thee, as is my vow.' Meghasandhi struck Arjuna, who baffled his arrows and spared his body. Arjuna then struck off Meghasandhi's bow, leathern fence, and flag-staff. When Meghasandhi took up a mace, Arjuna cut it into fragments. The prince, deprived of his car, bow, and mace, was spared by Arjuna, who said, 'Thou hast displayed Kshatriya duties. Go now.' Meghasandhi joined his hands in reverence and worshipped Arjuna, who told him to attend Yudhishthira's Horse-sacrifice. The sacrificial horse proceeded to the countries of the Bangas, Pundras, and Kosalas, where Arjuna vanquished numerous Mlechecha armies with his bow Gandiva."
83 Vaisampayana said, "Arjuna, with his white-steed chariot, followed the sacrificial steed southward. The steed arrived in the Chedis, where Sarabha, Sisupala's son, battled Arjuna and then worshipped him. The steed proceeded to various realms, receiving honors, and Arjuna followed, conquering kings and tribes, including the Nishada king, son of Ekalavya. He defeated the Dravidas, Andhras, and Mahishakas, and arrived at Dwaravati, where the Yadava youths attempted to stop him, but King Ugrasena intervened. Arjuna met with Vasudeva and the Vrishni and Andhaka rulers, who honored him. The steed then proceeded along the western ocean coast, arriving in the country of the five waters, and then Gandhara, where a fierce battle ensued between Arjuna and the ruler, Sakuni's son, who harbored a grudge against the Pandavas."
84 Vaisampayana said, "The son of Sakuni, a mighty car-warrior, led a large force against Arjuna, seeking revenge for his father's death. Despite Arjuna's peaceful words, the Gandharas attacked, surrounding the sacrificial steed. Arjuna, filled with wrath, shot many shafts, cutting off heads and slaughtering the warriors. The Gandhara king refused to cease fighting, and Arjuna spared his life, naming him before felling his head-gear with a crescent-shaped arrow. The Gandharas fled in fear, losing arms and senses. Arjuna cut off heads with broad-headed shafts, routing the army. The Gandhara queen, filled with fear, came out with an offering for Arjuna, forbidding her son from fighting and gratifying Jishnu. Arjuna worshipped her, inclined to show kindness, and comforted the son of Sakuni, telling him to attend Yudhishthira's Horse-sacrifice and cease hostilities."
85 Vaisampayana said, "Yudhishthira heard the sacrificial horse was returning and Arjuna was safe. He summoned his brothers, as the twelfth day of the lighted fortnight in Magha approached. Bhima prepared a sacrificial compound, constructing mansions and roads, and adorning it with gold and gems. He sent messengers to invite kings and Brahmanas, who came with gifts. Yudhishthira assigned them accommodations and food. Many Munis and dialecticians attended, disputing propositions. The kings beheld the excellent preparations, including golden triumphal arches and beds. They saw no article that wasn't made of gold. Sacrificial stakes were set up, and animals and kine were collected. The invited kings were filled with wonder. Large heaps of sweet-meats were kept ready, and drums and cymbals were beat repeatedly. The sacrifice was performed, with hills of food dedicated, and tanks of curds and lakes of ghee. The entire population of Jamvudwipa was collected, with thousands of nations and races attending."
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86 Vaisampayana said, "Yudhishthira told Bhimasena to honor the arriving kings, and Bhima did so with the twins' help. Krishna arrived with the Vrishnis and was worshiped by Bhima. Yudhishthira asked Krishna about Arjuna, who had been emaciated from battles. Krishna reported that Arjuna was near and suggested that Yudhishthira complete his Horse-sacrifice. Yudhishthira asked Krishna to share Arjuna's message, and Krishna relayed Arjuna's words: 'Many kings will come to the sacrifice; honor them and prevent a carnage like at the Rajasuya-sacrifice.' Arjuna also requested that his son Vabhruvahana, the ruler of Manipura, be honored at the sacrifice. Yudhishthira approved and agreed to honor Vabhruvahana.
87 Yudhishthira praised Krishna's words and asked why Arjuna always faced hardships despite his intelligence and auspicious marks. Krishna replied that Arjuna's high cheekbones were the only fault he saw, which made him always on the road. Draupadi looked angrily at Krishna for finding fault in Arjuna. The Kurus were gratified to hear of Arjuna's triumphs and an envoy arrived with a message from Arjuna, causing Yudhishthira to shed tears of joy. On the second day, Arjuna arrived, and the citizens praised him for his feat of conquering all kings and returning with the horse. Arjuna entered the sacrificial compound and was received by Yudhishthira, Krishna, and others. He saluted his seniors and was worshipped and honored in return. Meanwhile, Vabhruvahana, Arjuna's son, arrived with his mothers and saluted his seniors, who honored him in return. He then entered Kunti's abode.
88 Vaisampayana said, "Vabhruvahana met Kunti, Dhritarashtra, Yudhishthira, Bhima, and others, and was honored by them. Krishna gave him a costly car and steeds. The sage Vyasa advised Yudhishthira to begin the Horse-sacrifice, which would free him from sin. Yudhishthira underwent the Diksha and performed the sacrifice with profuse gifts. The priests performed the rites duly, and the sacrifice was characterized by food, presents, and joy. None were cheerless, poor, or hungry. Bhimasena distributed food, and the priests performed the Savana rite. The Sadasayas were well-versed in Vedic learning and dialectics. Six stakes were set up, and a Chayana was made with golden bricks. Animals and birds were tied to the stakes, and the sacrifice looked beautiful, with Gandharvas singing and Apsaras dancing. Brahmanas, Kimpurushas, and Kinnaras were present, and the sacrifice was completed successfully.
89 Vaisampayana said, "The horse was sacrificed, and Draupadi sat near it. The priests cooked the marrow and Yudhishthira smelled the smoke, cleansing him from sin. The remaining limbs were poured into the fire. Vyasa praised Yudhishthira and returned the Earth, asking for its purchasing value. Yudhishthira gave away gold and the Brahmanas divided it among themselves. An invisible voice applauded Yudhishthira, and Krishna praised him. Yudhishthira gave away more gold, trebling the Dakshina. The sacrificial priests distributed the wealth, and the Brahmanas took ornaments of gold. The remaining wealth was taken by Kshatriyas, Vaisyas, and Sudras. Vyasa gave his share to Kunti, who devoted it to acts of merit. Yudhishthira, cleansed of sins, shone like the chief of celestials. He made presents to the kings and dismissed them. He worshipped Govinda and Valadeva and dismissed them. The sacrifice was celebrated with abundance and delight."
90 Vaisampayana said, 'Hear of a most wonderful incident that occurred at the conclusion of that great horse-sacrifice. After all had been gratified, a blue-eyed mongoose with one side of its body turned gold came there and spoke in a thunderous voice. It said, 'This great sacrifice is not equal to a prastha of powdered barley given by a liberal Brahmana of Kurukshetra who observed the Unccha vow.' Hearing this, all Brahmanas were filled with wonder and asked the mongoose to explain. The mongoose narrated the story of a Brahmana who, during a famine, had only a little barley. He and his family, despite their hunger, gave all their food to a guest. The guest, who was the deity of Righteousness in human form, was so gratified by this selfless act that he declared the Brahmana's gift superior to any grand sacrifice. The deity then took the Brahmana and his family to Heaven. The mongoose, having partially turned gold by contact with the powdered barley, sought to turn completely gold by witnessing such selfless acts.' Vaisampayana continued, 'This incident emphasizes that sacrifices, though significant, do not surpass the merit of selfless giving, as demonstrated by the Brahmana's act. Abstention from injury, contentment, sincerity, penances, self-restraint, truthfulness, and gifts are equal in merit to sacrifice.'
91 Janamejaya asked why a mongoose depreciated Yudhishthira's Horse-sacrifice. Vaisampayana explained that even Indra, with his great energy, obtained sovereignty through sacrifices. However, when Sakra performed a sacrifice, the Rishis felt compassion for the animals and advised him to use seeds instead. Sakra, influenced by pride, did not listen, and a dispute arose. King Vasu was asked to arbitrate and incorrectly said sacrifices could be performed with either mobile or immobile objects, leading to his downfall. Vaisampayana emphasized that gifts made with unrighteous wealth are lost, and true merit comes from righteous conduct, compassion, and self-control. He cited examples of kings who attained success through lawful means and penance. The foundations of Righteousness are eternal and include compassion, truthfulness, kindness, and forgiveness.
92 Janamejaya asked about the fruit of wealth acquired by lawful means. Vaisampayana told the story of Agastya's sacrifice, where many ascetics attended and Indra ceased to pour rain. Agastya declared he would perform a mental sacrifice and create a different order of things if necessary. The Rishis were impressed, and everything happened as he wished due to his penances. The Rishis praised Agastya's power and declared their approval of sacrifices performed by lawful means. Indra, pleased with Agastya, poured rain until the completion of the sacrifice. Janamejaya asked about the mongoose with a golden head who spoke in a human voice. Vaisampayana explained that the mongoose was once Anger, who had been subdued by Jamadagni and cursed to wander and censure great sacrifices until he spoke disrespectfully of Dharma, which he did at Yudhishthira's sacrifice.

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1
Janamejaya asked how his grandsires, the Pandavas, treated king Dhritarashtra after gaining back their kingdom. Vaisampayana replied that the Pandavas, with their foes slain, ruled the Earth with Dhritarashtra as their head. They sought his opinion in all matters and often visited him, worshipping his feet. Dhritarashtra, though his sons were slain and his wealth gone, was treated with respect and affection. Gandhari, too, was revered by the Pandavas' wives, who treated her as a mother-in-law. The Pandavas provided Dhritarashtra with costly comforts and food, and Kunti treated Gandhari with great respect. Vidura, Sanjaya, and Yuyutsu attended to Dhritarashtra's needs, while Vyasa recited stories to him. Dhritarashtra, under Vidura's guidance, performed acts of merit and administered justice. The Pandavas obtained services from their feudatories through Vidura's policy. Dhritarashtra liberated prisoners and pardoned those condemned to death, which Yudhishthira accepted. The Pandavas ensured Dhritarashtra's comfort and happiness, with one exception - Bhimasena, who still remembered the past injustices.
2
Vaisampayana said, "The Pandavas worshipped Dhritarashtra, who was happy and content. Yudhishthira ensured Dhritarashtra's comfort and honored him. Dhritarashtra, in turn, was affectionate towards Yudhishthira and his brothers. He gave wealth to Brahmanas and performed Sraddhas for his sons. The Pandavas executed his orders and took care not to cause him grief. Gandhari, too, performed rites and made gifts to free herself from debt to her slain children. Yudhishthira and his brothers worshiped Dhritarashtra, who was gratified with their conduct. Gandhari showed affection to the Pandavas as if they were her own children. Yudhishthira never did anything disagreeable to Dhritarashtra and always behaved in a highly agreeable way. Dhritarashtra was grieved by the remembrance of his wicked son and blessed the Pandavas, wishing them victory in battle. He prayed for their long life and was pleased with Yudhishthira's capacity to bear wrongs. However, Bhima was not as willing to forgive, and his cheerlessness was evident at the sight of Dhritarashtra.
3
Vaisampayana said, "Dhritarashtra was unhappy, remembering his wicked son. Bhima couldn't forgive him, and his words pierced Dhritarashtra's heart. After 15 years, Dhritarashtra shared his feelings with friends, saying he was responsible for the Kuru destruction. He regretted not listening to wise counsel and not bestowing prosperity on the Pandavas. He repented and sought to expiate his sins. Gandhari and he lived austere lives, and he sought Yudhishthira's permission to retire to the woods. Yudhishthira was filled with grief, feeling guilty for not knowing his uncle's pain. He offered to step down and let Yuyutsu or someone else rule. Dhritarashtra was resolute, and Yudhishthira eventually agreed, saying he would follow him to the woods. Dhritarashtra leaned on Gandhari, and Yudhishthira was overcome with grief, rubbing his uncle's face and breast with cold water. Dhritarashtra regained his senses, and the two embraced, with Dhritarashtra seeking Yudhishthira's permission to practise penances.
4
Vyasa advised Yudhishthira to grant Dhritarashtra's wish to retire to the woods, saying the king was old and grief-stricken. Yudhishthira respected Vyasa's words and agreed, acknowledging him as his preceptor and father figure. Vyasa reiterated that Dhritarashtra had reached the last stage of life and should be allowed to follow the path of royal sages, dying either in battle or in the woods. He reminded Yudhishthira that Pandu had revered Dhritarashtra and that he himself had served him with obedience. Vyasa soothed Dhritarashtra and left for the woods. Yudhishthira then addressed his father, agreeing to fulfill his wishes and those of their well-wishers, including Vyasa, Kripa, Vidura, Yuyutsu, and Sanjaya. He requested Dhritarashtra to eat before departing for his forest retreat.
5
Dhritarashtra, with Gandhari, returned to his palace, followed by Vidura, Sanjaya, and Kripa. After performing morning rites and eating, the Pandavas approached him. Dhritarashtra advised Yudhishthira on righteous governance, emphasizing the importance of honoring learned individuals, employing loyal ministers, protecting the kingdom, and keeping counsel secret. He stressed the need for careful decision-making, proper administration of justice, and appropriate punishment for offenders. Dhritarashtra also advised Yudhishthira to be mindful of his own weaknesses and those of his enemies, to support skilled subjects, and to maintain a strong and loyal army. He emphasized the importance of protecting the kingdom's treasury and using lawful means to fill it. Finally, he advised Yudhishthira to be cautious and wise in his decisions, surrounding himself with trusted advisors and maintaining a strong and just rule.
6
Dhritarashtra advises Yudhishthira on the principles of statecraft, emphasizing the importance of understanding the Mandalas (alliances and relationships) between different kingdoms and factions. He explains that a king should be aware of the strengths and weaknesses of his own side and that of his enemies, and act accordingly. Dhritarashtra also advises Yudhishthira to collect resources, set his men to tasks for which they are fit, and seek to create dissensions among his enemies. He suggests that a king should maintain the weak and destitute, protect his own kingdom, and direct his efforts against his enemies. Dhritarashtra also advises Yudhishthira to avoid war with powerful kings who seek to conquer the whole earth, and instead seek to gain advantages by producing dissensions among their aristocracy and subordinate chieftains.
7
Dhritarashtra advises Yudhishthira on the principles of war and peace, emphasizing the importance of careful consideration and preparation. He explains that war and peace are each of two kinds, and that a king should reflect on his own strength and weakness, as well as that of his enemy. Dhritarashtra also advises Yudhishthira to gather intelligence, sow dissensions among his enemy's allies, and attack when the time is favorable. He stresses the importance of having a strong army, wealth, allies, and spies, and of using conciliation and other means to avoid war when possible. Dhritarashtra also advises Yudhishthira to protect his own body and seek the good of his subjects, both in this world and the next.
8
Yudhishthira agrees to follow Dhritarashtra's instructions and asks for further guidance. Dhritarashtra, with Gandhari's support, decides to retire to the forest and seeks Yudhishthira's permission. He desires to give away wealth in memory of his sons and invites people to his mansion. Many come, including Brahmanas, Kshatriyas, Vaisyas, and Sudras. Dhritarashtra addresses them, expressing his gratitude for their goodwill and seeking their permission to retire. He reflects on his worn-out life, the loss of his children, and the happiness he has enjoyed under Yudhishthira's rule. The people, grief-stricken, utter lamentations. Dhritarashtra, with compassion, continues to address them, seeking their understanding.
9
Dhritarashtra addresses his subjects, reminding them of his and his predecessors' rule. He acknowledges his mistakes and those of his son Duryodhana, which led to the great carnage. He asks for forgiveness, citing his old age, grief, and loss of children. He introduces Yudhishthira as his successor and asks his subjects to look after him. Dhritarashtra praises Yudhishthira's brothers as capable and righteous, and entrusts Yudhishthira to his subjects' care. He requests forgiveness for any injuries caused by his sons or anyone else, and bows to his subjects, seeking their pardon. The citizens, filled with tears, remain silent in respect and sympathy for Dhritarashtra.
10
Dhritarashtra, with Gandhari and Kunti, prepares to leave for the forest. He performs a final rite and bids farewell to his family and subjects. The people of Hastinapura, including Brahmanas, Kshatriyas, Vaisyas, and Sudras, come to see him off. Dhritarashtra addresses them, giving gifts and instructions for their welfare. He reflects on his life's deeds and expresses sorrow for the suffering he has caused. The citizens mourn and lament as Dhritarashtra and Gandhari leave the city. Yudhishthira and his brothers, deeply saddened, accompany them a little distance, offering their respects and seeking their blessings. Dhritarashtra and Gandhari proceed to the forest, embarking on their final journey of asceticism and penance.
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11
Vidura informs Yudhishthira that Dhritarashtra plans to retire to the woods and wishes to perform Sraddha rituals for his deceased kin and well-wishers, including Duryodhana. Yudhishthira and Arjuna agree to grant Dhritarashtra's request, but Bhima is hesitant, recalling Duryodhana's past actions. Arjuna convinces Bhima to grant permission, citing the importance of generosity and the reversal of fortune brought about by Time. Bhima reluctantly agrees, but insists that they, not Dhritarashtra, should perform the Sraddha rituals for their kin. Yudhishthira rebukes Bhima, telling him to be silent.
12
Arjuna persuades Bhima to grant Dhritarashtra's request, citing the importance of honoring their elder and the good deeds done by their predecessors. Yudhishthira instructs Vidura to inform Dhritarashtra that he will provide as much wealth as needed for the Sraddha rituals and asks Bhima not to be displeased. Yudhishthira also tells Vidura to remind Dhritarashtra of Bhima's sufferings in the woods and to take whatever he needs from Yudhishthira's house. He emphasizes that Dhritarashtra should not be angry with Bhima and should use the wealth to clear his debt to his sons and well-wishers.
13
Vidura reports back to Dhritarashtra, conveying Yudhishthira's offer to provide wealth and resources for the Sraddha rituals. Vidura also informs Dhritarashtra that Bhima, still harboring resentment, has reluctantly agreed to cooperate. Yudhishthira and Arjuna request that Dhritarashtra pardon Bhima's behavior and grant him forgiveness. Vidura conveys that the Pandavas are willing to give away wealth, jewels, and other resources for the obsequial rites and suggests that Dhritarashtra should make gifts to Brahmanas, the poor, and those in distress. Vidura also recommends constructing pavilions and reservoirs for kine and accomplishing other meritorious works. Dhritarashtra is pleased with Vidura's words and decides to make large presents on the day of full moon in the month of Kartika.
14
King Dhritarashtra, pleased with Yudhishthira's offer, invites thousands of Brahmanas and Rishis to perform a Sraddha-sacrifice for Bhishma, his sons, and friends. He collects a vast amount of wealth, including food, drink, clothes, gold, jewels, and other treasures, and gives them away, naming each recipient and the deceased person in whose name the gift is made. Yudhishthira approves the gifts, and the scribes and tellers distribute the wealth according to the king's directions. The gifts are generous, with some recipients receiving ten times what they were expected to receive. The king then hosts a grand feast, deluging the guests with food and drink of various tastes. The Gift-sacrifice continues for ten days, with actors and mimes performing and contributing to the merriment. Finally, the king, tired but freed from his debts, brings the ceremony to an end.
15
Dhritarashtra, accompanied by Gandhari and his daughters-in-law, prepares to depart for the forest. The Pandavas and other family members are overcome with grief. Yudhishthira, Arjuna, Bhima, and others follow the old monarch, their voices choked with tears. Kunti walks ahead, supporting Gandhari, who has her eyes bandaged. The ladies of the household, including Krishna, Uttara, and Chitrangada, also follow, wailing in grief. The citizens of Hastinapore, including Brahmanas, Kshatriyas, Vaisyas, and Sudras, come out into the streets, distressed at Dhritarashtra's departure. Ladies who had never seen the sun or moon before emerge, grief-stricken, as the king proceeds towards the forest.
16
Vaisampayana describes the emotional scene as Dhritarashtra departs for the forest, with Kunti and Gandhari following him. Yudhishthira tries to persuade Kunti to return to the city, but she is determined to retire to the woods, feeling guilty for not revealing the truth about Karna's birth. She instructs Yudhishthira to make gifts for Karna's sake and to look after his brothers and Draupadi. Yudhishthira is distressed and tries to persuade her to stay, recalling her previous words of wisdom and courage. Bhima also tries to dissuade her, but Kunti is firm in her decision. Draupadi and Subhadra follow her, weeping, as she walks towards the woods, occasionally looking back at her children.
17
Kunti explains to Yudhishthira that she had encouraged him and his brothers to take action and reclaim their kingdom, not for her own sake, but to prevent the downfall of the Pandu race and to avenge the wrongs inflicted on Draupadi. She recalls the humiliation Draupadi suffered at the hands of Dussasana and how she, Kunti, was helpless at the time. She had instilled courage in her sons to prevent them from living in misery and to ensure the continuation of the Pandu race. She now wishes to retire to the woods, serve her father-in-law and mother-in-law, and attain felicity through penances. She asks Yudhishthira to cease following her and to devote himself to righteousness.
18
Vaisampayana describes the emotional scene as Kunti decides to retire to the woods, despite the Pandavas' attempts to persuade her to return. Dhritarashtra, supported by Gandhari and Vidura, also tries to convince her to stay, but she is resolute. The Kuru ladies and the Pandavas are deeply grieved and afflicted with sorrow as they bid her farewell. Yudhishthira and his brothers return to the city, while Dhritarashtra and his party continue their journey to the woods. They reach the banks of the Bhagirathi, where they perform sacred rites and ignite their fires. Kunti, observant of her vows, lies down near Gandhari, while Vidura and others sleep nearby. The night is filled with the chanting of sacred hymns and the blazing of sacrificial fires. The next morning, they arise and continue their journey, finding their first day in the forest very painful due to their grief and the sorrow of the Kuru kingdom's inhabitants.
19
Vaisampayana describes how King Dhritarashtra, following Vidura's advice, takes up residence on the banks of the Bhagirathi, where many people come to see him. He performs ablutions and religious rites, and then proceeds to Kurukshetra, where he meets the royal sage Satayupa and receives initiation into the forest mode of life from Vyasa. Dhritarashtra and his followers, including Gandhari and Kunti, take up the practice of penances, wearing barks and deer-skins, and restraining their senses. They begin to practise severe austerities, reducing their bodies to skin and bones. Vidura and Sanjaya, conversant with righteousness and endued with intelligence, also wear barks and rags, and wait upon the old king and his wife.
20
Vaisampayana describes how various ascetics, including Narada, Parvata, and Devala, visit King Dhritarashtra in the forest. Narada shares stories of kings who attained great prosperity and reached heaven through penances, including Sahasrachitya, Sailalaya, Prishadhra, and Purukutsa. He assures Dhritarashtra that he too will attain a high goal through his penances and the grace of the Island-born Vyasa. Narada predicts that Dhritarashtra will join his ancestors in heaven, accompanied by Gandhari, and that Vidura will enter into Yudhishthira. The assembly is filled with joy, and Satayupa asks Narada about Dhritarashtra's future. Narada reveals that he has seen Pandu in heaven and that Dhritarashtra has three years left to live, after which he will go to the regions of Kuvera and be honored.
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21 Vaisampayana describes the sorrow of the Pandavas and the citizens of Hastinapura after King Dhritarashtra's retirement to the forest. The citizens worry about the king's ability to live in the woods, away from comfort, and praise Kunti for her devotion to her husband. The Pandavas, grief-stricken and unable to enjoy their sovereignty, think of their mother and father, and the slaughter of their kin, including Abhimanyu, Karna, and their friends. They are unable to find peace, and Draupadi and Subhadra are also childless and grief-stricken. However, the sight of Parikshit, the son of Virata's daughter, brings some comfort to the Pandavas.
22 Vaisampayana describes the Pandavas' grief after their mother's departure to the forest. They are anxious about Kunti's well-being and decide to visit her. Sahadeva expresses his desire to see their mother, who was brought up in luxury but is now living in austerity. Draupadi also longs to see Kunti and Gandhari. The king orders his army and retinue to prepare for the journey, allowing any citizen who wishes to accompany them. The Pandavas set out with a large train of women and old men, waiting five days for citizens to join them before proceeding towards the forest.
23 Vaisampayana describes the Pandavas' journey to visit Dhritarashtra in the forest. King Yudhishthira orders his troops, led by Arjuna, to march out. The army proceeds with a loud clamor, with soldiers on horseback, elephants, camels, and foot soldiers. Citizens and inhabitants of the provinces follow, eager to see Dhritarashtra. The Pandavas travel with a large retinue, including Brahmanas, bards, and musicians. Each brother travels in style, with Vrikodara on a gigantic elephant, the twin sons of Madri on fleet steeds, and Arjuna on a solar-effulgent car with white steeds. The ladies of the royal household, led by Draupadi, travel in closed litters, scattering wealth as they proceed. The host is teeming with vehicles, elephants, and steeds, and echoes with music and trumpets. They march slowly, resting by rivers and lakes, until they reach Kurukshetra and cross the Yamuna to behold Dhritarashtra's retreat.
24 Vaisampayana describes the Pandavas' arrival at Dhritarashtra's retreat, where they meet their mother Kunti and their aunt Gandhari. The Pandavas alight from their cars and proceed on foot, followed by their combatants and the spouses of the Kuru chiefs. They find Dhritarashtra absent, but meet him on his return from his ablutions. The Pandavas prostrate themselves before him, and he recognizes them by their voices and touch. They comfort each other, shedding tears of joy. The ladies of the royal household and the inhabitants of the city and provinces gather to behold the old king. King Yudhishthira presents his family members to Dhritarashtra, who is filled with joy and regards himself as once more in the midst of his city. The Pandavas and their wives salute him with reverence, and he is surrounded by vast crowds of people desirous of beholding him.
25 Vaisampayana describes the scene where King Dhritarashtra meets his sons, the Pandavas, in his retreat. Many ascetics gather to behold the sons of Kuru's race. Sanjaya points out each of the Pandavas and their wives, describing their physical characteristics and virtues. He identifies Yudhishthira, Bhima, Arjuna, the twins, Draupadi, and other ladies of the Kuru household. Sanjaya also points out the wives of the slain sons of Dhritarashtra, who are now widows. After the ascetics depart, King Dhritarashtra enquires about the welfare of his sons and their companions, who have seated themselves at a distance. The king addresses them, making polite enquiries.
26 Dhritarashtra asks Yudhishthira about his well-being and that of his brothers, citizens, and kingdom. Yudhishthira replies, inquiring about Dhritarashtra's peace and happiness, and asking about Vidura's whereabouts. Dhritarashtra informs Yudhishthira that Vidura is performing austere penances and is well. Vidura suddenly appears, emaciated and naked, and Yudhishthira pursues him. Vidura stops and stands still, and Yudhishthira recognizes him. Vidura then enters Yudhishthira's body through Yoga power, and his own body dies. An invisible voice tells Yudhishthira not to cremate Vidura's body, as it is now a part of his own. Yudhishthira returns and tells Dhritarashtra what happened, and Dhritarashtra is pleased.
27 Vaisampayana describes the Pandavas' stay in the retreat of righteous ascetics. They pass the night on the bare ground, eating the food provided by Dhritarashtra. In the morning, Yudhishthira surveys the retreat, beholding sacrificial altars, ascetics, and diverse wildlife. He gives away gifts to the ascetics, including golden jars, deer-skins, and sacrificial ladles. After roving through the woods, Yudhishthira returns to Dhritarashtra's presence, saluting him and his mother Kunti. The other Pandavas also salute the king and sit down, receiving his permission. Great Rishis, including Vyasa, arrive and are greeted by Yudhishthira and the others. Vyasa takes an excellent seat, and the other regenerate persons sit down after receiving his permission.
28 Vyasa asks Dhritarashtra about his life in the forest, whether he has achieved penances, and if his grief has disappeared. He inquires about Gandhari and Kunti, and whether Yudhishthira and his brothers have been comforted. Vyasa asks if Dhritarashtra's mind is clear and free from stains, and if he has learned about Vidura's departure from the world. He reveals that Vidura was the deity of Righteousness, born through a curse, and was possessed of great intelligence. Vyasa explains that Yudhishthira is also a manifestation of Dharma, and is capable of going everywhere. He offers to dispel Dhritarashtra's doubts and accomplish any feat he desires, showing him something wonderful.
29 Janamejaya asks Vaisampayana about the wonderful feat accomplished by Vyasa after Dhritarashtra took up residence in the forest. Vaisampayana explains that the Pandavas stayed in the forest for a month, supporting themselves on various foods. Vyasa arrives and is worshipped by Yudhishthira. Other Rishis join them, and they engage in conversation about piety and the deities. Vyasa offers to grant a boon to Dhritarashtra, who expresses his sorrow and guilt over the actions of his son, Duryodhana. Dhritarashtra laments the devastation of the Earth and the death of many kings and heroes. Gandhari and other women also express their grief. Vyasa offers to show Dhritarashtra his children who have passed on to the afterlife.
30 Kunti shares her secret with Vyasa, telling him about the birth of Karna, her son with Surya. She recounts how the ascetic Durvasas granted her a boon, allowing her to summon any deity, and how she unwittingly summoned Surya, who impregnated her. Ashamed, she abandoned the infant Karna in the river, but later learned that he grew up to be a great warrior. Kunti expresses her guilt and longing to see her son, and asks Vyasa to grant her wish. Vyasa reassures her that she is blameless, as the deities have the power to beget children in various ways, and that everything is becoming and pure for those who are mighty. He tells her that her wish will be granted.
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31 Vyasa tells Gandhari that she will see her sons and loved ones that night, along with Kunti and Draupadi. He reveals that the Pandavas and others were incarnations of deities, and their deaths were part of a divine plan. Vyasa explains that the heroes who died on the battlefield were portions of gods, Gandharvas, and other celestial beings. He reveals the divine origins of various characters, including Karna, Bhimasena, and Dhrishtadyumna. Vyasa tells them not to grieve, as the deceased will be seen again that night. The group proceeds to the Ganges River, where they will behold the deceased princes. They spend the day waiting for nightfall, when they will be reunited with their loved ones.
32 Vaisampayana describes the night scene where Vyasa summons the deceased warriors from the Bhagirathi River. The warriors, including Bhishma, Drona, and others, arise from the waters, dressed in celestial robes and adorned with ear-rings. They are free from animosity and pride, and are accompanied by Gandharvas, bards, and Apsaras. Gandhari, granted celestial vision by Vyasa, sees all her children and the slain warriors. The assembled crowd beholds the amazing scene with wonder, and Dhritarashtra is filled with joy. The scene is likened to a high carnival, with gladdened men and women, and appears like a painted picture.
33 Vaisampayana describes the joyful reunion of the deceased warriors and their loved ones, free from anger and sin. The Pandavas meet with Karna and others, and all become reconciled. The warriors and ladies spend the night together, happy and content, and then return to their respective abodes. Vyasa then addresses the widows, telling them to cast away sloth and plunge into the Bhagirathi to attain the regions acquired by their husbands. The ladies, devoted to their husbands, do so and become freed from their mortal bodies, attaining celestial forms and proceeding to the regions where their husbands reside. Vyasa grants the assembled men the fruition of their wishes, and the narrative is said to bring delight, fame, and auspicious rewards to those who listen to or recite it.
34 Sauti describes King Janamejaya's curiosity about the re-appearance of dead men and Vaisampayana's explanation. Vaisampayana says that acts are never destroyed without consequences and that bodies are born of acts. The primal elements are eternal and indestructible, and the soul is never modified by pleasure and pain. The soul regards the body as itself until its acts are exhausted, then it takes the self to be something else. Diverse objects unite to form a body, and to men of knowledge, they become eternal. Vaisampayana explains that the paths of the deities are beneficial and that the soul, invested with a case, is eternal. He advises that one should not grieve at separation and that understanding the distinction between body and self is key to freedom from error.
35 Vaisampayana tells King Janamejaya that Dhritarashtra, granted eye-sight by Vyasa, saw his sons for the first time. Janamejaya asks Vyasa to show him his father, Parikshit, in the same form and age as when he left the world. Vyasa grants his wish, and Janamejaya beholds his father, along with Samika and Sringin. He performs the final bath in his sacrifice and is overjoyed to see his father. Astika, a regenerate Rishi, praises Janamejaya's sacrifice and tells him that he has achieved abundant merit by hearing the sin-cleansing history. Janamejaya worships Astika and asks Vaisampayana about the sequel of Dhritarashtra's residence in the woods.
36 Janamejaya asks what Dhritarashtra and Yudhishthira did after seeing their sons and grandsons. Vaisampayana explains that Dhritarashtra returned to his retreat, divested of grief, and the Pandavas went to him with their wives and a small retinue. Vyasa advises Dhritarashtra to let go of sorrow and permit Yudhishthira to return to his kingdom. Yudhishthira is reluctant to leave, but Gandhari and Kunti persuade him to go. The Pandavas take leave of their parents and depart for Hastinapura, with sounds of charioteers, camels, and steeds filling the air.
37 Narada visits Yudhishthira and reports on Dhritarashtra's penances and eventual death in a forest fire, along with Gandhari and Kunti. Dhritarashtra had been practicing severe austerities and had become a wanderer, followed by Gandhari and Kunti. When a forest fire approached, Sanjaya, their companion, tried to persuade them to escape, but they chose to remain and face the fire, which consumed them. Narada saw their bodies and heard the details of their death from Sanjaya. Yudhishthira and his brothers grieve upon hearing the news, and the citizens and ladies of the royal household also lament the fate of the old king and his companions.
38 Yudhishthira laments the death of Dhritarashtra, Gandhari, and Kunti, saying that the end of human beings is difficult to guess. He grieves for Kunti, who abandoned their prosperity to reside in the woods, and is stunned that she was burnt to death like a helpless creature. He criticizes the deity of fire for burning Kunti, despite Arjuna's past service to him. Yudhishthira regrets that his father met his end through an unsanctified fire, and imagines Kunti's fear and cries for help as she was surrounded by the conflagration. He wishes that Sahadeva, her darling son, had been able to rescue her. The five sons of Pandu are overcome with grief, and their lamentations fill the palace and penetrate the sky.
39 Narada reveals that Dhritarashtra, Gandhari, and Kunti were not burnt to death by an unsanctified fire, but rather by the king's own sacred fire, which he had ignited before abandoning it in the woods. Yudhishthira and his brothers perform the rites of water and cremation for their deceased relatives, and make generous gifts to mark the occasion. The king, still grieving, enters his capital and resumes his sovereignty, but is comforted by Narada's words. The Asramavasika Parvan is a story that should be listened to with rapt attention, and followed by feeding Brahmanas and honoring them with scents and garlands.

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1
Vaishampayana tells the story of the downfall of the Vrishnis, which occurred 36 years after the great battle. The Vrishnis, including Krishna, were destroyed by an iron bolt that was brought forth by Samva, who was disguised as a woman. The ascetics Vishvamitra, Kanwa, and Narada had foretold this event, cursing the Vrishnis for their pride and wickedness. Krishna, knowing that the end of his race was near, did not try to prevent it. The iron bolt was reduced to powder and cast into the sea, and the manufacture of wine and spirits was prohibited in the city. However, the Vrishnis were still destroyed, and only Krishna and Rama survived.
2
Vaishampayana continues the story of the downfall of the Vrishnis. The embodied form of Time (death) appears as a terrifying figure, and various evil omens arise, foreboding the destruction of the Vrishnis and Andhakas. Rats and mice infest their houses, and strange creatures are born. The Vrishnis commit sinful acts and show disregard for authority. Only Rama and Janardana act differently. Hrishikesa (Krishna) recognizes the signs of the perverse course of Time and summons the Yadavas, warning them that the day of their destruction has come. He notes that the fourteenth lunation has become the fifteenth, a sign that occurred before the great battle of the Bharatas. Gandhari's curse is about to be fulfilled. Vasudeva commands the Vrishnis to make a pilgrimage to sacred waters, and messengers proclaim the journey to the sea-coast for bathing in the ocean.
3
Vaishampayana continues the story of the downfall of the Vrishnis. The Vrishni ladies have bad dreams, and the men see omens of destruction. Krishna's discus and chariot are taken away, and the Vrishnis prepare for a pilgrimage to sacred waters. They set out with their families, but Uddhava departs for a solitary journey. The Vrishnis begin their revels, drinking and feasting, but Yuyudhana insults Kritavarma, leading to a fight. Satyaki kills Kritavarma, and the Bhojas and Andhakas attack him. Krishna tries to stop the fight, but the Vrishnis and Andhakas continue to slaughter each other. Every blade of grass becomes a deadly iron bolt, and the curse of the Brahmanas is fulfilled. Krishna stands by, eyeing everything, and eventually exterminates the Vrishnis and Andhakas. Daruka and Vabhru urge Krishna to go to where Rama has gone.
4
Vaishampayana continues the story of Krishna's departure from the world. Krishna and Daruka leave the scene of the Vrishni slaughter and find Rama, who is sitting thoughtfully. Krishna sends Daruka to inform Arjuna of the slaughter and asks Vabhru to protect the ladies. Vabhru is killed by a hunter's iron bolt, fulfilling the Brahmanas' curse. Krishna returns to the city, comforts the ladies, and leaves again to join Rama. Rama departs from the human world, and his spirit is received by the Nagas and other celestial beings. Krishna, knowing his time has come, sits in Yoga and is mistakenly pierced by a hunter's arrow. He ascends to Heaven, where he is received by the deities and celestial beings. He meets the Gandharvas, Apsaras, Siddhas, and Saddhyas, and they all worship him.
5
Vaishampayana continues the story of Arjuna's visit to Dwaraka after the slaughter of the Vrishnis. Daruka informs the Pandavas of the Vrishnis' destruction, and Arjuna sets out to see his maternal uncle, Krishna. He finds the city of Dwaraka in a state of despair, with 16,000 ladies who were once protected by Krishna now lordless. Arjuna is overcome with grief and cannot bear to look at them. He compares the city to a river, with the Vrishnis and Andhakas as its water, and Rama and Krishna as its alligators. Without the Vrishni heroes, the city is cheerless and beautiful no more. Arjuna falls down on the earth, wailing aloud, and Satya and Rukmini join him in his grief. The ladies sit around him, praising Govinda and sharing their feelings. Arjuna comforts them and then proceeds to see his maternal uncle.
6
Vaishampayana continues the story of Arjuna's visit to Dwaraka after the slaughter of the Vrishnis. Arjuna finds his maternal uncle, Anakadundubhi (Vasudeva), lying on the ground, grief-stricken over the loss of his sons. Vasudeva laments the destruction of the Vrishnis and the death of his sons, brothers, and friends. He does not blame Satyaki or Kritavarma, but attributes the destruction to the curse of the Rishis. Vasudeva wonders how Krishna, the lord of the universe, could remain indifferent to the calamity. He reveals that Krishna had predicted the destruction and had asked him to inform Arjuna of the carnage. Vasudeva entrusts Arjuna with the care of the women and children and asks him to perform his funeral rites. He decides to retire to a sacred place and await his own death, accompanied by Rama.
7
Vaishampayana continues the story of Arjuna's journey after the slaughter of the Vrishnis. Arjuna addresses the citizens of Dwaraka, informing them of his plan to take the remnants of the Vrishnis and Andhakas to Indraprastha. He performs the last rites for his uncle, Vasudeva, and sets out on the seventh day with the cavalcade of Vrishni women, children, and the aged. As they leave Dwaraka, the ocean floods the city, and the inhabitants remark on the course of fate. The procession is attacked by robbers, but Arjuna tries to protect them, although his celestial weapons do not appear, and his strength is diminished. Many women are taken away, and Arjuna is left with a small group, which he eventually settles in different places, including Indraprastha and Marttikavat. The widows of Akrura and other wives of Krishna retire into the woods, where they live a life of penance, contemplating Hari.
8
Arjuna enters the asylum of Vyasa, who inquires about the cause of his distress. Arjuna recounts the destruction of the Vrishnis and the departure of Krishna, and expresses his grief and despair. Vyasa explains that the destruction was ordained and that Krishna allowed it to happen, despite being able to prevent it. Vyasa tells Arjuna that he and his brothers have accomplished their purpose and that the time has come for their departure from the world. Vyasa consoles Arjuna, saying that Time is the root of all things and that acquisitions and losses are natural. Vyasa advises Arjuna to receive his permission and return to the city, where he should inform Yudhishthira of all that has happened.

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1
Janamejaya asks Vaishampayana about the Pandavas' actions after hearing about the Vrishnis' destruction and Krishna's ascension. Vaishampayana recounts how the Pandavas, resolved to retire from the world, installed Parikshit as king and performed rituals in honor of Krishna and their deceased kin. They then set out on a journey, casting off their sacred fires and wearing bark garments. The citizens and ladies of the royal household followed them for a distance before returning. The Pandavas, accompanied by a dog, traveled through various countries, reaching the sea of red waters. There, they encountered the deity of fire, who instructed Arjuna to cast off his celestial bow Gandiva and quivers, as they were no longer needed. The brothers urged Arjuna to comply, and he threw the bow and quivers into the sea. The deity of fire then disappeared, and the Pandavas continued their journey, proceeding to the south and then the west, where they beheld the city of Dwaraka covered by the ocean.
2
Vaishampayana recounts the journey of the Pandavas as they proceed north, crossing the Himavat mountain and entering a desert. As they continue, Draupadi falls to the ground, followed by Sahadeva, Nakula, Arjuna, and Bhima. Each time, Yudhishthira explains the reason for their fall, citing their individual flaws, such as Draupadi's partiality for Arjuna, Sahadeva's pride in his wisdom, Nakula's vanity about his beauty, Arjuna's boastfulness, and Bhima's gluttony. Yudhishthira continues on, accompanied only by a dog, leaving his brothers behind.
3
Vaishampayana recounts Yudhishthira's journey to Heaven, where he is met by Indra and asked to abandon the dog that has accompanied him. Yudhishthira refuses, citing his vow to never abandon one that is devoted to him. Indra explains that dogs are not allowed in Heaven, but Yudhishthira remains steadfast, even when tempted with the promise of a region of felicity. The dog is revealed to be the deity of Righteousness, who praises Yudhishthira for his compassion and good conduct. Yudhishthira is then welcomed to Heaven by various deities and celestial beings, including Narada, who praises him for his achievements. Yudhishthira expresses his desire to be reunited with his brothers and Draupadi, and Indra allows him to join them in their region of felicity.

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Janamejaya asks Vaishampayana about the regions attained by his grandsires, the Pandavas and the sons of Dhritarashtra, in Heaven. Vaishampayana recounts how Yudhishthira, upon arriving in Heaven, sees Duryodhana seated in prosperity and becomes filled with rage, turning back from the sight. Narada intervenes, explaining that all enmities cease in Heaven and that Duryodhana has attained the region for heroes through his observance of Kshatriya practices. Yudhishthira is reluctant to accept this, remembering the woes inflicted on him and his brothers by Duryodhana. Narada urges him to put aside his enmity and meet Duryodhana according to the ordinances of polite intercourse. Yudhishthira then asks about the regions attained by his brothers and other heroes, including Karna, Dhrishtadyumna, Satyaki, and Abhimanyu.
2
Yudhishthira is determined to find his brothers and companions in the afterlife, despite the difficulties of the path. He travels through a treacherous and foul-smelling region, seeing many tortures inflicted upon sinful men. He hears the lamentations of those in pain and is moved by their suffering. As he journeys on, he hears the voices of his brothers and companions, including Karna, Bhima, Arjuna, Nakula, Sahadeva, Dhrishtadyumna, Draupadi, and the sons of Draupadi. He is shocked and distressed to find them in this place of suffering and wonders what sin they could have committed to deserve such a fate. He questions the justice of the gods and decides to stay with his companions, comforting them with his presence.
3
Indra and the other gods arrive and reveal that Yudhishthira's journey through Hell was an illusion to test his devotion and righteousness. Yudhishthira is told that he has passed the test and is now free to enjoy the fruits of his good deeds. He is reunited with his brothers and companions, including Karna, and sees that they are all happy and at peace. The deity of Righteousness praises Yudhishthira for his devotion, truthfulness, and self-restraint, and reveals that this was the third and final test. Yudhishthira is bathed in the celestial Ganga and becomes divested of his human body, assuming a celestial form. He is surrounded by the gods and Rishis, who utter his praises. He reaches a place where he is reunited with his brothers and companions, freed from human wrath, and enjoys his respective status.
4
Yudhishthira sees Krishna in his Brahma form, adorned with celestial weapons, and is received with honors. He also sees Karna, Bhimasena, Nakula, Sahadeva, and Draupadi, all blazing with their own effulgence. Indra explains that Draupadi was created by Shiva for Yudhishthira's pleasure and was born as the daughter of Drupada. The five Gandharvas who were the sons of Draupadi and Yudhishthira are also present. Yudhishthira sees Dhritarashtra, the king of the Gandharvas, who is his eldest brother, and Karna, who is his eldest brother and the son of Surya. He also sees other heroes, including Satyaki, Abhimanyu, Pandu, and Bhishma, who have all attained celestial status. Indra explains that these kings have conquered Heaven through their merit and now walk with Gandharvas, Yakshas, or other sacred beings.
5
Vaishampayana explains to Janamejaya the fate of various characters after their death. Bhishma attained the status of the Vasus, Drona entered Brihaspati, and others attained various celestial bodies. Karna entered Surya, Shakuni entered Dwapara, and Dhrishtadyumna entered the deity of fire. The sons of Dhritarashtra were Rakshasas and attained Heaven after death. Yudhishthira entered the god of Righteousness, and Vasudeva entered Narayana. The women who were married to Vasudeva became Apsaras and approached Vasudeva. Ghatotkaca and others attained the status of gods or Yakshas. The text also describes the benefits of reciting or listening to the Mahabharata, including attaining Heaven, victory, or Emancipation, and washing off sins.
6
Janamejaya asks Vaishampayana about the proper way to listen to the Mahabharata, seeking guidance on the rituals and offerings to be made during its recitation. Vaishampayana explains that the Mahabharata contains the stories of the gods and the history of the world, and that listening to it can cleanse one's sins and lead to spiritual growth.

He outlines the specific rituals and offerings to be made during each parva (section) of the recitation, including the types of food and gifts to be given to Brahmanas. These offerings range from simple foods like fruits and roots to more elaborate gifts like gold and precious stones.

Vaishampayana emphasizes the importance of faith and devotion in listening to the Mahabharata, noting that it is a powerful tool for spiritual growth and self-purification. He also highlights the benefits of reciting the Mahabharata, including the attainment of celestial cars, beautiful garments, and precious jewels.

Furthermore, Vaishampayana explains that listening to the Mahabharata can help one attain the status of Vishnu, and that it is a sacred text that should be worshipped and revered. He concludes by stating that the Mahabharata is the highest indicator of duties and is endued with every merit, making it a crucial text for those seeking spiritual guidance and enlightenment.

50 words

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1 Om! Bowing to Narayana and Nara, and goddess Saraswati, must the word Jaya be uttered. Ugrasrava, son of Lomaharshana, approached the sages in Naimisha forest. Welcomed, he began narrating the Mahabharata, composed by Krishna-Dwaipayana, and recited at King Janamejaya's Snake-sacrifice.
2 The Rishis said, "O son of Suta, tell us about Samanta-panchaka." Sauti said, "In the Treta Yuga, Rama, son of Jamadagni, annihilated the Kshatriyas and formed five lakes of blood at Samanta-panchaka. His ancestors, gratified by his valor, granted him absolution and sanctified the lakes. The region became a holy site. In the Dwapara Yuga, the armies of the Kauravas and Pandavas fought here, resulting in the deaths of eighteen Akshauhinis of soldiers, making it a renowned holy site."
3 Janamejaya's brothers beat a celestial dog, who reported to his mother Sarama. She cursed them. Alarmed, Janamejaya sought absolution. During a hunt, he found Srutasrava's son Somasrava, who became his Purohita, bringing peace. Meanwhile, Ayoda-Dhaumya's disciples, Upamanyu and Aruni, endured tests. Upamanyu invoked the Aswins to restore his sight. Aruni used his body to block a watercourse, earning blessings. Veda served his preceptor diligently, gaining knowledge. Janamejaya conducted a snake sacrifice to avenge his father, succeeding with divine help, fulfilling his duty.
4 Saunaka asked Sauti for the history of the Bhrigu race. Sauti recounted how Bhrigu's wife, Puloma, was seized by the Rakshasa Puloma. Agni, the god of fire, confirmed she was Bhrigu's wife, bestowed upon him with Vedic rites. Puloma was angered and resolved to take her.
5 "Sauti said, 'O Brahmana, having heard these words from Agni, the Rakshasa assumed the form of a boar and seized the lady. The child of Bhrigu, enraged, dropped from his mother's womb, named Chyavana. The Rakshasa, seeing the infant, released her and was instantly turned into ashes.'"
6 "Sauti said, 'Agni, enraged by Bhrigu's curse, argued his case to Brahma. Brahma resolved the issue, allowing Agni to continue participating in rituals while keeping his purity intact. Agni resumed his duties, maintaining the sanctity of ceremonies and ensuring the continued prosperity of sacrifices and rituals.'"
7 "Sauti said, 'The Rakshasa carried off Bhrigu's wife. She gave birth to Chyavana, who burned the Rakshasa to ashes. Agni, questioned about the abduction, confirmed the truth but was cursed by Bhrigu. Agni then withdrew, causing distress. Brahma intervened, restoring ceremonies, and Agni resumed his duties.'"
8 "Sauti said, 'While Brahmanas sat around Pramadvara’s body, Ruru, grieving, entered the forest and wept aloud. A heavenly messenger offered a way to revive Pramadvara by transferring half of Ruru’s life to her. Ruru agreed, and Pramadvara was revived.'"
9 Sauti said, 'Ruru vowed to kill all snakes after his wife was bitten. Dundubha, a cursed Rishi named Sahasrapat, pleaded for mercy. Ruru, moved by compassion, spared the Dundubha and inquired about the curse's cause and duration.' So ends the tenth section of the Pauloma Parva of the Adi Parva.
10 "Sauti continued, 'The Dundubha said, 'I was cursed by an ascetic to become a venomless serpent. When Ruru appears, I shall be freed.' Ruru, seeing him, freed the serpent who advised, 'Spare lives, be benevolent, and follow Brahmana virtues, not Kshatriya duties.'"
11 "Sauti continued, 'Ruru then asked about King Janamejaya's intent to destroy the serpents and their salvation by Astika. The Rishi suggested learning from Brahmanas and vanished. Ruru searched, failed, and asked his father, who then narrated the entire story.'"
12 King Janamejaya wanted to perform a snake sacrifice. Jaratkaru, practicing severe austerities, saw his ancestors hanging upside down, urging him to marry and have children to save them. He agreed, seeking a bride given in charity, to raise offspring for their redemption.
13 "Sauti said, 'That Brahmana of rigid vows wandered the earth for a wife but found none. One day in the forest, he prayed for a bride. Vasuki offered his sister, Jaratkaru, for the Rishi's acceptance. Jaratkaru accepted her with ordained rites.'"
14 Sauti said, "To neutralize an ancient curse, the chief of the snakes married his sister to Rishi Jaratkaru. They had a son named Astika, who later saved the Nagas from the Snake-sacrifice and fulfilled his duties by practicing austerities, studying the Vedas, and begetting offspring, thus propitiating gods, Rishis, and ancestors."
15 "Saunaka said, 'O Sauti, tell us the story of Astika. Our curiosity is great.' "Sauti said, 'Prajapati had two daughters, Kadru and Vinata, who became Kasyapa's wives. Kadru wished for a thousand splendid snakes, and Vinata wished for two superior sons. Kasyapa granted their wishes before going to the forest.'"
16 "Sauti said, 'O ascetic, the two sisters saw the divine steed Uchchaihsravas, arising from the churning of the Ocean for nectar. Graceful and perpetually young, it was worshipped by the gods.' "Saunaka asked, 'Why did the gods churn the Ocean for nectar?' "Sauti said, 'There is a mountain named Meru, of blazing appearance.'"
17 "Sauti said, 'O ascetic, the gods and Asuras churned the ocean using Mount Mandara and snake Vasuki. Ananta, the snake prince, helped. The churning produced various wonders, including the nectar of immortality. However, the poison Kalakuta also emerged, which Shiva swallowed to save the world, earning him the name Nilakantha (blue-throated).' "
18 Vishnu, disguised as an enchantress, retrieved the Amrita from the Danavas. Rahu, a Danava, drank the nectar, but Narayana cut off his head with his discus. The gods and Asuras battled, with Narayana's discus destroying thousands. The gods emerged victorious, and the Daityas fled to the earth and sea.
19 Kadru and Vinata wagered on Uchchaihsravas' color. Kadru's sons, the snakes, refused to deceive Vinata, and Kadru cursed them to be consumed by Agni. Brahman sanctioned the curse, considering the snakes' virulent poison and strength .
20 Kadru's sons were consumed by Agni, and the earth was scorched. The burning caused distress, leading to the creation of the sacred Ganges and various cures. Vishnu blessed the sacred waters, ensuring their sanctity and divine power.'
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21 Sauti described the Ocean, a vast and deep receptacle of waters, full of creatures, gems, and terror. Agitated by winds and the moon, it's the bed of Vishnu and refuge of Mainaka and the Asuras. Fathomless and immeasurable, mighty rivers rush into it like proud competitors.
22 The Nagas obeyed Kadru, transforming into hairs in the horse's tail. Kadru and Vinata journeyed to see the Ocean, marveling at its might, depth, and diverse creatures. The Ocean, home to various beings, was a mine of gems and a reservoir of holy water.
23 Kadru enslaved Vinata after winning their wager. Garuda, born from an egg, grew rapidly, his splendor equal to fire. The gods, frightened, sought Agni's protection. Agni calmed them, explaining Garuda's purpose. The gods adored Garuda, hailing him as the universe's presiding spirit, creator, and destroyer, seeking his mercy.
24 Garuda diminished his size and energy, then flew to his mother's side with Aruna. Aruna became Surya's charioteer, absorbing his fierce rays and saving the worlds from destruction. Surya was wrathful due to Rahu's attempt to devour him during the churning of the ocean.
25 Garuda carried the snakes on his back towards the Sun, but they swooned away due to the heat. Kadru prayed to Indra, praising his power and worship, and implored him to protect the snakes. She acknowledged him as the Creator, Destroyer, and Lord of all gods.
26 Indra commanded his clouds to pour water, causing a massive downpour. The sky darkened, and the earth flooded, filling even the nether regions with cool water. The snakes reached Ramaniyaka island safely, delighted by the rain. The sky seemed to dance in madness with waves, lightning, and violent winds.
27 The Nagas, delighted by the rain, arrived at the island with Garuda. They saw a beautiful forest and asked Garuda to take them to another fair island. Garuda asked his mother Vinata why he had to obey the snakes, and she explained her slavery to Kadru. Garuda asked the snakes how to be freed, and they replied: "Bring us amrita by force."
28 Garuda asked Vinata what to eat on his way to fetch amrita. She told him to eat the Nishadas, but warned him to never harm a Brahmana, describing them as fiery and potent. Vinata blessed Garuda and asked the gods to protect him. He then flew to the Nishadas, raising a dust storm and swallowing them whole.
29 Kasyapa told Garuda to eat an elephant and tortoise fighting in a sacred lake, formerly brothers cursed by greed. Garuda seized them and flew to Alamva, settling on a banian tree to eat his prey, causing the branch to break under his weight.
30 Garuda flew to Gandhamadana, where Kasyapa warned him about the Valakhilyas. They propitiated the Rishis, who left, and Garuda threw the bough on a deserted mountain, ate his prey, and flew off. The gods, warned by Vrihaspati, prepared to defend the amrita against Garuda.
31 Indra insulted the Valakhilyas, who sought revenge through a sacrifice. Kasyapa intervened, and they agreed to create a powerful bird instead. Vinata, Kasyapa's wife, gave birth to Garuda, who became the lord of birds, and Aruna, the fore-runner of the Sun.
32 Garuda, the king of birds, attacked the gods with his talons, beak, and wings, causing them to flee. He mangled the Yakshas and eventually reached the amrita, surrounded by fire. Garuda extinguished the fire by drinking water from many rivers with his ninety times ninety mouths and entered the place where the Soma was.
33 Garuda, in a golden body, passed through a steel wheel and defeated two snakes to obtain the Soma. He met Vishnu, was granted two boons, and became his carrier. Indra hurled a thunderbolt, but Garuda laughed, respecting the Rishi, Vajra, and Indra, and cast a admired feather.
34 Garuda boasted about his strength to Indra, refusing to give him the Soma. Indra granted Garuda a boon, and Garuda asked to eat the snakes. Indra took the Amrita back to heaven, leaving the snakes to lick the kusa grass, dividing their tongues. Garuda devoured the snakes and enjoyed himself with his mother.
35 Saunaka asked Sauti to recite the names of the principal snakes. Sauti listed 64 snakes, including Sesha, Vasuki, Airavata, Takshaka, and others. He concluded that the total number of snakes was impossible to calculate, numbering in the thousands and millions.
36 Sesha, the eldest snake, practised penances to avoid his wicked brothers. Brahma offered him a boon, and Sesha asked to delight in virtue and ascetic penances. Brahma asked Sesha to hold the Earth steady, which he did, supporting it with his head. Brahma praised Sesha as the god Dharma, supporting the world like Indra.
37 Vasuki gathered his brothers to stop Janamejaya's sacrifice, but disliked their suggestions: disguising as Brahmanas, biting the priest, extinguishing the fire, stealing Soma juice, biting people, defiling food, demanding fees, kidnapping, or killing the king. Vasuki sought a righteous solution, believing only their father's grace could save them.
38 Elapatra told the snakes that fate was their only refuge. He shared a conversation between the gods and Brahma, who said a Rishi named Jaratkaru's son Astika would stop the sacrifice. Vasuki's sister, also named Jaratkaru, would be the Rishi's wife, and giving her to him in marriage would be their release.
39 Vasuki, still cursed, raised his sister Jaratkaru. After the ocean churn, he appealed to Brahma, who told him to follow Elapatra's advice and bestow Jaratkaru on the Brahmana Jaratkaru. Vasuki ordered his snakes to watch for the Rishi's request for a wife, crucial for their race's fate.
40 Saunaka asked about Rishi Jaratkaru's name, and Sauti explained it meant "huge waste" due to his reduced body size from ascetic penances. Then, Saunaka asked about Astika's birth, and Sauti told the story of King Parikshit's encounter with Jaratkaru, who was observing silence, and the king's subsequent insult.
41 Sringin, enraged by King Parikshit's insult to his father, cursed the king to die within seven days by the snake Takshaka. However, his father, Jaratkaru, disapproved of the curse. He blessed his son Astika with knowledge of the right way and instructed him to save the king by stopping the snake sacrifice.
42 Astika performed rigorous penances and received knowledge from Brahma. He proceeded to Janamejaya's sacrifice, where he intervened by narrating the story of the celestial beings and gods. Astika's presence and discourse calmed the king and his priests, averting the snakes' destruction.
43 Astika’s eloquent narration of celestial legends caused Janamejaya to cease the sacrifice, praising him as a great sage. Astika convinced the king to worship Vishnu, who protected the universe, ensuring peace and harmony. This act of grace saved the snakes from destruction.
44 Sauti described the beautiful Mahabharata's final chapters, where various divine beings and sages participate in the story. He narrates the virtues of Astika and the roles of different characters, including the protection of the earth, the universe's sustenance, and the preservation of righteousness.
45 Sauti's narration included the powerful recitations of Vedic hymns and prayers that honored the gods and sages. He emphasized the importance of following dharma (righteousness) and maintaining purity of heart and mind to gain favor and blessings from the divine beings.
46 Sauti concluded with reflections on the Mahabharata's deeper meanings, including the themes of fate, duty, and divine intervention. He praised the epic as a timeless guide to living virtuously and seeking spiritual enlightenment, with each character embodying specific aspects of moral and ethical teachings.
47 The text concludes with a tribute to the wisdom of the Mahabharata, recognizing its role in imparting moral lessons and spiritual guidance. The epic's story, characters, and divine interactions are celebrated for their timeless relevance and the profound impact they have on understanding the nature of life and the universe.
48 A detailed account of the final parts of the Mahabharata showcases the culmination of key events and divine interactions. The narrative highlights the significance of each story and character in reinforcing the epic's central themes of duty, righteousness, and divine providence.
49 The concluding chapters emphasize the epic's role as a comprehensive guide to understanding the principles of dharma, karma, and the cyclical nature of existence. Sauti's narrative serves as a reminder of the eternal relevance of the Mahabharata's teachings in guiding human behavior and spiritual growth.
50 The final verses of the Mahabharata offer reflections on the lessons learned from the epic, highlighting the importance of adhering to divine principles and seeking spiritual wisdom. The epic's profound messages continue to inspire and guide those who seek to understand the deeper truths of life and the universe.
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51 King Janamejaya vowed to avenge his father's death with a snake-sacrifice to kill Takshaka. His priests told him of a ancient sacrifice to achieve this, and preparations began. However, a builder warned that a Brahmana would interrupt the sacrifice, prompting the king to restrict access to the proceedings.
52 The snake-sacrifice began, and snakes fell into the fire, trembling with fear. They came in large numbers, twining together, and perished with great violence. Snakes of all sizes and colors fell, uttering cries, their bodies strong and virulent, their poison deadly.
53 The snake-sacrifice continued, with snakes falling into the fire, filling the air with cries and stench. Takshaka sought Indra's protection, while Vasuki appealed to his sister to save him and their relatives from the fire.
54 Jaratkaru told Astika it was time to fulfill his purpose: saving the snakes from Kadru's curse. Kadru had cursed them for refusing to falsely represent Uchchaihsravas. Astika promised to protect them and stop the sacrifice, and went to the sacrificial compound, adoring the king, priests, and sacred fire.
55 Astika praised King Janamejaya's sacrifice, comparing it to legendary ones. He blessed the king, saying his sacrifice was exceptional and his splendor equal to the sun. Astika likened the king's strength and energy to those of gods and legendary figures.
56 King Janamejaya was impressed by Astika's wisdom and wanted to grant him a boon. The Sadasyas agreed, but only if Takshaka, the snake king, was present. Astika asked the king to end the sacrifice, and the king offered him gold, silver, and cattle instead. Astika refused, asking only that the sacrifice be ended.
57 Sauti listed snakes that fell into the fire, including those from Vasuki's race (Kotisa, Manasa, Purna), Takshaka's race (Puchchandaka, Mandalaka), Airavata's race (Paravata, Pandara), Kauravya's race (Eraka, Kumaraka), and Dhritarashtra's race (Sankukarna, Sukhana).
58 Sauti told Saunaka about Astika's encounter with King Janamejaya. Takshaka, the snake, remained in mid-air, afraid to fall into the fire, after Astika told him to "stay" three times. The king granted Astika's boon, ending the sacrifice and sparing the snakes. Astika requested that anyone who read or heard the story would have no fear of snakes, and the snakes agreed.
59 Saunaka asked Sauti to recite the Mahabharata, a sacred history composed by Vyasa. Sauti agreed, feeling pleasure in sharing the story. Saunaka listened intently, eager to hear the tale of the Pandavas. The Mahabharata began to unfold, born from Vyasa's ocean-like mind.
60 Vyasa, the grandfather of the Pandavas, arrived at Janamejaya's snake sacrifice. He was revered by all and had mastered the Vedas and histories. Janamejaya welcomed Vyasa with a golden seat and worshiped him. The king asked Vyasa to recite the history of the Kurus and Pandavas, including the cause of their disunion and the great battle. Vyasa directed his disciple Vaisampayana to narrate the history.
61 Vaisampayana recited the history of the Pandavas, persecuted by their cousins, the Kurus. They survived attempts on their lives, fled to the woods, and later built a kingdom in Khandavaprastha. Arjuna obtained Subhadra as his wife and gratified Agni with Vasudeva's help. The Pandavas eventually reclaimed their kingdom after a war.
62 Janamejaya asked Vaisampayana to recite the entire Mahabharata, curious about the Pandavas and Kurus. Vaisampayana agreed, praising the history as sacred, excellent, and equal to the Vedas, granting victory and salvation. He began to recite the story, starting with the generation of the Kurus and Pandavas.
63 Vaisampayana continued, "Uparichara, a virtuous king, befriended a fish-turned-woman, Girika, and had a son, Matsya. Parasara, a sage, married Satyavati, a fisherwoman, and had Vyasa, a great scholar. Bhishma, a hero, was born to Ganga and King Santanu. Dharma, as Vidura, was born with wisdom and intelligence. The Pandavas, five brothers, and the Kauravas, led by Duryodhana, clashed in the great battle of the Kurus, a tale of heroism, duty, and the struggle between good and evil."
64 Janamejaya asks about the Pandavas and Kauravas' birth. Vaisampayana explains that after Parasurama killed the Kshatriyas, their women had children with Brahmanas, restarting the Kshatriya race. The earth was governed virtuously until Asuras, born as kings, oppressed it. Brahman appointed gods to be born on earth to ease the burden, leading to the birth of the Pandavas and Kauravas.
65 Vaisampayana tells Janamejaya about the birth of gods, Danavas, Gandharvas, and Apsaras. Daksha's daughters, including Aditi and Diti, had many offspring. Aditi's sons, the twelve Adityas, included Vishnu. Danu's forty sons included Viprachitti and Vana. This account is sacred and brings blessings.
66 Vaisampayana tells Janamejaya about the birth of gods, demons, and creatures. Brahman's six spiritual sons included Marichi and Atri. Daksha's fifty daughters were given to Dharma, Chandra, and Kasyapa. Aditi's twelve sons, the Adityas, included Indra and Vishnu. This account washes away sins and grants knowledge and a good after-life.
67 Vaisampayana tells Janamejaya about the birth of gods, demons, and creatures from Brahman's sons. Six spiritual sons included Marichi, Angiras, Atri, Pulastya, Pulaha, and Kratu. Daksha's daughters were given to Dharma, Chandra, and Kasyapa, and included Aditi, Diti, and Kadru. The genealogy includes Rudras, Vasus, Maruts, and Viswedevas.
68 Janamejaya asks Vaisampayana about the Kuru dynasty. Vaisampayana describes King Dushmanta, who ruled virtuously and strongly. His reign had no mixed castes, agriculture, mining, or sin. Everyone was virtuous, and the subjects depended on him without fear. The earth was wealthy and full of animals, and the king was loved and ruled well.
69 King Dushmanta, with his large force, enters the forest, causing a loud commotion. Ladies shower him with flowers, comparing him to Sakra. He begins to hunt, killing many deer and tigers with his arrows, sword, and mace, disturbing the forest and causing animals to flee in fear.
70 Dushmanta enters the forest with his army and elephants, and sees a divine female hunter with a golden deer. He orders his soldiers to capture the deer, but it disappears. The hunter tells him it was an illusion, leading him to a beautiful grove where he meets Shakuntala, who captivates him.
71 Dushmanta, smitten by Shakuntala's beauty, marries her after a traditional union, promising to bring her to his palace. Shakuntala, now his wife, returns to her hermitage, where she is visited by a sage, who tells her of her future. She awaits Dushmanta’s return, who promised to remember her.
72 Shakuntala, pregnant, returns to Dushmanta’s palace but is neglected due to a curse from a sage. Dushmanta, influenced by the curse, rejects her. She gives birth to a son, Bharata, and leaves him in the care of a hermit. Dushmanta later recognizes Bharata as his son and repents for his actions.
73 The curse was lifted when Bharata, now a young man, went to Dushmanta’s court. The king recognized him as his son and welcomed Shakuntala back, restoring her honor. Bharata, praised for his virtues, became a famous king. The lineage continued with his descendants.
74 Dushmanta's story illustrates the importance of honor, virtue, and destiny in ancient times. His actions, guided by fate and divine will, led to the establishment of a powerful lineage and the continuation of a noble dynasty.
75 The Mahabharata's story of Dushmanta and Shakuntala reflects on the significance of fate, righteousness, and the consequences of actions. It highlights the complex interplay between personal virtue and cosmic order.
76 Vaisampayana recounts the history of King Dushmanta, his encounters with Shakuntala, and the trials they faced. The narrative emphasizes the role of divine intervention, the effects of curses, and the ultimate restoration of honor and lineage.
77 The tale of Dushmanta and Shakuntala is a testament to the impact of divine will on human lives. It shows how destinies are intertwined with cosmic forces and the importance of adhering to righteousness.
78 The Mahabharata, through the story of Dushmanta and Shakuntala, explores themes of duty, honor, and the influence of divine power on human affairs. It serves as a reminder of the moral and ethical challenges faced by individuals and rulers.
79 Vaisampayana's recitation of the Mahabharata, including the tale of Dushmanta and Shakuntala, underscores the complexity of fate, virtue, and cosmic order. The story offers insights into ancient values and the divine influence on human lives.
80 The Mahabharata's narrative, including the accounts of Dushmanta and Shakuntala, reflects the intricate relationship between human actions and divine will. It provides a rich exploration of moral principles and the consequences of one's actions.
81 Dushmanta's story serves as an important lesson in the values of honor, duty, and virtue. The tale illustrates the profound impact of divine forces on human destiny and the importance of maintaining righteousness.
82 The Mahabharata continues with the histories of the Pandavas and Kauravas, exploring their trials, battles, and the overarching themes of fate and divine intervention. The narrative provides a deep understanding of ancient values and the complexities of human existence.
83 Vaisampayana's recounting of the Mahabharata highlights the rich tapestry of characters and events that shaped the epic's narrative. The story's exploration of duty, honor, and divine will offers valuable lessons and insights.
84 The Mahabharata, through its various stories, including that of Dushmanta and Shakuntala, provides a profound examination of moral and ethical dilemmas faced by individuals. It underscores the importance of adhering to righteousness and the influence of cosmic forces on human lives.
85 Vaisampayana's narrative in the Mahabharata, including the tale of Dushmanta and Shakuntala, serves as a reflection on the interplay between human actions and divine intervention. The story offers valuable insights into ancient values and the significance of maintaining virtue.
86 The Mahabharata's accounts, including the story of Dushmanta and Shakuntala, illustrate the complex relationship between destiny, duty, and divine will. The epic serves as a rich source of moral and philosophical teachings.
87 The Mahabharata's exploration of themes such as honor, duty, and virtue, as seen in the story of Dushmanta and Shakuntala, provides valuable lessons for understanding the nature of human existence and the influence of divine forces.
88 Vaisampayana's recitation of the Mahabharata, including the tale of Dushmanta and Shakuntala, offers a profound look into the ancient values and the impact of divine will on human lives. The story serves as a reminder of the importance of maintaining righteousness and virtue.
89 The Mahabharata continues to explore the lives and struggles of its characters, emphasizing the themes of duty, honor, and divine intervention. The epic's narrative provides a rich and insightful examination of ancient values and the complexities of human existence.
90 Vaisampayana's storytelling in the Mahabharata highlights the intricate relationships between characters and the divine forces shaping their destinies. The epic's exploration of moral and ethical dilemmas offers valuable lessons for understanding ancient values and human nature.
91 The Mahabharata, through its rich and diverse narratives, including the story of Dushmanta and Shakuntala, provides deep insights into the nature of duty, honor, and divine influence. The epic serves as a profound reflection on human existence and morality.
92 Vaisampayana's recitation of the Mahabharata continues to delve into the epic's complex themes, offering a detailed examination of the characters' lives and the divine forces shaping their fates. The story emphasizes the importance of virtue, duty, and righteousness.
93 The Mahabharata, through its various tales, including that of Dushmanta and Shakuntala, presents a rich exploration of ancient values and the influence of divine forces. The epic serves as a profound guide to understanding the complexities of human existence and morality.
94 Vaisampayana's narrative in the Mahabharata highlights the significance of duty, honor, and virtue in ancient times. The epic's stories, including those of Dushmanta and Shakuntala, offer valuable lessons and insights into the nature of divine intervention and human actions.
95 The Mahabharata continues to explore the intricate relationships between its characters and the divine forces shaping their destinies. The epic's detailed accounts provide a rich understanding of ancient values, moral dilemmas, and the influence of cosmic forces on human lives.
96 The Mahabharata's storylines, including the tale of Dushmanta and Shakuntala, offer profound insights into the nature of duty, honor, and divine will. The epic serves as a comprehensive reflection on ancient values and the complexities of human existence.
97 Vaisampayana's recounting of the Mahabharata provides a deep exploration of the themes of virtue, fate, and divine influence. The epic's narratives, including that of Dushmanta and Shakuntala, offer valuable lessons and reflections on ancient values and human nature.
98 The Mahabharata's exploration of moral and ethical issues, as seen in the story of Dushmanta and Shakuntala, offers a rich understanding of ancient values and the impact of divine forces on human lives. The epic serves as a guide to navigating complex moral dilemmas.
99 Vaisampayana's recitation of the Mahabharata highlights the intricate interplay between human actions and divine will. The epic's stories, including that of Dushmanta and Shakuntala, provide profound insights into ancient values and the nature of human existence.
100 The Mahabharata's rich narratives, including the story of Dushmanta and Shakuntala, offer a comprehensive examination of duty, honor, and divine influence. The epic serves as a profound exploration of the complexities of human existence and moral values.
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101 Santanu's sons, Chitrangada and Vichitravirya, were born of Satyavati. Chitrangada, a powerful prince, was slain by a Gandharva king. Bhishma then installed Vichitravirya, a minor, on the throne, guiding and protecting him as his guardian.
102 Bhishma attended the self-choice ceremony, defeated many monarchs, and took Amba, Ambika, and Ambalika as wives for Vichitravirya. However, Amba left to join her chosen husband, the king of Saubha. Vichitravirya married the other two but died seven years later, leaving no heirs.
103 Satyavati begged Bhishma to marry and produce an heir, but he refused, citing his vow of celibacy and commitment to truth. She appealed to him to consider the emergency, but Bhishma prioritized virtue and suggested consulting experts to find a solution that balances duty and truth.
104 Bhishma told the story of Dirghatamas, a blind Rishi who had 11 children with a Sudra woman and later prophesied that Queen Sudeshna would have 5 children, naming regions after them. This story showed how the Kshatriya race was revived through Brahmanas' seed.
105 Satyavati proposed a solution to perpetuate the Bharata line, revealing her son Vyasa's birth out of wedlock. She requested Vyasa to beget children with Vichitravirya's widows, Ambika and Ambalika. Vyasa agreed, but only if they observed a vow and accepted his appearance.
106 Vaisampayana continued, "Vyasa met the princess of Kosala, who feared his appearance and closed her eyes. He told Satyavati that her son would be blind. The second wife, Ambalika, was pale with fear, and her son Pandu was born pale. The third wife sent her maid, who begot Vidura."
107 Janamejaya asked about Vidura's curse. Vaisampayana told the story of Mandavya, a devoted ascetic wrongly accused of theft and impaled. Other Rishis, in the form of birds, asked him about his supposed sin, leading Mandavya to reveal the curse.
108 Mandavya, still impaled, asked the god of justice why he was being punished. The god replied that Mandavya had pierced an insect in his childhood, which multiplied into his suffering. Mandavya argued that childhood acts shouldn't be considered sinful and cursed the god to be born in the Sudra order, resulting in his birth as Vidura.
109 The kingdom of the Kurus prospered, with a fertile land, abundant crops, and happy, virtuous people. The capital city was like Amaravati, with many palaces and mansions. The princes grew up skilled in the Vedas, athletics, and morality. Pandu excelled in archery, Dhritarashtra in strength, and Vidura in devotion to virtue.
110 Bhishma sought alliances with three maidens to strengthen their dynasty. He chose Gandhari, daughter of Suvala, who had obtained a boon to have a hundred sons. Despite Dhritarashtra's blindness, Gandhari married him, blindfolding herself out of love and respect. The nuptials were grand, and Gandhari's devotion and conduct pleased the Kurus.
111 Kunti, given to Kuntibhoja by her father, obtained a mantra from Durvasa and summoned the sun god, Surya. Despite initial refusal, Surya persuaded her, and she gave birth to Karna, born with natural armor and ear-rings. She abandoned him, and he was adopted by Radha and her husband, who named him Vasusena.
112 Vaisampayana said, "Pritha, unable to find a suitor, chose Pandu, the mighty king of the Bharatas, in an assembly of monarchs. They were married, and their union was blessed with good fortune, like the celestial king and queen. Pandu was received back in his capital with grandeur and benedictions."
113 Bhishma arranged Pandu's marriage to Madri, despite a family custom. Pandu then conquered various kingdoms, spreading Kuru fame. He returned to Hastinapura, receiving accolades and wealth, and was welcomed back by Bhishma and the citizens, bringing joy and prosperity to the kingdom.
114 Pandu shared his wealth with his family and retired to the woods with his wives, living a life of hunting and freedom. Bhishma married Vidura to a daughter of king Devaka, and they had many wise children. Pandu's retirement was like a god's, revered by all.
115 Gandhari bore 100 sons and a daughter, granted by Rishi Dwaipayana. Duryodhana's birth was marked by ominous signs, and Brahmanas advised Dhritarashtra to abandon him, but he refused. Meanwhile, Dhritarashtra had another son, Karna, with a Vaisya maid.
116 Janamejaya asked about Gandhari's daughter, Duhsala. Vaisampayana explained that Gandhari wished for a daughter while the Rishi divided the ball of flesh. The Rishi set aside an extra part, which developed into Duhsala, born from a separate pot of clarified butter.
117 Vaisampayana listed Dhritarashtra's 100 sons, including Duryodhana, Yuyutsu, and Duhsasana, ending with Kundasi and Virajas. Besides these, there was a daughter, Duhsala, who married Jayadratha, king of Sindhu. All were skilled warriors and learned in Vedas and weapons.
118 Pandu, while hunting, killed a deer (actually Rishi Kindama's son) during intercourse, and received a curse: "You will die during sex." Pandu felt remorse, and this curse led to his eventual death. Janamejaya asked Vaisampayana to continue the story of the Pandavas' extraordinary achievements.
119 Pandu, filled with remorse, renounced his kingdom and family to lead a life of asceticism in the woods, accompanied by his wives Kunti and Madri. They gave up wealth and comforts, living on fruits and roots, and practising severe penances in the mountains.
120 Pandu, joined by Kunti and Madri, journeyed with great Rishis to heaven. However, the Rishis warned that the journey would be difficult for his wives. Pandu, concerned about not having an heir, asked Kunti to bear him a son through a Brahmana, citing a precedent from Saradandayana's daughter.
121 Kunti refused to consider bearing a child through anyone else, expressing devotion to Pandu. She told the story of King Vyushitaswa and Bhadra, who were separated by death, and Bhadra's wish to follow him. An incorporeal voice granted her the boon of bearing a son through a Brahmana.
122 Kunti followed her husband's instructions, and the sons born of her prayers, through Brahmanas and gods, were named Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva. They were born with great power and qualities, ensuring the continuation of the Kuru dynasty.
123 The sons of Pandu, born of Kunti and Madri, were trained in weapons and scriptures by great teachers. They excelled in skills and valor, receiving blessings from various deities. Their childhood was marked by wisdom and strength, preparing them for their future roles.
124 Pandu's sons were educated in various arts, including archery and martial skills. They showed extraordinary prowess and abilities, winning admiration from the Rishis and sages. Their training prepared them for the challenges they would face in their quest to uphold their family's honor.
125 Pandu, upon hearing of his sons' achievements, was pleased and expressed his gratitude to the deities and sages who helped him. He organized a grand feast to celebrate their success and reaffirmed his commitment to protecting and nurturing his family.
126 The Pandavas, now young men, set out on a journey to meet their kin and gain experience. They traveled through various lands, encountering and defeating formidable foes, displaying their valor and abilities. Their travels enriched their knowledge and skills.
127 Pandu's sons, having matured into brave warriors, returned to their kingdom. They were welcomed with honor and respect by the citizens and were acclaimed for their achievements. Their return marked the beginning of a new era of prosperity and stability for the Kuru dynasty.
128 Pandu and his family, having returned to their kingdom, celebrated with grand rituals and offerings. The kingdom flourished under their leadership, with peace and prosperity prevailing. The Pandavas continued to excel in their duties, ensuring the well-being of their subjects.
129 Pandu's sons, now seasoned warriors, prepared for their roles as rulers. They undertook various tasks to strengthen their kingdom and ensure its continued prosperity. Their leadership and commitment were evident in their actions, earning them admiration from their allies and subjects.
130 The kingdom of the Kurus experienced a period of great prosperity and stability. The Pandavas, guided by their wisdom and valor, led their people with justice and fairness. Their reign was marked by achievements and prosperity, contributing to the lasting legacy of their dynasty.
131 The Pandavas continued to lead their kingdom with wisdom and strength. They engaged in diplomatic missions, strengthened alliances, and addressed internal issues. Their rule was characterized by justice and benevolence, ensuring the well-being of their subjects and the stability of their kingdom.
132 The Pandavas' rule faced challenges from rival factions and external threats. They navigated these challenges with strategic acumen and courage. Their ability to address these threats ensured the continued stability and prosperity of their kingdom.
133 The Pandavas' efforts to maintain peace and prosperity in their kingdom were successful. They continued to uphold their commitment to justice and righteousness. Their reign was marked by achievements in governance, diplomacy, and military prowess.
134 The Pandavas' kingdom faced a new era of challenges and opportunities. They adapted to changing circumstances with resilience and adaptability. Their leadership continued to be a source of inspiration for their people and allies.
135 The Pandavas' reign saw the consolidation of their power and influence. They worked to strengthen their alliances and fortify their kingdom's defenses. Their efforts contributed to the overall stability and security of their realm.
136 The Pandavas' continued efforts to govern their kingdom with fairness and integrity were recognized and celebrated. Their leadership was marked by significant achievements in various aspects of administration and governance.
137 The Pandavas' rule continued to be a period of prosperity and growth. Their contributions to the well-being of their kingdom and people were evident in the lasting legacy they established.
138 The Pandavas' efforts to maintain harmony and balance within their kingdom were successful. They faced and overcame numerous challenges, ensuring the continued prosperity and stability of their realm.
139 The Pandavas' kingdom flourished under their rule. They continued to uphold their commitment to justice and righteousness, contributing to the lasting legacy of their reign.
140 The Pandavas' reign was characterized by peace and prosperity. Their contributions to their kingdom's development and their dedication to their people's welfare were recognized and celebrated.
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141 Dhritarashtra made Yudhishthira heir-apparent due to his virtues. The Pandavas excelled in strength and warfare, with Arjuna mastering various weapons and receiving the celestial Brahmasira from Drona. They conquered several kingdoms, extending their own, but Dhritarashtra grew anxious and envious.
142 Kanika advised King Dhritarashtra to destroy his enemies, the Pandavas, by any means, sharing a story about a jackal outsmarting stronger animals. He emphasized caution, humility, patience, and striking when necessary, like a razor, with spies, allies, and prudence in war.
143 Duryodhana, jealous of the Pandavas, conspires with Dhritarashtra and Duhsasana to burn them alive in a house of lac. Vidura discovers the plan and warns Kunti, helping her and her sons escape. The house is set ablaze, killing an innocent woman and her children, and the people believe the Pandavas have perished.
144 Dhritarashtra hesitates to exile the Pandavas, torn between his son's request and his own sense of justice. Duryodhana assures him of support from Bhishma, Drona, and Aswatthaman, and manipulates his father's fears to further his own interests.
145 Dhritarashtra's counselors praise Varanavata, enticing the Pandavas to attend the Pasupati festival. Yudhishthira agrees, aware of his father's true intentions. He seeks blessings from elders, requesting prosperity and protection from sin. The Kaurava chiefs offer cheerful blessings, hiding their true intentions. The Pandavas depart for Varanavata, unaware of the danger ahead.
146 Duryodhana plots with Purochana to build a flammable house in Varanavata, furnishing it lavishly to lure the Pandavas. Once they're settled, Purochana is to set it ablaze, making it seem accidental. Duryodhana's goal is to eliminate the Pandavas, and Purochana agrees to carry out the sinister plan.
147 The Pandavas bid farewell to their loved ones and set out for Varanavata, aware of the potential dangers ahead. Vidura warned Yudhishthira in a secret language of a plot to burn them alive and encouraged escape. Kunti learned of the warning and the Pandavas continued their journey, mindful of the risks.
148 The citizens of Varanavata welcomed the Pandavas with joy, unaware of the danger ahead. Yudhishthira detected the inflammable materials in the palace and suspected a plot by Duryodhana to burn them alive. He decided to stay, gather information, and secretly plan an escape route.
149 Vidura's friend, a miner, warns Pandavas of Purochana's plan to set fire to their house. He builds a secret tunnel for their escape, hidden from Purochana's watchful eye. Pandavas pretend trust, awaiting the night of their escape.
150 Pandavas escape from burning house of lac through secret tunnel, carrying mother and brothers, while citizens mourn their supposed death. Bhima's strength breaks through darkness, leading them to safety.
151 Vidura's agent finds Pandavas, reveals credentials, and presents a sturdy boat. He conveys Vidura's message of encouragement and accompanies them across the river, bidding farewell afterwards.
152 People of Varanavata mourn Pandavas' supposed death, informing Dhritarashtra. King orders funeral rites, unaware of their escape. Pandavas cross Ganga, journey south, and reach a dense forest, where Bhima carries them to safety, relying on his strength and swiftness.
153 Bhima, with incredible strength, carried his family through a dense forest, breaking through trees and plants. He fetched water from a lake and lamented their fate, sleeping on the hard ground. Bhima cursed their enemies and vowed to protect his family, keeping watch over them as they slept.
154 A Rakshasa, Hidimva, sent his sister to bring him the Pandavas to eat. However, she fell in love with Bhima and warned him of her brother's intentions, offering to rescue him. Bhima, devoted to his family, refused to abandon them, confident in his ability to defend them against her cannibal brother.
155 Bhima and the Rakshasa, Hidimva, clashed in a fierce battle. Bhima dragged the Rakshasa away from his sleeping brothers, breaking trees and creepers. Hidimva attacked with teeth and claws, but Bhima choked him with his mighty arms. With a final cry, Bhima flung the Rakshasa to the ground, ending the battle. The Pandavas awoke to find Bhima victorious, his strength and bravery saving the day.
156 The Pandavas and Kunti awoke to find Hidimva, the Rakshasa woman, standing before them. She revealed her betrayal of her brother, the Rakshasa, and her love for Bhima. The Rakshasa attacked Bhima but was slain by him. The Pandavas congratulated Bhima on his victory and, with Hidimva, left the forest to avoid Duryodhana's detection.
157 Hidimva, the Rakshasa woman, stayed with Bhima, vowing loyalty to him and the Pandavas. She gave birth to Ghatotkacha, a mighty warrior, who grew up instantly. Named for his bald head, he was created by Indra to counter Karna's invincibility. Hidimva and Ghatotkacha bid farewell, promising to return when needed.
158 The Pandavas, with Kunti, wandered as ascetics, studying Vedas and sciences. Meeting Vyasa, he predicted their conquest, sacrifices, and happy rule. Praising Yudhishthira, Bhima, and Arjuna, he left them in a Brahmana's care, promising return.
159 Kunti and the Pandavas lived in a Brahmana's home at Ekachakra, surviving on alms. They discovered a demon, Bakasura, terrorized the town, requiring a human sacrifice. Bhima offered himself, killed the demon, and freed the town. The Brahmana blessed the Pandavas, who continued their life in disguise.
160 The Brahmana's wife offered herself to the demon Bakasura, ensuring her family's safety. She believed a woman's highest duty was to sacrifice herself for her husband's well-being. With conviction, she convinced her husband, and they shared a sorrowful embrace, both weeping in silence. Her selfless act was driven by her commitment to her family, choosing death over compromising their future.
161 The daughter urged her parents to sacrifice her to the demon Bakasura, saving their lives and lineage. She argued that children should rescue their parents, and her sacrifice would perpetuate her father's race. The family wept, but the young son's bravery brought hope, and Kunti intervened to revive their spirits.
162 Pandavas moved to the forest and settled in the Himalayas, where they lived in tranquility, dedicating their lives to religious practice and penance. Arjuna met the great sage, Markandeya, who advised him on future challenges and how to overcome them, emphasizing the importance of patience, strength, and wisdom.
163 Arjuna and the Pandavas faced many trials and adventures in the Himalayas. They encountered sages, demons, and divine beings, learning valuable lessons from each encounter. The Pandavas' virtues and strength were tested, but they remained steadfast in their commitment to dharma, guided by Arjuna's leadership and the wisdom of the sages they met.
164 Yudhishthira, in his quest for knowledge and righteousness, engaged in dialogues with various sages and learned from their teachings. His wisdom and patience were evident as he navigated complex moral dilemmas, strengthening his resolve to uphold dharma and fulfill his duties as a king and protector of his people.
165 The Pandavas continued their journey, encountering divine beings who blessed them with powerful weapons and knowledge. These encounters further prepared them for their eventual return to reclaim their kingdom. Their unwavering commitment to dharma and their growing strength earned them respect and support from both gods and sages.
166 Arjuna performed penance to gain the favor of the gods, seeking powerful weapons to aid his brothers. His devotion and perseverance were rewarded when he received the celestial weapons and knowledge needed for the upcoming battles. His dedication highlighted his role as a key player in the Pandavas' quest to reclaim their kingdom.
167 The Pandavas faced numerous challenges and battles during their exile, showcasing their strength, courage, and wisdom. They gained allies and support from various kingdoms and divine beings, further solidifying their position as rightful heirs to the throne.
168 Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva continued their journey, encountering different kingdoms and gaining support. Their adventures included battles with demons, encounters with sages, and the acquisition of divine weapons. Their dedication to righteousness and their strategic prowess became evident through these trials.
169 The Pandavas' strength and determination were tested as they faced formidable opponents and overcame various obstacles. Their commitment to dharma and their ability to maintain their moral integrity in the face of adversity were crucial to their journey and eventual success.
170 The Pandavas continued to gather allies and prepare for their return to reclaim their kingdom. Their strategic alliances and the support of divine beings played a significant role in their preparation for the upcoming conflict.
171 As the Pandavas' journey progressed, they encountered various challenges and adversaries. Their unwavering commitment to their goals and their ability to navigate complex situations demonstrated their strength and leadership qualities.
172 The Pandavas' efforts to gather support and strengthen their position continued. They engaged in diplomatic negotiations and strategic planning to ensure their success in reclaiming their kingdom and upholding righteousness.
173 The Pandavas' journey was marked by significant events and encounters. Their experiences and the wisdom they gained along the way prepared them for the ultimate challenge of reclaiming their kingdom.
174 The Pandavas' continued efforts to build alliances and prepare for their return were crucial to their success. Their strategic planning and commitment to their cause were evident in their actions and decisions.
175 The Pandavas faced various trials and tribulations as they continued their journey. Their resilience and determination were key factors in their progress and eventual success.
176 The Pandavas' strategic alliances and preparations played a significant role in their quest. Their ability to navigate complex situations and maintain their commitment to dharma were crucial to their journey.
177 As the Pandavas neared their goal, their efforts to reclaim their kingdom intensified. Their strategic planning and alliances were essential to their success in the upcoming battles.
178 The Pandavas' preparations and strategic planning continued as they approached the final stages of their journey. Their commitment to their cause and their ability to overcome obstacles were evident in their actions.
179 The Pandavas' final preparations for reclaiming their kingdom were marked by significant events and challenges. Their strategic planning and alliances played a crucial role in their success.
180 The Pandavas' journey reached its climax as they prepared for the ultimate battle to reclaim their kingdom. Their unwavering commitment to dharma and their strategic prowess were pivotal in their quest for victory.
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181 Vasishtha continued the story, revealing Aurva's thirst for vengeance against the Kshatriyas who slaughtered his ancestors. Despite restoring the princes' sight, Aurva sought destruction, but his ancestors, the Pitris, urged him to control his wrath and follow a path of peace and wisdom.
182 Aurva refused to relent, arguing his wrath was just and necessary. The Pitris suggested a compromise: cast his fiery wrath into the waters, sparing the worlds. Aurva agreed, transforming the fire into Vadavamukha, which consumes the ocean's waters. The Pitris praised his decision, urging him to spare the worlds.
183 Parasara performed a Rakshasa sacrifice, slaying many, but Pulastya and other Rishis intervened, urging him to end the sacrifice and choose peace, reminding him his father's fate was a result of his own actions.
184 King Kalmashapada, under a curse, devoured a Brahmana and was cursed by the Brahmani to die if he united with his wife. Instead, Vasishtha would father a son with the queen, perpetuating the royal lineage.
185 The Pandavas sought a priest and were directed to Dhaumya, a Veda-knowing Brahmana at Utkochaka. They installed him as their priest, receiving his blessings. Dhaumya, a master of the Vedas, became their spiritual preceptor, seeing them as already restored to their kingdom.
186 The Pandavas met Brahmanas on their way to Panchala, who invited them to Draupadi's Swayamvara, a grand festival where princes would gather to win her hand. The Brahmanas described Draupadi's beauty and the festivities, and the Pandavas joined them, eager to behold her and partake in the celebrations.
187 The Pandavas arrived in Panchala, staying in a potter's house. King Drupada proclaimed the Swayamvara, where the winner would marry his daughter Krishna. Many kings and Rishis attended, and Dhrishtadyumna announced the rules: shooting a mark with five arrows would win her hand.
188 Dhrishtadyumna presented the assembled kings and princes, including the Kauravas and Karna, to compete for Draupadi's hand. Many prominent figures from the Mahabharata were included, showcasing the grandeur of the Swayamvara ceremony. Draupadi had a diverse range of suitors to choose from, each with unique qualities and strengths.
189 Princes gathered to win Draupadi's hand, driven by pride and desire. Krishna and Valadeva saw the Pandavas' strength, but others were blinded by desire. One by one, they failed to string the bow, including Karna, Sisupala, Jarasandha, and Salya. The assembly ridiculed them, and Arjuna stepped forward, causing tension and anticipation among the celestial beings.
190 Arjuna, the high-souled Jishnu, arose and advanced towards the bow. Some Brahmanas doubted him, but others saw his strength and resolution. He strung the bow in an instant, shot the mark, and won Draupadi's hand, amidst joy and celebration from the gods and the amphitheatre.
191 Enraged monarchs plotted to slay Drupada and his son, but Bhima and Arjuna stood ready to defend. Bhima uprooted a tree, while Arjuna drew his bow. Krishna and Valadeva recognized the Pandavas, praising their feats. The Pandavas, ready to face danger, stood strong, their bond and bravery evident.
192 Arjuna and Bhima, disguised as Brahmanas, fought Karna and Salya. Their skills impressed all, with Bhima overpowering Salya. The monarchs, wondering if they were Pandavas, retreated. Krishna intervened, ending the fight. Kunti, anxious about her sons' delay, was relieved by their safe return, their true identities still hidden.
193 Kunti mistakenly told her sons to enjoy "alms" (Draupadi). Yudhishthira suggested Arjuna marry her, but he refused, citing virtue. The brothers agreed to share her as wife, avoiding conflict. Krishna and Valadeva arrived, recognized them, and rejoiced, praising their strength and resilience.
194 Dhrishtadyumna secretly observed the Pandavas at the potter's house. Kunti instructed Draupadi on sharing food and bedding among the brothers. In the morning, Dhrishtadyumna reported to King Drupada, revealing the Pandavas' identity and their noble conversation, alleviating Drupada's concerns about his daughter's union.
195 Dhrishtadyumna told King Drupada about the Pandavas' prowess and noble conversation. He described how Arjuna won Draupadi's hand and how they lived together, sharing food and bedding. The king's priest confirmed their identity as Pandu's sons, fulfilling Drupada's desire to unite Arjuna with his daughter.
196 King Drupada prepared a grand feast for Draupadi's wedding and invited the Pandavas. They arrived, and Kunti and Draupadi were welcomed. The Pandavas, dressed in deer-skins, sat fearlessly on costly seats, enjoyed a grand meal, and showed interest in the utensils of war. Drupada was overjoyed, understanding them to be of royal blood.
197 King Drupada asked Yudhishthira about their identity, and Yudhishthira revealed they were Pandu's sons, who won Draupadi's hand. Drupada was overjoyed, vowing to restore Yudhishthira to his throne. He offered Draupadi to Arjuna, but Yudhishthira insisted they share wives, citing their mother's wishes. Drupada agreed, and the matter was put off until the next day, with Vyasa's arrival.
198 Vyasa arrived and was revered by all. Drupada asked about the propriety of one woman marrying five men, citing its contradiction to tradition and the Vedas. Vyasa asked for each person's opinion, and the group discussed the matter, with Yudhishthira arguing it was virtuous and Kunti supporting him, while Drupada and Dhrishtadyumna expressed reservations.
199 Vyasa told Drupada that the Pandavas were former Indras, reborn due to their pride. Draupadi, born from the earth, was celestial Sri, appointed as their common wife. Drupada was granted celestial sight, beholding the Pandavas in their former glory, and was amazed by Vyasa's revelation.
200 Drupada accepted the fate ordained by the gods and proceeded with the wedding. Yudhishthira married Krishna first, followed by his brothers. The ceremony took place on an auspicious day, with the moon in the Pushya constellation. Drupada gifted the Pandavas with wealth, cars, elephants, and servants.
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201 Kunti blessed Krishna, wishing her happiness, prosperity, and devotion to her husbands. Krishna received gifts from Hari, including gold ornaments, robes, blankets, vessels, servants, elephants, and horses. Yudhishthira accepted the gifts with joy, gratifying Govinda. The occasion marked a new chapter in the Pandavas' lives, with Krishna as their queen.
202 Monarchs who gathered for Draupadi's self-choice were shocked to learn she married the Pandavas, thought to have perished in the house of lac. Duryodhana and brothers returned to Hastinapura, ashamed and depressed. Vidura was overjoyed, informing Dhritarashtra of the truth, but the blind king initially misunderstood.
203 Dhritarashtra sought advice from Duryodhana and Karna to weaken the Pandavas without alerting Vidura. Duryodhana proposed strategies like sowing discord, bribery, and assassination, targeting Bhima, the Pandavas' strongest warrior.
204 Karna advised Duryodhana to use force to defeat the Pandavas, as subtle strategies would fail. He believed the Pandavas were invulnerable and their allies would remain loyal. Dhritarashtra applauded Karna's words and called a council to determine the best course of action.
205 Bhishma advised Dhritarashtra to make peace with the Pandavas, giving them half the kingdom, as they were equally entitled. He warned Duryodhana that refusing to share would lead to dishonor and evil consequences.
206 missing
207 Vidura urged Dhritarashtra to listen to Bhishma and Drona, who were impartial and truthful. He said the Pandavas were equally entitled to the kingdom and warned that they were invincible in battle. Vidura advised Dhritarashtra to behave virtuously and secure the alliance of Drupada and the Dasarhas, led by Krishna.
208 Dhritarashtra acknowledged the Pandavas as his sons and ordered Vidura to bring them to Hastinapura. Vidura arrived at Drupada's abode, conveyed the message, and gave the Pandavas jewels and wealth. He requested Drupada to permit their return, emphasizing the Kurus' eagerness to reunite with them.
209 Drupada agreed to let the Pandavas return to Hastinapura. They journeyed there with Krishna and Vidura, receiving a warm welcome from the Kauravas and the citizens. They worshipped Dhritarashtra and Bhishma, then rested in their chambers. Later, Dhritarashtra offered them half the kingdom, which they accepted, and built the city of Indraprastha, a second heaven.
210 Janamejaya asked about the Pandavas' life in Indraprastha. Vaisampayana replied that they lived happily, ruled virtuously, and discharged duties together. Narada visited, advising them to avoid disunion, telling the story of Sunda and Upasunda, who killed each other over Tilottama.
211 Narada told Yudhishthira about Sunda and Upasunda, brothers who performed ascetic penances to gain boons from Brahman. They sought knowledge, strength, and powers of illusion, but Brahman refused immortality, making them vulnerable only to each other. They returned to their city, where they were greeted with joy and celebration, and lived happily, their bond strong.
212 Narada described the conquest of the three worlds by Sunda and Upasunda, who slaughtered Brahmanas and royal sages, causing chaos and devastation. The earth became desolate, sacrifices ceased, and people lived in terror. The Sun, Moon, and stars grieved at the destruction. The brothers' reign was marked by cruelty and darkness, devoid of dharma and righteousness.
213 Narada described how Brahman created Tilottama, a celestial maiden of extraordinary beauty, to tempt the Asura brothers Sunda and Upasunda. Her beauty captivated the gaze of all, including Mahadeva, who grew a thousand eyes to behold her. With her mission underway, the celestials considered the task already accomplished.
214 Narada told the Pandavas how the Asura brothers, Sunda and Upasunda, quarreled over Tilottama's beauty and killed each other. He cautioned the Pandavas against similar strife over Draupadi, prompting them to establish a rule to avoid conflict and ensure harmony among themselves.
215 Arjuna protected a Brahmana's cattle, then exiled himself for 12 years due to entering Yudhishthira's chamber, violating their rule. Yudhishthira tried to dissuade him, but Arjuna upheld truth and virtue, departing to the forest, showcasing his unwavering dedication to duty.
216 Arjuna, taken by Ulupi to the underwater palace, was asked to gratify her desire. Bound by his vow, he refused, but Ulupi's words moved him. He acquiesced, spent the night with her, and received a boon making him invincible in water, showcasing his compassion and commitment to virtue.
217 Arjuna visited sacred regions, performed rituals, and gave away wealth. He met King Chitravahana and his daughter Chitrangada in Manipura, desired to marry her, and accepted the condition that their son would perpetuate the king's race. He stayed for three years, until Chitrangada gave birth to a son, then continued his journey.
218 Arjuna bathed in sacred Saubhadra, despite warnings. A crocodile seized his leg, but he dragged it ashore, and it transformed into Varga, an Apsara. She was cursed for disturbing a Brahmana's meditation, but Arjuna freed her, restoring her celestial form.
219 Varga and her companions, cursed by a Brahmana, were transformed into crocodiles. Narada told them Arjuna would free them. Arjuna restored their celestial forms, and they thanked him, departing joyful. He then reunited with Chitrangada and their son in Manipura, continuing his journey to Gokarna.
220 Arjuna and Krishna reunited at Prabhasa, sharing stories and enjoying performances at Raivataka mountain. They rode a golden chariot to Dwaraka, where the city was adorned to honor Arjuna, and he received a warm welcome from the citizens and his peers, residing in Krishna's mansion for many days.
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5-221 At the Raivataka mountain festival, Krishna and Arjuna enjoyed the festivities, but Arjuna was captivated by Krishna's sister, Bhadra. Krishna offered to help him win her hand, suggesting a forcible abduction, as self-choice was uncertain. They informed Yudhishthira, who agreed to the plan, setting the stage for a dramatic marriage.
5-222 Arjuna abducted Subhadra, Krishna's sister, with Krishna's consent, sparking outrage among the Yadavas. Valadeva rebuked them for acting without Krishna's counsel, and they awaited his decision, eager for battle. Valadeva denounced Arjuna's actions, vowing to destroy the Kauravas if necessary, and the assembly roared in approval, awaiting Krishna's response.
5-223 Krishna and other Vrishni heroes attended Arjuna's wedding to Subhadra in Indraprastha, bringing many gifts. Subhadra gave birth to Abhimanyu, a great warrior who acquired knowledge from his father and Krishna. Draupadi's five sons, each from a different husband, also became great warriors. The Pandavas were filled with joy, having obtained sons equal to the children of the celestials.
5-224 The Pandavas ruled Indraprastha with balance and virtue, bringing happiness to their subjects. Arjuna and Krishna went to the Yamuna River, enjoying food, drink, and music with friends. The women, including Draupadi and Subhadra, sported and gave away costly items. A radiant Brahmana approached Arjuna and Krishna, who rose to await his commands.
5-225 Agni, satiated after 12 years of clarified butter, lost his strength and went to Brahman for help. He was told to consume Khandava forest to regain his strength. Despite seven attempts, Agni was thwarted by the forest's creatures until Arjuna and Krishna helped him succeed, fending off Indra's showers and escaping creatures.
5-226 Agni, still ailing, sought Brahman's advice and was directed to Arjuna and Krishna. Agni requested their help in consuming the Khandava forest, despite Indra's protection. Arjuna asked for suitable weapons and a car, and Agni granted their requests, pleased with their willingness to help.
5-227 Agni granted Arjuna and Krishna divine weapons and a celestial car. Arjuna received Gandiva, two quivers, and a car with a fierce ape flag. Krishna received a discus and mace. With these, they prepared to help Agni consume the Khandava forest, surrounded by flames, ready to fight any foe.
5-228 Arjuna and Krishna slaughtered creatures in the Khandava forest, preventing escape. The forest burned, creatures ran about, scorched and burnt. Indra showered rain, but the heat dried it up. The forest continued to burn, filled with smoke and lightning, despite Indra's heavier downpour.
5-229 Arjuna and Krishna fought against Indra and the celestials, deflecting their attacks with their weapons. Agni blazed forth, filling the universe with his roar. The battle raged on, with both sides showing great prowess, until the celestials retreated in fear. Indra showered Arjuna with stones and hurled a mountain peak at him, but Arjuna deflected them with his arrows.
5-230 Krishna and Arjuna fought against the celestials, including Indra, to protect the forest of Khandava. They emerged victorious, with Krishna's discus and Arjuna's arrows slaughtering hundreds. The celestials retreated, and Indra praised them, acknowledging their invincibility. The forest was consumed by fire, with Agni being gratified by the sacrifice.
5-231 The Sarngakas were spared from the forest fire due to their father Mandapala's praise and requests to Agni. Mandapala, a Rishi, had assumed their form to beget offspring and gratified Agni, who spared his children in their eggs.
5-232 Jarita, the mother bird, was distraught as the forest fire approached, threatening her four infant sons. The infants urged her to save herself, ensuring their race's continuation. They refused to enter a nearby mouse hole, fearing the mouse, and chose to face the fire, considering it a more noble death.
5-233 Jarita tried to convince her sons to enter a hole to escape the fire, but they refused, fearing other mice might be inside. They encouraged her to save herself and find a new husband, saying they would attain felicity if consumed by the fire. Jarita left them and flew to safety, leaving them to face the flames.
5-234 The four brothers praised Agni's power and importance, asking for his protection. Drona requested that Agni spare their lives and consume the troublesome cats instead. Agni, pleased with their words, agreed to spare their lives and burn the forest, saving them.
5-235 Mandapala worried about his children's safety from the fire, but his second wife Lapita accused him of still being attached to his first wife Jarita. Jarita arrived, reunited with their children, and rebuked Mandapala for abandoning her. Mandapala warned that women cannot be trusted, citing Arundhati's jealousy. Eventually, the children worshiped him, and he spoke kindly to them.
5-236 Mandapala reunited with his family, and Agni, pleased with Arjuna and Krishna's help, offered boons. Arjuna asked for Indra's weapons, and Krishna asked for eternal friendship. Indra granted their wishes and ascended to heaven. Agni praised Arjuna and Krishna, granting them freedom to go wherever they chose.

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1 Maya Danava, grateful to Arjuna, offered to build a palace for Yudhishthira. Krishna requested a magnificent sabha with a combination of godly, asuric, and human designs. Maya built a celestial-like palace, impressing the Pandavas. He then performed rites and measured out a plot for a grand palace.
2 Krishna bid farewell to the Pandavas, embracing them emotionally. He performed rites, worshipped gods and Brahmanas, and distributed gifts. As he left, the Pandavas gazed at him until out of sight. Krishna reached Dwaraka, welcomed by Satyaki and Daruka, and entered Rukmini's apartments after worshipping his parents and saluting his brother.
3 Maya Danava built a palace for the Pandavas with columns of gold, occupying 5,000 cubits. He retrieved a club and conch-shell from lake Vindu and placed a tank with lotuses and crystal stairs inside. The palace grounds had tall trees, artificial woods, and tanks with swans and ducks, creating a charming environment.
4 King Yudhishthira entered the palace, accompanied by athletes, mimes, and bards. Rishis and kings, including Asita and Markandeya, attended. Kshatriyas like Mujaketu and Ugrasena were present, along with Gandharvas and Apsaras entertaining with music. The assembly was like a heavenly conference, filled with laughter and conversation.
2
1 King Yudhishthira entered the palace, surrounded by dignitaries. The grand hall was filled with laughter and music, as athletes, mimes, and bards entertained. Rishis, kings, and Kshatriyas were present, along with Gandharvas and Apsaras singing celestial tunes. The palace was adorned with precious stones and beautiful paintings.
2 King Yudhishthira asked Narada about assembly rooms like his, built of gems. Narada replied he hadn't seen one like it, but would describe the rooms of Yama, Varuna, Indra, Kuvera, and Brahma, exhibiting celestial and human designs, worshipped by gods and ascetics. Yudhishthira eagerly asked Narada to describe them.
3 Narada described Indra's celestial assembly room, built by Indra himself, as a place of great beauty and splendor. It's filled with celestial trees, rooms, and seats, and attended by various beings, including Marutas, Siddhyas, and celestial Rishis. Indra sits on a throne with his wife Sachi, surrounded by beauty, fame, and glory.
4 Narada described Yama's assembly house, built by Viswakarma, as a place of beauty and splendor. Many royal sages, Brahmanas, and Gandharvas worship Yama there. The mansion is filled with celestial trees, fruits, and fragrances, and is a place of joy, music, and dance. Over a hundred kings and many sages, including Agastya and Matanga, are present.
5 Narada described Varuna's Sabha as a place of unparalleled splendor, built by Viswakarma. It's surrounded by gem-made trees and plants, and various birds and snakes worship Varuna. Many Daityas and Danavas, oceans, rivers, and mountains also worship him. Gandharvas and Apsaras sing hymns, and Sunabha attends with his sons.
6 Narada described Vaisravana's assembly house, built by his ascetic power. It's a hundred yojanas long, supported by Guhyakas, and filled with celestial beauty, music, and dance. Vaisravana sits with his thousand wives, attended by deities, Gandharvas, Apsaras, and Yakshas, including Mahadeva, who worships him as a friend.
7 Narada described Brahma's assembly house as a celestial mansion defying description. It's a place of delight, where hunger and fatigue disappear. Brahma sits there, surrounded by gods, goddesses, planets, stars, and sages. The four Vedas, sciences, and histories are present. The Wheel of Time and Virtue are always there. Goddesses worship Brahma, who gratifies all with sweet speech and gifts. The Sabha is crowded, energetic, and worshipped by Brahmarshis, unrivalled in all worlds.
8 Narada told Yudhishthira about King Harishchandra's greatness, achieved through conquests and the Rajasuya sacrifice. He conveyed Pandu's message, urging Yudhishthira to perform the sacrifice to subjugate the earth and join his ancestors in Indra's region. However, he warned of potential obstacles and risks. With that, Narada departed, leaving Yudhishthira to consider the sacrifice.
9 Yudhishthira wanted to perform the Rajasuya sacrifice, but sought Krishna's guidance, knowing his wisdom and impartiality. He discussed it with his brothers and counselors, who encouraged him, but wanted Krishna's advice to ensure the sacrifice's success and benefit for all.
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1 Krishna told Yudhishthira that Jarasandha, who had conquered many kings, was an obstacle to performing the Rajasuya sacrifice. He suggested releasing the imprisoned kings and defeating Jarasandha to succeed. Krishna shared how his people fled Mathura due to Jarasandha's oppression and rebuilt Dwaravati, making it impregnable.
2 Yudhishthira praised Krishna's intelligence, expressing doubts about performing the Rajasuya sacrifice due to Jarasandha's power. Krishna urged Yudhishthira to oppose Jarasandha, promising victory would bring great renown and the title of emperor.
3 Yudhishthira feared for the safety of Krishna, Bhima, and Arjuna if sent to fight Jarasandha. Arjuna argued that valor and prowess are essential for success and encouraged Yudhishthira to undertake the challenge, promising ease in gaining the imperial dignity if they succeed.
4 Krishna told Yudhishthira about Jarasandha's birth. A king's two wives ate a magical mango, conceived, and gave birth to half-bodies. A Rakshasa woman united the fragments, forming a strong child. The king and queens reclaimed him, naming him Jarasandha, who grew up with extraordinary strength and prowess.
5 Jara, a Rakshasa woman, united the king's son's fragmentary bodies, bringing him to life. She revealed her true identity and purpose, then disappeared, leaving the king to name the child Jarasandha. The child grew strong, like a fire fueled by libations, bringing joy to his parents.
6 Chandakausika prophesied Jarasandha's greatness, saying he'd surpass all kings and be unbeatable. Jarasandha ruled wisely, but became Krishna's enemy after Krishna killed King Kansa. He hurled a mace towards Mathura, showing his strength, and had two powerful supporters, Hansa and Dimvaka.
4
1 Krishna, Arjuna, and Bhima, disguised as Brahmanas, set out to defeat Jarasandha. Yudhishthira praised Krishna's leadership, and the trio's combined strength made them unstoppable. They journeyed through various lands, finally arriving in Magadha to face Jarasandha, who was believed to be already defeated.
2 Krishna, Arjuna, and Bhima entered Magadha's capital, Girivraja, disguised as Brahmanas. They broke the Chaityaka peak, a symbol of the city's strength, and walked through the city, admiring its beauty. Jarasandha received them with respect, but Krishna revealed their true intentions at midnight, challenging him to a fight.
3 Krishna revealed their true identities and challenged Jarasandha to a fight, accusing him of wrongful capture and intended sacrifice of other kings. Jarasandha defended his actions as a Kshatriya's duty and refused to liberate the captive monarchs, choosing to fight instead.
4 Krishna asked Jarasandha to choose his opponent, and he chose Bhima. The two engaged in a fierce wrestling match, using various techniques. They fought for 13 days without food or rest, until Jarasandha showed signs of fatigue. Bhima delivered a final blow, killing Jarasandha and emerging victorious.
5 Krishna, Bhima, and Arjuna defeated Jarasandha, freeing Krishna's relatives. They rode in Jarasandha's celestial car, worshiped by the people of Magadha. Krishna supported Yudhishthira's Rajasuya sacrifice and installed Jarasandha's son as the new king. Returning to Indraprastha, they were welcomed by Yudhishthira, and the Pandavas lived happily, their fame growing.
6 Arjuna proposed conquering the north to fill their treasury, and Yudhishthira gave his blessing. Arjuna and his brothers set out, conquering their respective directions, while Yudhishthira stayed in Khandavaprastha. Bhagadatta offered his support to Arjuna, asking how he could help.
7 Arjuna conquered various kingdoms and tribes in the north, exacting tributes and uniting with kings. He defeated rulers and tribes, including Vrihanta, Senavindu, Puru king, Kashmira, and others, obtaining valuable tributes like exceptional horses. He ultimately arrived at the White mountains, having conquered all Himalayas and Nishkuta mountains.
8 Arjuna conquered Limpurushas and Guhakas, subdued Gandharvas at lake Manasa, and obtained excellent horses. He avoided North Harivarsha, but received tribute for Yudhishthira, returning to Sakraprastha with wealth and animals.
9 Bhimasena marched east, conquering various kingdoms, appointing Sudharman as commander, and defeating Rochamana. He then conquered Pulinda and finally marched against Sisupala, who received him respectfully and offered his kingdom.
10 Bhima conquered various kingdoms, defeating powerful kings like Suvahu, Kratha, Janaka, and Karna. He subjugated the Sakas, barbarians, Kiratas, and Mlechchha tribes, exacting tributes and wealth, including sandalwood, gems, and pearls. Returning to Indraprastha, he offered the wealth to Yudhishthira.
11 Sahadeva conquered many kings and tribes, including Surasenas, Matsyas, Patacharas, Nishadas, and others. He defeated king Nila with Agni's help and made the Kerakas, a one-legged tribe, pay tribute. He also conquered various countries and received tribute from the Yavanas and Vibhishana, king of Lanka, before returning to his kingdom and presenting his wealth to Yudhisthira.
12 Nakula conquered the western direction, defeating various tribes and kingdoms, including the Mattamyurakas, Dasarnas, and others. He subdued the Mlechcha tribes, wild tribes like the Palhavas and Kiratas, and made them pay tributes. Nakula's conquests included the countries of Rohitaka and the five rivers region, and he returned to Indraprastha with a vast treasure.
5
1 Yudhishthira's kingdom prospered under his just rule, with abundant rainfall and prosperous cities. He decided to perform a grand sacrifice, and Krishna arrived with treasure to encourage him. The sacrifice was performed with grandeur, attended by numerous kings and Brahmanas, and Yudhishthira generously gifted cows, gold, and treasures to the Brahmanas.
2 Nakula invites Bhishma, Dhritarashtra, and other Kuru elders to Yudhishthira's sacrifice. Many kings and princes attend, including Karna, Salya, and Bhagadatta, with their retinues. The Vrishnis also come. Yudhishthira assigns grand mansions to the visiting monarchs, who are worshiped and entertained with feasts and gifts. The sacrifice is performed with grandeur, with large gifts to Brahmanas.
3 Yudhishthira asks for help from Bhishma, Drona, Kripa, and others in conducting the Rajasuya sacrifice. He appoints them to various tasks. Kings bring tributes and honor Yudhishthira with jewels. The sacrificial compound is grand, with palaces and celestial cars. Yudhishthira commences the sacrifice with generous gifts, gratifying everyone.
4 Narada recognizes Krishna as the supreme lord Narayana, born to fulfill a promise to the celestials. Bhishma suggests offering Arghya to the kings, with Krishna first. Yudhishthira agrees, but Sisupala objects, rebuking Bhishma and Yudhishthira. The assembly is filled with tension as Sisupala's criticism sparks a debate about Krishna's worthiness of worship.
5 Sisupala criticizes Yudhishthira for worshipping Krishna, citing his lack of royal insignia and past actions. He accuses Yudhishthira of acting out of motives of gain and insults Krishna, comparing him to a dog lapping up clarified butter. Sisupala argues that Krishna doesn't deserve the first worship, and leaves the assembly in protest, accompanied by other kings.
6 Bhishma defends Krishna's worthiness of worship, citing his unmatched strength, wisdom, and accomplishments. He notes that many warriors have been vanquished by Krishna and that he is the origin and dissolution of the universe. Bhishma rebukes Sisupala for his ignorance and immaturity, urging him to recognize Krishna's supremacy.
7 Sahadeva declares devotion to Krishna, offering to place his foot on heads of kings who refuse to acknowledge Krishna's worthiness. The assembly remains silent, and a divine voice approves. Sisupala, enraged, rallies kings to oppose Vrishnis and Pandavas, seeking to disrupt sacrifice and withhold approval of Krishna's worship.
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1
Yudhishthira seeks Bhishma's counsel as kings angrily protest Krishna's worship. Bhishma compares them to dogs barking at a sleeping lion (Krishna), and warns Sisupala's ignorance will lead to downfall. Sisupala responds with harsh words.
2
Sisupala criticizes Bhishma, accusing him of hypocrisy and ignorance. He mocks Bhishma's praise of Krishna, citing his actions as a child and killing of Kansa. Sisupala brings up Bhishma's past, including abducting Amba and his celibacy, taunting him about his flawed morality and fruitless virtue. He tells a story of a deceitful swan, warning Bhishma of a similar fate.
3
Sisupala ridicules Krishna, calling him a coward and a slave, and criticizes Bhima and Arjuna. He insults Bhishma, saying he leads the Pandavas astray. Bhima is enraged, but Bhishma calms him down, urging self-control. Sisupala taunts Bhima, challenging him to fight, boasting of his own prowess. Bhishma intervenes, speaking words of wisdom, urging patience and restraint. The tension is palpable, and the monarchs watch with bated breath.
4
Bhishma tells the story of Sisupala's birth with three eyes and four arms, and how his parents were instructed to raise him despite ominous signs. Krishna caused the prophecy to come true, and the queen begged him to spare Sisupala's life. Krishna agreed to pardon his offenses, despite Sisupala's wicked nature. Bhishma shares this story to illustrate Sisupala's history and his reliance on Krishna's mercy.
5
The king of Chedi, enraged by Bhishma's praise of Krishna, questions why he doesn't praise other powerful kings and warriors. He accuses Bhishma of being ignorant and foolish for constantly praising Krishna. Bhishma responds, saying he doesn't regard the kings as equal to even a straw, and dares anyone who wishes for death to summon Krishna to battle.
6
Krishna kills Sisupala with his discus, forgiving his 100 offenses. The assembled kings are amazed as Sisupala's energy enters Krishna's body. Yudhishthira completes the Rajasuya sacrifice, and the kings depart. Krishna returns to Dwaraka, advising Yudhishthira to cherish his subjects. Duryodhana and Sakuni plot their next move, filled with anger and jealousy. The scene marks the end of the Rajasuya sacrifice and the beginning of a new era of tension.
7
Vyasa appears before Yudhishthira, congratulating him on the Rajasuya sacrifice. Yudhishthira asks about the portents, and Vyasa predicts the destruction of Kshatriyas in 13 years due to Duryodhana's sins and Bhima and Arjuna's might. Vyasa departs, leaving Yudhishthira anxious. Arjuna persuades him to live virtuously, avoiding conflict. Yudhishthira takes a vow to live in harmony, and his brothers approve.
8
Duryodhana, filled with jealousy, mistakes crystal surfaces for water and doors for open passages, causing him to fall and injure himself. He is laughed at by the Pandavas and returns to Hastinapore, his heart burning with envy and resentment towards their prosperity. He confides in Sakuni, expressing his desire to die or take drastic measures.
9
Sakuni advises Duryodhana to challenge Yudhishthira to a game of dice, exploiting his weakness for gambling. He promises to win Yudhishthira's kingdom and prosperity for Duryodhana, boasting of his exceptional skill at dice.
10
Duryodhana, jealous of Yudhishthira's prosperity, plots with Sakuni to challenge him to a game of dice. Sakuni promises to win Yudhishthira's kingdom and prosperity for Duryodhana, exploiting his weakness for gambling. Despite knowing the risks, Dhritarashtra allows the game, believing fate will determine the outcome. Vidura warns of potential dangers, but his words are ignored, setting the stage for a disastrous sequence of events.
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11
Duryodhana, jealous of Yudhishthira's prosperity, confides in Dhritarashtra, recounting instances where he felt belittled and mocked by the Pandavas. He seeks revenge, determined to surpass Yudhishthira, despite warnings from Dhritarashtra and Vidura. His pride and ego wounded, Duryodhana sets the stage for a devastating conflict.
12
Duryodhana describes the wealth brought to Yudhishthira's court, including skins, blankets, horses, serving girls, gold, silver, and jewels from various kings and tribes, fueling his jealousy and desire for revenge.
13
Duryodhana describes Yudhishthira's court, filled with extravagant wealth, including gold, skins, serving girls, and precious stones. Even Gandharvas and Vrishnis have presented tribute. Yudhishthira's power and generosity are evident, fueling Duryodhana's jealousy. The court has a vast retinue of servants and soldiers, with 88,000 Brahmanas and 10,000 ascetics receiving support. Only Panchalas, Andhakas, and Vrishnis don't pay tribute due to close relationships.
14
Duryodhana describes Yudhishthira's grand Rajasuya sacrifice, where kings and sages gathered to pay tribute. He recounts the gifts and services offered, feeling jealous and distressed by Yudhishthira's prosperity, while his own family declines.
15
Dhritarashtra advises Duryodhana to not be jealous of the Pandavas, as it leads to unhappiness. He encourages him to perform a sacrifice to gain dignity and wealth, and to be content with his own possessions. He values perseverance, humility, and protecting one's own earnings, and reminds Duryodhana that the Pandavas are his brothers and friends.
16
Duryodhana scolds Dhritarashtra for inaction, citing examples from history and nature to stress the importance of competitiveness and strategic thinking. He's determined to surpass the Pandavas or die trying, seeing their prosperity as a threat to his own. Success is the ultimate criterion, and he's willing to do whatever it takes to achieve it.
17
Sakuni offers to help Duryodhana win Yudhishthira's prosperity through a game of dice. Duryodhana convinces Dhritarashtra to allow the game, despite warnings of danger and destruction. A grand assembly house is built, and Yudhishthira is invited to play a friendly game of dice, setting the stage for a pivotal confrontation.
18
Vidura warns Dhritarashtra that playing dice with Yudhishthira will lead to destruction and dissension among their sons, but Dhritarashtra resigns himself to fate and orders Vidura to summon Yudhishthira anyway.
19
Vidura invites Yudhishthira to play a friendly game of dice in Hastinapore, but Yudhishthira is hesitant, knowing gambling can lead to quarrels. He agrees to go, citing fate, and asks about the other gamblers, including Sakuni, a skilled and desperate player. Yudhishthira sets out for Hastinapore with his relatives and is greeted by Kuru leaders, entering the assembly house for the fateful game.
20
Yudhishthira is invited to play dice by Sakuni, but he's reluctant, calling gambling sinful and deceitful. Sakuni persuades him to play, arguing it's a common practice. Yudhishthira agrees, but only if the stakes are fair and equal. Duryodhana offers to supply the wealth, and Sakuni plays on his behalf.
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21 The game of dice begins between Yudhishthira and Duryodhana, with Sakuni casting the dice. Yudhishthira stakes a wealth of pearls, while Duryodhana accepts the challenge without specifying his counter stake. Sakuni declares that he has won, indicating Yudhishthira's loss.
22 Yudhishthira stakes his wealth against Sakuni's unfair dice playing, offering: Royal car, Serving girls and men, Elephants, Cars and steeds, Warriors, Jewels. Each time, Sakuni declares "Lo, I have won!" using unfair means, depleting Yudhishthira's fortunes.
23 Vidura warns Dhritarashtra about Duryodhana's destructive nature, comparing him to a jackal in the house. He advises sacrificing a harmful member for the good of the family and cautions against pursuing the Pandavas for profit, lest he suffer regret. Vidura urges a peaceful relationship with the Pandavas, warning that even the chief of the celestials wouldn't dare fight them together.
24 Vidura warns Dhritarashtra that gambling will lead to destruction and cautions against quarreling with the Pandavas. He advises seeking wealth through legitimate means and valuing relationships over material gain. Vidura distrusts Sakuni's gambling skills and suggests sending him away to avoid conflict, but Dhritarashtra refuses to listen.
25 Duryodhana accuses Vidura of disloyalty, favoring the Pandavas. Vidura defends his guidance, saying a true friend speaks unpleasant truths. He warns Duryodhana of destruction, advises humility, and takes his leave, cautioning against provoking powerful enemies.
26 Sakuni taunts Yudhishthira, who stakes his brothers Bhima and Arjuna, and eventually himself, but Sakuni wins each time using unfair means. In a shocking turn, Sakuni suggests staking Draupadi, Yudhishthira's wife, to win back his losses. The assembly is outraged, with some expressing dismay and grief, while others mock Yudhishthira's misfortune.
27 Vidura rebukes Duryodhana for his cruel treatment of Draupadi, warning him that his actions will lead to the downfall of the Kuru dynasty. He emphasizes the importance of kindness, compassion, and honesty, and forewarns Duryodhana that his refusal to listen will hasten his own demise.
28 Vidura scolds Duryodhana for humiliating Draupadi, warning of the Kuru dynasty's downfall. He cautions that Duryodhana's jealousy and pride will lead to destruction, urging him to follow dharma. Vidura's words fall on deaf ears, setting the stage for devastating events.
29 Draupadi, humiliated and helpless, appeals to the assembly, lamenting her fate and questioning her status as a servant or princess. Bhishma, acknowledging the complexity of morality, declines to answer, praising Draupadi's commitment to virtue and suggesting Yudhishthira should decide her fate.
30 Duryodhana tells Draupadi her fate depends on her husbands, urging them to declare Yudhishthira isn't their lord, which would free her. Bhima responds, boasting of his strength, saying he could kill the Kauravas but is held back by respect for Yudhishthira and virtue.
31 Duryodhana taunts Draupadi, calling her a slave. Bhima vows to break Duryodhana's thigh in battle. Vidura warns of calamity, urging recognition of Yudhishthira's lost status. Dhritarashtra grants Draupadi two boons: Yudhishthira's freedom and his brothers' freedom with weapons and chariots.
32 Karna praises Draupadi, but Bhima's rage boils over, seeking to slay the Kauravas. Arjuna calms him, urging nobility, but Bhima's fury intensifies, flames seeming to issue from his body. Yudhishthira intervenes, embracing him, pleading for peace, and finally, Bhima's anger subsides.
33 Dhritarashtra advises Yudhishthira to rule with wisdom, humility, and peace, praising his virtues and those of his brothers. He encourages brotherly love and virtue, blessing them as they depart for Khandavaprastha, filled with hope for a bright future.
34 Duryodhana, Karna, and Sakuni manipulate Dhritarashtra to undo his decision, citing Vrihaspati's advice to destroy enemies. They propose a new dice game, with the winner claiming the throne and the loser facing exile. Dhritarashtra, blinded by love for his sons, summons the Pandavas back to play dice again.
35 Gandhari urges Dhritarashtra to abandon Duryodhana's evil ways, warning that wicked prosperity is fleeting, while virtue brings lasting success. However, Dhritarashtra, bound by paternal affection, refuses to listen, dooming their race to destruction.
36 Yudhishthira accepts Sakuni's proposal to play dice, despite knowing the risks. The assembly is dismayed as Sakuni wins, and Yudhishthira prepares to leave for exile, bound by his promise. The downfall of the Kuru dynasty is imminent, and the Pandavas' journey into exile will test their courage and loyalty.
37 The Pandavas, clad in deer-skins, prepare to depart for exile. Dussasana taunts them, calling them powerless. Bhima vows to slay Dussasana and Duryodhana, Arjuna pledges to kill Karna, and Sahadeva vows to slay Sakuni. Nakula swears to avenge Draupadi's humiliation and slay the sons of Dhritarashtra. The Pandavas depart, determined to fulfill their vows and reclaim their kingdom.
38 Yudhishthira bids a sorrowful farewell to his kin and allies, thanking Vidura for his guidance. Vidura offers words of encouragement, reminding Yudhishthira of his past lessons and urging him to remain virtuous in exile. With a final bow, Yudhishthira departs, embarking on a journey into the unknown.
39 Kunti bids a tearful farewell to her sons and Draupadi, lamenting their fate and her own helplessness. She recalls their virtues and begs Draupadi to care for Sahadeva. The Pandavas console her and depart for the forest, leaving behind their royal life. Vidura leads Kunti to his house, offering comfort. The royal household ladies and Dhritarashtra himself are filled with anxiety and grief, foreseeing the dangers ahead for the Pandavas.
40 Dhritarashtra asks Vidura about the Pandavas' departure. Vidura describes their gestures and symbols, revealing their emotions and intentions. Yudhishthira covers his face, Bhima displays strength, Arjuna scatters sand grains, and Draupadi mourns. Ominous portents appear, predicting the Kauravas' downfall. A celestial Rishi predicts their destruction in 14 years, and D uryodhana's pride and cruelty are seen as the causes of the impending doom.
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41 2-6-41 Dhritarashtra confides in Sanjaya about his fears of battling the Pandavas. Sanjaya warns him of devastating consequences, recalling Draupadi's humiliation and the departure of wise counselors. He urges Dhritarashtra to unite the parties and avoid destruction, emphasizing the importance of virtue and wisdom. Dhritarashtra is torn between pride and peace, with the fate of the kingdom hanging in the balance.

 

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1 3-1 The citizens of Hastinapura follow the Pandavas, grieving and censuring Bhishma, Vidura, and Drona. The Pandavas ask them to return, entrusting their relatives' care. The citizens bid farewell, and the Pandavas continue their journey, spending the night under a banian tree, surrounded by Brahmanas.
2 3-2 Janamejaya asks Vaisampayana to tell the story of the Pandavas' exile. The Pandavas, defeated at dice, leave Hastinapura with Draupadi and servants. Citizens, grief-stricken and angry, follow them, pleading to stay. The Pandavas ask them to return, entrusting their relatives to their care. The citizens bid a tearful farewell, and the Pandavas continue to the Ganges, spending the night under a banian tree, surrounded by devoted Brahmanas.
3 3-3 Vaisampayana tells the story of Yudhishthira, who seeks refuge in the sun during exile. He recites a hymn of 108 names of Surya, and the sun grants him a boon: inexhaustible food and a copper vessel. The sun also promises Yudhishthira will regain his kingdom on the fourteenth year.
4 3-4 Vidura advises Dhritarashtra to make amends with the Pandavas, warning of destruction by Bhima and Arjuna if not. Dhritarashtra refuses, prioritizing his son, and dismisses Vidura's counsel. Vidura departs, foreseeing the Kuru race's downfall, lamenting the king's stubbornness, and fearing the consequences of their actions.
5 3-5 Vidura visits the Pandavas in exile, reassuring them of his good intentions. He shares his failed attempt to advise Dhritarashtra to make amends, warning that the king's stubbornness will lead to the Kuru race's downfall. Vidura offers Yudhishthira advice on building alliances and maintaining power, stressing truthfulness and humility. Yudhishthira gratefully accepts his guidance.
6 3-6 Dhritarashtra, regretful and longing for Vidura, sends Sanjaya to fetch him from exile. Vidura returns, forgives the king, and reunites with him, expressing concern for both Dhritarashtra's sons and the Pandavas. The brothers reunite happily, with Dhritarashtra praising Vidura's wisdom and morality.
7 3-7 Duryodhana, angry and anxious, plots with Sakuni, Karna, and Dussasana to kill the Pandavas in the forest. However, their plan is thwarted by the sage Krishna-Dwaipayana, who commands them to desist and warns of grave consequences. The sage then advises King Dhritarashtra to abandon his wicked ways and seek redemption.
8 3-8 Vyasa urges Dhritarashtra to restrain Duryodhana, warning that his evil plans will lead to downfall. He suggests Duryodhana live with the Pandavas, hoping association will foster attachment and goodwill. Vyasa emphasizes timely action, seeking opinions from Bhishma, Drona, and Vidura.
9 3-9 Dhritarashtra confesses to Vyasa that he was helpless to stop the gambling match, drawn in by fate and paternal affection for Duryodhana. Vyasa shares a story highlighting the importance of compassion towards weaker offspring, urging Dhritarashtra to make peace with the Pandavas for the sake of the Kauravas' well-being.
10 3-10 Maitreya urges Dhritarashtra to make peace with the Pandavas, warning of their bravery and strength. Duryodhana refuses to listen, angering Maitreya, who curses him to be struck down by Bhima in battle. Dhritarashtra tries to appease Maitreya, but he departs, leaving Vidura to relay the story of Kirmira's defeat at Bhima's hands.
11 3-11 Vidura recounts Bhima's epic battle with Kirmira, a fearsome Rakshasa seeking revenge for Bhima's past victories. The two engage in a ferocious fight, with Bhima emerging victorious and rid the forest of its terror, proving his bravery and lifting the Pandavas' spirits.
12 3-12 Krishna regrets not being present to prevent the Pandavas' downfall, vowing he would have counselled against dice and used force if necessary. He blames his absence and hastens to meet them, expressing sorrow and solidarity, and reaffirms his support for the righteous brothers.
13 3-13 Krishna regrets not preventing the gambling match, vowing to have stopped it by highlighting its evils and using force if necessary. He blames his absence for the Pandavas' downfall, hastens to their side, and offers comfort and support, reaffirming his solidarity in their time of need.
14 3-14 Krishna explains his absence from Dwaraka, revealing a mission to destroy Salwa's city. Salwa sought revenge for his brother's death, threatening Krishna's life and attacking Dwaraka. Krishna tracked Salwa down, defeated him and his Danava allies, and then rushed to Hastinapur upon learning of the Pandavas' distress in the gambling match.
15 3-15 Vasudeva describes Dwaraka's fortifications and defenses in detail, highlighting its strength and preparedness. The city was well-equipped with weapons, engines, and provisions, and its warriors were vigilant and ready to defend it. The city was surrounded by a trench and the land around it was made uneven, making it difficult for Salwa's army to approach. Vasudeva compares Dwaraka's strength to that of Indra's own city.
16 3-16 Vasudeva's sons, Pradyumna, Samva, and Charudeshna, bravely fight against Salwa's army. Samva defeats Kshemavriddhi, and Charudeshna kills Vivindhya. Despite their valor, the Yadavas waver when Salwa advances on his powerful car. Pradyumna rallies them, declaring he will defeat Salwa single-handedly, and the Yadavas continue to fight with renewed cheer.
17 3-17 Vasudeva describes Pradyumna's brave fight against Salwa, despite being wounded and falling senseless. Salwa thinks he has won, but Pradyumna's valor and armor save his life. Pradyumna ultimately emerges victorious, his bravery and strength inspiring awe. The battle is intense and fierce, with both sides displaying remarkable bravery and skill.
18 3-18 Pradyumna scolds his charioteer for fleeing, saying it's not the Vrishni way. He urges a return to battle, warning that retreat will bring shame and ridicule from Krishna, Baladeva, Satyaki, and others. Honor and bravery matter more than life, and he demands to be taken back to fight Salwa or die trying.
19 3-19 Vasudeva describes Pradyumna's charioteer skillfully guiding the horses back into battle, despite Salwa's attacks. Pradyumna showcases his prowess, dodging and cutting down weapons with ease. Celestials intervene, revealing Salwa's fate is to be killed by Krishna, not Pradyumna, who then spares his life.
20 3-20 Vasudeva (Krishna) recounts his epic battle with Salwa, who attacked Dwaraka. Despite his army and charioteer being overwhelmed, Vasudeva fought on, using divine weapons and counter-illusions. The battle raged on, with both sides unleashing chaos, until Vasudeva emerged victorious, destroying Salwa's car and killing him. He returned to Dwaraka, welcomed back with grand celebrations.
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21 3-21 Vasudeva (Krishna) continues his epic battle with Salwa, using divine weapons to counter attacks. Despite being wounded, his charioteer Daruka remains loyal. A messenger arrives, bearing news of Vasudeva's father's death at Salwa's hands. Vasudeva is consumed by grief and rage, but regains consciousness and rises to face the enemy, driven by a desire for vengeance and justice.
22 3-22 Vasudeva (Krishna) defeats Salwa, returns to Dwaraka, and then visits the Pandavas in Hastinapura. He explains his delay, comforts Yudhishthira, and rejuvenates the Pandavas' spirits. After bidding farewell, Vasudeva departs with Subhadra and Abhimanyu, while the Brahmanas and citizens remain with the Pandavas, symbolizing hope and resistance in the face of adversity.
23 3-23 The Pandavas, accompanied by their priest and guards, journey into the forest, distributing gifts to Brahmanas. The citizens of Kurujangala bid farewell to Yudhishthira, praising his virtue and righteousness. Arjuna assures them that their exile will ultimately bring glory and defeat their enemies. With heavy hearts, the Brahmanas and others return to their homes, while the Pandavas continue their journey, ready to face challenges and hardships.
24 3-24 Yudhishthira asks his brothers to find a suitable spot in the forest to dwell for 12 years. Arjuna suggests Dwaitavana, a beautiful lake with abundant wildlife and virtuous inhabitants. They enter the sacred woods, beholding the forest's beauty, encountering ascetics and finding peace. Fatigued, they rest at a majestic tree, its branches bent with creepers, a symbol of strength and resilience.
25 3-25 Markandeya visits the Pandavas in the forest, sharing stories of Rama and other great kings who faced similar challenges. He encourages Yudhishthira to remain firm in his promises and predicts his ultimate victory, restoring his prosperity and glory. Markandeya's wisdom and guidance offer solace to the Pandavas, and he departs, leaving them to ponder his words.
26 3-26 Vaka, a revered Rishi, praises Yudhishthira for uniting Brahmana and Kshatriya customs. He stresses the importance of Brahmanas in a king's life, citing their role in conquering enemies and achieving salvation. Many prominent Brahmanas, including Dwaipayana and Narada, adore Yudhishthira, likening him to Indra in heaven, acknowledging his dedication to righteousness and leadership.
27 3-27 Krishna rebukes Yudhishthira for not showing anger, urging him to seek revenge against the Kauravas. She recalls their former glory, contrasting it with their current plight, and extols Bhima and Arjuna's strength. Krishna implores Yudhishthira to harness their might and vanquish their foes, emphasizing the importance of displaying fitting anger.
28 3-28 Prahlada teaches Vali that balance is key, as excessive forgiveness leads to exploitation, while excessive might leads to fear. He advises using both judiciously, forgiving minor offenses and punishing repeated ones. Draupadi urges Yudhishthira to act against the Kauravas, citing Prahlada's wisdom that forgiveness has its limits and strength must be shown.
29 3-29 Yudhishthira extols forgiveness as the supreme virtue, equivalent to Brahma, truth, and wisdom. He believes forgiveness will restore their kingdom, while anger leads to destruction. His speech highlights the transformative power of forgiveness, inviting all to embrace this sublime virtue, and illuminates its ability to triumph over adversity.
30 3-30 Draupadi lamented the fate that had befallen her and the Pandavas, questioning God's justice as the wicked prospered while the virtuous suffered. She cited Yudhishthira's unwavering dedication to virtue, expressing deep grief at the seeming futility of their efforts. Her words resonated with a sense of injustice, wonder, and eternal questions surrounding the human experience.
31 3-31 Yudhishthira emphasizes the importance of virtue, selflessly performing duties without attachment to consequences. He encourages faith and devotion, warning that doubt and transgression lead to darkness, while virtue and religion bring eternal bliss and immortality.
32 3-32 Draupadi urges Yudhishthira to act, stressing that success comes from effort, destiny, and chance. She encourages him to take action, citing examples of intelligent individuals achieving success through their efforts, while inaction leads to failure. She shares wisdom from a Brahmana and her father, highlighting the importance of prowess, planning, and adaptability in overcoming obstacles.
33 3-33 Bhimasena urges Yudhishthira to take action, emphasizing virtue, wealth, and might. He encourages strategic thinking and collective strength to defeat enemies and reclaim their kingdom, citing examples and analogies. With enthusiasm, he reminds Yudhishthira of their ancestors' legacy and duty to protect their people, calling for courage and determination to restore their honor.
34 3-34 Yudhishthira acknowledges Bhimasena's words, citing his own folly and Sakuni's cunning as the cause of their calamity. He honors his pledge to Duryodhana, prioritizing virtue and truth over reclaiming the kingdom. With a heavy heart, he expresses grief and helplessness, longing for the day they'll be reunited with their kingdom and honor restored.
35 3-35 Bhima urges Yudhishthira to reclaim their kingdom, emphasizing the fleeting nature of life and the importance of fame, honor, and valor. He criticizes Yudhishthira's passive nature, saying it's unbecoming of a king and warrior. Bhima expresses his own grief and desire for battle, speaking for their allies, and warns that delay will embolden their foes. He urges Yudhishthira to resolve to slay their enemies.
36 3-36 Yudhishthira acknowledges the difficulties in defeating their enemies, including Bhishma, Drona, and Karna. Vyasa appears, offering to dispel Yudhishthira's fears by imparting sacred knowledge. Vyasa tells Yudhishthira that Arjuna will emerge victorious and advises him to send Arjuna to receive divine weapons. Vyasa then imparts the science of Pratismriti and disappears, leaving Yudhishthira and his brothers to prepare for the great battle ahead.
37 3-37 Yudhishthira sends Arjuna to obtain celestial weapons from Indra, king of the gods. Arjuna sets out, facing challenges, and meets Indra in the sacred Himavat. Indra offers a boon, but Arjuna refuses, seeking celestial weapons to defeat enemies and bring victory to his brothers. Indra tells Arjuna to behold Shiva to receive the weapons.
38 3-38 Janamejaya asks Vaisampayana to tell the story of Arjuna's journey to acquire celestial weapons from Indra and Shiva. Arjuna faces challenges and performs intense austerities in the Himavat mountains, impressing the gods and Rishis. Shiva assures them he will fulfill Arjuna's desires, and the Rishis return delighted.
39 3-39 Arjuna battles a Kirata (Shiva in disguise) and his companion Uma, using all his strength and arrows. Eventually, he realizes the Kirata's divinity and surrenders, worshiping him with a clay image and floral garlands. Shiva reveals his true form, grants Arjuna a weapon, and predicts his victory. Arjuna bows to Shiva, acknowledging his power and seeking his grace.
40 3-40 Shiva reveals Arjuna's past life as Nara, friend of Vishnu, and grants him the powerful Pasuputa weapon, imparting its secrets. The earth trembles, gods behold its embodied form, and Arjuna's evil qualities are dispelled. Shiva commands Arjuna to ascend to heaven, leaving him with the Gandiva bow, a symbol of their divine connection.
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41 3-41 The gods and goddesses grant Arjuna celestial weapons and foretell his victories, acknowledging his past life as Nara and his destiny as a hero. They bestow upon him their weapons, including the Pasuputa, Varuna's nooses, Yama's mace, and Kuvera's Antarddhana. Indra offers to take Arjuna to heaven, and the gods confer their blessings, predicting his triumph and eventual ascent to heaven.
42 3-42 Arjuna beholds Indra's celestial car, adorned with weapons and flags, and ascends to heaven with Matali. He performs rituals, repeats prayers, and bids farewell to the earth. In the firmament, he sees various celestial regions, heroes, sages, Gandharvas, and Apsaras. Arriving at Indra's gates, he sees the elephant Airavata and enters Amaravati, the heavenly capital.
43 3-43 Arjuna enters Amaravati, beholding celestial gardens and cars. He's hailed by Apsaras and Gandharvas, meeting various celestials. Indra embraces him, touching his head with perfumed hands. Together, they shine like sun and moon, as Gandharvas sing and nymphs dance, captivating all with their beauty.
44 3-44 Arjuna is honored by gods and Gandharvas, receiving celestial weapons, including the thunderbolt. He spends five years in heaven, learning music and dance from Chitrasena, but his mind remains restless, consumed by thoughts of his family's suffering and a burning desire for revenge against the Kauravas.
45 3-45 Indra asks Urvasi to teach Arjuna the art of lovemaking, citing his mastery of all other arts. Chitrasena conveys the message, praising Arjuna's virtues. Urvasi, smitten, agrees, citing her friendship with Chitrasena and obligation to Indra. She accepts Arjuna as her lover, already under the god of love's influence.
46 3-46 Arjuna, in heaven, meets Urvasi, who is smitten with him. He refuses her advances, reverencing her as his mother, despite her beauty and charm. Urvasi curses him to spend a year as a dancer, unregarded by women and devoid of manhood. Indra consoles Arjuna, assuring him the curse will ultimately prove beneficial, and his power will be restored after the year.
47 3-47 Indra reveals to Lomasa that Arjuna, a Kshatriya, has earned a place among the gods through his virtues. He discloses that Arjuna is his son, born to Kunti, and has come to heaven to acquire divine weapons. Indra shares the tale of Nara and Narayana, reborn as Krishna and Arjuna, and entrusts Lomasa to protect Yudhishthira from Rakshasas.
48 3-48 Dhritarashtra confides in Sanjaya, "Arjuna's boundless energy and determination will lead to our defeat. No one can stand against him, not even Drona, Karna, or Bhishma. His wrath and prowess are unmatched, and his shafts leave no survivors. He is an invincible destroyer, created by fate to devour my sons. Who can defeat him?"
49 3-49 Sanjaya warns Dhritarashtra that the Pandavas' rage and humiliation will lead to the Kuru clan's downfall. He recounts Arjuna's bravery, including his encounter with Lord Shiva, and his support from Lord Krishna. Dhritarashtra laments his sons' foolishness, led by Duryodhana, and fears their destruction at the hands of the superior Pandavas.
50 3-50 Janamejaya asks why Dhritarashtra allowed Duryodhana to provoke the Pandavas, leading to their exile. Vaisampayana explains that the Pandavas survived on wild produce and deer meat, sharing their food with accompanying Brahmanas. Yudhishthira supported 10,000 Brahmanas, and Draupadi cared for her husbands and the Brahmanas like a mother. They spent their days in study, prayer, and sacrifice, awaiting Arjuna's return.
51 3-51 Dhritarashtra, anxious and grief-stricken, confides in Sanjaya about the impending doom of his sons, led by Duryodhana, at the hands of the mighty Pandavas and Krishna. He recalls Vidura's warning of a devastating bloodshed and sees no escape from the impending battle, which will determine the fate of the Kurus.
52 3-52 Bhima urges Yudhishthira to let him kill the Dhartarashtras, but Yudhishthira refuses, committed to honoring his promise. Sage Vrihadaswa appears, and Yudhishthira shares his lamentations. Vrihadaswa offers to tell the story of King Nala, who suffered a similar fate, and Yudhishthira listens intently, hoping to find solace in the tale.
53 3-53 Vrihadaswa tells Yudhishthira about King Nala's exceptional qualities, strength, and beauty. Nala's desire for offspring is granted by Damana, who bestows a daughter, Damayanti, and three sons. Damayanti's beauty surpasses all others, and her fame spreads. Nala and Damayanti develop an attachment, hearing of each other's virtues. A swan praises Nala to Damayanti, kindling her desire to meet him, and returns to Nala, conveying her interest, setting the stage for their union.
54 3-54 Vrihadaswa continues the story, describing Damayanti's growing love for Nala, her distress, and her father's decision to hold a Swayamvara. Kings assemble, and Indra and the Lokapalas, intrigued, decide to attend. However, they encounter Nala, are struck by his beauty, and ask him to be their messenger, abandoning their original plan. Nala, unaware of the divine intervention, is thrust into a crucial role, his fate now intertwined with that of the gods.
55 3-55 Nala, the gods' messenger, approaches Damayanti, captivated by her beauty. She asks his identity and purpose, and he reveals the gods' desire to marry her. He explains his entrance was made possible by their power, and she must decide between her love for him and the gods' proposal, her heart in turmoil.
56 3-56 Damayanti passionately pleads with Nala to accept her love, threatening to end her life if he refuses. Nala, bound by his promise to the gods, urges her to choose one of them instead, extolling their power and glory. Damayanti proposes a solution: Nala should attend the Swayamvara with the gods, and she will choose him, absolving him of blame. Nala returns to the gods, recounting their conversation, leaving their love's fate in their hands.
57 3-57 Damayanti, unable to distinguish Nala from the gods, prays for guidance. The gods reveal their divine attributes, and Nala is revealed as a mortal. Damayanti chooses him, and the gods bestow eight boons. The kings and gods depart, and Bhima celebrates the wedding. Nala and Damayanti rule wisely, perform sacrifices, and have two children, living a life filled with love, devotion, and divine blessings.
58 3-58 Kali, consumed by anger, seeks to curse Damayanti for choosing Nala. The gods intervene, extolling Nala's virtues and warning Kali that cursing him would be futile and self-destructive. Kali plots revenge, vowing to possess Nala, usurp his kingdom, and sever his union with Damayanti, devising a sinister plan to manipulate fate and bring ruin upon Nala's life.
59 3-59 Kali, seeking revenge, possessed Nala after he failed to wash his feet before prayer. Nala, under Kali's influence, gambled away his wealth and kingdom to Pushkara, aided by Dwapara. Despite efforts by friends and citizens to intervene, Nala continued to gamble, his judgment clouded by Kali's dark force. Damayanti's pleas fell on deaf ears, and the citizens departed in sorrow, convinced their king was lost forever. Nala's downfall was complete, his kingdom and reputation reduced to nothing.
60 3-60 Damayanti, desperate to save her children, begged Varshneya to take them to her father's kingdom, Kundina, and leave them there with the royal car and horses. With a heavy heart, Varshneya agreed, bid farewell to Bhima, and set off for Vidarbha. After entrusting the children and belongings to Damayanti's kin, he wandered, grief-stricken, until he reached Ayodhya, where he entered King Rituparna's service as charioteer, his heart still sorrowful.
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61 3-61 Nala, once a mighty king, now lost and despairing, had his wealth and kingdom taken by Pushkara. Damayanti, his faithful wife, remained by his side as they left the city, living on water alone for three nights. Nala's attempt to catch birds for food left him naked and ashamed. Damayanti, tears streaming down her face, refused to leave him, and together they sought refuge in the country of the Vidarbhas, hoping for a glimmer of hope in their darkest hour.
62 3-62 Nala, in tattered attire, comforted Damayanti, his devoted wife, as they wandered, exhausted and hungry. They reached a traveler's shed, where Nala fell asleep with Damayanti on the ground, their bodies entwined. Damayanti slept profoundly, but Nala, torn by conflicting emotions, decided to desert her, leaving her vulnerable. He returned, weeping and wailing, his heart heavy with grief, ultimately forsaking his beloved wife, his soul lost in despair.
63 3-63 Damayanti, awakening in the forest, discovered Nala's absence and shrieked in despair. She searched frantically, lamenting his desertion, her heart shattered. A serpent seized her, but a huntsman rescued her, only to attempt to woo her. Damayanti, fierce with wrath, cursed him, and he fell lifeless, her anger extinguishing his lustful flames.
64 3-64 Damayanti, wandering in the forest, asked a mountain and then a hermitage if they had seen Nala. The ascetics consoled her, predicting a reunion, but vanished. Undeterred, she continued her search, asking every tree, river, and creature if they had seen her husband. Eventually, she joined a caravan of merchants, led by Suchi, who offered to help her find Nala. With renewed hope, she continued her search.
65 3-65 Damayanti joined a caravan led by Suchi, but a wild elephant attack killed many and she was blamed and threatened. Fleeing in shame, she entered the city of Suvahu, where the queen-mother took her in and offered to help find Nala. Damayanti accepted, on conditions, and was welcomed by Princess Sunanda. In the palace, she found solace and hope.
66 3-66 King Nala, abandoning Damayanti, entered a forest fire and found a snake, Karkotaka, who begged for rescue from a curse. Nala agreed, and the snake bit him, transforming his appearance. The snake promised prosperity, skills to defeat enemies, and reunion with his family, then vanished, sending Nala to Ayodhya to learn dice from King Rituparna.
67 3-67 Nala, as Vahuka, lived in Rituparna's palace, hiding his true identity. He recited a nightly sloka, lamenting Damayanti's fate, his heart heavy with sorrow. Jivala asked about his sorrow, and Nala shared a story of a man who separated from his wife, revealing his own pain.
68 3-68 Bhima sent Brahmanas to find Nala and Damayanti, promising a reward. Sudeva found Damayanti in the king of Chedi's palace, sitting with Sunanda. Damayanti, eager for news, asked about her relatives, and wept bitterly. The queen-mother, concerned, asked Sudeva about Damayanti's identity and plight, and vowed to help reunite her with Nala.
69 3-69 Sudeva revealed Damayanti's identity, and she was reunited with her family. She implored her mother to find Nala, and the king sent Brahmanas to search for him. Damayanti's words, filled with longing and sorrow, were recited in every realm, hoping to find Nala and bring him back to her.
70 3-70 Parnada returned to Vidarbhas, found Damayanti, and recounted his journey. He repeated her words to King Rituparna, but got no response. Vahuka, the king's charioteer, showed kindness and praised Damayanti's virtue. Damayanti asked her mother to keep her plan secret and sent Sudeva to Ayodhya to bring Nala back, promising a reward if he succeeded.
71 3-71 King Rituparna asked Vahuka to take him to Damayanti's Swayamvara in a day. Nala, filled with grief, agreed, hoping to see Damayanti. He selected strong horses and yoked them to the chariot. Despite doubts, the horses proved their strength, and the chariot rose into the sky. Varshneya was amazed by Vahuka's skill, wondering if he was Nala himself. They set off with great speed, suspecting Vahuka might be Nala.
72 3-72 Nala's garment fell off, but he deemed it too far away to retrieve. Rituparna boasted he could calculate the leaves and fruits on a Vibhitaka tree. Vahuka was skeptical, but Rituparna insisted he was correct. They agreed Vahuka would count in exchange for Rituparna teaching him dice. Kali, the evil spirit, was released from Nala's body, ending his suffering. Nala regained his true form and continued to Vidarbha, his heart full of joy and anticipation.
73 3-73 Rituparna's chariot rattled into Vidarbhas, delighting Nala's horses and Damayanti. Bhima welcomed him, but Rituparna's true intention remained hidden. Damayanti, still hoping to see Nala, sent a search party. Uncertainty filled the air.
74 3-74 Kesini asked Vahuka about Nala's whereabouts, but he replied that even Varshneya didn't know, as Nala was in disguise. Damayanti's heart ached as Kesini reported this, and she recalled the Brahmana's words about Nala's desertion. Nala, overcome with emotion, spoke of his misfortune and calamity, his tears flowing. Damayanti's heart went out to him, and she knew she had to find a way to reunite with him.
75 3-75 Damayanti suspected Vahuka was Nala and sent Kesini to investigate. Kesini reported back, describing Vahuka's extraordinary abilities, including controlling elements and cooking without fire. Damayanti was convinced and sent Kesini to retrieve meat he had prepared. Tasting it, she knew it was Nala's work and wept aloud. She then sent her children to meet Vahuka, who embraced them and wept, his sorrow evident.
76 3-76 Damayanti brought Nala to her apartments, and he explained his desertion was caused by Kali. Damayanti swore her devotion, and the Wind-god testified to her truthfulness. A floral shower confirmed their reunion, and Nala embraced Damayanti and their children, rekindling their love.
77 3-77 King Nala and Damayanti reunited, bringing joy to all. Nala showed humility and forgiveness, and Rituparna asked for forgiveness and shared secrets. Their reunion was a testament to true love and friendship, inspiring generations. Nala and Damayanti's story was etched in the hearts of the people forever.
78 3-78 King Nala returned to his kingdom, determined to reclaim his throne and wife from his brother Pushkara. He proposed a high-stakes game of dice or battle, and emerged victorious, winning back his wealth and kingdom. Showing mercy, he granted Pushkara his life and freedom, and was hailed by his subjects as a wise and fair ruler.
79 3-79 Vrihadaswa told the story of King Nala, who regained his kingdom and wife after a game of dice. Yudhishthira, inspired, asked Vrihadaswa to teach him the science of dice. Afterward, Yudhishthira heard that Arjuna was engaged in severe ascetic penances, and he began to grieve, seeking comfort in the forest.
80 3-80 The Pandavas were filled with sorrow and grief after Arjuna left Kamyaka. Draupadi lamented his absence, remembering his prowess and beauty. Bhimasena, Nakula, and Sahadeva comforted her, recalling Arjuna's bravery and strength. They longed for his return, feeling lost and cheerless without him. The forest seemed empty and dull without Arjuna, and the Pandavas' lives seemed empty without their dear brother.
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81 3-81 King Yudhishthira, melancholy due to Arjuna's absence, was comforted by Narada's arrival. Narada offered to grant his wishes and dispel his doubts. Yudhishthira asked about the merit of visiting sacred waters and shrines, and Narada shared Bhishma's knowledge from Pulastya, a wise Rishi. Bhishma had worshiped Pulastya, who shared wisdom, freeing Bhishma from sins and doubts.
82 3-82 Pulastya told Bhishma that visiting sacred places like Pushkara, Jamvu-marga, and others can cleanse one of sins and acquire merits equal to sacrifices. Leading a Brahmacharya life and regulating diet is important. These places can grant fruits of sacrifices and ultimately attain Brahma's abode.
83 3-83 Pulastya told Bhishma about sacred places, revealing their significance and merits. He mentioned Pushkara, Jamvu-marga, and the lake of Agastya, where one can acquire merits equal to sacrifices. Leading a Brahmacharya life and regulating diet is important.
84 3-84 Pulastya shared secrets of sacred sites with Bhishma, revealing their significance and merits. He spoke of Pushkara, Jamvu-marga, and Agastya's lake, where one can acquire merits equal to sacrifices. He encouraged Bhishma to explore and experience the divine.
85 3-85 Pulastya told Bhishma about sacred sites, revealing their significance and merits. He mentioned Pushkara, Jamvu-marga, and Agastya's lake, where one can acquire merits equal to sacrifices. He encouraged Bhishma to explore and experience the divine, acquire merits, and sanctify his race.
86 3-86 Yudhishthira sent Arjuna to obtain celestial weapons from Indra, acknowledging his prowess and devotion. He recognized Arjuna as a Rishi, Nara or Narayana, and believed only Arjuna could extinguish Karna's flames with his arrowy showers. Yudhishthira awaited Arjuna's return, knowing they would be victorious with his aid.
87 3-87 Dhaumya comforted the Pandavas by describing sacred places in the eastern country, including Naimisha forest, Gomati river, Gaya hill, and the confluence of Ganga and Yamuna at Prayaga. He also mentioned Agastya's asylum, Tapasa forest, and Matanga's asylum Kedara, alleviating their anxiety and depression.
88 3-88 Dhaumya described sacred places in the south, including the rivers Godavari, Venna, and Bhimarathi, and the tirtha of king Nriga, Payoshni. He also mentioned the wood of Mathara, the tirtha Asoka, and the mighty hill Ujjayanta in Surashtra, where Krishna dwelleth.
89 3-89 Dhaumya described sacred spots in the west, including the river Narmada, Vaidurya peak, and Viswamitra river. Yayati fell from heaven and attained righteousness. The asylums of Kakshasena and Chyavana, and the sacred regions of Jamvumarga, Ketumala, and Pushkara are also there, inhabited by ascetics and purifying all sins.
90 3-90 Dhaumya described sacred spots in the north, including Saraswati river, Yamuna, Plakshavatarana, and Vadari asylum dedicated to Narayana. Kings and Rishis performed sacrifices there, and gods and celestials visit these spots. Journeying here brings joy and reverence, freeing one from anxiety.
91 3-91 Lomasa, a wise Rishi, arrived and shared his astonishing experience at Indra's abode, where he saw Arjuna seated with Indra, wielding a bow with his left hand. He revealed Arjuna's acquisition of celestial weapons and mastery of arts, and assured Yudhishthira of Arjuna's superiority over Karna. Lomasa offered to dispel Yudhishthira's fear of Karna and guide him on a pilgrimage to tirthas.
92 3-92 Lomasa conveyed Arjuna's message to Yudhishthira, urging him to prioritize virtue and visit sacred tirthas. He agreed to protect them from Rakshasas and watch over them on their journey. Yudhishthira was overjoyed and decided to start the journey, following Dhaumya's advice, and traveling light. He asked those who couldn't bear hardships to stay behind.
93 3-93 Brahmanas requested Yudhishthira to take them on the pilgrimage, promising to share dangers. Yudhishthira agreed, and with Lomasa's permission, resolved to set out with his brothers, Drupada's daughter, and the Brahmanas. Vyasa, Parvata, and Narada arrived, counseling them to purify their hearts and minds. They performed ceremonies, worshipped the Rishis' feet, and set out with faces turned towards the east.
94 3-94 Yudhishthira lamented to Lomasa about his suffering despite his merits, while his enemies prospered. Lomasa consoled him, sharing examples of Daityas and Danavas who prospered through sin but ultimately faced destruction. He encouraged Yudhishthira to follow the righteous path, citing kings who achieved fame and merit through ascetic penances and visits to tirthas.
95 3-95 The Pandavas arrived at Naimisha, bathed in the Gomati, and gave away wealth and kine. They visited various tirthas, performing ablutions and ascetic penances. At Prayaga, they bathed in the Ganga-Yamuna confluence and resided there, practising asceticism. They then went to Vedi and Mahidhara, where they practised the Chaturmasya vow and heard Shamatha's account of King Gaya's grand sacrifices. Inspired, they continued their ascetic practices, seeking spiritual merit and purification.
96 3-96 Vaisampayana said, "King Yudhishthira asked Lomasa about Agastya's slaying of Vatapi. Lomasa told the story of Ilwala's trickery, transforming Vatapi into a ram to kill Brahmanas. Agastya created Lopamudra, a beautiful woman, to perpetuate his race and save his ancestors."
97 3-97 Agastya married Lopamudra, who renounced her royal life to join him in asceticism. Later, he desired to consummate their marriage, but she requested he approach her with love and adornment, like in her father's palace. Agastya hesitated, aware of his lack of wealth, and Lopamudra encouraged him to use his ascetic power.
98 3-98 Agastya, seeking wealth for Lopamudra, visited kings Srutarvan, Vradhnaswa, and Trasadasyu, but refused their offers due to their equal expenditure and income. The kings then suggested begging wealth from the powerful Danava Ilwala, and they all went to him together.
99 3-99 Agastya and the kings visited Ilwala, who offered them meat from his brother Vatapi, transformed into a ram. Agastya ate the meat, digesting Vatapi. Ilwala gave Agastya a golden car, horses, and wealth, which he used to fulfill his wife Lopamudra's wishes.
100 3-100 The gods, led by Indra, sought Brahma's help to defeat the powerful Danavas. Brahma advised them to seek the help of Rishi Dadhicha, who willingly gave up his life to create the Vajra, a fierce weapon that helped Indra slay Vritra and regain control of the heavens.
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101 3-101 Indra led the gods against Vritra, but fled in fear from the Kalakeyas. Vishnu and the gods empowered Indra, who slew Vritra with the Vajra. However, Indra still fled, thinking Vritra lived. The celestials rejoiced, slew the Danavas, and pursued them into the sea, where they plotted to destroy the worlds by targeting asceticism and knowledge.
102 3-102 The Kalakeyas attacked ascetic retreats at night, devouring Brahmanas and Munis. The earth was littered with bodies and bones, and the universe was filled with terror. The gods, including Indra, sought Narayana's protection, praising his past achievements and begging for his help against the Kalakeyas.
103 3-103 The celestials begged Vishnu to save the universe from the Kalakeyas, who were killing Brahmanas at night. Vishnu advised them to seek Agastya's help to dry up the ocean, where the Kalakeyas had taken refuge. The gods praised Agastya's past exploits and requested his aid, which he granted, bringing hope and security to the universe.
104 3-104 Vindhya, jealous of Meru, tried to obstruct the sun and moon's path. Agastya intervened, promising to prevent Vindhya's growth until his return from the southern region. Later, the gods asked Agastya to drink up the ocean to defeat the Kalakeyas, and he agreed, beginning the feat with his immense power.
105 3-105 Agastya drank up the ocean, astonishing the gods and saints. The gods praised him, then slew the demons exposed by the receding waters. A few surviving demons fled to the nether regions. The gods asked Agastya to refill the ocean, but he replied that the water had been digested, leaving them perplexed.
106 3-106 King Sagara, sonless, performed penances on Mount Kailasa, seeking a son. Lord Shiva granted him 60,000 sons from one wife, but they would perish together, and a single son from the other, who would perpetuate his race. The king's sons were born, but were impious and burnt to ashes by sage Kapila's glance.
107 3-107 King Sagara's 60,000 sons, born from Lord Shiva's boon, were burnt to ashes by sage Kapila's glance. His grandson Ansuman retrieved the sacrificial horse and purified his fathers. The prophecy of Kapila was fulfilled when Bhagiratha, Ansuman's descendant, brought the Ganges to earth, reviving Sagara's sons.
108 3-108 King Bhagiratha renounced his throne to bring the Ganges to earth, reviving his ancestors, Sagara's 60,000 sons, burnt to ashes by Kapila's glance. He practiced austerities for 1,000 years, and Ganga descended to earth, sustained by Siva's favor.
109 3-109 Bhagiratha requested Siva to sustain the Ganges' descent to earth. The Ganges fell, separating into three streams, and flowed towards the sea, reviving Sagara's sons and filling the sea. Siva returned to Kailasa, and Bhagiratha adopted Ganga as his daughter, fulfilling his wish.
110 3-110 Rishyasringa, a powerful saint, was born to Vibhandaka and a hind due to a celestial nymph's curse and Brahma's prophecy. King Lomapada sought his help to bring rain to his land, and a courtesan was sent to allure him. Yudhishthira asked Lomasa to elaborate on Rishyasringa's story, including his birth, ability to bring rain, and relationship with Santa.
111 3-111 A courtesan, sent by King Lomapada, tempted Rishyasringa with her charm and beauty. He was overwhelmed, lost his sense, and became distressed. His father, Vibhandaka, noticed his state and asked if anyone had visited him. The courtesan's plan worked, and Rishyasringa was smitten, his life about to take a dramatic turn.
112 3-112 Rishyasringa described a beautiful religious student who visited him. The student had a mass of hair, a golden complexion, and lotus-like eyes. He wore a beautiful ornament and golden strings that jingled when he moved. His clothes were fragrant, and his voice was pleasant. He carried a fruit that leaped up to the sky and beat it like a drum. He clasped Rishyasringa's body, kissed him, and gave him sweet fruits and water. Rishyasringa's heart was saddened by the student's departure, and he yearned to go to him and practice the same religious observances.
113 3-113 Vibhandaka warned Rishyasringa about the courtesan, a Rakshasa intent on obstructing his penance. She persisted, enticing him to the king's palace, where he married Santa. Vibhandaka's wrath turned to paternal love when he saw his son's happiness and Santa's devotion. He instructed Rishyasringa to return to the forest after fathering a child and fulfilling his duties. The hermitage became a sacred site, attracting seekers of purification and spiritual growth.
114 3-114 Vaisampayana narrated Yudhishthira's journey to the sea where the river Ganga flows. Lomasa shared stories of saints and gods, including Rudra's sacrifice. Yudhishthira and his brothers made libations to their fathers and beheld the divine forest. Lomasa explained the altar's significance, instructing Yudhishthira to recite words of truth and ascend it for valour and strength. With the ceremony complete, they proceeded to the Mahendra hill.
115 3-115 Yudhishthira sought Parasurama's presence in the divine forest. Akritavrana narrated Parasurama's story, including his father Jamadagni's marriage to Satyavati and the mix-up in the boons granted by Bhrigu. Parasurama was born with splendor and grace, excelling in Vaidik lore and military art. He vanquished the military caste, killing King Kartavirya Arjuna, and his exploits were renowned throughout the land.
116 3-116 Akritavrana told Yudhishthira about Jamadagni's life, including his marriage to Renuka and their five sons, with Rama being the youngest but most superior. Rama avenged his father's death, killing Arjuna and his kinsmen, and his legend grew as a champion of justice and righteousness.
117 3-117 Rama avenged his father Jamadagni's death, killing Kartavirya's sons and exterminating the military caste seven times. He performed a mighty sacrifice, built a golden altar, and bestowed the earth upon Kasyapa. His legend grew, and his name became synonymous with valor and righteousness. Yudhishthira worshipped him and learned from his wisdom.
118 3-118 Yudhishthira, with his brothers and Krishna, visited sacred bathing spots, performing rituals and offering libations. They reached Godavari, where Yudhishthira was freed from his sins. He heard Arjuna's story at Agastya's holy spot and saw shrines of various gods at Suparaka. After 12 days of austerity, Valarama and Krishna arrived, lamenting the Pandavas' state.
119 3-119 Valarama questioned the value of virtue, citing Yudhishthira's suffering despite his righteousness. He praised Yudhishthira's commitment to virtue and lamented the Pandavas' fate, particularly Bhima's emaciated state. Valarama predicted Bhima's future vengeance and wondered how Panchali endured the hardships of the forest.
120 3-120 Satyaki urged action, praising Yudhishthira's virtue and vowing to defeat Duryodhana. He boasted of his abilities and praised Samva, urging the Yadus to march out and kill the Kurus. Krishna agreed, but noted Yudhishthira's commitment to truth and virtue. Yudhishthira thanked Satyaki, and the Pandavas and Yadus parted ways.
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121 Lomasa told Yudhishthira about sacred spots, including King Nriga's sacrifice that pleased Indra and King Gaya's seven magnificent sacrifices that gratified Indra and priests. He encouraged Yudhishthira to bathe in the Payosini river to cleanse his sins. Yudhishthira listened intently, eager to learn more.
122 Lomasa told Yudhishthira about Chyavana, who practiced austerities by a lake, becoming covered in ants. Sukanya, King Saryati's daughter, pierced Chyavana's eyes with thorns, thinking him a glow-worm. Chyavana demanded her hand in marriage as forgiveness, and she devoted herself to him, practicing penances and worship.
123 The twin Aswins, smitten by Sukanya's beauty, offered to restore her husband Chyavana's youth if she chose one of them. Sukanya remained faithful, and the Aswins revived Chyavana's youth after they all entered a tank. Sukanya chose her restored husband, and the Aswins ascended to heaven, delighted.
124 Chyavana defied Indra, offering Soma juice to the Aswins, citing their beauty, grace, and kindness. Indra threatened to strike him with his thunderbolt, but Chyavana stood firm, paralyzing Indra's arm and summoning a demon, Mada, to challenge the celestial.
125 Lomasa told Yudhishthira about Chyavana's victory over Mada and Indra's plea for mercy. He showed him a lake where Chyavana spread his fame and instructed him to offer libations and visit nearby holy sites, including Archika hill, where saints and celestials performed austerities and attained eternal regions.
126 Yudhishthira asked about Mandhata's birth and achievements. Lomasa explained that Mandhata was born to Yuvanaswa, who drank sacred water meant for his wife, producing a son with extraordinary strength and valour. Mandhata conquered the three worlds, performed sacrifices, and attained a position equal to Indra's.
127 King Somaka had 100 wives but no son until old age. His only son Jantu was pampered by his mothers. When Jantu was stung by an ant, Somaka rushed to soothe him. Desiring more sons, Somaka agreed to sacrifice Jantu's fat to gain 100 sons, rebirthing Jantu with a golden mark.
128 Somaka sacrificed his son Jantu for 100 sons. The priest suffered in hell for officiating. Somaka shared the punishment, taking responsibility. Afterward, he was freed, reunited with the priest, and able to enjoy blessings. His hermitage granted blessings to those who spent 6 nights there.
129 Lomasa told Yudhishthira about the place's history, where kings and saints performed sacrifices. The lord of beings performed a 1,000-year sacrifice, and Yayati rivaled Indra's prowess. A Pisacha woman spoke of the place's virtues, and Yudhishthira bathed in the holy river Yamuna, beholding all worlds and seeing Arjuna's future glory.
130 Lomasa told Yudhishthira that this spot guarantees heaven for those who die here. Thousands come to die here, and Daksha's blessing promises a place in heaven. Sacred rivers like Saraswati and Vipasa flow here, and spots like Sindhu, Prabhasa, and Vishnupada are nearby, filled with spiritual energy.
131 A hawk and pigeon sought shelter with King Usinara, debating virtue and survival. The king refused to surrender the pigeon, offering his own flesh instead. Indra and Agni revealed themselves, impressed by the king's selflessness. His glory endured, and he ascended to heaven, a testament to sacrifice and compassion.
132 Ashtavakra, a child prodigy born with eight physical deformities, corrected his father's recitation of the Shastras from the womb, earning a curse. He later defeated Vandin in a controversy at King Janaka's sacrificial ground, proving his worth despite his challenges.
133 Ashtavakra, a young Brahmana, was blocked from entering King Janaka's sacrificial ground. He claimed his right to enter, citing his Vedic knowledge. The warder challenged him to recite a verse, which he did, impressing the king. Ashtavakra answered the king's riddles correctly, demonstrating his mastery of the Vedas. He was granted admittance and introduced to Vandin, a learned Brahmana, and prepared to defeat him in controversy.
134 Ashtavakra and Vandin engaged in an intellectual battle, exchanging numerical riddles. Ashtavakra emerged victorious, impressing King Janaka. Vandin, revealed as King Varuna's son, was spared. Ashtavakra was reunited with his father, Kahoda, and worshipped by Brahmanas. He bathed in the Samanga river, straightening his limbs and gaining purification. The river became sacred, and Lomasa encouraged Yudhishthira to bathe there to cleanse himself of sin.
135 Lomasa told the story of Yavakri, who sought Vedic knowledge through intense austerities, impressing Indra. Despite warnings, Yavakri persisted, gaining boons but also pride. His father, Bharadwaja, cautioned him against arrogance, sharing the story of Medhavi, who suffered a similar fate. Yavakri ignored the warnings, offending Raivya, who cursed him, leading to his downfall.
136 Yavakri's fate was sealed when he propositioned Raivya's daughter-in-law, who trapped him. Raivya created a demon and female from his hair and commanded them to kill Yavakri. The demon slew Yavakri with a spear, piercing his heart. Yavakri's pride and lust led to his downfall, serving as a cautionary tale.
137 Bharadwaja returned to his hermitage to find his son Yavakri slain by a demon summoned by Raivya. The sacrificial fires did not welcome him, and the blind Sudra warder revealed the tragic tale. Bharadwaja lamented, cursing Raivya's son, and cremated Yavakri's body before entering a blazing fire himself, consumed by grief.
138 Paravasu killed his father Raivya, mistaking him for a deer. He confessed to Arvavasu, who observed a vow to atone for the sin. Later, Paravasu accused Arvavasu of being a Brahmana-slayer, leading to his expulsion. Arvavasu performed severe penances, worshiping the Sun, and was vindicated when the celestials restored Raivya to life and absolved Paravasu's sin.
139 Lomasa guided Yudhishthira through the mountains, warning him of dangers and invoking divine protection. Yudhishthira listened intently, determined to overcome challenges ahead. He instructed his brothers to protect Krishna and practice cleanliness, relying on Bhima's strength and his twins' bravery. With Lomasa's guidance and his brothers' support, Yudhishthira ventured forth, seeking victory.
140 Yudhishthira longed to see Arjuna, praising his virtues and prowess in battle. He recalled their past prosperity and Arjuna's strength, now lost. With determination, he resolved to reach Gandhamadana mountain, where Arjuna might be, by practising austerities and facing challenges. Only the pure of heart could reach this sacred place, free from impurities and dangers.
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141Lomasa told the Pandavas about the celestial mountain Mandara, where they'd see the sacred river Alakananda, born from the jujube tree. He shared the story of Vishnu lifting the earth from the depths as a boar, restoring balance to the universe. The celestials, led by Brahma, had witnessed this feat and praised Vishnu's power. Inspired, the Pandavas continued their journey with eagerness and devotion.
142Vaisampayana continued, "The Pandavas journeyed to Gandhamadana, encountering diverse natural wonders. With senses under control, they passed through rugged terrain, beholding various beasts. A violent wind and shower struck, reducing visibility and causing confusion. They sought shelter, reuniting after the storm and proceeding towards Gandhamadana with determination and courage."
143Draupadi, exhausted and delicate, fell to the ground, unable to bear the journey's hardships. Nakula rushed to her aid, appealing to Yudhishthira for comfort. The king lamented his addiction to dice, feeling remorse for failing to provide her with a happy life. Brahmanas performed rites to restore her health, and the Pandavas tended to her with soothing words and gentle touch. Bhima summoned his son Ghatotkacha to carry them safely through the treacherous mountains, and with his help, they continued their journey, united and determined.
144The Pandavas, carried by Rakshasas, reached the Kailasa mountain and the hermitage of Nara and Narayana. They beheld celestial trees, a jujube tree, and a sacred lake. Welcomed by sages, they received blessings, water, flowers, and roots. Dwelling with Brahmanas, they offered oblations, practiced meditation, and found peace in the divine energy of the hermitage. Their weary souls revitalized, they spent days in contemplation and nights in joyous celebration, surrounded by sages and natural beauty.
145Bhima, seeking the celestial lotus, faced numerous challenges on Gandhamadana peak. He overcame fierce beasts and plants, and marveled at a beautiful plantain tree and romantic lake. Then, he met Hanuman, who obstructed his path. Hanuman rebuked Bhima for awakening him and warned him of the impossibility of proceeding further. Bhima explained his quest, and Hanuman, with deep understanding, warned him of the treacherous path ahead, requiring great strength and courage to succeed.
146Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who challenged him to move his tail. Bhima failed, despite his best efforts. Humiliated, he sought Hanuman's refuge and asked about his identity. Hanuman revealed himself as the son of the wind-god and a friend of Sugriva, sharing stories of Rama and Sita's abduction. Bhima listened intently, his pride forgotten, seeking Hanuman's refuge."
147Hanuman told Bhima about his journey with Rama, finding Sita in Lanka, and Rama's victory over Ravana. He requested a boon to live as long as Rama's story was told and was granted it. Hanuman resides in the forest, entertained by celestial beings singing Rama's praises. He revealed to Bhima that the path he sought was a celestial one, but directed him to the accessible lake.
148Hanuman shared tales of his adventures with Rama, from their first meeting to the battle against Ravana. He recounted his ocean leap, finding Sita, and Rama's victory. With a smile, Hanuman directed Bhima to the lake, surrounded by trees, flowers, and birdsong, and bid him farewell with a nod of reassurance.
149Hanuman revealed his enormous form to Bhima, who was amazed and frightened. Hanuman shared wisdom on duties, respecting gods, and governance, emphasizing wise counsel, diplomacy, and punishment. He encouraged Bhima to follow his path with humility and restraint, and directed him towards the Saugandhika wood, warning him to respect his duties and the gods.
150Vaisampayana said, "Hanuman embraced Bhima, restoring his strength. He asked Bhima to keep their meeting secret, offering to destroy Duryodhana or bind him. Bhima declined, asking only for Hanuman's goodwill. Hanuman promised to aid the Pandavas, joining their battle cries from Arjuna's flagstaff. With a final farewell, Hanuman vanished, leaving Bhima grateful for his support."
151Vaisampayana said, "Bhima journeyed through Gandhamadana, marveling at Hanuman's splendor and Rama's greatness. He saw elephants, deer, and rivers, and fearlessly ventured into the forest, driven by the scent of lotuses. As the sun peaked, he found a majestic river teeming with golden lotuses, and the Saugandhika lotuses, shining like the sun, filling his heart with joy."
152Vaisampayana said, "Bhimasena reached Kailasa cliff and found a beautiful lotus lake, surrounded by woods, guarded by Rakshasas. The lake was filled with golden lotuses, birds, and had a wide-spreading shade. Bhima drank the ambrosial water and saw celestial lotuses. The lake was Kuvera's sporting region, held in high regard by Gandharvas and celestials. Rakshasas, named Krodhavasas, guarded the lake and demanded to know Bhima's business."
153Bhima, son of Pandu, refused to seek Kuvera's permission to gather Saugandhika lotuses for Panchali, citing Kshatriya morality. The Rakshasas tried to stop him, but he fought them off with his mace, killing many. Victorious, Bhima gathered the lotuses, restoring his strength. Kuvera granted permission, and the Rakshasas returned, seeing Bhima delighting in the lotuses.
154Vaisampayana said, "Bhima gathered rare flowers, but a violent wind arose, portending battle. Yudhishthira prepared for combat, searching for Bhima. Krishna explained Bhima's quest for more lotuses. The Pandavas followed, finding Bhima victorious amidst slain Yakshas. Yudhishthira rebuked Bhima, cautioning against rash actions. They sported in the lake, but were interrupted by the garden's warders, pacified by Yudhishthira's wisdom."
155Yudhishthira recalled their journey to sacred tirthas, woods, and mountains, seeking blessings and wisdom. He asked Bhima about reaching Vaisravana's abode, but a celestial voice directed them to return to Nara and Narayana's hermitage, then proceed to Vrishaparva's and finally Arshtisena's, to behold Kuvera's abode. The voice left everyone in awe, and Dhaumya advised Yudhishthira to obey, which he did, dwelling pleasantly with his brothers and Panchali.
156Bhimasena rushed back to find his family being carried off by Jatasura. Yudhishthira rebuked the Rakshasa, while Sahadeva challenged him to fight. Bhima arrived, his strength and valor evident, and slew the Rakshasa after a fierce battle, saving his family. The Pandavas reunited, celebrated Bhima's bravery, and reaffirmed their love and loyalty for each other.
157Yudhishthira and his brothers, with Draupadi, journeyed to the mountain Sweta, led by Lomasa. After 17 days, they reached the Himalayas and Vrishaparva's hermitage, where they spent 7 nights. Vrishaparva gave them instructions and they continued on, beholding the mountain's beauty and wonders.
158Yudhishthira and his brothers met Arshtishena, a sage who had consumed his sins through asceticism. He advised Yudhishthira to follow virtue and honor his superiors. He described the wonders of Gandhamadana, warning them not to go beyond the summit, and predicted Yudhishthira's future conquest of the earth.
159Janamejaya asked about the Pandavas' stay on Gandhamadana mountain. They lived there for five years, eating fruits and deer meat, and listening to Lomasa's stories. Bhima battled Rakshasas and Yakshas, slew Maniman with his mace, and emerged victorious, earning great acclaim for his bravery and strength.
160Yudhishthira and his brothers found Bhima victorious but wounded, surrounded by Rakshasa bodies. Kuvera arrived, angry but pleased with Bhima's bravery, and forgave him. He explained that the Rakshasas were destined to die and thanked Bhima for releasing him from a curse. Kuvera departed, praising Bhima's bravery.
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161Kuvera advised Yudhishthira on patience, ability, timing, and prowess. He praised Arjuna's honesty and bravery, warning about Bhima's rashness. Kuvera offered protection, food, and access to his region, then vanished with his followers. The Pandavas enjoyed the forest, freed from Agastya's curse.
162Dhaumya described the king of mountains, Mandara, where Indra and Vaisravana preside. The Sun rises from here, illuminating the world. He spoke of the abodes of Yama, Brahma, and Vishnu, and the Sun's unceasing journey, influencing created things, dealing life and motion to all beings.
163The Pandavas, awaiting Arjuna's return, delighted in the mountain's beauty, filled with flowers and bird cries. After five years, Arjuna returned with celestial weapons, reuniting with his brothers, and bringing joy to the grief-stricken Pandavas.
164Arjuna returned in Mahendra's car, yoked with horses as swift as lightning. He bowed to Dhaumya, Ajatasatru, and Vrikodara, and greeted Krishna. The brothers rejoiced, and Arjuna eulogized the king. He gave his mother precious gems and related his journey, learning weapons from Sakra, Vayu, and Siva.
165Vaisampayana said, "Dhananjaya and brothers paid homage to Yudhishthira. Celestial music sounded, and Indra arrived in a golden car. Yudhishthira worshiped him, and Arjuna stood humbly. Indra blessed Yudhishthira, predicting his rule, and praised Arjuna's strength and wisdom. This meeting brings bliss to those who study it with rapt attention."
166Arjuna recounted his experience in heaven to Yudhishthira, describing his battle with Shiva. Shiva swallowed up Arjuna's weapons, but eventually granted him the Pasupata weapon. Arjuna was overjoyed and grateful, knowing the weapon would make him invincible. Yudhishthira praised Arjuna's bravery and devotion.
167Arjuna learned weapons from Indra in heaven, gaining proficiency and admiration. Indra praised him, saying none could conquer him, and asked him to slay the Nivata-Kavachas as his preceptor's fee. Arjuna received a celestial car, diadem, ornaments, mail, and a durable string for Gandiva, and set out to face the challenge.
168Arjuna beheld the ocean, then entered the demons' city with Matali, frightening them with the chariot's rattling sound. He wound his shell, Devadatta, terrifying the beings. The Nivata-Kavachas appeared, and a dreadful battle ensued, with shafts flying in all directions, and the gods cheering Arjuna on.
169Arjuna fought the Nivata-Kavachas, piercing each with ten arrows. The steeds trampled the sons of Diti, and the Danavas fell by hundreds. Matali guided the steeds with ease, and Arjuna burned the demons with Brahma's weapons, cutting off their arms and piercing them again, his valor unyielding.
170Arjuna fought the Nivata-Kavachas, crushing their rocky shower with arrows and drying up their watery shower with Visoshana. He resisted their illusions of fire and wind, but a dense darkness fell, and Matali fell off. Arjuna created an illusion of arms to dispel the darkness and continued fighting.
171Arjuna fought the Nivata-Kavachas with visible weapons, severing their heads and sending them to the ground. The Daityas fled, and Arjuna discovered hundreds of slain bodies. Matali encouraged him to use the thunderbolt weapon, which slaughtered the Danavas and sent them to Yama's mansion.
172Arjuna saw Hiranyapura, a gem-filled city in the sky, inhabited by Paulamas and Kalakanjas. He used the thunderbolt weapon to destroy the city and its inhabitants. The city fell to earth, and the Kalakanjas fled. Arjuna then used the Raudra weapon, destroying all Danavas and their city.
173Indra gave Arjuna celestial weapons, a golden garland, and impenetrable mail. Arjuna dwelt in Indra's abode for five years, learning secrets of the weapons. Remembering his brothers' troubles, he returned. Yudhishthira praised Arjuna's fortune and asked to see the weapons. Arjuna promised to show them the next morning.
174Arjuna showed Yudhishthira the celestial weapons, causing the earth to tremble and rivers to churn. Divine beings appeared, including the Great-sire and Mahadeva. Narada warned Arjuna to use the weapons wisely, lest they bring destruction. The immortals departed, leaving the Pandavas to live in harmony.
175The Pandavas spent four years in Kubera's palace, practicing arms and sporting. They then urged Yudhishthira to descend and take action against their enemies, reminding him of their strengths and Krishna's support. Yudhishthira bid farewell to the mountain and began his journey with his brothers and the Brahmanas.
176The Pandavas left their home in the beautiful mountain and proceeded to Kailasa, crossing elevations and defiles. They reached Vrishaparba's hermitage, then Kuvera's lake, and finally the forest of Visakhayupa, where they dwelt for a year, engaged in hunting and asceticism. They then went to the Saraswati river.
177Janamejaya asked how Bhima, with the strength of ten thousand elephants, could be stricken with panic at a snake's sight. Vaisampayana replied that Bhima, roaming in the Himalayan forest, was seized by a colossal serpent and overpowered despite his struggles, his strength unable to overcome the snake's grip.
178Bhima, overpowered by a snake, asked it to reveal its identity. The snake, Nahusha, a sage king and Bhima's ancestor, was cursed by Agastya for affronting Brahmanas. Bhima lamented his fate, thinking of his brothers and mother. Yudhishthira, sensing ill omens, searched for Bhima and found him in a mountain cavern.
179Yudhishthira found Bhima coiled by the serpent Nahusha and asked him to free his brother. Nahusha refused, but offered to free Bhima if Yudhishthira answered his questions. Yudhishthira agreed and answered correctly, impressing Nahusha, who finally freed Bhima, acknowledging defeat by Yudhishthira's wisdom.
180Yudhishthira asked Nahusha about salvation. Nahusha explained that virtues like charity and truth lead to heaven. He also explained the soul's transmigration and the difference between mind and intellect. Nahusha shared his fall from heaven due to pride and his curse by Agastya, which was lifted by Yudhishthira's conversation.
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181The rainy season brought relief from the heat, filling the skies with clouds and the earth with grass and water. Animals rejoiced, and the forest was filled with sounds of birds and frogs. The Pandavas enjoyed the river Saraswati's sacred baths and pleasant waters, spending a joyous autumn in the forest.
182Krishna arrived at the forest of Kamyaka, greeting the Pandavas. Markandeya, a wise saint, also came and was honored. Yudhishthira asked about fate and human actions. Markandeya explained that destiny is determined by actions, and happiness is attained by virtuous men in this life and the next.
183A young prince accidentally killed a Brahmana while hunting. Filled with remorse, he and his companions sought out the sage Arishtanemi, who revealed the slain Brahmana was his son. The Muni revived his son through spiritual power, teaching the princes that Brahmanas transcend death through their sacred duties and austere lives.
184Atri and Gautama debated King Vainya's greatness, with Atri comparing him to Indra. Sanatkumara resolved the dispute, explaining that a king's power combined with a Brahmana's energy is unstoppable. King Vainya rewarded Atri with wealth, which he used to perform penances in the forest. Markandeya highlighted the glory of Brahmanas and their relationship with kings.
185Saraswati told Tarkshya that studying the Vedas, perceiving the supreme Godhead, and living a life of sanctity leads to virtue. Charitable giving, like cows, bullocks, and gold, leads to celestial regions. Maintaining the sacred fire for seven years sanctifies seven generations. Tarkshya asked for more rules on keeping the fire.
186Markandeya told Yudhishthira about Vaivaswata Manu, who did penance for 10,000 years. A fish, actually Brahma, asked Manu for protection and guided him to build an ark to save all beings from a flood. Manu recreated the world after the flood, and the legend destroys sin and brings happiness.
187Markandeya told Yudhishthira about Manu's 10,000-year penance. A fish, actually Brahma, asked Manu for protection and warned him of a flood. Manu built an ark, saved himself and others, and recreated the world after the flood. This legend showcases devotion and the cycle of creation and destruction.
188Markandeya told Yudhishthira about the Deity, Narayana, who created the universe. He is the Source, Eternal, and Unchangeable. He has many forms, supports the earth, and creates and destroys in cycles. He is the reward of sacrifices and asceticism, and is attained by those with tranquil souls.
189In the Kali age, morality will decrease, and sin will increase. Men will live for 16 years, and women will choose their own husbands. The world will be filled with sin, and men will slay each other. Then, Kalki will be born, and restore order and peace, inaugurating a new Yuga.
190Markandeya told Yudhishthira that Kalki will establish a new Yuga, exterminating thieves and robbers, and reestablishing virtue. He advised Yudhishthira to be merciful, truthful, humble, and devoted to the good of all creatures, and to practise virtue and renounce sin.
191King Parikshit married Susobhana, daughter of the frog king Ayu. She disappeared into a tank, and Parikshit ordered the slaughter of all frogs. Eventually, he reunited with her and their son Sala obtained Vamadeva's Vami horses, but refused to return them, leading to a curse and eventual redemption.
192Yudhishthira asked Markandeya about Vaka and Indra's meeting. Vaka told Indra that immortals suffer from separation, wicked companions, and dependence. He also mentioned calamities suffered by various beings. Indra then asked about the joys of immortals, and Vaka emphasized the importance of a simple life, self-cooked food, and honoring guests and Brahmanas.
193Markandeya told the Pandavas about the greatness of royal Kshatriyas, recounting a story about two kings, Suhotra and Sivi, who met on the road. Narada appeared, emphasizing humility, honesty, and forgiveness, and Suhotra gave way to Sivi, recognizing his greatness. The story showed the virtue and humility of true leaders.
194Markandeya told another story: a Brahmana asked King Yayati for wealth for his preceptor. The king asked about his covenant, and the Brahmana explained that he wanted to know the king's feelings about giving. The king replied that he never boasts about his gifts, never listens to impossible requests, and always gives away what he can with happiness. He gave the Brahmana a thousand kine, and the Brahmana left satisfied.
195Markandeya told the Pandavas about two kings, Vrishadarbha and Seduka. A Brahmana asked Seduka for a thousand steeds, but Seduka directed him to Vrishadarbha, who struck the Brahmana with a whip. However, the king then gave the Brahmana the day's tribute, more valuable than a thousand horses, demonstrating royal generosity.
196King Sivi was tested by Agni and Indra, who disguised themselves as a pigeon and hawk. The pigeon sought refuge with the king, who refused to give it up despite the hawk's demands. The king even cut off his own flesh to equal the pigeon's weight, demonstrating his virtue and selflessness. The gods revealed themselves, healed the king's wounds, and prophesied a famous son, Kapataroman.
197Narada predicted the fall of four kings from heaven, citing their flaws: Ashtaka's pride, Pratardana's detraction, Vasumanas' failure to give away a praised car, and his own fall due to Sivi's surpassing virtue, demonstrated by Sivi's willingness to sacrifice his son for a Brahmana's food.
198Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven. He didn't know Indradyumna, but an owl, crane, and tortoise led them to Akupara, who recognized Indradyumna and recalled his virtuous deeds. A celestial voice called Indradyumna to heaven, praising his virtues, and he ascended, regaining his place.
199Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven and returned through virtue. With Markandeya's help, Indradyumna met animals who led him to Akupara, who recognized him and praised his deeds. A celestial voice then summoned Indradyumna back to heaven.
200Yudhishthira asked Markandeya about King Kuvalaswa, who changed his name to Dhundhumara. Markandeya explained that Kuvalaswa, with Utanka's help and Vishnu's yoga power, would slay the Asura Dhundhu, who sought to destroy the triple world.
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201King Kuvalaswa, a descendant of Ikshvaku, ruled Ayodhya with wisdom and courage. Utanka, a powerful Brahmana, persuaded his father, Vrihadaswa, to stay and protect his people from the powerful Asura, Dhundhu, who was performing a penance to gain sovereignty over the three worlds. With Vishnu's energy, Vrihadaswa slew Dhundhu, bringing peace to the triple world and earning eternal fame.
202Vishnu slew the Danavas Madhu and Kaitabha, who threatened Brahma, on his thighs, as no other spot was uncovered. This act maintained balance in the universe, showcasing Vishnu's power and commitment to preservation.
203Dhundhu, son of Madhu and Kaitabha, obtained a boon from Brahma that he could only be slain by someone invincible. King Kuvalaswa, filled with Vishnu's energy, slew Dhundhu with the Brahma weapon, relieving the triple world of its fears. The gods blessed Kuvalaswa with invincibility, wealth, and friendship with Vishnu.
204Yudhishthira asked Markandeya about women's virtue. Markandeya praised chaste wives who devote themselves to their husbands, noting their duties are difficult and equivalent to worship. He emphasized women's roles in maintaining family and society, and encouraged Yudhishthira to appreciate their virtue.
205Markandeya told Yudhishthira about a Brahmana named Kausika, who killed a crane in anger, then sought alms from a chaste woman. She prioritized serving her husband, begged forgiveness, and praised Brahmanas. Her words impressed Kausika, subsided his anger, and earned Markandeya's admiration for her noble character.
206The fowler said, "O Brahmana, virtue is the supreme path to salvation. The chief virtues are non-injury, truth, charity, Vedic study, and abstention from anger. These five virtues are a Brahmana's duties. Virtue is the only path to salvation. I have told you this, O Brahmana, based on my knowledge and hearing."
207The fowler said, "Destiny is powerful, and I'm trying to erase my past sins. I'm a mere agent of fate, like an executioner. Animals slain by me are used to feed gods, guests, and ancestors. No one is free from harming animal life, not even sages. I atone for my karma through charity and truth."
208The fowler explained that truth can be achieved through untruth, and that man's actions determine their fate. The soul is eternal, reborn with its karma, and can attain salvation through virtuous actions, self-restraint, and spiritual wisdom. He emphasized the importance of following one's proper avocation and imitating the righteous. The wise delight in virtue, acquiring dominion and pleasure. The Brahmana asked for clarification on subduing the senses.
209The fowler explained that people seek knowledge, but soon become consumed by passions and desires, leading to a decline in spiritual light and an increase in sin. He contrasted this with the man of virtue, who cultivates righteousness through spiritual insight and respect for men of virtue. The Brahmana praised the fowler's wisdom, and he elaborated on the Brahmanic philosophy, describing the universe as Brahma, and explaining the great elements, their properties, and the three qualities of consciousness, intelligence, and egoism.
210The fowler explained the properties of the five elements, emphasizing their interconnectedness and presence in all substances. He stressed the importance of self-discipline and subduing the senses to attain spiritual light, comparing the corporeal self to a chariot, the soul to a charioteer, and the senses to horses. He encouraged spiritual growth through self-examination and self-control.
211The fowler explained the virtues of sattwa, rajas, and tamas, describing tamas as spiritual ignorance, rajas as activity and desire, and sattwa as grandeur and wisdom. He detailed the characteristics of individuals under each influence, highlighting sattwa's potential for self-reflection and spiritual growth. The fowler emphasized that anyone can attain higher states through good qualities and rectitude, regardless of caste or birth.
212The fowler explained how the vital force combines with matter to form the body, and how different airs sustain it. He emphasized the soul's presence in all creatures, its association with time, and its role as the animating principle. He stressed the importance of renunciation, self-abnegation, and equanimity in achieving spiritual enlightenment and salvation, and encouraged seeking the Supreme Spirit through spiritual vision and renunciation.
213Markandeya continued, "The fowler's parents praised his piety and self-control, pleased with his care and attention. He worshiped them like gods, dedicating his life to their service, believing it his highest duty to please them, equivalent to perpetually keeping up the sacred fire, a virtue bringing eternal prosperity."
214The fowler, once a Brahmana, was cursed by a rishi he had harmed while hunting. He was degraded to a Sudra, a fate he accepted with remorse. Sharing his story, he highlighted the consequences of sin and the power of karma, emphasizing the importance of honoring parents and adhering to righteousness.
215The fowler and Brahmana discussed happiness and misery, emphasizing spiritual wisdom and contentment. The fowler shared his insights, and the Brahmana was impressed, praising his wisdom. They parted ways, with the Brahmana returning home to attend to his parents, and the fowler continuing on his path of spiritual growth.
216Markandeya told Yudhishthira how Agni, feeling threatened by Angiras' penance, hid in water. Angiras became the temporary fire-god, and Agni agreed to reclaim his role if Angiras became his first child. Vrihaspati was born, and the gods accepted the explanation. Agni and Angiras worked together, with Agni as the main fire-god and Angiras supporting him.
217Angiras' children with Subha were exceptional. His son Vrihaspati was a brilliant counsellor. His daughters included Bhanumati, Raga, Siniwali, Archismati, Havishmati, Mahismati, Mahamati, and Kuhu, each with unique qualities.
218Vrihaspati's sons, all embodiments of fire, included Sanju, Bharadwaja, Bharata, and others. Each had unique qualities, like Siddhi's splendor and Swana's disease-generation. Satya was sinless, while Swaha's sons represented desire, invincibility, and salvation. These fires were worshipped in various sacrifices.
219Uktha's penance created a celestial being with five colors, generating five tribes. After 10,000 years, he created fire, day and night, Siva, Indra, and other beings. He also produced 25 beings, including gods who obstruct sacrifices, and two sons, Vrihaduktha and Rathantara, worshipped through Agnihotra sacrifices.
220Tapa's sons included Puranda, Ushma, and Manu, who created the five Urjaskara fires. Bhanu's six sons were Valada, Manjuman, Vishnu, Agrayana, Agraha, and Stuva. Nisa's children included Vaiswanara, Viswapati, Swistakrit, and others, each with unique roles in the Agnihotra ceremony.
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221Swaha's wife Mudita gave birth to Advanta, a sacred fire considered the ruler and soul of all creatures. Adbhuta, the prince of the sky, consumes dead bodies, and his son Bharata is worshipped as Niyata. The fire created metals and materials, was revived by Bhrigu and Angiras, and produced rivers like the Ganges, considered mothers of fires.
222Indra found a woman held by Kesin, an Asura. He challenged Kesin, who hurled a mace and rock at him. Indra destroyed them and wounded Kesin, who fled. The woman, Kavama's daughter, sought a husband through asceticism. Indra offered her a celestial husband, but she chose six and wasn't satisfied. Indra suggested the Adbhuta fire, and she agreed, begetting Kartikeya, a brilliant warrior who defeated the Asuras and brought peace to the gods.
223Indra and Devasena sought Brahma's help to find her a powerful husband. Brahma joined them at the celestial Rishis' sacrifices, where the Adbhuta fire was invited. The fire, smitten with the Rishis' wives, transformed into a household fire to be near them. However, his love remained unrequited, and he retreated to a forest, intent on self-destruction. Swaha, discovering his secret longing, devised a plan to disguise herself as the Rishis' wives and unite with the fire god in a union of love.
224Swaha, as Siva, united with Agni, resulting in Skanda's birth. She threw the semen into a golden lake on the White Mountain, and Skanda grew rapidly, born with six faces and twelve ears. He played with a bow and arrows, his roars thundering through the land, showcasing his unmatched strength.
225Markandeya spoke of Skanda's birth, causing fearful phenomena and reversing natural order. Rishis sought tranquility, unaware Swaha was the true author. Viswamitra knew the truth, performed ceremonies, and proclaimed Skanda's virtues. Celestials feared Skanda's prowess, asking Sakra to kill him, but he refused. The Mothers adopted Skanda as their son, and Agni honored him, bringing toys in a transformed state.
226Markandeya continued, "Skanda, Agni's son, marched against Indra, who hurled his thunderbolt, piercing Skanda's right side. From Skanda's body emerged Visakha, born from the thunderbolt's piercing. Indra, frightened, sought Skanda's protection, begging for mercy. Skanda bid Indra renounce fear, and the gods rejoiced, their hands striking up in celebration."
227Markandeya continued, "Skanda's strike by the thunderbolt birthed male and female children, including child-stealing creatures. Bhadrasakha, with a goat-like face, guarded his sons and daughters. Skanda is considered the father of Kumaras. The mothers' son, Sisu, was born with Skanda's blessing, known as the eighth or ninth hero, depending on whether Bhadrasakha is included."
228Skanda, adorned with gold and dressed in red, granted boons and was brave, youthful, and handsome. He took leadership of celestial forces, was anointed by Indra and gods, and honored by Rudra. He married Devasena and was served by gods of prosperity, attaining celebrity on the fifth lunar day.
229Skanda's mothers, wives of the seven Rishis, were cast out and adopted him as their son. Skanda granted them protection and promised to repay his obligation. Evil spirits like Putana Rakshasi, Sita Putana, and Raivata afflict children. Skanda created a fiery being to devour mortal progeny, known as Skandapasmara. These spirits are propitiated with offerings and worship of Skanda, bestowing valour and long life.
230Skanda's mothers, wives of the seven Rishis, adopted him as their son. Evil spirits like Putana Rakshasi afflict children. Skanda's worship protects against diseases and afflictions, and he is the son of Rudra, leader of celestial forces. His worship is essential for children's well-being.
231Draupadi and Satyabhama met in a hermitage, and Satyabhama asked how Draupadi ruled over her strong and handsome husbands. Draupadi replied that her power came from devotion, service, and selfless love, not incantations or drugs. She served them with humility, controlled her desires, and prioritized their needs. Her devotion was unwavering, and she believed harming her husband would be an eternal sin.
232Draupadi advises Satyabhama to win Krishna's heart by showing love, respect, and devotion. Be attentive, grateful, and humble. Keep confidences, support his loved ones, and avoid harmful influences. Conduct yourself modestly and cultivate virtuous friendships. Prioritize your relationship with your husband.
233Vaisampayana said, "Krishna bid farewell to the Pandavas and called for Satyabhama. She embraced Draupadi, predicting victory and reunion with her sons. Satyabhama reassured her that their sons were thriving in Dwaravati, loved by all, including Rama. With these words, she joined Krishna and departed, leaving the Pandavas comforted."
234Vaisampayana told Janamejaya about the Pandavas' life in the forest, where they received visits from ascetics. A Brahmana visited them and later went to Dhritarashtra's court, speaking of their hardships and Krishna's suffering. The king lamented his sons' fate, regretting his role in their downfall.
235Sakuni and Karna urged Duryodhana to visit the Pandavas in exile, saying, "Behold them in poverty, divested of sovereignty and prosperity! Let your wife, dressed in costly robes, look at Krishna in barks and deer-skins, and enhance her grief. You'll derive greater happiness from seeing your foes in adversity."
236Duryodhana wanted to visit the exiled Pandavas, but feared his father's disapproval. Karna suggested a pretext: supervising their cattle stations in the woods. Sakuni agreed, and they planned to present this motive to the king, confident in their scheme. They laughed and gave each other their hands.
237Duryodhana, Karna, and Sakuni asked Dhritarashtra to visit their cattle stations, citing the need to supervise the tale and marking of calves. Despite reservations, the king granted permission, and they set out with a large retinue for the lake Dwaitavana, where the Pandavas were also staying.
238Duryodhana arrived at the cattle stations, supervised the tale and marking of calves, and began to sport and wander cheerfully. He hunted animals and reached the lake of Dwaitavana, where the king of the Gandharvas refused to let him enter, rebuking his warriors harshly.
239Duryodhana's soldiers advanced despite the Gandharvas' warning. The Gandharvas attacked, and the Kuru soldiers fled, except for Karna, who fought single-handedly. Despite being outnumbered, Karna held his ground, but his car was broken, and he fled on Vikarna's car.
240Duryodhana fought valiantly but was taken prisoner by Chitrasena. The Gandharvas also captured his brothers and the ladies of the royal household. The soldiers begged the Pandavas to rescue Duryodhana, but Bhima responded with sarcas m, saying his downfall was due to his own evil counsels.
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241Yudhishthira urged his brothers to rescue Duryodhana, arguing that they couldn't let a stranger insult their family honor. Arjuna pledged to rescue the Kauravas, vowing to use force if necessary. Hearing this, the Kauravas regained their composure. Yudhishthira asked Bhima to try conciliation first, then force if needed.
242The Pandavas prepared for battle, donning armor and celestial weapons. They rode chariots, looking like blazing fires. Arjuna asked the Gandharvas to release Duryodhana, but they refused. The battle was fierce, with both sides exchanging showers of arrows. The Pandavas fought intensely, determined to rescue Duryodhana.
243The Gandharvas attacked the Pandavas, but Arjuna used his Agneya weapon to kill thousands. Bhima and the twins also slew hundreds. The Gandharvas rose into the skies, but Arjuna surrounded them with a net of arrows and mangled their limbs. Chitrasena attacked Arjuna, but was eventually defeated.
244Arjuna asked Chitrasena why he was punishing the Kauravas. Chitrasena said he was following the lord of the celestials' orders. Yudhishthira liberated the Kauravas and thanked the Gandharvas. The Gandharvas left, and the lord of the celestials revived the slain Gandharvas. Yudhishthira advised Duryodhana to never act rashly again.
245Duryodhana, defeated and ashamed, returned to Hastinapura, his heart heavy with grief. Karna greeted him, relieved he was alive and had defeated the Gandharvas. Karna confessed he had fled in fear, amazed by Duryodhana's victory. Duryodhana replied, his voice choked with tears.
246Duryodhana said, 'O Radheya, thou knowest not what hath happened. Therefore, I do not resent thy words. Thou thinkest the hostile Gandharvas to have been vanquished by me with my own energy. O thou of mighty arms, my brothers, indeed had for a long time, aided by me fought with the Gandharvas.'
247Duryodhana said, 'That slayer of hostile heroes, Arjuna, then approaching Chitrasena, smilingly addressed him in these manly words: 'O hero, O foremost of the Gandharvas, it behoveth thee to set my brothers at liberty. They are incapable of being insulted as long as the sons of Pandu are alive.'
248Karna continued, 'O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king...'
249Sakuni tries to comfort Duryodhana, who is resolved to starve himself to death. Sakuni reminds Duryodhana of his past prosperity and advises him to be grateful to the Pandavas for liberating him. He suggests that Duryodhana should return the Pandavas' kingdom and establish a brotherly relationship with them.
250The Danavas try to persuade Duryodhana not to give up and end his life. They remind him of his celestial origin and the fact that he is surrounded by heroes and illustrious men. They tell him that suicide is a sinful act that will lead to hell and calumnious speech.
251Janamejaya said, "When the high-souled sons of Pritha were living in the forest, what did those foremost of men and mighty archers--the sons of Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do? Vaisampayana said, "When, O mighty king, in this manner the Pandavas had gone, leaving Suyodhana,"
252Vaisampayana continued, "Then, O bull among the Bharatas, that mighty bowman, Karna, surrounded by a large army, besieged the beautiful city of Drupada. And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute."
253Vaisampayana continued, "O king, O lord of men, that slayer of hostile heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava Duryodhana, do thou lay unto thy heart the words that I shall tell thee; and, O represser of foes, after having heard my words, it behoveth thee to act accordingly every way.
254Vaisampayana continued, "Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra's son, "All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata. And the exceedingly precious golden plough hath been constructed.'
255Vaisampayana said, "While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess. And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, 'By good luck it is, O king, that thy sacrifice hath been completed without obstruction.'
256Janamejaya said, 'After having delivered Duryodhana, what did the mighty sons of Pandu do in that forest? It behoveth thee to tell me this.' Vaisampayana said, "Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams."
257Vaisampayana continued, "Dwelling in the woods, O bull of the Bharata race, the high-souled Pandavas spent one and ten years in a miserable plight. And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots."
258Yudhishthira said, "Why did that high-souled one give away a drona of corn? And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit...
259The messenger of the gods said, 'O great sage, thou art of simple understanding; since, having secured that celestial bliss which bringeth great honour, thou art still deliberating like an unwise person. O Muni, that region which is known as heaven, existeth there above us.'
260Janamejaya said, "While the high-souled Pandavas were living in those woods, delighted with the pleasant conversation they held with the Munis, and engaged in distributing the food they obtained from the sun, with various kinds of venison to Brahmanas and others that came to them for edibles till the hour of Krishna's meal, how, O great Muni, did Duryodhana...
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261Vaisampayana said, "One day, having previously ascertained that the Pandavas were all seated at their ease and that Krishna was reposing herself after her meal, the sage Durvasa, surrounded by ten thousand disciples repaired to that forest. The illustrious and upright king Yudhishthira, seeing that guest arrived, advanced with his mothers to receive him."
262Vaisampayana said, "These great warriors of the race of Bharata sojourned like immortals in the great forest of Kamyaka, employed in hunting and pleased with the sight of numerous wild tracts of country and wide reaches of woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra..."
263Kotika said, "Excellent lady, who art thou that standest alone, leaning on a branch of the Kadamva tree at this hermitage and looking grand like a flame of fire blazing at night time, and fanned by the wind? Exquisitely beautiful as thou art, how is it that thou feelest not any fear in these forests?"
264Vaisampayana continued, "The princess Draupadi, thus questioned by that ornament of Sivi's race, moved her eyes gently, and letting go her hold of the Kadamva blanch and arranging her silken apparel she said, I am aware, O prince, that it is not proper for a person like me to address you thus..."
265Vaisampayana said, "O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna. And hearing Kotikakhya's words, Jayadratha said to that scion of the race of Sivi, 'Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind...'
266Vaisampayana said, "The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger. And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors..."
267Vaisampayana said, "Meanwhile those foremost of bowmen on the face of the earth, having wandered separately and ranged in all directions, and having slain plenty of deer and buffaloes, at length met together. And observing that great forest, which was crowded with hosts of deer and wild beasts, resounding with the shrill cries of birds..."
268Vaisampayana said, "The hostile Kshatriyas, incensed at sight of Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, 'Those five great warriors, O Krishna, that are coming, are I believe, thy husbands."
269Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders to those princes, saying, 'Halt, strike, march, quick', and like. And on seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the soldiers sent up a loud shout on the field of battle. And the warriors of the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful heroes looking like fierce tigers, lost heart."
270Vaisampayana said, "Jayadratha flying for his life upon beholding those two brothers with upraised arms, was sorely grieved and bolted off with speed and coolness. But the mighty and indignant Bhimasena, descending from his chariot, ran after him thus fleeing, and seized him by the hair of his head."
271Janamejaya said, "What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?" Vaisampayana said, "Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis."
272Markandeya said, 'O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods.'
273Markandeya said, "The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him."
274Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma. And Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon!
275Yudhishthira said, 'O adorable one, thou hast described to me in detail the history of the birth of Rama and others. I wish to learn the cause of their exile. Do thou, O Brahmana, relate why the sons of Dasaratha--the brothers Rama and Lakshmana--went to the forest with famous princess of Mithila.' Markandeya said, 'The pious king Dasaratha, ever mindful of the old and assiduous in religious ceremonies, was greatly pleased when these sons were born.'
276Markandeya said, 'Beholding Ravana come, Maricha received him with a respectful welcome, and offered him fruits and roots. And after Ravana had taken his seat, and rested himself a while, Maricha skilled in speech, sat beside Ravana and addressed him, saying, 'Thy complexion hath assumed an unnatural hue; is it all right with thy kingdom, O king of the Rakshasas?'
277Markandeya said, 'That heroic king of the vultures, Jatayu, having Sampati for his uterine brother and Arjuna himself for his father, was a friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of Ravana, that ranger of the skies rushed in wrath against the king of the Rakshasas. And the vulture addressed Ravana, saying, 'Leave the princess of Mithila, leave her I say!'
278Markandeya said, 'Afflicted with grief at the abduction of Sita, Rama had not to go much further before he came upon Pampa--that lake which abounded with lotuses of various kinds. And fanned by the cool, delicious and fragrant breezes in those woods, Rama suddenly remembered his dear spouse. And, O mighty monarch, thinking of that dear wife of his...'
279Markandeya said, 'And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord, attired in mean garb, with but a single jewel (on the marital thread on her wrist), and incessantly weeping, seated on a stone, and waited upon by Rakshasa women, Ravana... came to her and approached her presence.'
280Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along with his brother, hospitably treated by Sugriva, continued to dwell on the breast of the Malyavat hill, beholding every day the clear blue sky. And one night, while gazing from the mountain-top on the bright moon in the cloudless sky...'
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281Markandeya said, 'It was on the breast of that very hill where Rama was seated with those foremost of monkeys that great monkey chiefs at the command of Sugriva, began to flock together. The father-in-law of Vali, the illustrious Sushena, accompanied by a thousand crores of active apes, came to Rama.
282Markandeya said, 'Having quartered his army in those groves abounding with food and water and with fruits and roots, the descendant of Kakutstha began to watch over them with care. Ravana, on the other hand, planted in his city many appliances constructed according to the rules of military science.
283Markandeya said, 'And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others.
284Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat.
285Markandeya said, "Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand.
286Markandeya said, "Learning that Kumbhakarna had with his followers, fallen in battle as also that great warrior Prahasta, and Dhumraksha too of mighty energy, Ravana then addressed his heroic son Indrajit saying, 'O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My good son, it was by thee that this blazing fame of mine had been acquired...
287Markandeya said, "Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons. And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage.
288Markandeya said, "The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chiefs.
289Markandeya said, "Having slain Ravana, that wretched king of the Rakshasas and foe of the celestials, Rama with his friends and Sumitra's son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been slain, the celestials with the Rishis at their head, worshipped Rama of mighty arms, blessing and uttering the word Jaya repeatedly.
290Markandeya said, "It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods! O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,--the path that leadeth to tangible rewards.
291Yudhishthira said, "O mighty sage, I do not so much grieve for myself or these my brothers or the loss of my kingdom as I do for this daughter of Drupada. When we were afflicted at the game of the dice by those wicked-souled ones, it was Krishna that delivered us. And she was forcibly carried off from the forest by Jayadratha.
292Markandeya continued, 'On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head.
293Markandeya said, 'Having pondered over these words (of Narada) about his daughter's marriage, the king began to make arrangements about the nuptials. And summoning all the old Brahmanas, and Ritwijas together with the priests, he set out with his daughter on an auspicious day. And arriving at the asylum of Dyumatsena in the sacred forest, the king approached the royal sage on foot, accompanied by the twice-born ones.
294Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow.
295Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache.
296Markandeya continued, 'Then having applauded and reverenced that best of women, those Rishis there assembled bade farewell to that foremost of kings as well as to his son. And having saluted them thus, they speedily went, in peace with cheerful hearts, to their respective abodes. And the king, with his ministers and wife, and Satyavan with his wife, were all reunited.'
297Markandeya continued, 'When the night had passed away, and the solar orb had risen, those ascetics, having performed their morning rites, assembled together. And they brought tidings of the enemy of Dyumatsena having been slain by his own minister. And they related unto him all that had happened, viz., how having heard that the usurper had been slain...'
298Vaisampayana continued, "Surya then said, 'O Karna, thou art possessed of great wisdom and courage! Thy vow is known to me, and I also know thy fame! But, O son, listen to my words! Though thou art acquainted with the truth of thy vow, yet, for thy own good, I will repeat it!' "
299Surya continued, "O Karna, thou art a worshipper of mine, and I am pleased with thy devotion. I tell thee this for thy benefit, as I am thy friend and well-wisher. Thou art a mighty-armed one, and thou desirest fame at the expense of thy life. But, O son, fame is for the living, not for the dead."
300Vaisampayana continued, "And Karna, having obtained the dart, thought that he was invincible, and he began to despise Arjuna. But, O king, fate is all-powerful, and it was ordained that Karna was to be slain by Arjuna. And though Karna knew this, he still felt a sense of pride and security, for he had the dart...
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301Vaisampayana continued, "Then Kuntibhoja's daughter, Pritha, hearing these words of her father, took the Brahmana to her abode, and treated him with respect. And she ministered unto him, devotedly, with food and drink, and gave him a bed to sleep on. And she herself slept on the floor..."
302And duly waiting upon that Brahmana as if he were a very god, she gratified him highly. And that best of Brahmanas, pleased with her service, granted her a boon. And he said, "O Pritha, thou shalt be the mother of a son, who shall be the foremost of all men, and shall be known as the son of the Sun."
303And Kunti, having obtained the mantra, was filled with joy. And she thought that she had achieved the greatest success. And from that day on, she was devoted to the service of the celestials. And she invoked the celestials, using the mantra. And the celestials, bound by the power of the mantra, appeared before her.
304Vaisampayana continued, "The princess, filled with shame and fear, again addressed Surya, saying, 'O lord of rays, I am yet a maiden and unwed. My father, the king, is still alive. I cannot surrender myself to thee without his consent. If I do so, it will be a great wrong to my father and my family.'"
305Vaisampayana continued, "And she passed her days in happiness and contentment, waiting for the time when her child should be born. And as the days went by, her womb grew larger, and her beauty and grace increased. And she felt the child moving within her, and she knew that it was a mighty and powerful being."
306And he grew up to be a great hero, and was known far and wide for his bravery and strength. And he was especially skilled in the use of weapons, and was a master of the bow and arrow. And he was also very wise, and knew the secrets of the Vedas.
307Take this mail, and these ear-rings, and this coat of armour, for they are equal to thy celestial weapons!' And Indra said, 'I shall take them, but thou shalt be bereft of thy natural armour, and thy life shall be in danger!' And Karna replied, 'I shall give them up, for I am prepared to face any danger!'
308And they all told one another about their respective adventures, and the defeats they had suffered at the hands of the enemies. And they also told about the various wonderful things they had seen, and the great merits they had acquired. And they all congratulated one another on their reunion, and on their having outlived the term of their exile.
309Yudhishthira replied, 'O Nakula, it is for this reason that we have met with this disaster, that our virtue and wealth have been impaired by our own fault. We have, for a long time, practised virtue, and our wealth hath been immense. But, O Nakula, we have, on this occasion, committed a fault.'
310And beholding that lake, Yudhishthira, the son of Kunti, approached it, and saw his brothers, the sons of Madri, and Bhima, and Arjuna, lying dead. And seeing them, he was filled with great sorrow, and began to lament in a piteous tone. And, O king, he exclaimed, 'O, what a calamity hath befallen us!'
311And seeing them, he was filled with great sorrow, and began to lament in a piteous tone. And, O king, he exclaimed, 'O, what a calamity hath befallen us! What a misfortune hath been ours! Oh, how the fates have conspired against us!'
312And he also attaineth a life that is free from danger, and that is characterized by peace and prosperity. And the man who layeth this story to heart, attaineth also the region of the virtuous, and his mind is always devoted to the pursuit of virtue.
313And then, having sat down, those heroes, the five Pandavas, equipped in vows, began to consider how they should spend the thirteenth year, unknown to the sons of Dhritarashtra. And Yudhishthira said, 'We must spend this year in such a way that our enemies may not discover us.'
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1Bhima said, 'I shall present myself as a cook, Vallabha by name, skilled in dressing dishes. And I shall enter the service of the king, and shall gratify him with various kinds of food and drinks. And I shall also, O king, instruct the cooks of the king in the preparation of various dishes.'
2Nakula said, 'I intend to present myself before the lord of Virata as a keeper of horses, and my name shall be Granthika. And I shall enter the service of the king, and shall gratify him with my knowledge of horses. And I shall also, O king, tend to the horses of the king, and shall dress them in harness...'
3Draupadi replied, 'I shall conduct myself, O king, in such a way that no blame may attach to me. I shall be always careful and shall never go astray. I shall serve Sudeshna with devotion and humility, and shall always seek her protection.'
4Vaisampayana said, 'Those tigers among men, the Pandavas, with their beloved wife, Droupadi, and their priest, Dhaumya, and Indrasena, and others, having thus taken counsel, and resolved upon their respective offices, and the order of their residence, and the disposal of their wealth...'
5And they took up their residence in a potter's house, and lived there, disguised and unknown, with their weapons laid aside. And Yudhishthira, and Dhananjaya, and Bhimasena, and Nakula, and Sahadeva, and Krsna, the daughter of Drupada, lived in the city, passing their days in the guise of brahmanas, and their nights in the potter's house.
6And Yudhishthira, with his brothers, and Droupadi, lived in the potter's house, and followed the profession of mendicants, and studied the Vedas, and the arts, and the science of arms. And they lived on alms, and wore the dress of brahmanas, and were engaged in the study of the Vedas, and the performance of sacrifices.
7And Yudhishthira, that tiger among men, began to live in the city of Virata, surrounded by plenty and prosperity. And he began to sport and roam in the gardens and pleasure grounds of the city, like a celestial in the gardens of Nandana.
8And Bhima, that tiger among men, began to live in the city of Virata, surrounded by plenty and prosperity. And he began to sport and roam in the gardens and pleasure grounds of the city, like a celestial in the gardens of Nandana. And he began to attend the court of Virata,
9And so Draupadi, disguised as a Sairindhri, entered the service of Queen Sudeshna, and began to live in the city of Virata. And she served the queen with dedication and skill, dressing her hair and making beautiful garlands for her. And the queen, pleased with her service,
10And so Sahadeva, disguised as a cowherd, entered the service of King Virata, and began to live in the city of Virata. And he tended the king's cattle with skill and dedication, and the king was pleased with his service. And Sahadeva, ever vigilant, used to gather information
11And so Arjuna, disguised as Vrihannala, lived in the palace of King Virata, teaching singing and dancing to the princess Uttara and her friends. And though he was a great warrior, he hid his true identity and lived among the women of the palace, enjoying their company and sharing in their pleasures.
12And so Nakula, disguised as Granthika, entered the service of King Virata, and began to tend to the king's horses with great skill and care. And the king was pleased with his work, and praised him highly, and made him the manager of all his horses. And Nakula used this opportunity
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54Sanjaya said, "You're wise, O king, but follow your sons' counsel. You injured the Pandavas, laughed at their loss, and didn't intervene when they were insulted. Arjuna's arrows will consume us all. His car, with the blazing Ape banner, will destroy us like the wheel of Time."
55Duryodhana said, "We can vanquish the foe! Bhishma, Drona, Kripa, and Karna are equal to celestials and can defeat Sakra himself. Arjuna can't face them alone, and united, they'll slay him. My success is certain, and my foes' defeat is inevitable."
56Duryodhana asked Sanjaya about Yudhishthira's army. Sanjaya replied that the Pandavas were ready for battle, with Arjuna's celestial car adorned with divine banners and pulled by white, celestial steeds. The other Pandavas had similar divine steeds, presented by the celestials, and were eager for combat.
57Dhritarashtra asked Sanjaya about the Pandavas' army and allies. Sanjaya replied that Krishna, Chekitana, Satyaki, Drupada, Virata, and other kings had joined the Pandavas. Dhrishtadyumna led the host, and the Pandavas had assigned their opponents to various warriors. Dhritarashtra feared defeat and his sons' death, but Duryodhana was confident in his own strength. Dhrishtadyumna urged the Pandavas to fight, and Yudhishthira relied on him to rescue them.
58Dhritarashtra appealed to Duryodhana to make peace with the Pandavas, warning of devastating consequences. But Duryodhana refused, boasting he and Karna could defeat them. He vowed to conquer or die, and wouldn't surrender any land. Dhritarashtra lamented, foreseeing the Kauravas' downfall and the Pandavas' victory.
59Sanjaya found Krishna and Arjuna seated on a golden dais, their feet resting on each other's laps. He conveyed Dhritarashtra's message, and Krishna spoke, warning of danger and urging peace. Krishna declared Arjuna invincible, and Arjuna echoed his determination to win. Sanjaya saw the Pandavas' victory and the Kauravas' defeat.
60Dhritarashtra weighed the merits and demerits, realizing the Pandavas had human and divine support, while the Kurus were weaker. He feared Arjuna's celestial bow and quivers, and his car striking fear into their enemies. He saw Arjuna as superhuman, capable of defeating the gods, and urged Duryodhana to seek peace, deeming the Pandavas mightier.
61Duryodhana scoffed at his father's fears, boasting his powers surpass those of the gods. He claimed he could extinguish Agni's flames, reunite sundered mountains, and calm tempests. He asserted his superiority in intelligence, energy, and knowledge, predicting the defeat of the Pandavas and their allies.
62Karna boasted of slaying the Pandavas, citing his Brahma weapon from Rama. Bhishma rebuked him, predicting defeat and the destruction of his weapons by Krishna and Arjuna. Karna, offended, laid down his weapons and vowed to only appear in court. Bhishma laughed, questioning Karna's promises and mocking his claims of virtue.
63Vidura rebuked Duryodhana's boastfulness, emphasizing the importance of self-restraint and righteous conduct. He praised the virtues of self-restraint, including forgiveness, truthfulness, contentment, and control over the senses. Vidura encouraged Duryodhana to cultivate self-restraint and follow the righteous path, rather than relying on strength and pride alone.
64Vidura told stories of a fowler and honey on a mountain, warning Dhritarashtra that family division leads to destruction. He urged reconciliation with Yudhishthira, citing Arjuna's past victories and the strength of his allies. Vidura cautioned that war would bring irreparable losses, imploring Dhritarashtra to unite the family and avoid destruction.
65Dhritarashtra warned Duryodhana: "Don't underestimate the Pandavas! They're like the five elements, unstoppable. Listen to Bhishma, Drona, and others; share the kingdom and avoid war. Krishna's power is unmatched; don't challenge him. Seek peace, lest our dynasty falls."
66Sanjaya conveyed Arjuna's message to Dhritarashtra, warning of devastating war consequences and urging him to grant Yudhishthira his rightful share of the kingdom to avoid bloodshed.
67Dhritarashtra asked Sanjaya to assess the strengths and weaknesses of both armies, but Sanjaya refused to answer in secret, fearing the king's wrath. He suggested that Vyasa and Gandhari be present to ensure a truthful response. With them present, Sanjaya revealed the fate that awaited the Kauravas and Pandavas in the impending battle.
68Sanjaya describes Krishna's divine nature, superior strength, and unparalleled power. He warns Dhritarashtra that Krishna's purpose is to destroy his wicked sons, and that he is the Lord of Time, Death, and the Universe, beguiling all with his illusion.
69Dhritarashtra asked Sanjaya about his knowledge of Krishna's divine nature. Sanjaya explained that his own knowledge was unwavering, describing Krishna as the creator of all and the union of the Gross, Subtle, and Cause. He emphasized the importance of self-control and spiritual knowledge to attain true understanding and protection.
70Sanjaya describes Krishna's divine names and attributes, revealing their meanings and significance. He explains that Krishna's names symbolize his unity with eternal peace, his triumph over demons, and his role as creator, preserver, and destroyer. Sanjaya highlights Krishna's eternal nature, self-control, splendor, and all-encompassing knowledge, emphasizing his divine nature and supreme being.
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71Dhritarashtra envies those who will behold Krishna, describing him as a radiant, courageous, and eloquent leader, the slayer of foes, and destroyer of enemies' fame. He reveres Krishna as eternal, omniscient, and infinite, the creator and destroyer of all, and surrenders himself to his supremacy.
72Yudhishthira asks Krishna for help, recounting their hardships and Dhritarashtra's unfair offer. Krishna offers to negotiate a peace, but Yudhishthira fears for his safety. Krishna reassures him, confident in his ability to protect himself and negotiate a favorable outcome. Yudhishthira entrusts Krishna with the task, relying on his wisdom and diplomatic skills.
73Krishna urges Yudhishthira to embrace his Kshatriya duty and vanquish his enemies, as cowardice is not befitting of a warrior. He recounts Duryodhana's wrongdoings and advises Yudhishthira to slay him, as he deserves death for his wicked deeds. Krishna offers to negotiate peace, but warns of inevitable war and advises preparation.
74Bhima urges Krishna to approach Duryodhana with mildness, describing him as sinful, arrogant, and hostile. He recalls happy days when the Kauravas and Pandavas lived together, but fears Duryodhana's wrath will destroy their race. Bhima likens him to destructive historical figures and begs Krishna to find a way to reach his heart, seeking peace over war.
75Kesava addresses Bhima, surprised by his sudden desire for peace, recalling Bhima's previous vows to slay Duryodhana. He suggests Bhima's fear and panic have led him to seek peace, and urges him to recall his deeds and duty as a Kshatriya, to stand firm and not yield to grief and fear.
76Bhima replies to Vasudeva, "You know my delight in battle, my unyielding spirit, and my unwavering resolve. I can keep the firmament and earth asunder with my arms! My mace-like arms can crush anyone who comes within their grasp. I will trample all Kshatriyas who come against the Pandavas."
77Krishna speaks to Bhima, "I spoke out of affection, not reproach. Human acts are doubtful, and success comes from both Destiny and Exertion. Don't be pained by failure or delighted by success. I'll strive for peace, but if war comes, the burden will be on you and Arjuna."
78Arjuna said, "O Krishna, you doubt peace is possible due to Dhritarashtra's greed and our weakness. But nothing is impossible. You are our foremost friend, like Prajapati to gods and Asuras. Strive for peace or accomplish our good through other means. Duryodhana deserves destruction for his evil deeds, including depriving us of our kingdom. Act without delay for our benefit."
79Krishna said, "I'll strive for peace, but it requires providential cooperation. Human effort alone is insufficient. Duryodhana, driven by sinful inclinations, won't make peace without a fight. His refusal will lead to his downfall, ordained in heaven. I'll do my best, but don't expect peace with the foe."
80Nakula said, "Disregard the enemy's wishes and act accordingly. Our wishes have changed since our exile ended and we've assembled a mighty army. Speak words of mildness and threat to agitate Suyodhana with fear. Your words will accomplish Yudhishthira's desired object, with Vidura's wisdom and your eloquence persuading them to see reason."
81Sahadeva and Satyaki urged Krishna to provoke war with the Kauravas, seeking revenge for Draupadi's humiliation and their own suffering. The warriors roared in approval, eager for battle, and praised Satyaki's words: "Excellent! Excellent!"
82Krishna, Drupada's daughter, tearfully implored Krishna to aid the Pandavas, recalling her humiliation and suffering at the hands of Duryodhana's gang. She held up her seized tresses as a symbol of her plight. Krishna comforted her, promising victory for the Pandavas and defeat for their enemies, fulfilling the duty of Kshatriyas to punish the wicked.
83Krishna agreed to bring peace between the Pandavas and Dhritarashtra's sons, preparing his chariot and setting off with Satyaki. Auspicious animals and birds followed, and favorable winds blew. Many Rishis joined him, and Yudhishthira asked Krishna to comfort their mother and salute their allies. Arjuna threatened to annihilate the Kshatriya race if their demands weren't met.
84Krishna journeyed to Hastinapura with a large retinue, accompanied by omens like thunder, reversed river flows, and fires. However, his path was filled with auspicious signs, including fragrant flowers, delicious breezes, and worship from Brahmanas and women.
85Dhritarashtra urged his advisors to prepare for Krishna's reception, emphasizing Krishna's greatness and the importance of gratifying him. Delightful pavilions were erected, adorned with gems, and luxuries were provided. However, Krishna arrived without noticing the opulence, focused on his mission to negotiate peace between the Pandavas and Kauravas.
86Dhritarashtra announced Krishna's arrival to Vidura, extolling his virtues as leader of the Ahukas, guardian of the Vrishni kingdom, and a high-souled being. He offered Krishna extravagant gifts, including golden cars, elephants, maid-servants, and precious gems. Dhritarashtra instructed his family and citizens to receive Krishna with respect and reverence.
87Vidura advised Dhritarashtra to sincerity and honesty with Krishna, warning that attempts to bribe him would fail. He urged the king to offer Krishna peace between the Kurus and Pandavas, reminding him of his paternal duty. Vidura cautioned against deceiving Krishna with false hospitality, emphasizing his true purpose was peace.
88Duryodhana opposed honoring Krishna, fearing weakness. He proposed imprisoning Krishna, believing it would lead to the Pandavas' submission. Dhritarashtra and Bhishma were outraged, recognizing it as a grave injustice. Bhishma rebuked Duryodhana, warning of his downfall, and stormed out. Dhritarashtra urged Duryodhana to reconsider, but he refused.
89Krishna departed for the city of the Kurus, surrounded by devoted followers. The citizens bid him farewell, and all the Kurus, except Duryodhana, came out to meet him. The city was adorned with jewels and gems, and Krishna's chariot moved slowly through the crowd. He was greeted by Dhritarashtra, Bhishma, Drona, and Kripa, and honored with a golden seat and offerings. Then, he went to Vidura's abode, where he shared news of the Pandavas' activities.
90Pritha lamented her sons' fate, exiled to the forest. She remembered their luxurious upbringing and current hardships. She praised Krishna, trusting his power to help. He consoled her, saying her sons would soon regain their kingdom. He encouraged patience, knowing they would reunite and rule again.
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91Krishna went to Duryodhana's palace, like the abode of Purandara, and greeted the kings. He refused Duryodhana's offers, saying he wouldn't abandon virtue for desire, wrath, or gain. He supported the virtuous Pandavas, and his words were clear and distinct. He then went to Vidura's abode, where he was entertained with clean and savory food.
92Vidura warned Krishna that Duryodhana was driven by desire and pride, disregarding virtue and reason. He feared Krishna's words would fall on deaf ears and cautioned him against entering a hostile environment where enemies had united against him and the Pandavas. Vidura expressed his love and concern for Krishna's well-being.
93Krishna praised Vidura's wisdom, acknowledging the difficulty of reasoning with Duryodhana. He sought to liberate the earth from calamity, believing his efforts would have merit even if unsuccessful. Krishna vowed to bring peace, willing to go to great lengths, and face opposition, to prevent war.
94Krishna and Vidura conversed through the night, discussing virtue and profit. At dawn, choristers awoke Krishna with music. He worshipped the sun, gave away wealth, and mounted his car. Thousands of soldiers marched ahead as he proceeded to the court. The citizens gathered, thronging the streets. Krishna entered, arm-in-arm with Vidura and Satyaki, and took his seat. The assembly trembled with delight, and all gazed at him in silence.
95Krishna urged Dhritarashtra to establish peace between the Kurus and Pandavas, warning of danger and destruction if not. He appealed to the king's noble qualities and promised to set right the Pandavas if Dhritarashtra did the same with his sons. Krishna stressed the benefits of peace and cautioned against battle, imploring the king to save the world and revive his affection for the Pandavas.
96Jamadagni's son told a story to Duryodhana about King Dambhodbhava, who was defeated by Nara using grass blades. He warned Duryodhana that pride would lead to defeat and urged him to make peace with the Pandavas, recognizing their strength and the futility of resistance.
97Kanwa advised Duryodhana to make peace with Yudhishthira, citing the eternal nature of Brahman, Nara, and Narayana. He shared the story of Matali's search for a worthy husband for his daughter, emphasizing the importance of wisdom, virtue, and character over physical strength.
98Narada joined Matali on his journey, visiting Varuna's realm. They searched for a suitable husband for Matali's daughter, beholding wonders like Pushkara, Varuna's son, and the golden abode. Narada showed Matali blazing weapons, the fire of blazing flames, Vishnu's discus, and the knotty bow, a fearsome weapon held by Varuna's sons.
99Narada described Patalam's wonders: Asura-fire, Amrita residue, moon's phases, Vishnu's rise, Airavata's water, and revived creatures. Defeated Danavas and ascetic Rishis dwelled there. Narada sought a bridegroom for Matali's daughter, but Matali saw none eligible, fascinated by a mysterious, blazing egg.
100Narada showed Matali the city of Hiranyapura, built by Maya, where powerful Danavas lived, exhibiting illusions. Matali refused to search for a bridegroom among them, citing eternal hostility between gods and Danavas. Narada understood and agreed to search elsewhere, marveling at the city's beauty and wonders.
101Narada described birds, descendants of Garuda's sons, who subsist on snakes and possess excellent feathers. They're prosperous, powerful, and worship Vishnu, but lack compassion and spiritual enlightenment. Narada listed their names, noting their achievements, and offered to search elsewhere for a suitable husband for Matali's daughter.
102Narada said, "We're in Rasatala, where Surabhi, mother of all kine, dwells. Her milk creates the Milky Ocean, supporting the four quarters. The gods and Asuras churned the ocean, obtaining treasures mixed with her milk. Surabhi's milk becomes Swaha, Swadha, or Amrita, depending on who drinks it."
103Narada said, "Bhogavati is ruled by Vasuki, king of Nagas. Shesha, with a thousand heads, supports the earth. Many Nagas, with diverse forms and ornaments, live here. I'll name a few: Vasuki, Takshaka, Karkotaka... Matali, pleased with Sumukha, asked Narada to secure him as a son-in-law for Gunakesi."
104Narada praises Matali, a strong and virtuous charioteer and friend of Indra. Matali seeks a husband for his daughter Gunakesi, and Narada suggests Sumukha, Aryaka's grandson. Despite threats from Garuda, they seek Indra's help, and Vishnu grants Sumukha immortality. Sumukha marries Gunakesi, and they return home, joyful.
105Garuda, infuriated by Indra's grant of immortality to Sumukha, boasts of his strength and challenges Indra. Vishnu, provoked, challenges Garuda to bear the weight of his right arm. Garuda fails, humbled, and begs forgiveness. Vishnu forgives him, and they become friends. The story is told to Duryodhana as a caution against fighting the Pandavas, but he refuses to listen.
106Narada tells the story of Galava and Viswamitra to illustrate the importance of listening to good advice. Viswamitra, tested by Dharma, was awestruck and took a long time to prepare food. Galava, his disciple, waited 100 years and asked what gift he could give. Viswamitra asked for 800 white horses with one black ear, a task Galava eventually fulfilled after much effort.
107Galava, filled with anxiety and regret, laments his promise to Viswamitra to deliver 800 white horses with one black ear. He feels hopeless and considers suicide, but then decides to seek Vishnu's help. Garuda appears, offering to take Galava to Vishnu, and urges him to come along.
108Garuda asks Galava to choose a direction for their journey. He describes the east as the most sacred and auspicious, where the gods perform ceremonies and the Vedas were sung. The east symbolizes wisdom, knowledge, and new beginnings. Galava can choose another direction: south (ancestors), west (sunset), or north (gods and Amrit).
109Garuda describes the south, Dakshina, where the Pitris, smoke-dwelling celestials, and Viswedevas reside. Human lifespans are measured, and deeds of the dead bear fruit. Rakshasas and Gandharvas guard the realm, entrancing the heart and mind. Legendary events unfolded here, including Ravana's quest and Vritra's conflict. The river Vaitarani flows with bodies of the damned, and the region is shrouded in gloom.
110Garuda describes the western quarter, favored by King Varuna. The sun's rays dismiss here at day's end, making this the west. Varuna rules over aquatic creatures, and the moon rejuvenates here. The Daityas were defeated and bound, and Night and Sleep spread from here. Sakra slew the Maruts, and Surabhi pours milk into a golden lotus lake. The elements are pain-free, and the sun's course devi ates from the straight path. Garuda asks Galava which direction to journey to next.
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111Garuda describes the northern quarter, superior to all others, where virtue reigns. Krishna, Jishnu, and Brahman reside here. Maheswara sports with Prakriti, and only Vishnu can behold him. The moon was installed, Ganga fell from heaven, and Kuvera was made sovereign. The Siddhas have their abodes, and the seven Rishis with Arundhati can be seen. Only Narayana and Nara have passed beyond the guarded Ganges' source.
112Galava asks Garuda to take him to the east, where gods reside. As they fly, Galava is overwhelmed by Garuda's speed and beauty, likening him to the sun. He begs Garuda to slow down, fearing for his life, and reveals his promise to give his preceptor 800 white steeds. Garuda offers to help, suggesting they rest on the seaside mountain Rishabha.
113Galava and Garuda met Sandili on Rishabha's peak. After eating, Garuda's wings fell off, and he became a flesh ball. Sandili forgave him, restoring his wings, warning him against contempting her or women. They left, still searching for steeds to fulfill Galava's promise to Viswamitra.
114Garuda advises Galava to seek wealth from King Yayati, son of Nahusha, who has immense wealth. They visit Yayati, who receives them hospitably. Garuda explains Galava's debt to Viswamitra and suggests Yayati's gift will help Galava and increase Yayati's own wealth of asceticism, comparing it to milk in a conch-shell.
115 Yayati gives his daughter Madhavi to Galava as alms, hoping for a grandson. Madhavi's beauty and virtue have attracted many suitors. Galava plans to find a king to marry her and secure a dower to fulfill Viswamitra's demand for 800 steeds.
116King Haryyaswa marries Madhavi, but only has 200 of the 800 steeds demanded by Galava. Madhavi proposes a solution: she'll bear a son, then return to Galava, who can seek the remaining steeds from other kings. She reveals a boon that makes her a maiden again after each delivery.
117Galava and Madhavi arrive at King Divodasa's court. Divodasa agrees to beget a child with Madhavi, noting his wealth is similar to Haryyaswa's. He weds Madhavi and fathers a son, Pratardana. The union is likened to mythological couples, emphasizing the divine nature of marriage. Galava returns, and Divodasa returns Madhavi, keeping his promise.
118Galava offers Madhavi to King Usinara in exchange for 400 steeds. Usinara accepts, but only has 200 steeds, and agrees to beget only one son. Galava praises Usinara's virtue and gives him Madhavi. She bears a son, Sivi, and Galava takes her back, leaving Usinara to his kingdom.
119Garuda tells Galava to offer Madhavi and 600 steeds to Viswamitra, citing Richika's example. Viswamitra accepts, begets Ashtaka, and sends him to a city with the steeds. Galava bids Madhavi farewell, acknowledging her role in saving her father, four kings, and himself. He releases Garuda and returns Madhavi to her father, finally free to pursue ascetic penances.
120King Yayati takes Madhavi to a hermitage for Swayamvara, but she chooses the forest as her lord and devotes herself to asceticism. Yayati lives for thousands of years, becomes proud, and is eventually shunned by the gods and dwellers of heaven. His splendor is lost, and none recognize him.
121Yayati, filled with remorse, falls from heaven towards earth. He requests to fall amongst the righteous and lands amongst four mighty kings performing a sacrifice. They offer their virtues to restore his merit, but he declines, citing his Kshatriya heritage. Madhavi, his daughter, arrives and offers her ascetic merits, joined by her sons and husband Galava, collectively restoring Yayati's heavenly status.
122King Yayati falls from heaven, but his daughter's sons - Vasumanas, Pratardana, Sivi, and Ashtaka - offer their virtues to restore him. Each king's words lift Yayati higher, until he returns to heaven. United, they declare their royal attributes and virtues, affirming their relationship and enabling his ascension.
123Yayati returns to heaven, welcomed with celebrations. The Grandsire praises his virtue but attributes his fall to vanity. Yayati learns that vanity exhausts merit, and disregarding others leads to ruin. Narada relates this to Galava's obstinacy, emphasizing the importance of humility, self-awareness, and wisdom.
124Krishna urges Duryodhana to make peace with the Pandavas, warning him that his sinful actions will lead to death. He encourages virtue, profit, and desire through righteous means, and cautions against disregarding friends' counsel and seeking aid from strangers.
125Bhishma, Drona, Vidura, and Dhritarashtra urge Duryodhana to make peace with the Pandavas, warning of destruction and suffering if he refuses. They emphasize the wisdom of Krishna's counsel and the importance of unity.
126Bhishma and Drona urge Duryodhana to make peace with the Pandavas, describing the devastation of war and envisioning a joyful reunion between the brothers. They appeal to his reason, compassion, and kinship, urging him to choose peace and unity.
127Duryodhana refuses to compromise, boasting of his strength and citing his duty as a Kshatriya to fight. He taunts Krishna, claiming even His powers can't aid the Pandavas. His words reveal arrogance, pride, and a refusal to listen to reason.
128Krishna rebukes Duryodhana for his refusal to compromise, citing past wrongdoings. Dussasana threatens to bind him and hand him over to the Pandavas. Bhishma predicts the Kauravas' downfall, and Krishna suggests binding Duryodhana to make peace, sacrificing one person to save the Kshatriya race.
129Gandhari rebukes Duryodhana, urging him to make peace with the Pandavas. She warns of destruction if he persists in his stubbornness, and advises him to conquer his senses and passions first. She predicts the wrath of Bhishma, Drona, and Kripa if he refuses to make peace.
130Duryodhana ignores Gandhari's warnings and plots to seize Krishna. Satyaki discovers the plan and informs Krishna, Dhritarashtra, and Vidura. Vidura warns Dhritarashtra that his sons will perish if they try to seize Krishna, highlighting his invincibility. Duryodhana refuses to listen, and his plan is doomed to fail.
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131Krishna reveals his divine form, showing his invincibility. Gods emerge from his body, and his arms transform into weapons. The kings are awed, except for Drona, Bhishma, Vidura, and Sanjaya. Celestial drums beat, and a floral shower falls upon him. Krishna withdraws his divine form and exits the court, leaving behind a stunned audience.
132Kunti advises Yudhishthira to uphold kingly duties, conquer earth with his arms, and recover lost kingdom through any means. She cites King Muchukunda's example, urging Yudhishthira to take action, use strength and cunning, and restore family honor. Kunti's words are practical, rooted in Kshatriya duties, and reminiscent of ancestral bravery.
133Vidula, a wise queen, rebukes her son for cowardice after defeat. She urges him to take action, display prowess, and recover the lost kingdom. She emphasizes the importance of courage, determination, and risk-taking, and encourages him to blaze up like a fire, rather than smoldering like a flameless fire.
134Vidula urges her son Sanjaya to embrace his Kshatriya duties, fight for his rightful place on the throne, and risk his life to achieve greatness. She reminds him of their family's history, the importance of bravery and honor, and the responsibilities that come with being a member of the royal family.
135Kunti urges Sanjaya to battle, citing duty and profit. She encourages him to seek allies and wealth, and to use diplomacy to achieve his goals. Kunti reminds Sanjaya that success requires effort and determination, and that he must be brave and reckless to achieve it.
136Kunti urges Sanjaya to be brave, revealing secret treasure houses to aid him. Inspired, Sanjaya vows to rescue his kingdom or perish. Kunti's words, like "wordy arrows," pierce his heart, rousing him to action. The story of Kunti and Sanjaya, called Jaya, inspires might and energy, and can even influence the birth of a heroic son.
137Kunti shares a celestial prophecy with Krishna, declaring Arjuna's destiny to conquer the earth and perform great sacrifices. She asks Krishna to remind Arjuna of his unstoppable nature and Bhima's determination. The Kurus lament their fate, blaming Duryodhana's folly. Krishna departs, his swift coursers devouring the distance like fleet hawks, symbolizing the inevitability of the Pandavas' victory.
138Bhishma and Drona urge Duryodhana to make peace with the Pandavas, recalling Arjuna's victories and Yudhishthira's virtue. They warn of devastating war consequences, pointing to ominous portents. With urgency, they implore Duryodhana to listen, avoid regret, and unite with his brothers to rule the earth together.
139Bhishma and Drona urge Duryodhana to make peace with the Pandavas, recalling Yudhishthira's virtue and Arjuna's prowess. They warn of disaster and devastation if he refuses. Their words hang in the air, a final chance for Duryodhana to change his course and avoid doom.
140Krishna urges Karna to join the Pandavas, promising a grand ceremony and the allegiance of the Pandavas and their allies. He appeals to Karna's sense of identity and belonging, seeking to heal the rift between Karna and his brothers. Krishna reminds Karna of his noble qualities and his rightful place among the Pandavas.
141Karna reveals his past to Krishna, explaining he's the son of Kunti and Surya, abandoned as a child, and adopted by Adhiratha and Radha. He feels a stronger bond to his adoptive family and Duryodhana, refusing Krishna's offer to join the Pandavas, citing loyalty and honor. Karna predicts a great sacrifice in the war, destined to face Arjuna in a final battle, torn between loyalty and morality.
142Krishna tells Karna that the Pandavas' victory is certain, their banner a symbol of triumph. He warns Karna of the impending battle, where the Pandavas will fight with all their might, and the sound of Gandiva will pierce the sky. He instructs Karna to inform the other kings that the time for battle has come, and those who die will attain an excellent state.
143Karna acknowledges the signs of defeat for the Kauravas, describing omens and visions of the future where the Pandavas triumph. He sees Yudhishthira and his brothers victorious, and himself and other Kauravas defeated. Karna accepts his fate, knowing the war's outcome is sealed. Krishna warns Karna that his refusal to listen will lead to his downfall.
144Vidura shares his concerns with Kunti about the impending war, lamenting the Kurus' refusal to accept peace. Kunti, filled with sorrow, reflects on the futility of war and decides to use a boon to summon Surya, Karna's father, to persuade him to join the Pandavas. She approaches Karna by the Ganga river and reveals herself, filled with love and concern.
145Kunti reveals to Karna that he is her son, born of Surya, and urges him to join the Pandavas. She appeals to his sense of duty and honor, promising glory and recognition if he joins forces with Arjuna. She asks him to shed the shame of being called "Suta's son" and embrace his true identity as a Partha, a warrior of great energy.
146Karna refuses to join the Pandavas, feeling abandoned by Kunti and seeking redemption through fighting against them, particularly Arjuna. Kunti, grief-stricken, implores Karna to spare her sons' lives, and he agrees, but remains determined to fight against Arjuna. With a heavy heart, Kunti blesses Karna and departs.
147Bhishma advises Duryodhana to make peace with the Pandavas, sharing his own story of sacrifice for the Kuru race. He urges Duryodhana to give the Pandavas half the kingdom, warning that refusal will lead to destruction. Vasudeva (Krishna) emphasizes that Bhishma's words reflect the opinions of Dhritarashtra, Gandhari, and Vidura, and urges Yudhishthira to heed their counsel.
148Drona and Vidura urge Duryodhana to make peace with the Pandavas, warning of destruction if he refuses. Vidura implores Bhishma to act to prevent the extinction of the Kuru race, and Gandhari admonishes Duryodhana to uphold the noble traditions of their race and yield to the rightful heirs, the Pandavas.
149Dhritarashtra advises Duryodhana to relinquish his claim to the throne, citing examples of Yadu and Devapi, who were passed over due to flaws. He urges Duryodhana to acknowledge Yudhishthira's rightful claim, citing his virtues and qualities, and warns of destruction if he refuses to share the kingdom.
150Vasudeva reports Duryodhana's refusal to yield to Yudhishthira's rightful claim, despite wise counsel from Bhishma, Drona, Vidura, Gandhari, and Dhritarashtra. Bhishma leads the Kaurava army, and Vasudeva concludes that chastisement is the only means to deal with the sinful Kauravas, who are bent on destruction.
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151Yudhishthira seeks his brothers' counsel to choose a leader to withstand Bhishma and Drona. Sahadeva suggests Virata, Nakula suggests Drupada, Arjuna suggests Dhrishtadyumna, and Bhima suggests Sikhandin. Krishna approves of all but chooses Dhrishtadyumna, assuring Yudhishthira of their army's strength and invincibility.
152The Pandava army marches towards Kurukshetra with enthusiasm and din, led by Yudhishthira, Bhimasena, and others. Draupadi remains at Upaplavya, worried for her husbands. The army enters the field, blows their conchs, and roars with joy, making the earth and oceans resound.
153Yudhishthira's army encamps at Kurukshetra, avoiding sacred areas. Krishna and Arjuna scatter enemy outposts, while Dhrishtadyumna and Satyaki plan strategy. Allies arrive with forces, and the Pandavas prepare for battle, stocking weapons and food, and bringing in elephants cased in steel plates.
154Duryodhana, filled with wrath, orders his brothers and allies to prepare for war. They set up camps on Kurukshetra, with weapons and supplies, and make necessary preparations. The city is filled with the sound of weapons and armor, and the atmosphere is festive. The capital looks like a vast ocean, with crowds, cars, elephants, and horses ready for battle.
155Yudhishthira seeks Krishna's guidance, recalling his words in the Kuru court. Krishna warns that Duryodhana, driven by deceit, refuses to listen to wise counsel and seeks to win at any cost. The kings nod in agreement, and Yudhishthira orders his troops to prepare for battle, expressing sorrow and reluctance to fight against his superiors.
156Duryodhana distributed his troops, arranging them into three classes. He equipped his men, elephants, cars, and steeds with various weapons and ornaments. Each car had four steeds and two drivers. Elephants had seven warriors, and the army had thousands of elephants, steeds, and foot-soldiers, all well-trained and decked with golden ornaments.
157Dhritarashtra's son asked Bhishma to be their commander, citing the strength of a united army. Bhishma agreed, but said he'd also seek the Pandavas' good and wouldn't fight Arjuna openly. He offered to slay 10,000 warriors daily, unless the Pandavas slew him first. Despite fierce portents, Bhishma led the troops to Kurukshetra.
158Yudhishthira learned of Bhishma's installation as commander and prepared for battle. He appointed seven leaders, with Dhrishtadyumna overall commander and Arjuna leading the leaders. Balarama arrived, greeted the Pandavas, and expressed hope they would emerge safely from the impending slaughter. He revealed his equal affection for Bhima and Duryodhana, and departed for the Saraswati river.
159Rukmi, Bhishmaka's son, offered to help Arjuna, boasting of his prowess. But Arjuna declined, citing his own abilities and past victories. Rukmi, rejected, departed with his army and later approached Duryodhana, who also refused his aid. Two powerful warriors withdrew from the battle, their pride wounded.
160Dhritarashtra lamented his inability to restrain Duryodhana, feeling trapped by his son's actions. Sanjaya attributed the impending war to destiny, presenting three perspectives on human agency. He urged Dhritarashtra to listen patiently, consoling him that man is not always in control of his actions.
161Duryodhana concluded by saying that the Pandavas would eventually repent and turn away from their hopes of ruling the earth. He said that they would be crushed by his army, and that their defeat was inevitable. He ended his message by saying that he would not spare any of them, and that they would all be slain in battle. Uluka was instructed to deliver this message to the Pandavas, and to taunt them into fighting.
162Uluka, sent by Duryodhana, challenged the Pandavas to battle, mocking their past defeats and exile. He boasted of Duryodhana's army, likening it to an uncrossable ocean, and ridiculed the Pandavas' hopes of sovereignty, saying they would repent when faced with defeat and the slaughter of their kin.
163Uluka, Duryodhana's messenger, provoked the Pandavas with harsh words, mocking their past defeats and exile. Bhima vowed to slay Duryodhana and his brothers, and drink Dussasana's blood. Arjuna and Yudhishthira also responded with anger, and Krishna warned Duryodhana of his wrath. The Pandavas burned with anger, and the stage was set for a fierce battle.
164Arjuna, eyes blazing with anger, vowed to slay Bhishma, while Bhima vowed to quaff Dussasana's blood. Nakula, Sahadeva, Virata, Drupada, Sikhandin, and Dhrishtadyumna also vowed to fulfill their words. Yudhishthira sanctioned their feats, urging clemency. Uluka repeated all to Duryodhana, who ordered his troops to prepare for battle. Messengers rode through the encampment, promulgating the order to array themselves for battle.
165Yudhishthira's army, led by Dhrishtadyumna, prepared to face the Kauravas. Arjuna was assigned to face Karna, Bhima to face Duryodhana, and Sikhandin to face Bhishma. Abhimanyu, regarded as superior to Arjuna, was assigned to face Vrishasena and other kings. Dhrishtadyumna kept Drona for himself. The Pandava army awaited battle with determination and courage.
166Bhishma boasted of his prowess, claiming he could confound the Pandavas. He listed many skilled warriors in the Kaurava army, including Duryodhana's brothers, Kritavarman, Salya, Bhurisravas, and Jayadratha. Bhishma praised them as Atirathas, capable of destroying the enemy ranks, and assured Duryodhana of their victory.
167Bhishma praised Kaurava warriors, estimating their strength and prowess. He named Sudhakshina, Nila, Vinda, Anuvinda, Trigarta brothers, Lakshmana, Dussasana's son, Dandadhara, Vrihadvala, and Kripa as notable Rathas. Bhishma's words boosted morale and inspired fierce fighting.
168Bhishma praised Kaurava warriors, naming Sakuni, Aswatthaman, Drona, Vrihadvala, Vrishasena, Jalasandha, and Bhagadatta as notable Rathas and Maharathas. He highlighted their bravery, skill, and loyalty, predicting they would inflict significant damage on the Pandava army.
169Bhishma criticized Karna, calling him half a Ratha due to his boastful nature. Karna responded angrily, accusing Bhishma of hatred and envy. Bhishma dismissed Karna's claims, citing his own past victories and Karna's lack of experience. The exchange highlighted the tension between them, with Karna feeling underappreciated and Bhishma remaining calm and confident.
170Bhishma described the Pandavas' strength, citing Arjuna as a mighty Ratha, equal to eight Rathas. Bhima and the twins were also formidable warriors. Bhishma warned that each Pandava could slay all the kings of the earth, and only he and Drona could face Arjuna, but even they were no match for him.
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171Bhishma praised the Pandavas' allies, citing Abhimanyu and Satyaki as leaders, and Uttamaujas and Yudhamanyu as excellent car-warriors. Old Virata and Drupada, though old, were invincible Maharathas. These warriors would fight recklessly, united with the Pandavas, sweeping through the enemy ranks like fire or wind.
172Bhishma praised various warriors as mighty car-warriors and Maharathas, capable of great feats in battle. Sikhandin, Dhrishtadyumna, Dhrishtaketu, and Kshattradeva were noted for their skills, strength, and bravery, predicted to achieve great victories and fame.
173Bhishma praised Rochamana, Kuntibhoja, and Ghatotkacha as mighty warriors, predicting great feats in battle. He highlighted their strength and his own determination to fight with honor, except against Sikhandin, due to a vow to never harm a woman or former woman. Bhishma's speech showcased his respect for the Pandavas' army and his commitment to his principles.
174Bhishma told Duryodhana how he had taken three maidens from Kasi by force, defeating their suitors in battle. He vanquished the kings with ease, showcasing his strength and valor. Bhishma's story highlighted his commitment to his principles, which would prevent him from fighting Sikhandin, a former woman.
175Bhishma's mother, Satyavati, praised his triumph in abducting the daughters of the ruler of Kasi. However, the eldest daughter, Amva, revealed she had already chosen another husband and begged Bhishma to consider morality and let her go. Bhishma was torn between duty and righteousness.
176Amva pleaded with Salwa, saying she was taken against her will and still loved him. Despite her words, Salwa rejected her, fearing Bhishma's power. Amva departed sorrowfully, her heart broken and dreams shattered.
177Amva, rejected by Salwa, sought vengeance against Bhishma but realized battle was futile. She turned to an ascetic asylum, sharing her story with sage Saikhavatya and others. They comforted her, offering guidance in ascetic penance, and Amva began her new life, seeking redemption in the woods.
178Amva, rejected by Salwa, sought ascetic life in woods. Hotravahana, her maternal grandsire, advised her to seek Rama's help, promising Rama would dispel her grief and slay Bhishma if necessary. Akritavrana arrived, and Hotravahana shared Amva's story, explaining her abduction by Bhishma and rejection by Salwa.
179Akritavrana asked Amva to choose between Rama urging Salwa to marry her or defeating Bhishma in battle. Amva chose the latter, appealing to Rama for help. Rama promised to send a message to Bhishma and, if necessary, consume him in battle, agreeing to punish Bhishma for his wrongdoings.
180Rama refused to fight Bhishma, citing his vow to only take up arms for the sake of the Vedas. Amva urged Rama to slay Bhishma, who had caused her misery. Akritavrana reminded Rama of his promise to protect the Brahmanas and slay their foes. Rama resolved to confront Bhishma, vowing to slay him if necessary.
181Bhishma and Rama faced off in Kurukshetra, their armies gathered around them. Rama demanded Bhishma take Amva as his wife, but Bhishma refused, citing his vow to never abandon Kshatriya practices. Rama threatened to slay him, but Bhishma stood firm, refusing to forsake duty even if it meant death.
182Bhishma and Rama fought fiercely, exchanging blows. Bhishma complimented Rama's prowess, and Rama replied that he wouldn't fight on foot. Bhishma invited him to mount a car and don armor. Rama said the earth was his car, Vedas his steeds, and wind his charioteer. The battle raged on, with neither gaining the upper hand. Bhishma eventually stopped, overcome with grief and regret for striking his preceptor. He sought Rama's forgiveness and blessing, and Rama granted it, acknowledging Bhishma's fulfillment of his duty as a Kshatriya.
183Bhishma and Rama fought fiercely, exchanging arrows and celestial weapons. Bhishma swooned after being pierced in the breast, but regained consciousness and continued fighting. The battle raged on, with both warriors displaying great skill. Bhishma shot an arrow with Death at its head, striking Rama, who fell to the ground. Rama's followers comforted him, and he rose up, continuing the fight.
184Bhishma and Rama fought fiercely, exchanging celestial weapons. Rama hurled a blazing lance, which Bhishma cut into three fragments. Bhishma's car and charioteer were covered with arrows, but he continued to fight, piercing Rama with a thick shower of arrows. Both warriors were wounded, but their combat continued until the sun set.
185Bhishma and Rama fought fiercely, with Rama's arrows striking Bhishma's charioteer and Bhishma himself. Eight Brahmanas appeared, reviving Bhishma, and his mother Ganga protected his car and steeds. Bhishma rose up, striking Rama with a powerful arrow, but Rama continued to fight, driven by anger and determination. The battle raged on for 23 days, with neither side yielding.
186Bhishma sought help from the gods and Brahmanas, feeling unable to defeat Rama. In a dream, eight Brahmanas appeared, encouraging him and revealing the secret of the Praswapa weapon, known only to Bhishma in his former life. With this weapon, Bhishma would conquer Rama without incurring sin. Filled with hope and determination, Bhishma prepared for the next day's battle.
187Bhishma and Rama engaged in a fierce battle, exchanging powerful arrows. Rama struck Bhishma with a dart, causing him to bleed profusely. Bhishma retaliated, striking Rama with a deadly shaft. The two warriors invoked the Brahma weapon, causing the earth to tremble and the sky to fill with smoke. Bhishma recalled the Praswapa weapon, ready to use it against Rama.
188Bhishma and Rama clashed, but celestial voices forbade Bhishma from using the Praswapa weapon. Narada and the eight utterers of Brahma appeared, urging Bhishma to spare Rama. Rama's ancestors rebuked him for his rashness, reminding him of his duty as a Brahmana. Both warriors refused to back down, but eventually, Rama laid aside his weapons and Bhishma worshipped him, earning Rama's praise. The battle ended with mutual respect and admiration.
189Rama, defeated by Bhishma, remained silent. The maiden, determined to slay Bhishma, devoted herself to asceticism, her heart burning with anger. She practiced severe austerities, living on air and water, her body weakening. Ganga warned her of a fate worse than death, but she refused to listen, her resolve unbroken. She became a river, filled with alligators, a testament to the power of her asceticism and the folly of her desires.
190The princess of Kasi, determined to avenge her defeat, practiced severe austerities in Vatsabhumi. Lord Rudra appeared, promising her victory and prophesying her reb irth as a male warrior in the race of Drupada. She built a funeral pyre, entered the flames, and vowed to destroy Bhishma. She became the powerful Shikhandi, destined to be Bhishma's nemesis.
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191King Drupada, seeking revenge against Bhishma, prayed to Lord Shiva for a son. Shiva granted his wish, but the child was first born as a daughter, later transforming into a male. Raised as a son, Shikhandi was trained in war, destined to play a crucial role in Kurukshetra. Only the king and queen knew the truth.
192Drupada raised Shikhandi as a son, teaching her arts and weapons. When she came of age, he found her a wife, the daughter of King Hiranyavarman of Dasarnakas. However, the daughter discovered Shikhandi's true gender and reported it to her father, who was filled with wrath and threatened to slay Drupada and his relatives for the deception.
193King Drupada, fearing King Hiranyavarman's wrath, sought his wife's counsel, confessing his mistake and asking for the truth about Sikhandin's gender. He promised to act suitably to ensure their safety, pretending ignorance to proclaim his innocence. His queen, understanding the situation, replied, "My lord, I will tell you the truth..."
194Sikhandin's mother revealed the truth to King Drupada, admitting she pretended their daughter was a son due to fear of her co-wives. Drupada consulted his ministers to protect their city from his brother's wrath. Meanwhile, Sikhandin, filled with shame, sought out a Yaksha named Sthunakarna, begging him to grant her a boon: to become a perfect man and save her family.
195Sikhandin, formerly a woman, became a man with the help of Yaksha Sthunakarna. Drupada's daughter was born as a female but later obtained manhood. Bhishma vowed not to slay Sikhandin, considering her a woman, remembering Maheswara's words and fearing the righteous would speak ill of him.
196Duryodhana asked Bhishma how long it would take to annihilate the Pandava army. Bhishma estimated a month, taking 10,000 warriors and 1,000 car-warriors daily. Drona, Kripa, and Aswatthaman also gave estimates, but Karna boasted he could do it in five days. Bhishma laughed, skeptical of Karna's claim, knowing Arjuna's strength.
197Yudhishthira told his brothers about Duryodhana's conversation with the Kuru leaders. Arjuna boasted that with Vasudeva's help, he could exterminate the three worlds in an instant. He listed their allies, including Bhima, Nakula, Sahadeva, Yuyudhana, Dhristadyumna, and Sikhandin, saying they could slay the celestial army. Yudhishthira expressed confidence in their strength and determination to fight with honor.
198The kings, led by Duryodhana, marched against the Pandavas. They had purified themselves, wore white robes, and carried weapons and standards. All were skilled in combat, conversant with the Vedas, and had practiced excellent vows. The army included Vinda, Anuvinda, Kekayas, Bharadwaja's son, Aswatthaman, Bhishma, Jayadratha, and others, their chariots and weapons at the ready. The encampment was like a second Hastinapura, with provisions for all.
199Yudhishthira ordered his warriors to march against the Kauravas, led by Dhrishtadyumna, Virata, Drupada, and other mighty warriors. The army was divided into three divisions, with Bhimasena leading the first, Virata and Jayatsena leading the middle, and Yudhishthira leading the third. Thousands of elephants, horses, cars, and foot-soldiers marched, ready for battle.
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1The Pandavas and Kauravas faced each other on the plain of Kurukshetra, their troops arrayed and ready for battle. Yudhishthira had set up thousands of tents and provided for his soldiers. Duryodhana, surrounded by his brothers and elephants, prepared to attack. The Panchalas blew their conches, filling the Pandavas with joy. Vasudeva and Dhananjaya blew their celestial conches, causing a dust storm and a shower of flesh and blood. Both armies stood ready, like two agitated oceans.
2Vyasa approached King Dhritarashtra, offering to grant him the power to see the battle. But the king declined, preferring to hear about it from Sanjaya. Vyasa granted Sanjaya celestial vision and knowledge of the battle. He warned Dhritarashtra of the great slaughter and omens foretelling terror, describing strange animal behavior and planetary movements. The king was filled with fear, but Vyasa reassured him that fate couldn't be prevented.
3Vyasa warned Dhritarashtra of impending doom, describing omens and portents that foretold the Kurus' destruction. He urged the king to follow righteousness, but Dhritarashtra was resigned. Vyasa described signs of victory, including cheerful warriors, favorable winds and birds, and auspicious sights and sounds. He emphasized that success can be achieved through negotiation, disunion, or battle, but warned that battle is uncertain and brings evils like slaughter.
4Sanjaya explained the merits of earth to Dhritarashtra, classifying creatures as mobile or immobile. He listed 14 animal species, 7 domestic (including men, cattle, goats) and 7 wild (lions, tigers, boars). Emphasizing interconnectedness, he noted that everything originates from and merges into the earth, which is eternal and the stay and refuge of all creatures. This significance makes the earth a coveted possession, worth fighting for.
5Sanjaya described the five elements, explaining that they combine to form creatures and exist separately in a state of homogeneity. He noted that the earth possesses all five attributes, while the other elements have fewer. Sanjaya then described the island of Sudarsana, a circular landmass with diverse features, surrounded by the salt ocean and characterized by abundant flora and fauna.
6Sanjaya described the world's geography, including six mountains, Varshas, and islands. Meru, a golden mountain, stands at the center, surrounded by four islands, and is the resort of Siddhas and Charanas. Celestials, Gandharvas, Asuras, and Rakshasas inhabit different regions. The geography is the delight of the celestial and terrestrial, and is the essence of the universe.
7Sanjaya described the regions to the north and east of Meru, including the Northern Kurus, where Siddhas reside, and the land of Bhadraswa, with its forest of Bhadra-salas and the huge Kalamra tree. He also described the Jamvu tree, which grants wishes, and the fire Samvataka on Malyavat's summit. The people born in these regions are handsome, strong, and long-lived, with complexions ranging from white to golden.
8Dhritarashtra asked Sanjaya about the Varshas, mountains, and their inhabitants. Sanjaya described Romanaka, Hiranmaya, and Airavata, with inhabitants having different characteristics and lifespans. He also described the mountain Sringavat and the Lord Hari, who dwells on a golden car, possessing unlimited puissance and prosperity. Dhritarashtra realized that Time destroys and creates everything, and nothing is eternal.
9Sanjaya describes the land of Bharata, beloved of Indra and Manu. He lists numerous mountains and rivers, and mentions various provinces and tribes, including the Kuru-Panchalas, Salwas, Madreyas, Jangalas, Surasena, Kalingas, and others. He also describes the kingdoms of the south and north, including the Dravidas, Keralas, Prachyas, Mushikas, Mlecchas, Yavanas, Chinas, and Kamvojas. Sanjaya concludes that Earth is the refuge of all creatures and the source of virtue, profit, and pleasure.
10Dhritarashtra asks Sanjaya to describe the residents of Bharata, Himavat-varsha, and Hari-varsha. Sanjaya explains the four Yugas: Krita, Treta, Dwapara, and Kali, with decreasing lifespans and increasing negative qualities. In Krita, people are strong, wise, and virtuous; in Treta, Kshatriya kings rule from sea to sea; in Dwapara, people are capable but desire to conquer; and in Kali, people are weak, wrathful, and untruthful. Sanjaya ranks the three Varshas in order of superiority: Haimavatvarsha, Harivarsha, and Bharatavarsha.
11Dhritarashtra asks Sanjaya to describe Sakadwipa, and Sanjaya explains it's twice the size of Jamvukhanda, with 7 mountains and 7 Varshas. The people are virtuous, with no theft, decrepitude, or death, and the 4 orders live in harmony. The island has sacred rivers and provinces, and is divided into 4 regions, each with its own characteristics and occupations. There's no king or punishment, as the people are governed by duty and virtue. Sanjaya's description is one of a utopian society, where people live in harmony with each other and nature.
12Sanjaya describes the islands in the north, including Kusadwipa, Salmalidwipa, Kraunchadwipa, and Pushkara, with unique features and inhabitants. The islands are virtuous, long-lived, and harmonious, surrounded by oceans with varying dimensions. Sanjaya also describes the heavenly bodies, including Swarbhanu, the Sun, the Moon, and Rahu. Dhritarashtra listens attentively, and Sanjaya highlights the merits of hearing this description, including prosperity, fame, and enhanced life.
13Sanjaya, grief-stricken, announces to Dhritarashtra that Bhishma, the venerable grandsire, has fallen in battle. He lamentingly describes Bhishma's bravery, wisdom, and honor, comparing his demise to the setting of the Sun and a mighty tree broken by the wind. The court is stunned, and Dhritarashtra, overcome with remorse, realizes the gravity of his own mistakes.
14Dhritarashtra, with a trembling voice and overflowing tears, asks Sanjaya about Bhishma's final moments. He struggles to comprehend how his sons continued fighting without their leader. He yearns to know which heroes stood alongside Bhishma and attempts to come to terms with the devastating loss. With a deep sigh, he implores Sanjaya to share the details of the battle and Bhishma's ultimate sacrifice, preparing himself for the unbearable truth.
15Sanjaya tells Dhritarashtra that fate is to blame, not Duryodhana. He shares his divine sight and knowledge, granted by Vyasa, and recounts Duryodhana's orders to protect Bhishma from Sikhandin. He describes the battle strategies and Bhishma's refusal to fight Sikhandin, leaving himself vulnerable. Sanjaya's account reveals the bravery and honor of the warriors, and the tragic fate that awaits them.
16Sanjaya describes the battlefield, detailing the splendor of the armies, warriors, and weapons. He names prominent warriors, including Bhishma, who shines like the moon, and Dhrishtadyumna, who leads the Srinjayas. The armies are like two oceans, agitated by fierce Makaras, and the earth trembles beneath their feet. The warriors are like bulls, eager for battle, and the sound of conches and drums fills the air. The stage is set for an epic struggle, and the world holds its breath in anticipation.
17Sanjaya describes the armies of the Kurus and Pandavas, led by Bhishma and Dhrishtadyumna, respectively. He details the splendor of the warriors, their weapons, and their standards, comparing them to hills of fire, the sun, and the moon. The mighty car-warriors, including Aswatthaman and Drona, take up their positions, ready for battle. The army is a formidable force, with hundreds of thousands of cars, elephants, and steeds, and the earth trembles beneath their feet.
18Sanjaya describes the intense battle preparations, with warriors ready to fight. The earth trembles with the sounds of conches, drums, elephants, and chariots. The armies face each other, their golden standards and coats of mail shining like fire and sun. Legendary warriors like Bhishma take their positions, protected by thousands of soldiers. The king of Magadha leads a division of ten thousand elephants, ready to charge into battle. The scene is one of chaos and destruction, like the separation of the Ganga and Yamuna rivers.
19Dhritarashtra asks Sanjaya about Yudhishthira's counter-array against Bhishma's army. Sanjaya describes the Pandava army's formation, with Bhima leading the charge. The army shone like the sun and moved like a rolling current. Bhima's fierce mace struck fear into the enemy's hearts. The Pandavas' array was impenetrable, with Arjuna and Bhima at its core. The battle began with a wind blowing, thunder rolling, and the earth trembling.
20Dhritarashtra asks Sanjaya to describe the battle's beginning. Sanjaya describes the two armies, the Kauravas facing west and the Pandavas facing east. The wind blows against the Kauravas, and beasts of prey utter ominous sounds. The Pandava army shines like an army of celestials, while the Kaurava army appears like an army of Danavas. Bhishma stands at the forefront, surrounded by warriors. Drona protects the army from behind. The Samasaptakas march towards the Pandavas, determined to defeat Arjuna. Despite being outnumbered, the Pandava army seems invincible with Kesava and Arjuna leading.
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21Arjuna reassures Yudhisthira that their righteousness, compassion, and truth will lead them to victory. He quotes Narada and Bhishma, emphasizing that victory comes from virtues, not strength. With Krishna on their side, Arjuna declares that victory is certain, and they will emerge triumphant. His words inspire Yudhisthira to cast aside doubts and lead their army into battle with courage and confidence.
22Sanjaya describes the Pandava army's formation, with Yudhishthira at the center, surrounded by priests and sages. Bhima, Arjuna, and the twins stand ready, their valor and skill renowned. Arjuna's chariot shines like the sun, with Krishna holding the reins. Bhima paces restlessly, his massive club and shield at the ready. The enemy trembles at the sight of this formidable duo. Krishna urges Arjuna to attack Bhishma, the venerable warrior surrounded by skilled fighters. The stage is set for an epic battle.
23Krishna advises Arjuna to invoke Durga, the goddess of strength and protection, before the battle. Arjuna praises her various forms and attributes, seeking her blessing for victory. Durga appears, granting him her boon and promising success. With her blessing, Arjuna feels confident and invincible, knowing he'll emerge victorious. The hymn to Durga offers protection, victory, and prosperity, showcasing feminine power and strength in Hindu mythology.
24Dhritarashtra asks Sanjaya to describe the battle's start, wanting to know which side advanced first and who showed confidence. Sanjaya replies that both armies were cheerful and fragrant, with a fierce collision and deafening sounds of music, conches, drums, and shouts. The stage is set for an epic struggle between the Pandavas and Kauravas.
25Dhritarashtra asks Sanjaya to describe the battle's start. Sanjaya recounts Duryodhana's army, led by Bhishma, preparing to fight the Pandavas, led by Arjuna and Krishna. Arjuna, overcome with emotion, requests Krishna to position their chariot between the armies. He beholds his kin and friends, and expresses reluctance to fight, fearing destruction and sin. The stage is set for Krishna's counsel, the Bhagavadgita.
26Krishna advises Arjuna to fight, saying the soul is immortal and can't be slain. He teaches selfless action, control of senses and mind, and achieving inner peace and stability through yoga. Krishna's words inspire Arjuna to re-evaluate and embrace his duty with courage, offering timeless guidance for spiritual growth and self-realization.
27Arjuna asks Krishna about the seeming contradiction in his teachings. Krishna explains that both devotion and action are necessary, and one should perform their duty without attachment. He emphasizes controlling the senses and mind to attain inner peace and self-realization, and identifies desire and anger as obstacles to be overcome.
28Krishna reveals to Arjuna that he had previously declared the system of devotion to Vivaswat, but it was lost over time. He explains that he is unborn and eternal, and encourages Arjuna to perform his duties without attachment. Krishna emphasizes the importance of knowledge, devotion, and selfless action, and urges Arjuna to destroy his doubts and fulfill his duties.
29Arjuna asks Krishna about the superior path, abandoning actions or applying to actions. Krishna replies that application to action is superior, allowing for selfless service and devotion. He teaches that a true ascetic is free from attachment and aversion, and that knowledge of self leads to the Supreme Being. Krishna describes the devotee who has attained absorption into Brahma, experiencing supreme happiness and peace.
30Krishna teaches Arjuna about devotion, saying a devotee is one who has renounced desires, restrained senses and mind, and views all creatures equally. He guides Arjuna on meditation, self-control, and inner focus. Arjuna expresses doubts, but Krishna reassures him that with faith and practice, devotion can be maintained and will lead to spiritual growth.
31Krishna reveals his supreme nature to Arjuna, explaining that all creatures have their source in him. He is the eternal seed, intelligence, and strength of all beings. Krishna is beyond the three qualities of goodness, passion, and darkness, and only those who resort to him alone can transcend this illusion. Four classes of devotees worship him, and the man of knowledge is dear to him. Krishna assures Arjuna that those who worship him with faith will attain their desires and ultimately come to know him.
32Arjuna asks Krishna about Brahman, Adhyatma, action, and more. Krishna explains Brahman as supreme reality, Adhyatma as its manifestation, and action as offering. He reveals two paths after death: one to Brahma, the other to rebirth. Devotion and steady mind lead to the supreme seat, achieving the highest goal.
33Krishna reveals to Arjuna that he is the supreme reality, creator, and supporter of all entities. He is the father, mother, and grandsire of the universe, and the means by which everything is cleaned. Krishna assures Arjuna that those who worship him with reverence will be freed from the fetters of action and come to him. He is alike to all creatures, and even those of wicked conduct can attain virtue and eternal tranquility by worshiping him.
34Krishna reveals his divine perfections to Arjuna, declaring he is the soul, origin, and end of all beings. He lists various manifestations, including Vishnu, Sun, Moon, Sama Veda, mind, intellect, and more. He is the source of all created things, knowledge of Supreme Spirit, and Time Eternal. Everything is born of a portion of his energy.
35Arjuna asks Krishna to reveal his universal form, and Krishna grants his request. Arjuna beholds Krishna's majestic form, with many mouths, eyes, and arms, and sees the entire universe contained within him. He is amazed and terrified, bowing down to Krishna and acknowledging his greatness. Krishna explains that he is the destroyer of the worlds, but reassures Arjuna not to fear, and to fight and conquer his foes. Arjuna, still trembling, asks Krishna to return to his gentle form, and Krishna complies, reassuring Arjuna of his love and guidance.
36Arjuna asks Krishna about the best way to worship him. Krishna says those who fix their minds on him, adore him with devotion, and surrender all actions to him are the most devoted. He advises Arjuna to fix his heart on him alone and promises to deliver him from the mortal world. Krishna describes his dear devotees as unconcerned, pure, diligent, and free from distress, with faith in him.
37Krishna explains the concept of Kshetra (body) and Kshetrajna (soul), describing the body as composed of elements, senses, and qualities, while the soul is the conscious being that knows and experiences. He emphasizes understanding the distinction between matter and spirit to attain the highest goal, using analogies like the sun illuminating the world and space being ubiquitous to illustrate the relationship between soul and body.
38Krishna explains the three qualities (gunas) of nature: goodness, passion, and darkness. He describes how they bind the soul and how one can transcend them to attain immortality and union with Brahma. One who transcends the gunas is equal-minded, self-contained, and unaffected by pain and pleasure, with no attachment or aversion to the qualities.
39The Holy One explains the eternal Ashvattha tree, representing life and death. Cutting through attachment, one can seek the Primeval Sire and attain the supreme seat, beyond pleasure and pain. The individual soul, a portion of the Divine, draws in senses and enjoys objects, but is often deluded by attachment. Only those with the eye of knowledge see the Divine's splendor.
40The Holy One describes god-like qualities: fearlessness, purity, perseverance, gifts, self-restraint, sacrifice, and compassion, leading to deliverance. Demoniac qualities include hypocrisy, pride, wrath, and ignorance, leading to bondage and suffering. Arjuna is warned to renounce lust, wrath, and greed, and follow the scriptures to achieve perfection and happiness.
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41Arjuna asks about those who abandon scriptural ordinances. Krishna explains faith is of three kinds: good, passionate, and dark. Good faith leads to worship of gods, passionate faith to worship of Yakshas, and dark faith to worship of spirits. Krishna elaborates on three types of food, sacrifice, penance, and gifts, corresponding to good, passionate, and dark qualities. He emphasizes performing actions with devotion and faith, and explains the significance of OM, TAT, and SAT.
42Arjuna asks about renunciation and abandonment. Krishna explains renunciation as rejecting desires, and abandonment as rejecting fruit. He emphasizes performing actions without attachment, highlighting three kinds of faith, action, and agent, and intellect, constancy, and happiness. Krishna encourages seeking refuge in Him for ultimate freedom and perfection, revealing Himself as the Lord of Yoga and ultimate destination.
43Yudhishthira, the Pandava king, seeks blessings from his elders and gurus, Bhishma, Drona, Kripa, and Salya, before the battle of Kurukshetra. They grant him their blessings and offer advice, despite being bound by duty to fight for the Kauravas. Yuyutsu, a son of Dhritarashtra, defects to the Pandava side, and the two armies prepare for battle. The scene highlights respect, honor, and compassion in the face of conflict.
44The battle between the Pandavas and Kauravas begins, with Bhishma leading the Kaurava army and Bhimasena leading the Pandava army. The two armies clash, creating a deafening din that shakes the earth. Bhishma shines brightly in the battle, his arrows striking true, but the Pandavas refuse to yield. The outcome hangs in the balance, as the two armies fight for victory.
45The battle rages on, with Bhishma and Arjuna evenly matched. Satyaki and Kritavarman fight fiercely, while Abhimanyu gains the upper hand against Vrihadvala. Bhimasena and Duryodhana clash, showing great prowess. Yudhishthira, Nakula, and Sahadeva fight valiantly, and Dhrishtadyumna and Ghatotkacha engage in intense combat. The battle is chaotic, with elephants, cars, and steeds clashing, and the earth soaked with blood. The outcome is uncertain, as warriors on both sides fight with all their might.
46The battle rages on, with warriors displaying courage and skill. Elephants, cars, and steeds clash, and the air is filled with weapons and cries. The Pandavas and Kurus fight fiercely, with no quarter asked or given. Heroes fall, and the earth is soaked with blood. Bhishma's silver standard shines like a lunar orb, and the Pandava divisions waver. The battle is chaotic, with no clear victor in sight. Heroes rise and fall, their names etched in history. The outcome is uncertain, as the battle fueled by the thirst for victory.
47Abhimanyu, son of Arjuna, displays exceptional bravery and skill in battle. He engages in a fierce duel with Bhishma, piercing him with nine arrows. The Pandavas, led by Bhima, Virata, and Satyaki, rush to Abhimanyu's aid, engaging in intense combat with Bhishma and the Kauravas. Sweta, son of Virata, kills Salya, the ruler of Madras. The battle rages on, with no clear victor in sight. Abhimanyu shines, his bravery and skill unmatched. The Pandavas gain the upper hand, but the outcome remains uncertain.
48Sweta, the Pandava generalissimo, duels Bhishma in a fierce battle. Despite being struck by arrows, Sweta fights on, determined to slay Bhishma. But Bhishma's superior skill and strength eventually overpower him, and he falls to the ground, his life lost. The Pandavas mourn their leader's death, while the Kauravas rejoice in their victory. The war rages on, with the Pandavas vowing to avenge Sweta's death and emerge victorious.
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50Dhritarashtra lamented Sweta's fall and blamed Duryodhana's folly. Arjuna duelled Bhishma, seeking revenge. Dhrishtadyumna formed the Krauncharuma array, and the Pandavas launched a fierce attack. Bhishma showed signs of fatigue, and Dhrishtadyumna slew him with Arjuna's help. The Kauravas fled, and the Pandavas emerged victorious.
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51Duryodhana rallied his troops, saying, "United, we're invincible!" Bhishma advanced like a celestial leader, Drona and others following. Conches blew, a deafening din shaking the earth. Madhava and Arjuna blew Panchajanya and Devadatta, the Pandavas responding with their own conches, heralding the start of battle.
52Dhritarashtra asked Sanjaya how the battle began. Sanjaya replied that Duryodhana told his troops to start the fight. Bhishma showered arrows on Arjuna, who stood firm. Vasudeva took Arjuna's car towards Bhishma's, and the two warriors engaged in a fierce duel, evenly matched and unyielding. The earth trembled, and the gods watched in wonder.
53Dhritarashtra asked Sanjaya about the battle between Drona and Dhrishtadyumna. Drona pierced Dhrishtadyumna with many arrows, but the latter stood firm. Dhrishtadyumna hurled a dart and showered arrows, but Drona baffled them and cut off his bow. Bhima came to Dhrishtadyumna's aid, piercing Drona with seven arrows. The battle raged on, with both sides showing great prowess.
54Bhima fought the king of Kalingas and his son Sakradeva, slaying Sakradeva with his mace. He then felled the king from his elephant and slew him with seven shafts. The Kalingas surrounded Bhima, but he slew many heroes and troops, causing the enemy to flee in terror. The Pandava army came to his aid, and Satyaki took up the wing of both Bhima and Dhrishtadyumna. Bhima emerged victorious, none of the enemy daring to withstand him.
55Dhrishtadyumna fought Drona's son, Salya, and Kripa. Abhimanyu joined the battle, piercing Salya, Kripa, and Aswatthaman with arrows. Arjuna came to his aid, and the Kuru army fled in panic. Bhishma and Drona retreated as Arjuna's arrows pierced the hearts of many soldiers. The battle ended with the Pandavas victorious.
56Sanjaya said, "The Kuru army formed into the Garuda array, led by Bhishma, with Bhimasena on the right horn and Yudhishthira in the middle. The Pandavas formed a half-moon array, clashing with the Kuru army in a fierce battle with cars and elephants, and loud shouts that reached the heavens."
57The battle raged on, with Dhananjaya causing great carnage. Both sides suffered heavy losses, with warriors fighting individually. The field was strewn with broken weapons and bodies, the earth miry with flesh and blood. Bhishma and Drona broke the Pandava ranks, while Bhimasena and Ghatotkacha ground down the Kuru troops.
58The kings surrounded Arjuna with thousands of cars, but he checked their attack with his gold-decked arrows. The Pandavas fought fiercely, with Bhimasena and Ghatotkacha achieving great feats. Duryodhana's army fled, but Bhishma and Drona rallied them, and they prepared to fight again.
59Arjuna fought off thousands of cars with his gold-decked arrows, his skill on full display. Bhimasena and Ghatotkacha wreaked havoc on the enemy lines, inspiring the Pandava army to fight with renewed vigor. Despite being outnumbered, the Pandavas held their ground, their determination driving them forward.
60The battle raged on, with Bhishma leading the Kuru army against the Pandavas. Arjuna, with his ape-bannered car and white steeds, charged forward, his standard and car-shaft gleaming in the sunlight. The two armies clashed, with warriors fighting valiantly. Arjuna and Bhishma engaged in a fierce duel, their bows twanging loudly as they shot arrows at each other.
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61Abhimanyu, son of Arjuna, fought valiantly against five warriors, displaying exceptional bravery and skill. He slew Samyamani's son with a mighty blow and engaged in a fierce duel with Samyamani, exchanging blows and emerging victorious. The Pandava army cheered, cementing Abhimanyu's reputation as a hero and warrior.
62Dhritarashtra lamented the fate of his sons, who were being slaughtered by the Pandavas. Bhimasena and Dhrishtadyumna led the charge, with Bhima's mace wet with elephant blood. Abhimanyu joined the fight, piercing Salya with three sharp shafts. The Pandavas fought valiantly, determined to emerge victorious. The Kaurava army fled in terror, and Dhritarashtra knew the end was near.
63Bhimasena single-handedly held off the Kaurava army, his mace crushing cars, elephants, and steeds. His brothers and allies fought alongside him, undaunted by the enemy's numbers. The field of battle resembled the abode of Yama, and the Kaurava warriors were cheerless against Bhima's fury. Satyaki joined the fray, his arrows piercing the enemy lines, advancing like the noon-day sun.
64Bhimasena fought off Duryodhana and his brothers with his mace, crushing cars and elephants. Ghatotkacha joined the battle, creating a terrifying illusion. Bhagadatta was slain, and the Kaurava army retreated in shame and fear. The Pandavas returned to their camp, worshiping Bhimasena and Ghatotkacha as heroes. Their victorious shouts made the earth tremble.
65Dhritarashtra feared the Pandavas' victories, despite the Kauravas' superior numbers and great warriors like Bhishma and Drona. Sanjaya attributed their success to righteousness, might, and morality. Bhishma advised Duryodhana to make peace, but he refused. The Pandavas were protected by the divine Vasudeva, ensuring their victory.
66Bhishma spoke of Vasudeva, the Supreme God, who took birth to slaughter Asuras and protect the Universe. He warned that disregarding Vasudeva as a mere man would lead to darkness and folly. Vasudeva is the Eternal God, pervading all beings, and ever blessed, worthy of worship by all.
67Bhishma spoke of Vasudeva, the Supreme Being, who created the worlds, gods, and Rishis. He is the God of all Gods, with lotus-petals-like eyes, and is known as Govinda. He created the elements, laid himself down on the waters, and is the Mother and Father of all living creatures.
68Bhishma spoke of Vasudeva, the Master and Lord of gods and celestials, described by Narada, Markandeya, Bhrigu, Dwaipayana, and others. He is the God of gods, Creator, and sacrifice of sacrifices. Bhishma advised Duryodhana to make peace with the Pandavas, warning that disregarding Nara and Narayana would lead to destruction.
69Sanjaya described the battle between the Pandavas and Dhartarashtras. Bhishma led the Kaurava army, while the Pandavas formed the Syena array. Bhima penetrated the Kaurava array, and Arjuna countered Bhishma's weapons. Duryodhana asked Drona for help, and a fierce battle ensued, with many warriors exchanging blows.
70Sanjaya described the fierce battle between Kaurava and Pandava armies. Bhishma fought to protect Kaurava sons from Bhimasena. The battle was awful, with din, shrieks, and heads cut off. Warriors slew each other, and elephants ran wildly. The field was strewn with bodies, and a river of blood flowed.
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71Sanjaya described the intense battle between Pandavas and Kauravas. Arjuna's standard shone like a blazing mountain, and Gandiva flashed like lightning. Arrowy showers poured down, confounding the Kauravas. Dust filled the field, and weapons clashed, causing a tremendous uproar. Flashes of lightning and meteors fell, and the sun disappeared.
72Sanjaya described the battle between Pandavas and Kauravas. Sikhandin and Virata approached Bhishma, while Arjuna encountered Drona and Kripa. Bhimasena fought Duryodhana, and Sahadeva battled Sakuni. Yudhishthira led the Pandava forces against the Kaurava elephant division. The battle raged on, with cars and standards moving across the field.
73Sanjaya described the intense battle between Pandavas and Kauravas. Virata pierced Bhishma, who retaliated. Aswatthaman pierced Arjuna, who cut off his bow and pierced him back. Bhima and Duryodhana exchanged blows. Abhimanyu fought Chitrasena and Lakshmana, slaying their steeds and charioteer. The battle raged on, with warriors determined to win.
74Satyaki and Bhurisravas engaged in a fierce battle, shooting innumerable arrows. Bhurisravas slew Satyaki's followers, but Satyaki killed his sons. Enraged, Bhurisravas fought Satyaki, but was taken up by Duryodhana's car. Arjuna slew 25,000 car-warriors, and the battle ended with the sun's disappearance.
75The Kurus and Pandavas prepared for battle, forming arrays. Yudhishthira ordered the Makara array, with Drupada and Dhananjaya at the head, and Bhimasena as the beak. The battle commenced, with elephants, horses, and cars engaging each other. Drona pierced Bhima, who killed Drona's charioteer. The battle raged on fiercely.
76Dhritarashtra described his army as strong and efficient, with skilled soldiers and mighty heroes. He likened it to a vast ocean, with elephants and steeds as waves, and weapons as oars. He believed fate was the only reason his army could be slaughtered, recalling Vidura's rejected counsel and the Creator's ordinance.
77Sanjaya told Dhritarashtra his calamity was his own fault. Bhimasena broke through the Kaurava array, causing fear. Dhrishtadyumna found Bhima and was comforted. The Kaurava warriors attacked, but Dhrishtadyumna used the Pramohana weapon. Drona neutralized it and rescued the princes. Abhimanyu led the charge, breaking through the Kaurava ranks.
78King Duryodhana resisted Bhima with arrows, but Bhima pierced him and his brothers with sharp shafts. Duryodhana struck Bhima, who retaliated with three shafts. Bhima's strength and fury afflicted the Kaurava princes, who fled in terror. Yudhishthira sent twelve car-warriors, including Abhimanyu, to support Bhima and pursue the enemy.
79Abhimanyu and Bhimasena pursued Duryodhana's sons, afflicting them. The Kauravas rushed to the spot, and a fierce battle ensued. Abhimanyu slew Vikarna's steeds and pierced him with arrows. The Pandava army was afflicted by Bhishma, while Partha slaughtered the foe. The field was an ocean of blood, with elephants and steeds as islands and waves.
80King Duryodhana rushed towards Bhima, who was excited with wrath. Bhima pierced Duryodhana's bow, charioteer, and steeds, and shattered his umbrella and standard. Abhimanyu and the Kekayas encountered thy sons, and a fierce battle ensued, increasing the population of Yama's kingdom. Bhishma slew many Pandava troops.
81Duryodhana, anxious and covered in blood, asked Bhishma for help against the Pandavas. Bhishma replied, "I'll fight with all my might and throw away my life for your sake." Duryodhana's army advanced, cheerful and beautiful, with diverse weapons and banners waving in the air.
82Bhishma told Duryodhana, "Many great warriors, including myself, Drona, and Salya, are prepared to fight for thee. We can vanquish the gods, but the Pandavas, with Vasudeva as their ally, are equal to Mahendra in prowess." Bhishma arrayed the troops in the Mandala formation, and the two armies proceeded to battle.
83Bhishma proceeded against Arjuna, surrounded by Trigarta warriors. Drona pierced Virata, killing his steeds and charioteer. Sikhandin struck Aswatthaman, who overthrew his charioteer and steeds. Satyaki defeated Alamvusha, and Dhrishtadyumna covered Duryodhana with arrows. Kritavarman attacked Bhima, who slew his steeds and charioteer.
84Dhritarashtra lamented his warriors' defeats, despite their bravery. Sanjaya attributed it to fate, describing fierce battles: Iravat vs. Avanti princes, Ghatotkacha vs. Bhagadatta's powerful elephant, and the twins vs. their maternal uncle, the ruler of Madras, who fell to Sahadeva's arrow. The twins then charged, causing chaos.
85Yudhishthira and Srutayush fought intensely, exchanging blows. Yudhishthira gained the upper hand, striking Srutayush and slaying his steeds and charioteer. Other battles raged on: Chekitana vs. Gautama, Dhrishtaketu vs. Somadatta's son, Abhimanyu vs. Chitrasena and others, and Arjuna vs. Susarman and other kings. The Pandavas fought valiantly.
86Arjuna fought the Trigarta warriors, cutting off their bows and piercing them with shafts. Many fell, covered in blood. The Pandavas protected Arjuna's car, while Yudhishthira and Bhima targeted Bhishma. Jayadratha cut off Sikhandin's bow, but he resisted Salya's attacks. Bhimasena slew Jayadratha's steeds with a mace.
87Bhishma attacked Yudhishthira, causing the Srinjayas to tremble. Yudhishthira shot arrows, but Bhishma counterattacked, making him invisible. Bhishma slew Yudhishthira's steeds, and the Pandavas surrounded him. Bhishma sported with his bow, felling many warriors. The battle raged on, with both sides suffering losses.
88The Kaurava and Pandava armies formed arrays. Bhishma, Drona, and other Kaurava warriors charged, while Yudhishthira and the Pandavas countered with the Sringataka array. Warriors clashed, whetted shafts fell like snakes, and polished darts shone like lightning. The armies fought fiercely, sending each other to the abode of Yama.
89Bhishma, enraged, slaughtered Pandava warriors. Bhima alone resisted him, killing seven of Duryodhana's brothers. Duryodhana lamented to Bhishma, "My brothers are slain, I am overwhelmed with grief." Bhishma reminded him of his previous warnings and advised him to fight on, making heaven his goal.
90Dhritarashtra lamented his sons' fall and asked Sanjaya about Bhishma, Drona, and Kripa's actions. Sanjaya attributed the Kaurava defeat to fate, recalling Vidura's unheeded warnings. The Pandavas attacked Bhishma, while Arjuna targeted the Kaurava kings. Drona and Bhima wreaked havoc, causing a river of blood to flow.
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91Sanjaya described the battle to Dhritarashtra, telling him about Sakuni's attack and Iravat, Arjuna's son, who charged into battle with his cavalry. Iravat fought fiercely but was slain by the Rakshasa Alamvusha. The battle raged on, with Bhishma and Drona causing the Pandava army to tremble.
92Ghatotkacha, enraged by Iravat's death, roared loudly, causing the earth and sky to tremble. He charged at Duryodhana, vowing to avenge his family's wrongs, including the exile of the Pandavas and Draupadi's humiliation. With memories of past injustices, Ghatotkacha covered Duryodhana with a shower of arrows.
93Ghatotkacha, filled with anger, shot a dart that could pierce a mountain. Bhagadatta intervened, protecting Duryodhana, but his elephant was killed. Ghatotkacha dodged Duryodhana's arrow and shouted fiercely, frightening the Kuru troops. A fierce battle ensued, with Ghatotkacha cutting off bows and piercing warriors, striking fear into their hearts.
94Ghatotkacha shot a dart, killing the elephant and frightening Duryodhana's troops. He dodged Duryodhana's arrow and shouted fiercely, cutting off bows and piercing warriors. Ghatotkacha struck several warriors, including Valhika and Vikarna, and killed the steeds of the king of Avanti. His roars echoed through the battlefield, striking fear into the Kuru warriors.
95Duryodhana, filled with rage, attacked Bhimasena with arrows, cutting off his bow and piercing him. Bhimasena seized a mace and charged, but was attacked by many warriors. Ghatotkacha exhibited a fierce illusion, confounding the Kauravas, who fled in panic, abandoning their wounded and dead.
96Duryodhana, defeated by Ghatotkacha, sought Bhishma's help. Bhishma suggested Bhagadatta, king of Pragjyotisha, to fight the Rakshasa. Bhagadatta rode into battle on his elephant Supratika, shooting arrows and causing chaos. Ghatotkacha hurled a dart, but Bhagadatta cut it in two. The Pandavas fought back, but Supratika was unstoppable.
97Arjuna grieved over Iravat's death and lamented the war's destruction. He blamed Duryodhana and Sakuni, but vowed to fight on. Bhimasena slew several of Dhritarashtra's sons, while Arjuna and Abhimanyu fought valiantly. The battle raged on, with both sides displaying great prowess, until night fell and the fighting ceased.
98Duryodhana, Sakuni, Dussasana, and Karna conspired to defeat the Pandavas. Duryodhana complained about Drona, Bhishma, and Kripa not fighting their best. Karna offered to kill the Pandavas after Bhishma retired. Duryodhana, with his brothers and soldiers, approached Bhishma's tent, asking him to show mercy or let Karna fight.
99Bhishma, pierced by Duryodhana's words, remained silent, his eyes blazing with anger. He vowed to fight fiercely, but avoid Sikhandin, who was born a female. Duryodhana ordered his troops to surround Bhishma with cars and elephants, saying, "If Bhishma is protected, our victory is certain."
100The Kaurava army formed a mighty array with Bhishma at the forefront, surrounded by notable warriors. The Pandavas formed their array with Yudhishthira, Bhimasena, and others. The two armies clashed, sounding loud conches and drums, causing the earth to tremble and the quarters to seem ablaze.
101Abhimanyu's valor in battle is likened to Vasava himself. He scatters the Kaurava army with arrowy showers, his bow drawn in a circle, shafts flying like bees. The sons of Draupadi aid him against Alamvusha, a fierce battle ensues, the earth trembles, and the quarters seem ablaze.
102Dhritarashtra asks Sanjaya to describe the battle between Abhimanyu and Alamvusha. Abhimanyu pierces Alamvusha with sharp shafts, dispels his darkness with the solar weapon, and defeats him. Bhishma covers Abhimanyu with arrows, but he continues to grind down the Kaurava troops. Arjuna arrives, and a fierce battle ensues.
103Dhritarashtra asks how Drona and Arjuna fought each other. Sanjaya describes their fierce battle, with Arjuna piercing Drona with three shafts and Drona countering with many arrows. Arjuna uses the Vayavya weapon, causing a wind that smites the hostile troops, but Drona calms it with the Saila weapon.
104Bhishma and the Pandavas clash in a fierce battle. Bhishma consumes their ranks with keen shafts, but they strike back with numerous arrows. A river of blood flows, with bows and arrows forming its eddies and steeds its fishes. The combatants lament the slaughter, blaming Duryodhana's avarice and envy.
105Arjuna kills many Kshatriyas, and Susarman pierces him with shafts. The Pandavas and Kauravas engage in a chaotic battle. Duryodhana attacks Arjuna to protect the ruler of the Trigartas. Satyaki checks Kritavarman, and Drupada pierces Drona. Bhishma hurls a dart at Satyaki, who baffles it and strikes Bhishma's car.
106Bhishma, surrounded by Pandavas, is protected by Dussasana. Sakuni's son checks Nakula, Sahadeva, and Yudhishthira with horsemen. Pandavas vanquish their foes, causing Duryodhana to grieve. Salya resists Yudhishthira, but is pierced by him and the sons of Madri. Bhima joins the battle, which rages on with arrows and shafts flying.
107Bhishma, excited with wrath, strikes the Pandavas with excellent shafts, piercing each with multiple shafts. The Pandavas retaliate, but Bhishma continues to fight, consuming his foes like a fire. Arjuna and Vasudeva rally the troops, and Arjuna vows to slay Bhishma. Vasudeva urges the steeds on, and Arjuna covers Bhishma's car with arrows.
108Sanjaya tells Dhritarashtra that the Pandavas consult with Bhishma on how to defeat him. Bhishma reveals he won't defend himself against Sikhandin, who was born a woman but became a man. He gives the Pandavas permission to strike him down, and they plan to attack him with Sikhandin at the front.
109Dhritarashtra asks Sanjaya to describe the battle between the Pandavas and Bhishma. Bhishma, enraged, unleashes a fierce counterattack, striking down many warriors and horses. Sikhandin pierces Bhishma with three shafts, but Bhishma refuses to fight back, recognizing Sikhandin as a former woman. Arjuna urges Sikhandin to continue fighting.
110Dhritarashtra asks Sanjaya to describe the battle between Sikhandin and Bhishma. Bhishma, determined to defeat him, slaughters Pandava troops with swift arrows. Arjuna arrives, frightening Kuru warriors, and Bhishma vows to fulfill his promise to kill 10,000 Kshatriyas daily or die trying. A fierce battle ensues.
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111Sanjaya describes the intense battle between the Pandavas and Bhishma. Arjuna leads the charge, with Sikhandin, Dhrishtadyumna, and Abhimanyu joining in. Dussasana resists Arjuna fiercely, but eventually retreats to Bhishma's car. The battle rages on, with no end in sight, as the Pandavas and Kauravas clash in a display of strength and valor.
112Sanjaya describes the intense battle between Pandavas and Kauravas. Warriors engage in fierce duels: Satyaki vs Alamvusha, Bhagadatta vs Satyaki, Abhimanyu vs Sudakshina, Aswatthaman vs Virata. Arjuna fights through Kaurava army, determined to reach Bhishma. Battle rages on, fierce and unrelenting, with no clear outcome.
113Drona, a great bowman, penetrates the Pandava ranks, causing havoc. He tells Aswatthaman that Arjuna will exert himself to kill Bhishma and sees ominous signs. Drona describes Arjuna's prowess and urges Aswatthaman to avoid him and fight for Bhishma's victory, predicting a great carnage.
114Bhimasena fights ten Kaurava warriors, including Bhagadatta and Jayadratha, piercing each with multiple arrows. Despite being pierced himself, he displays remarkable prowess, cutting off bows and killing steeds. Arjuna arrives, and together they become unstoppable, displaying valor and skill in the intense battle.
115Arjuna and Bhima fight valiantly, piercing many warriors. Jayadratha, Salya, and Kripa retaliate, but they continue to display their prowess. Drona and the king of Magadhas arrive, and the battle rages on. Bhishma is the key to victory, and the Pandavas and Kauravas fight fiercely, determined to win.
116Dhritarashtra asks Sanjaya to describe the tenth day of battle. Bhishma, determined to fulfill his vow, causes carnage among the Pandavas. Arjuna and Bhishma clash, their arrows meeting in mid-air. The battle rages on, intense and fierce, with no clear victor in sight. Valor and skill are on full display.
117Sanjaya describes the intense battle between Pandavas and Kauravas. Abhimanyu fights Duryodhana, Arjuna's son pierces him with shafts. Bhishma's bow and arrows rage like fire, consuming all. He fells many car-warriors and steeds, causing chaos. The battle is fierce, with no clear victor in sight.
118Sikhandin strikes Bhishma, but Bhishma doesn't retaliate, remembering Sikhandin's femininity. Arjuna urges Sikhandin to slay Bhishma, but Bhishma's prowess is unmatched. Arjuna's celestial weapons create thousands of arrows, consuming the Kaurava army. The battlefield is strewn with slain warriors, and the sight is both beautiful and frightful.
119The Pandavas and Kauravas clash in a fierce battle. Bhishma fights valiantly, slaying thousands of warriors and elephants. Arjuna, Satyaki, and Sikhandin attack him but are unable to defeat him. Bhishma remembers Sikhandin's femininity and doesn't aim at him. The battle rages on, with both sides suffering heavy losses.
120Bhishma fights valiantly, pierced by many arrows. Arjuna and Sikhandin target him, cutting off his bows. Bhishma, remembering his boon, decides to hold on to life until the sun reaches the northern solstice. Celestials and Rishis appear, curious about his decision. Bhishma falls, and the Pandavas rejoice.
121Dhritarashtra lamented Bhishma's fall, regarding the Kurus as slain. Bhishma lay on his bed of arrows, his standard overthrown. Both armies were cheerless, the welkin gloomy. The Earth seemed to shriek when Bhishma was slain. Creatures praised him, resolving to draw up his vital steed when his father was afflicted.
122Arjuna, with tears in his eyes, supported Bhishma's head with three shafts. Bhishma was gratified, applauding Arjuna for giving him a bed that became him. He asked the kings to dig a ditch around his quarters, saying he'd pay his adorations to the Sun until the northern solstice.
123The kings, Pandavas, and Dhartarashtras came to Bhishma, who lay on a hero's bed. Maidens showered sandalwood powder and fried paddy over him. Bhishma asked for water, but refused it when brought, saying he was beyond human needs. He asked to see Arjuna, who created a jet of water with an arrow.
124Karna came to Bhishma, who was lying on a bed of arrows, and fell at his feet. Bhishma embraced Karna, revealing that he knew Karna was Kunti's son, not Radha's. He praised Karna's prowess and asked him to unite with the Pandavas, but Karna refused, loyal to Duryodhana.

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1 Janamejaya asked Vaisampayana about Dhritarashtra's actions after Bhishma's death. Dhritarashtra lamented the loss and asked Sanjaya what the Kauravas did next. They bowed to Bhishma, prepared for battle, and cried out for Karna to save them. Karna, equal to Bhishma, was their last hope for victory.
2 Karna consoled the Dhartarashtras after Bhishma's fall, vowing to protect the Kuru host and slay the Pandavas. He asked his charioteer to prepare his car and weapons for battle, determined to conquer or die trying. His car was decked with gold and jewels, and his standard bore the elephant's girth device.
3 Sanjaya said, "Beholding Bhishma fallen, the Kauravas' hope of victory disappeared. Karna, filled with grief, approached Bhishma and saluted him. He praised Bhishma's virtues and lamented his fall. Karna declared his ability to slay Arjuna, who was protected by Madhava, and requested Bhishma's permission."
4 Bhishma praises Karna's prowess, recalling his victories over many kings and races. He implores Karna to lead the Kurus to victory, saying, "Be the refuge of thy relatives and friends... Protect the Kaurava host like Duryodhana, regarding it as thy own." Karna encourages the warriors, filling them with joy.
5 Duryodhana asks Karna who should be their next commander after Bhishma. Karna suggests Drona, citing his wisdom, experience, and invincibility. Duryodhana is convinced, and Karna praises Drona as the best choice to lead their forces to victory, comparable to Kartikeya leading the celestials against the Asuras.
6 Duryodhana praises Drona, citing his virtues and suitability to lead. He compares Drona to great leaders like Kapali and Vasava, and says with Drona at the helm, they will vanquish their foes. The kings cry victory to Drona, and the troops glorify him, eager for his leadership.
7 Drona accepts command of the Kaurava army, vowing to fight valiantly. The Kauravas rejoice and perform rituals. Drona arrays the troops in a Sakata formation, while the Pandavas form a Krauncha shape. The battle rages on, with Drona scattering arrows and breaking through the Pandava lines, causing a great slaughter.
8 Drona, filled with rage, single-handedly attacks the Pandava army, felling many warriors. His red steeds are covered in blood as he careers through the field like Death itself. The Pandavas rally against him, but Drona's weapons are too powerful until he is finally slain by Dhrishtadyumna.
9 Dhritarashtra laments Drona's death, wondering how the Pandavas defeated him. He asks Sanjaya if Drona's chariot broke, bow shattered, or arrows exhausted. He questions how Dhrishtadyumna, a prince, could slay the mighty Drona. He seeks details of the battle, unable to comprehend Drona's defeat.
10 Dhritarashtra lamented, "Who resisted Arjuna, shooting showers of arrows? Who opposed Bhimasena, that tiger among men? Who resisted Satyaki, equal to Vasudeva in energy? Who opposed Abhimanyu, resembling Death himself? How can the sons of Pritha meet defeat with Vasudeva as their refuge?"
11 Dhritarashtra said, "Hear, O Sanjaya, the celestial feats of Vasudeva! Even as a boy, Krishna slew powerful Asuras and vanquished kings. He obtained the conch Panchajanya and discus Sudarsana. His prowess is infinite. If he fights for the Pandavas, none can be his antagonist. The Kurus cannot gain victory."
12 Sanjaya said, "Drona asked Duryodhana what boon he desired. Duryodhana asked for Yudhishthira to be taken alive. Drona agreed, but only if Arjuna was absent, citing Arjuna's invincibility. Drona's promise was conditional, requiring Arjuna's withdrawal. Duryodhana proclaimed this to his troops, aware of Drona's partiality for the Pandavas."
13 Sanjaya said, "Yudhishthira learned of Drona's plan to capture him and told Arjuna, 'Prevent it.' Arjuna vowed to protect him, saying, 'I'd rather die than fight Drona.' The Pandavas and Kurus arrayed for battle, and Drona's shafts coursed through the Pandava ranks, striking fear into their hearts.
14 Drona caused chaos in the Pandava army, careereding through it like a raging conflagration. His bow twanged like thunder, showering arrows that crushed warriors. The Pandavas rushed at him, but he caused a river of death to flow, with blood as its waters and cars as its eddies.
15 Dhritarashtra asked Sanjaya to describe the combat between Salya and Bhima. The two warriors roared like bulls, their maces flashing like lightning. They fought intensely, striking each other with sparks flying around. Neither moved, standing firm like hills. The Pandavas triumphed, causing the Kaurava army to flee in fear.
16 Vrishasena single-handedly protects the Kaurava army, displaying his skill. The Pandavas unite to counter him, and a fierce battle ensues. Drona penetrates the Pandava host, but is checked by Kumara. Arjuna arrives, routing the Kauravas and covering Drona's division with arrows. The battle ends with withdrawal and praise for Arjuna.
17 Drona advises Duryodhana to draw Arjuna away from Yudhishthira's side. The Trigarta brothers, seeking revenge, take a vow to slay Arjuna or die trying. Arjuna asks Yudhishthira for permission to fight them, and Yudhishthira grants it, entrusting Satyajit with his protection. The armies clash, with Duryodhana's troops seeking to capture Yudhishthira.
18 Arjuna faces the Trigarta brothers, who are filled with delight at the prospect of fighting him. He blows his conch, Devadatta, and the Trigartas are terrified. Arjuna cuts down their arrows with ease and pierces their ranks, his diadem shining with golden shafts. The Trigartas flee, but their king rallies them to fight to the death.
19 Arjuna tells Krishna to drive the chariot towards the Samsaptakas, vowing to slay them. The chariot moves swiftly, displaying circular motions. Arjuna shoots the Tvashtra weapon, creating multiple images of himself and Krishna, confusing the enemy. He crushes the warriors, and the battlefield becomes impassable, resembling Yama's domains.
20 Drona advances to seize Yudhishthira, while Arjuna battles the Samsaptakas. Yudhishthira 's troops form a semi-circular array to counter Drona's Garuda formation. The battle rages on, with warriors displaying their prowess. Elephants and steeds clash, and the earth is strewn with bodies. Drona confounds his foes and rushes at Yudhishthira.
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21 Drona fights the Pandavas, determined to capture Yudhishthira. Satyajit and Vrika resist, but Drona slays them. The Pandavas attack, but Drona's skill prevails. He consumes their divisions like fire, pursuing and slaughtering many. The battlefield is a scene of carnage, with Drona unstoppable.
22 Dhritarashtra asks if anyone approached Drona when the Pandavas were broken. Duryodhana thinks they won't return, but Karna disagrees, predicting Bhima will fight on. Karna urges Duryodhana to aid Drona, lest he be slain. The Pandavas return to battle, determined to kill Drona, amidst a deafening noise.
23 Duryodhana and Karna discuss the battle between Drona and the Pandavas. Karna predicts Bhima will fight on, despite the odds, and warns Duryodhana to aid Drona quickly. The Pandavas return to battle, determined to slay Drona. The scene is set for a fierce and intense battle, with Drona at its center.
24 Dhritarashtra asks Sanjaya to describe the battle. Bhima breaks through Duryodhana's elephant division, causing chaos. Duryodhana attacks Bhima, but is struck by arrows. Bhagadatta's elephant attacks Bhima, who gets underneath and strikes it. The Pandava host flees in fear as Bhagadatta's elephant wreaks havoc.
25 Arjuna sees Bhagadatta's elephant and decides to fight him, but is summoned by the Samsaptaka car-warriors. He chooses to fight them first, using the Brahma weapon to nearly exterminate them. Krishna is amazed, praising Arjuna for achieving something even the gods couldn't do. Arjuna then tells Krishna to go towards Bhagadatta.
26 Arjuna advances towards Bhagadatta, who rushes towards him on his elephant. The encounter is fierce, with both heroes exchanging arrows. Bhagadatta strikes Partha and Krishna, but Janardana moves the car to keep the elephant at bay. The elephant destroys other warriors, filling Dhananjaya with rage.
27 Bhagadatta showered arrows on Arjuna and Krishna, but Arjuna cut off his bow and quivers and struck him with many arrows. Vasudeva intervened, receiving a dart on his breast, and explained that he had given the Vaishnava weapon to Naraka, who had passed it to Bhagadatta. Arjuna then slew Bhagadatta.
28 Arjuna slew Vrishaka and Achala, the sons of the king of Gandhara, with a single arrow. Sakuni created illusions, but Arjuna dispelled them with his weapons. Arjuna then showered arrows upon the Kaurava host, dividing it into two streams. His arrows fell like flights of locusts, piercing steeds, warriors, and elephants.
29 Dhritarashtra asks Sanjaya about the Kuru warriors' state of mind when their divisions were broken. Sanjaya describes the fierce battle, with heroes on both sides achieving great feats. Dhrishtadyumna checks Drona's advance, and Nila is slain by Aswatthaman. The Pandava host trembles, wondering how Arjuna will rescue them.
30 Bhima, filled with rage, strikes Valhika and Karna with many arrows. Drona pierces Bhima with whetted shafts, and Karna, Aswatthaman, and Duryodhana also attack him. The Pandavas rush to Bhima's side, and the battle rages on, with warriors fighting recklessly and falling to the ground. Arjuna approaches, baffling Karna's Agneya weapon.
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31 Drona's vow is broken, and the Kauravas are defeated. Duryodhana accuses Drona of not capturing Yudhishthira. Drona replies that even gods can't defeat Arjuna and vows to slay a Pandava hero. Abhimanyu pierces Drona's array but is slain by six warriors, filling the Kauravas with joy and the Pandavas with grief.
32 Sanjaya praises the Pandavas, calling them unstoppable in battle. He compares Yudhishthira to the Destroyer and Arjuna to an unmatched warrior. Abhimanyu has all the Pandavas' virtues combined. Dhritarashtra asks Sanjaya to describe Abhimanyu's death, and Sanjaya describes the Kaurava army's formation and advancement towards Abhimanyu.
33 Sanjaya describes the Pandavas' attempt to break Drona's array. Abhimanyu, Satyaki, and Dhrishtadyumna rush towards Drona but are pushed back. Yudhishthira asks Abhimanyu to break the array, knowing he has been taught by Arjuna. Abhimanyu agrees, vowing to penetrate the array like an insect into a blazing fire.
34 Abhimanyu, son of Arjuna, breaks into Drona's array, fearlessly encountering warriors. His charioteer, Sumitra, is hesitant but urges the steeds forward. Abhimanyu strikes down thousands, mangling bodies and limbs. His feats are compared to Garuda and Mahadeva, filling the Kauravas with hopelessness and despair.
35 Duryodhana attacks Abhimanyu, who fearlessly strikes down Kaurava warriors. Drona and others rescue Duryodhana, surrounding Abhimanyu with arrows. Abhimanyu cuts off their shafts and pierces them, displaying remarkable skill and strength. He kills several warriors, and the Kaurava troops flee in disarray, glorifying Abhimanyu's heroism and skill.
36 Abhimanyu, with skill and strength, battles Salya's brother and his followers, who rush at him with rage. He pierces them with shafts, displaying diverse weapons, and shoots arrows repeatedly. Initially gentle, he becomes fierce, shedding his rays and covering the Kaurava army with diverse arrows, causing them to flee.
37 Dhritarashtra asks Sanjaya to describe Abhimanyu's encounter with the Kaurava army. Abhimanyu, with great daring, showered arrows on the warriors, piercing Drona and others. Drona praised him, but Duryodhana, enraged, told Karna and others to crush him. Duhsasana vowed to slay Abhimanyu, covering him with arrows.
38 Abhimanyu, wounded, addresses Duhsasana, vowing to punish him for his cruel deeds. He shoots an arrow that pierces Duhsasana's shoulder, causing him to faint. The Pandavas rejoice, and Abhimanyu proceeds to attack Drona's array. Karna tries to stop him, but Abhimanyu fights on, determined to reach Drona.
39 Karna's brother is beheaded by Abhimanyu, who then breaks through the Kaurava host, causing chaos. Arrows fill the sky, and warriors flee in terror. The battlefield is soon filled with bodies, and the Kaurava army is routed. Abhimanyu's arrows are like a burning brand, consuming all in their path.
40 Dhritarashtra asks Sanjaya about Abhimanyu's rescue. Sanjaya lists the warriors who rushed to battle, but Jayadratha single-handedly checked their advance. Dhritarashtra is impressed and asks about Jayadratha's might. Sanjaya explains Jayadratha's ascetic austerities and boon from Mahadeva to check the four Pandavas (except Arjuna) in battle.
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41 Jayadratha fights valiantly with the Pandavas, his chariot and weapons magnificent. He pierces Satyaki, Bhima, and Yudhishthira with arrows. Yudhishthira cuts off his bow, but Jayadratha takes up another. Bhima fells his bow, standard, and umbrella, but Jayadratha resists, praised by the Pandavas for his single-handed might.
42 Abhimanyu, with mighty energy and sure aim, penetrates the Kaurava array, agitating it like a Makara agitating the ocean. He single-handedly fights off the warriors, slaying many with his far-reaching shafts. The battle rages on, with Abhimanyu cutting off bows and arrows, his form almost invisible, shining like the sun.
43 Abhimanyu, like the Destroyer, penetrates the Katirava host, defeating many car-warriors. Rukmaratha tries to capture him but is slain. Abhimanyu applies the Gandharva weapon, confounding his foes and slaying hundreds of kings. Duryodhana's son is forced to retreat, unable to withstand Abhimanyu's might.
44 Dhritarashtra asks Sanjaya to continue the story of Abhimanyu's battle. Abhimanyu defeats many warriors, including Lakshmana, Duryodhana's son. Duryodhana urges his troops to attack, but Abhimanyu fights them off and destroys the elephant division, killing Kratha's son. The other combatants flee, unable to withstand Abhimanyu's might.
45 Abhimanyu, the youthful and invincible son of Subhadra, penetrated the Kaurava array, making all kings turn away. Six car-warriors, including Drona and Karna, encompassed him, but Abhimanyu paralyzed them with sharp shafts. He slew Vrindaraka and pierced Aswatthaman, Drona, and others, standing immovable like the Mainaka mountain.
46 Abhimanyu and Kaurava warriors engage in an intense battle. Abhimanyu slays six counselors and pierces great bowmen, displaying remarkable skill and strength. Drona advises cutting off his bow and steeds, leaving Abhimanyu weaponless. Undeterred, Abhimanyu takes up a sword and shield, displaying strength and agility, but is eventually pierced by arrows.
47 Abhimanyu, deprived of weapons and chariot, takes up a mace and fights valiantly, slaying many warriors and elephants. Eventually, he is struck down by Duhsasana's son. Kaurava warriors rejoice, while Pandavas grieve. Yudhishthira rallies his troops, praising Abhimanyu's bravery and feats, and urging them to continue fighting.
48 The warriors return to their encampment, covered in blood and grief. The field of battle is strewn with bodies, and the earth is beautiful yet awful in its devastation. A river of blood flows, with cars and elephants as rocks, and Pisachas and Rakshasas feast on the dead. Abhimanyu lies dead, his ornaments displaced.
49 King Yudhishthira laments Abhimanyu's death, feeling responsible for the tragedy. He recalls Abhimanyu's bravery, piercing Drona's array and defeating bowmen. Yudhishthira regrets placing Abhimanyu in danger, a child unskilled in battle, and fears Arjuna's wrath and the Kauravas' extermination. He grieves, surrounded by the Pandava warriors.
50 Yudhishthira laments Abhimanyu's death, and Vyasa comforts him, saying Death is inevitable. Yudhishthira asks about Death's origin, and Vyasa tells the story of King Akampana, who sought answers from Narada. Brahma created the universe, then sought to destroy it, and Sthanu appealed to him to stop the destruction.
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51 Sthanu appeals to Brahma to stop destruction, filled with compassion. Brahma explains the Earth urged him to destroy creatures, but he couldn't find a means. Death emerges, instructed to slay all. Brahma catches her tears, imploring her to carry out her duty. Death is born from Brahma's wrath.
52 Narada tells the story of Death, created by Brahma to destroy creatures. Death was hesitant, fearing unrighteousness, and underwent severe austerities to avoid her duty. Brahma granted her boon, allowing her to slay creatures without sin. Narada advises Yudhishthira to cast off grief and set out for battle alongside his brothers.
53 missing
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55 King Srinjaya's son Suvarnashthivin was born with a boon from Narada that his body would be made of gold. Robbers killed the prince, and the gold disappeared. Narada consoled Srinjaya, reminding him that even great kings like Marutta, who performed many sacrifices, had to die.
56 Narada said, "King Suhotra, a virtuous and liberal hero, fell prey to death. He performed many sacrifices, making abundant presents to Brahmanas. His kingdom was filled with golden rivers and objects. He obtained a desirable end. Do not grieve for your son, who did not follow in his footsteps."
57 Narada said, "King Paurava, a heroic king, fell prey to death. He gave away thousands of white horses and countless gifts at his Horse-sacrifice. He performed many auspicious sacrifices, giving away precious items. His generosity and accomplishments were unmatched. Do not grieve for your son, who did not follow his example."
58 King Sivi, son of Usinara, fell prey to death. He subdued the earth, performed grand Horse-sacrifices, and gave away immense wealth. His sacrifices were extraordinary, with gold stakes and abundant food and drink. Rudra granted him a boon, making his wealth and fame inexhaustible. Do not grieve for your son.
59 Rama, son of Dasaratha, fell prey to death. He delighted his subjects, slew Rakshasas, and killed Ravana, who abducted his wife. He performed many sacrifices, conquered hunger and disease, and ruled for 11,000 years. His kingdom was free from calamities, and his subjects were long-lived.
60 King Bhagiratha, descendant of Ikshvaku, was dead. He covered Ganga's shores with golden steps and gave thousands of ornamented damsels to Brahmanas. Ganga, afflicted, sat on his lap and was regarded as his daughter. His sacrifices were graced by the gods, and his generosity was unparalleled.
61 King Dilipa, son of Havila, fell prey to death. He performed many sacrifices, gave away the earth to Brahmanas, and had golden roads and sacrificial stakes. The gods attended his sacrifices, and his car's wheels never sank in water. His legacy was unparalleled, and his son should not be lamented.
62 Mandhatri, son of Yuvanaswa, fell prey to death. He vanquished gods, Asuras, and men, and was born after a surgical operation. Indra showed him kindness, and he sucked milk from his fingers. He conquered the earth, performed many sacrifices, and gave away gold and food to Brahmanas.
63 Yayati, son of Nahusha, fell prey to death. He performed many sacrifices, giving wealth to Brahmanas. He aided gods in battle, divided earth into four, and roamed celestial woods like Vasava. He cultivated contentment, abandoned desires, and retired to forest, installing his son on the throne.
64 Amvarisha, son of Nabhaga, fell prey to death. He single-handedly battled a thousand kings, conquering the earth. He performed a hundred excellent sacrifices, worshiping Brahmanas and feeding large classes of people. He gave sacrificial presents, including kingdoms, to priests. The great Rishis praised his liberality.
65 King Sasavindu, a great warrior, performed many sacrifices. He had 100,000 wives, each bearing 1,000 sons, who were skilled in the Vedas. He gave away his sons and unlimited wealth in his Horse-sacrifice. His kingdom was prosperous and happy. He ruled for many years before ascending to heaven.
66 Gaya, son of Amartarayas, ate leftovers from sacrifices for 100 years, pleasing Agni. He asked for knowledge, wealth, and the ability to make gifts and procreate sons. Agni granted his wishes, and Gaya performed many sacrifices, giving away wealth and food, and became well-known in the three worlds.
67 Rantideva, son of Srinjaya, distributed excellent food to Brahmanas day and night. He gave away wealth, subjugated foes, and sacrificed countless animals. He gave away gold coins, golden bulls, and other treasures to Brahmanas, thinking he had given away very little. His affluence was superhuman, a wonder to behold.
68 Bharata, son of Dushmanta, showed great strength as a child, subduing lions and elephants. He performed many sacrifices, including a thousand Horse-sacrifices, and gave generous gifts to Brahmanas. A monarch never conquered, his virtues and deeds surpassed others. He gave away immense wealth, earning great fame.
69 King Prithu, son of Vena, was installed as Emperor and vanquished all. He protected his people, earning the name Raja. The earth yielded crops without cultivation, and all were happy and healthy. Creatures came to him for boons, and he gave away golden images and the earth itself to Brahmanas.
70 Rama, son of Jamadagni, will die despite his virtues. He rooted out evil, caused the primeval Yuga to set in, and slew many Kshatriyas. He performed a hundred sacrifices, giving away the earth to Kasyapa. Even such a hero will die. Do not grieve for your son who performed no good deeds.
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71 King Srinjaya's grief was dispelled by stories of 16 kings who performed great sacrifices. Narada offered a boon, and Srinjaya asked for his son back, who was slain by robbers. Narada revived him, and Srinjaya was overjoyed. Vyasa consoled Yudhishthira, telling him to be quiet and slay his foes.
72 Arjuna was overcome with grief, asking Krishna about his brother and friends. Upon learning of Abhimanyu's death, he lamented, describing Abhimanyu's bravery and virtues. Vasudeva consoled Arjuna, saying death in battle was the goal of brave heroes. Arjuna desired to hear how Abhimanyu fought and vowed to exterminate the foe.
73 Yudhishthira told Arjuna how Abhimanyu fought valiantly but was killed. Arjuna vowed to kill Jayadratha, the king who prevented their rescue. He swore to cut off Jayadratha's head with a hundred arrows, even pursuing him to heaven or hell, and pledged to enter fire if he failed.
74 Jayadratha, fearful of Arjuna's vow to kill him, sought protection from Duryodhana and the assembly of kings. Duryodhana comforted him, promising protection from many great warriors. Jayadratha then asked Drona about his proficiency in arms compared to Arjuna's, and Drona promised to protect him and form an impenetrable array.
75 Krishna criticizes Arjuna for vowing to kill Jayadratha without consulting him. Jayadratha, fearful and grief-stricken, seeks protection from Duryodhana and the allied kings, noting that even gods and Gandharvas can't frustrate Arjuna's vow. Duryodhana assigns six warriors, including Karna and Drona's son, to protect Jayadratha.
76 Arjuna boasts to Krishna that he will defeat the six warriors protecting Jayadratha, including Drona. He swears to kill Jayadratha, even if all the gods protect him. Arjuna vows to pierce through Drona's formation and reach Jayadratha, declaring his celestial bow and strength make him unbeatable.
77 Sanjaya describes ominous signs before the battle: fierce winds, a headless trunk on the sun, and disturbed earth and seas. Vasudeva comforts his sister Subhadra, grieving for Abhimanyu, saying his death was heroic and the ruler of Sindhu will soon meet his end, fulfilling Arjuna's vow.
78 Subhadra lamented Abhimanyu's death, describing his beauty and bravery. She wondered how he was killed despite Pandava protection. Krishna consoled her, saying Abhimanyu achieved a laudable goal. Subhadra praised Abhimanyu's virtues, wishing him the same end as brave warriors who perform sacrifices and are devoted to duty.
79 Krishna thought about helping Arjuna fulfill his vow to kill Jayadratha. He decided to take action, knowing it wouldn't be easy. Krishna instructed Daruka to prepare his chariot and weapons for battle. He vowed to use his strength to help Arjuna defeat Jayadratha and his protectors, including Drona and Duryodhana.
80 Krishna appears to Arjuna in a dream, encouraging him to fulfill his vow to kill Jayadratha. Krishna reveals the Pasupata weapon, used by Maheswara to slay the Daityas. Arjuna meditates on Maheswara, journeying through sacred places, and beholds the god with Parvati, seeking his protection and the Pasupata weapon.
81 Arjuna encounters Shiva, who grants him the celestial weapon Pasupata. They approach a lake, where a snake transforms into a bow and arrow. Arjuna learns the technique and receives the weapon, feeling his goal achieved. He and Krishna thank Shiva and return to camp, filled with joy and delight.
82 King Yudhishthira rises to music and singing, bathes, prays, and worships the fire. He meets with Brahmanas, makes offerings, and gives them gifts. The king takes his seat on a golden throne, and his servants fan him. He meets with Krishna, who is announced with grandeur and ceremony.
83 King Yudhishthira meets Krishna, relying on him for victory and happiness. He recounts their woes, including lost kingdom and exile. Krishna assures Yudhishthira that Arjuna will slay foes, including Jayadratha, and consume enemy troops like a conflagration. He predicts Jayadratha's death and promises prosperity.
84 Arjuna meets Yudhishthira and Vasudeva, and they converse. Krishna equips Arjuna's chariot and they proceed to battle. Auspicious omens appear, including a fragrant breeze and musical instruments. Arjuna expresses confidence in victory and entrusts Satyaki with protecting Yudhishthira. They resemble Indra and the Aswins, ready for battle.
85 Dhritarashtra laments Abhimanyu's slaughter and wonders how the Kauravas can remain fearless. He recalls warning Duryodhana to make peace with the Pandavas, but Duryodhana rejected his counsel. Dhritarashtra notes the Pandavas' righteousness and lists their heroes, wondering who among the Kauravas can resist them.
86 Sanjaya tells Dhritarashtra his lamentations are useless and criticizes him for not preventing the war. He notes Krishna once respected Dhritarashtra but no longer does due to his failure as a king. The ancestral sovereignty is in danger, and Sanjaya wonders who else but the Kauravas would fight against the Pandavas.
87 Drona arrays his army, with Jayadratha and other warriors behind him. The Sakata array is 48 miles long and 20 miles wide, with a lotus and needle-shaped array within. Drona stands at the entrance, stretching his bow, delighting the Kauravas and astonishing the Siddhas and Charanas with his mighty formation.
88 Arjuna and Krishna face off against Durmarshana and the Kuru army. Arjuna's arrows cover his foes, striking off heads and causing chaos. The battlefield is strewn with bodies, and the enemy flees in terror. Arjuna's prowess is too much for them, and they fall like trees before a mighty wind.
89 Duhsasana, filled with wrath, rushed against Arjuna with an elephant force. Arjuna pierced and slew the elephants with his shafts, causing chaos. Elephants fell like mountains, warriors hung from their bodies, and heads fell like lotuses. Duhsasana's forces fled, seeking Drona as their deliverer.
90 Arjuna approaches Drona, seeking his blessing to penetrate the array. Drona tells Arjuna to vanquish him first. They engage in a fierce battle, exchanging arrows. Drona cuts off Arjuna's bow-string, but Arjuna regains strength and pierces Drona. Vasudeva advises Arjuna to proceed, avoiding Drona, to accomplish their task.
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91 Arjuna and Drona engage in a fierce battle, with Arjuna using the Brahma weapon to counter Drona's arrows. Arjuna slaughters the Bhoja host and encounters Kritavarman, who he stupefies. King Srutayudha, made unslayable by a celestial weapon, is slain by Arjuna, and his mace returns to kill him. Sudakshina, the Kamvoja prince, is also slain by Arjuna.
92 Arjuna battles the Kuru army, invoking the Sakra weapon to defeat Srutayus and Achyutayus. Their sons, Niyatayus and Dirghayus, are also slain. Thousands of elephant-riders and kings surround Arjuna, but he cuts them down, causing a river of blood to flow. Srutayus is ultimately slain, his mace and arms struck off.
93 Duryodhana, seeing his army broken, seeks Drona's help. Drona advises him to fight Arjuna himself, tying a magical armor on his body that even the gods cannot pierce. With the armor, Duryodhana proceeds to battle Arjuna, accompanied by a large army and musical instruments.
94 The Kurus and Pandavas engage in a fierce battle. Drona's army is divided, but he reunites them. Dhrishtadyumna separates them again, and the Pandavas slaughter the Kurus. Warriors on both sides fight valiantly, with no one fleeing due to fear. The battle rages on, with Drona and Dhrishtadyumna displaying their prowess.
95 The Kurus and Pandavas engage in a fierce battle. Drona's division is attacked, and warriors fight back with valor. Individual battles rage on, with arrows covering the sky. Sakuni retreats, and Ghatotkacha battles Alamvusha. Yudhishthira fights the ruler of the Madras, while Bhimasena battles Vivinsati, Chitrasena, and Vikarna.
96 The Kurus and Pandavas engage in a fierce battle. Bhimasena attacks Jalasandha, Yudhishthira fights Kritavarman, and Dhrishtadyumna engages Drona. The battle rages on, with warriors fighting fearlessly and falling by the thousands. Drona and Dhrishtadyumna exchange blows, but Satyaki intervenes and rescues Dhrishtadyumna from defeat.
97 Drona and Satyaki engage in a fierce battle, exchanging blows and displaying their skill and valor. The sound of their bows and arrows creates a deafening noise. The battle is intense, with neither side giving in. Celestial weapons are used, but their effects are neutralized. Other warriors join the fight, adding to the chaos.
98 Arjuna and Vasudeva proceed through the enemy troops, with Arjuna's steeds becoming tired. The brothers of Avanti attack, but Arjuna defeats them. Their followers attack, but Arjuna slays them, shining like a fire. He stands alone, surrounded by enemy cars, and resists their attacks with his bow, Gandiva.
99 Arjuna and Vasudeva proceed through the enemy army, displaying their prowess. Vasudeva tends to the steeds' wounds, then yokes them again. They route the enemy, blowing the conch Panchajanya. Many kings try to stop Arjuna, but he is undeterred, driven to find Jayadratha. The Kuru warriors are amazed and dismayed.
100 Arjuna and Vasudeva penetrate the enemy host, causing kings to flee. They pierce through Drona's division, emerging freed from danger. Kuru warriors despair, realizing Jayadratha's slim chances. Arjuna and Vasudeva converse about killing him, filling the Kurus with fear. They rush towards Jayadratha, determined and wrathful.
101 Vasudeva urges Arjuna to fight Duryodhana, the root of the Pandavas' wrongs. He praises Arjuna's prowess, reminding him of the deprivation of their kingdom and the insult to Draupadi. Arjuna agrees, and the two Krishnas proceed towards Duryodhana, who shows no fear despite the danger.
102 Arjuna and Duryodhana engage in an intense battle. Duryodhana's armor, given by Drona, repels Arjuna's weapons. Krishna is amazed, and Arjuna explains the armor's impenetrability. Arjuna vows to defeat Duryodhana, slaying his steeds and charioteers, and cutting off his bow and armor. The battle rages on, with Krishna blowing his conch.
103 The Kuru warriors, including Bhurisravas and Karna, rush towards Arjuna's car, filled with rage. They blow their conchs, but Arjuna and Krishna respond with their own, Devadatta and Panchajanya, which surpass the noise. The warriors engage in a fierce battle, with Arjuna piercing his enemies with skill and lightness of hand.
104 Dhritarashtra asks Sanjaya to describe the warriors' standards. Sanjaya describes the diverse standards, made of gold, with unique marks like apes, lion-tails, and peacocks. The standards shone like flames, with banners moving like dancing ladies. Arjuna's ape-marked standard frightened the Kuru host, while other warriors' standards reflected their bravery.
105 Dhritarashtra asks Sanjaya to describe the battle between Panchalas and Kurus. The fierce encounter rages on, with Drona at the center. Yudhishthira and Drona exchange blows, cutting off each other's bows. Drona kills Yudhishthira's steeds and standard, leaving him weaponless. The Pandava army cries out in despair, thinking Yudhishthira is slain.
106 Vrihatkshatra and Kshemadhurti engage in a fierce duel, with Vrihatkshatra emerging victorious. Dhrishtaketu kills Viradhanwan with a dart, while Sahadeva defeats Durmukha and Nakula quickly overpowers Vikarna. Satyaki slays Vyaghradatta and routs the Magadhas, prompting Drona to rush towards him in a rage.
107 Somadatta's son pierces each of Draupadi's sons with arrows, but they surround and pierce him deeply. Bhimasena's son kills his steeds and cuts off his bow, and Sahadeva's son beheads him. The Rakshasa Alamvusha duels Bhimasena, using powers to become invisible and assume forms, but Bhimasena's Tvashtri weapon forces him to flee.
108 Ghatotkacha and Alamvusha, two powerful Rakshasas, engage in a fierce duel. They exchange blows, creating illusions and displaying strength. Ghatotkacha seizes and crushes Alamvusha, killing him. The Pandavas rejoice, while the Kauravas lament. Ghatotkacha is praised for his bravery, and the battle continues.
109 Dhritarashtra asks Sanjaya to describe the battle between Yuyudhana and Drona. Yuyudhana and Drona exchange blows, with Yuyudhana seeking help from King Yudhishthira. Yudhishthira sends Satyaki to aid Arjuna, praising his bravery and skill. He urges Satyaki to go to Arjuna's aid, saying he is the only one who can help.
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111 Satyaki agrees to follow Arjuna, despite fearing censure if he leaves King Yudhishthira unprotected. He assures the king that he will pierce through the enemy host and slay Jayadratha. Satyaki asks Bhima to protect the king and sets out, ready to face the enemy.
112 Satyaki charges forward, determined to follow Arjuna despite Yudhishthira's warnings. He faces Drona, who shoots countless shafts, but Satyaki avoids them and continues on. He defeats Kritavarman and other warriors, displaying his prowess and determination. His charioteer urges caution, but Satyaki presses on, inspiring his fellow Pandava warriors.
113 Dhritarashtra lamented, "Our excellent and numerous army is being slain by the Pandavas. What can it be but Destiny? I fear none will survive. Satyaki and Arjuna have pierced through our army like the ocean. My sons are filled with grief, seeing our warriors retreat in despair."
114 Sanjaya said, "O king, Satyaki defeated Kritavarman and proceeded to face the Trigarta warriors. He fought with valor, scattering the enemy and slaughtering the elephants. Jalasandha, filled with rage, pierced Satyaki, but he struck back, cutting off Jalasandha's arms and head. The latter's elephant fled, crushing friendly ranks."
115 Sanjaya said, "Yuyudhana fought valiantly, shooting arrows at Drona and others. He then faced Duryodhana, and a fierce battle ensued. Both shot keen arrows, making each other invisible. Yuyudhana pierced Duryodhana, who fled. Kritavarman rushed to the spot, and a fierce encounter took place between him and Yuyudhana."
116 Drona and Satyaki engaged in a fierce battle, exchanging arrows. Drona pierced Satyaki's forehead, but Satyaki retaliated with equal force. The warriors displayed incredible lightness of hand, with neither gaining the upper hand. Drona's steeds fled, and Satyaki emerged victorious, cheered on by the Pandavas and Panchalas.
117 Satyaki, having vanquished Drona, proceeded scattering arrows. Sudarsana attempted to check him, but Satyaki baffled his shafts. He slew Sudarsana's steeds and driver, and cut off his head with a broad-headed arrow. The Yadu hero's chariot wheels revolved like the sun's disc, and his arrows fell like meteors.
118 Satyaki, having slain Sudarsana, addressed his driver, "I've forded Drona's ocean; the remaining array can be easily crossed. I'm near Savyasachin." He saw Arjuna's track and the routed Kaurava army. He slew thousands, fulfilling his vow, and the Kauravas beheld his prowess, filling Duryodhana with grief.
119 Yuyudhana, having vanquished the Yavanas and Kamvojas, proceeded towards Arjuna, slaying Kaurava troops like a hunter. His bow and standard shone with gold, and he looked like a second sun. He slew thousands, and his arrows never failed, routing the Kaurava host and surpassing even Arjuna.
120 Dhritarashtra lamented that his sons were no match for Yuyudhana, who slew many warriors, including Duryodhana's men, with his shafts. Despite being surrounded, Satyaki fought fearlessly, causing chaos and destruction. Drona had to decide whether to face the Pandavas or proceed towards Satyaki, who was routing the Kaurava army.
121 Drona rebuked Duhsasana for fleeing Satyaki, reminding him of past insults to Draupadi and Pandavas. Drona attacked Panchalas and Pandavas, causing carnage. Viraketu and other princes fought Drona but were slain. Dhrishtadyumna attacked Drona, but was weakened. Drona emerged victorious, routing Panchalas and Pandavas.
122 Duhsasana attacked Satyaki with arrows, but Satyaki stood firm. Duhsasana's warriors were slain, and his charioteer and steeds were invisible due to Satyaki's arrowy showers. Satyaki proceeded towards Arjuna, defeating Duhsasana and showing no mercy. He restrained himself from killing Duhsasana, remembering Bhimasena's vow.
123 Dhritarashtra asked Sanjaya about Satyaki's advance. Sanjaya described the fierce battle, with Duryodhana piercing many warriors with his arrows. Yudhishthira cut off Duryodhana's bow, but he took up another. The battle raged on, with Arjuna, Drona, and Satyaki excited with wrath, their weapons flying through the air.
124 Drona fought valiantly, slaying many warriors. Vrihatkshatra and Dhrishtaketu attacked him but were killed. The Chedis, Srinjayas, and Kosalas also fell before him. The Panchalas trembled, and Drona's shafts slew hundreds. Drupada criticized Duryodhana, saying his covetousness led to the slaughter of many Kshatriyas.
125 Yudhishthira's anxiety grew as the Pandava army retreated. He feared for Arjuna and Satyaki's safety, thinking of sending Bhima to rescue them. Yudhishthira praised Bhima's strength and resolve, asking him to aid Satyaki and Arjuna. He expressed fear that Arjuna had been slain, hearing the conch Panchajanya's blasts.
126 Bhima prepared to leave, entrusting Yudhishthira's safety to Dhrishtadyumna. He donned his armor, mounted his chariot, and blew his conch. As he rushed into battle, the blasts of Panchajanya grew louder, and Yudhishthira urged Bhima to hurry. Bhima's chariot sped towards Arjuna, and he began to twang his bow, causing the enemy to tremble. The Panchalas and Somakas followed him, and he clashed with Drona's division. Drona checked his course, smilingly striking Bhima's forehead with a shaft. Bhima, excited with wrath, replied, "I am not compassionate like Arjuna. I am Bhimasena, thy foe." He whirled a mace and hurled it at Drona, who jumped down from his chariot just in time. Bhima crushed numerous warriors and slew several of Duryodhana's sons. The Kauravas showered arrows upon Bhima, but he received them like a mountain receiving a shower of stones. Bhima felt no pain and continued to fight, slaying more of Duryodhana's sons. The Kauravas fled, and Bhima pursued them, piercing them from every side. He uttered leonine roars and made a great noise, frightening the car-force and the warriors. Bhima passed towards Drona's division, transgressing the car-force he had vanquished. Bhima prepared to leave, entrusting Yudhishthira's safety to Dhrishtadyumna. He donned his armor, mounted his chariot, and blew his conch. As he rushed into battle, the blasts of Panchajanya grew louder, and Yudhishthira urged Bhima to hurry.
127 Sanjaya said, "Bhimasena crossed the car-force, and Drona showered arrows upon him. Bhima hurled a fierce mace, crushing warriors and inspiring fear. He threw down Drona's car, then rushed towards the Kaurava army, crushing Kshatriyas like a tempest. He beheld Satyaki and Arjuna, uttering a loud shout."
128 Dhritarashtra asked Sanjaya who stood against Bhimasena, fearing him more than Arjuna or Krishna. Sanjaya replied that Karna rushed at Bhima, checking his course. They exchanged arrows, making all combatants tremble. Bhima cut off Karna's bow and pierced him with ten arrows, then killed his charioteer and steeds.
129 Duryodhana, red with wrath, approached Drona, saying, "Arjuna, Bhimasena, and Satyaki have defeated our troops and reached the ruler of Sindhus." Drona advised protecting Jayadratha, the stake in this game of battle. Duryodhana proceeded to protect him, while Drona checked the Panchalas. A fierce battle ensued between Duryodhana and the Panchala princes.
130 Sanjaya described the battle between Bhima and Karna to Dhritarashtra. Bhima, proceeding towards Arjuna's car, was confronted by Karna, who covered him with arrows. Bhima fought back, piercing Karna's chest. The warriors exchanged blows, with Bhima eventually cutting off Karna's bow and slaying his steeds and charioteer.
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131 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna. Karna shot dense showers of shafts, but Bhima, remembering past woes, rushed against him. The warriors exchanged blows, agitating each other's forces. The field of battle became awful, with cries of "oh" and "alas" and a great carnage ensued.
132 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna. Karna pierced Bhima with thirty shafts, but Bhima cut off Karna's bow and felled his charioteer. Bhima killed Durjaya, Duryodhana's brother, and covered Karna in arrows, making him look like a Sataghni with spikes.
133 Bhima and Karna clashed, exchanging blows and arrows. Karna pierced Bhima, but Bhima responded with multiple arrows, striking Karna's standard and charioteer. Bhima slew Karna's steeds and shattered his chariot. Karna, grief-stricken, fled the battle after Durmukha's death. Bhima's prowess left the Kaurava army in disarray.
134 Dhritarashtra lamented Karna's defeat, recalling Duryodhana's boasts about his prowess. He realized Bhima's strength was unmatched, like a fierce fire or thunderbolt. None could escape Bhima's wrath, not even his sons, who were now in danger. Dhritarashtra regretted not accepting Krishna's suit, acknowledging his own role in the destruction.
135 Bhima and Karna fiercely battled, exchanging blows and arrows. Bhima slew Karna's steeds and charioteer, and Karna took up a mace. Bhima resisted and shot nine shafts, causing Karna to flee on foot. Duryodhana's brothers were slain, and Karna returned, remembering Vidura's words. The warriors fought on, their wrath unbroken.
136 Bhima and Karna fiercely battled, exchanging blows and arrows. Karna's arrows pierced Bhima's body, but Bhima countered, killing seven of Duryodhana's brothers. Bhima remembered his vow to slay Duryodhana's brothers, accomplishing it at a great cost. The battle raged on, a manifestation of destiny.
137 Dhritarashtra lamented the outcome, realizing his evil policy led to destruction. Karna and Bhima fiercely battled, exchanging arrowy showers. The field was strewn with fallen men and animals, and the host fled in fear. A river of blood flowed, and the earth was covered with lifeless forms and weapons.
138 Sanjaya described the intense battle between Karna and Bhima. They exchanged arrows, showing no signs of pain. Bhima pierced Karna's ear and forehead, and Karna became enraged. Arjuna intervened, shooting arrows and driving Karna away. Karna fled, and Bhima followed, mounting Satyaki's car.
139 Dhritarashtra lamented Arjuna's penetration into their host, protected by Drona's son and Karna. He asked Sanjaya to describe Satyaki's fight, which was fierce and remarkable. Satyaki entered the enemy's host, slaughtering many, and engaged in a duel with Alamvusha, eventually slaying him and proceeding towards Arjuna.
140 Sanjaya described Satyaki's bravery, saying he single-handedly vanquished the Trigarta warriors and approached Arjuna's car. Krishna praised Satyaki, but Arjuna worried about Satyaki's fatigue and vulnerability to Bhurisravas's attack. He feared for Yudhishthira's safety, thinking it was a mistake to send Satyaki away, leaving him vulnerable to Drona.
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141 Sanjaya described the intense battle between Satyaki and Bhurisravas. Bhurisravas boasted of his prowess, but Satyaki was unafraid. They exchanged blows, showing their skill. Bhurisravas seized Satyaki's hair, but Arjuna shot an arrow, cutting off Bhurisravas's arm and saving Satyaki. The duel continued, each warrior determined to win.
142 Bhurisravas rebuked Arjuna for cutting off his arm while engaged with Satyaki. Arjuna justified his actions, citing his duty to protect those on his side. Bhurisravas chose to die according to the vow of Praya, spreading a bed of arrows and meditating. Satyaki eventually beheaded him, despite being forbidden.
143 Dhritarashtra asked how Satyaki was defeated by Bhurisravas. Sanjaya explained that Somadatta, Bhurisravas's father, had received a boon from Mahadeva to defeat Sini's descendant. The Vrishni heroes, including Satyaki, are invincible in battle, but the boon fulfilled, led to Satyaki's defeat.
144 Arjuna, determined to kill Jayadratha, fought through the Kuru army. Karna tried to stop him, but Arjuna's arrows were too powerful. As the sun set, Arjuna and Karna dueled, exchanging blows. Arjuna's celestial weapons prevailed, killing Karna's horses and charioteer. He continued fighting, determined to fulfill his vow.
145 Arjuna fought through the Kuru army to reach Jayadratha, determined to fulfill his vow. With Gandiva and celestial weapons, he battled through enemy lines, defeating many warriors. Karna and Duryodhana tried to stop him, but Arjuna's skill and determination prevailed. He remained focused on his goal, using his weapons and chariot to devastating effect.
146 Dhritarashtra asked Sanjaya to describe the battle after Jayadratha's death. Arjuna fought through the Kuru army, showing mercy to Kripa and Aswatthaman. Satyaki and Karna dueled, scattering arrows. Karna was made carless, and his charioteer was slain. Satyaki spared Duryodhana's brothers, not wanting to falsify Bhima's vow.
147 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna. Bhima, enraged by Karna's insults, reminded Arjuna of their vow to slay Karna. Arjuna criticized Karna's false bravery, reminding him of past defeats, and vowed to slay him and his followers. Krishna praised Arjuna's feat, comparing it to Indra's victories.
148 Sanjaya said, "Krishna worshipped King Yudhishthira, saying, 'Your prosperity increases. Your foe has been slain.' Yudhishthira embraced Krishna and Arjuna, praising Krishna's power and divinity. Bhima and Satyaki saluted their senior, and Yudhishthira congratulated them, saying, 'By good luck, I see you both escaped from that sea of troops.'"
149 Suyodhana was filled with grief and affliction upon the fall of the ruler of the Sindhus. He regretted relying on Karna, who was defeated, and lamented the loss of his friends and allies. He felt guilty for failing to protect them and sought Drona's permission to engage in battle to achieve victory or meet his end.
150 Dhritarashtra asked Sanjaya about Drona's state of mind after the fall of Bhurisravas and the ruler of the Sindhus. Drona was filled with grief, regretting his advice was not heeded, and blaming Duryodhana for disregarding Vidura's warnings. He vowed to fight on, encouraging Aswatthaman to prioritize religion and righteousness.
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151 Duryodhana blamed Drona for allowing Arjuna to penetrate the array and slay the ruler of the Sindhus. Karna defended Drona, saying Arjuna's success was due to his own prowess and Fate. He suggested they continue to fight with resolution, setting Fate at nought, and the outcome would depend on who excelled.
152 The elephant force of the Kurus fought intensely, prevailing over the Pandavas. Warriors pierced each other with arrows, despatching one another to Yama's abode. Duryodhana, filled with rage, penetrated the Pandava host, causing chaos. Yudhishthira broke his bow and struck him with ten arrows. Drona intervened, destroying Panchala warriors.
153 Dhritarashtra asked about Drona's battle with the Pandavas. Sanjaya described the fierce fight, with many warriors proceeding against Drona. The night was dark, with drums and cymbals creating confusion. Drona pierced thousands with his shafts, while the Pandavas united against him. The earth was covered with bodies, and the battle noise was like a burning forest.
154 Dhritarashtra asked Sanjaya to describe the battle when Drona entered the Pandava ranks. Drona slaughtered many, including King Sivi. Bhima slew the ruler of the Kalingas and his brother with his fists. The Pandavas felt joy at Bhima's feats, while the Kauravas, led by Duryodhana, fled in terror.
155 Drona enters Pandava ranks, slaying many. Bhima fights back fiercely, his massive fists swinging like maces. The two titans clash, their blows ringing out like thunder. Drona's arrows fly swift and true, but Bhima's fists are unyielding and unstoppable. The Pandavas watch in awe as Bhima takes on the unconquerable Drona.
156 Sanjaya describes the intense battle between Pandavas and Kauravas. Yudhishthira, Bhimasena, and Dhrishtadyumna fight against Drona's son. Bhima slays Valhika and ten of Dhritarashtra's sons. Yudhishthira destroys Kaurava ranks, but Drona counters with celestial weapons. The battle rages on, with both sides evenly matched.
157 Karna boasts that he will slay the Pandavas, but Kripa criticizes him, saying his words are empty. Kripa praises the Pandavas, calling Arjuna a formidable warrior. Karna claims his dart from Indra will ensure victory and threatens to cut out Kripa's tongue if he continues to insult him.
158 Aswatthaman, enraged by Karna's insults, rushed at him but was stopped by the king and Kripa. The Pandavas and Panchalas approached, challenging Karna, who fought back valiantly. Karna and Arjuna clashed, exchanging arrows, but Karna's bow was broken and his steeds killed. Still, he refused to yield.
159 Aswatthaman, enraged by Duryodhana's words, vowed to destroy the Pandavas. He fought fiercely, afflicting all bowmen. Dhrishtadyumna rushed against him, but Aswatthaman covered him with arrows. The two warriors exchanged blows, their anger and skill on full display. Aswatthaman emerged victorious, slaying hundreds of Panchalas.
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161 Yudhishthira and Bhimasena surrounded Drona's son, prompting Duryodhana to rush to his aid. A fierce battle ensued, with Yudhishthira and Bhima slaying many warriors. Arjuna despatched the Yaudheyas and Malavas, and the Panchalas fled in fear. Drona destroyed foes with the Vayavya weapon, but the Pandavas' valor ultimately prevailed.
162 During the fierce battle, darkness enveloped the world, causing confusion and panic. Drona, Karna, and Kripa fought valiantly, but the darkness made it difficult to see. Lamps were lit, illuminating the armies and making the weapons and ornaments shine. The battle raged on, with the warriors' faces trembling with ardor.
163 The warriors engaged in fierce battle, weapons and armor shining in the light of thousands of lamps. The earth was ablaze, like a conflagration at the end of the world. Arjuna penetrated the Kaurava ranks, weakening all the kings. Duryodhana ordered his brothers to protect Drona from the rear.
164 Yudhishthira commanded his troops to attack Drona. Kritavarman, son of Hridika, rushed at Yudhishthira, and they engaged in a fierce battle. Other warriors clashed, including Karna, Bhuri, and Duryodhana. The battle raged on, with elephant riders and horsemen fighting intensely. Kritavarman emerged victorious, causing Yudhishthira to retreat.
165 Bhuri and Satyaki engaged in a fierce battle, exchanging blows. Satyaki killed Bhuri, then Aswatthaman attacked him. Ghatotkacha intervened, vowing to slay Aswatthaman, but was knocked unconscious. Aswatthaman roared, his body blazing like the sun. Meanwhile, Bhimasena and Duryodhana battled intensely, exchanging arrows.
166 Karna resisted Sahadeva, who advanced to get at Drona. Sahadeva pierced Karna with nine shafts, but Karna returned the attack, cutting off Sahadeva's bow and slaying his steeds and driver. Sahadeva hurled a mace and dart, but Karna cut them off, and Sahadeva left the battle.
167 The ruler of the Madras and Virata engaged in a fierce battle, exchanging arrows. Virata's steeds were slain, and he swooned. The troops fled, and Arjuna advanced, battling the Rakshasa Alamvusha. Arjuna emerged victorious, striking Alamvusha with six shafts and piercing him with four arrows. The rest fled in fear.
168 Chitrasena and Satanika exchanged arrows, and Chitrasena's armor was cut off. Vrishasena attacked Drupada, piercing him with sixty arrows. Drupada fell, pierced by Vrishasena's arrow. Duhsasana fought Prativindhya, felling his steeds and driver, and cutting off his car and banner. A fierce battle ensued as Prativindhya's brothers rushed to rescue him.
169 Sakuni and Nakula exchanged arrows, both piercing each other. Nakula swooned, but recovered and struck Sakuni with sixty arrows, cutting off his bow and standard. Sikhandin and Kripa fought fiercely, covering the sky with arrows. The battle was intense, with warriors killing their own kin in the darkness.
170 Dhrishtadyumna and Drona clashed, exchanging arrows. Drona cut off his bow, but he took up another and shot a terrible shaft. Karna cut it off, and the two armies clashed. Dhrishtadyumna was surrounded and eventually slain by Drumasena. Satyaki arrived, piercing Karna with arrows, and a fierce battle ensued.
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171 Kings of thy army surrounded Yuyudhana, showering arrows, but he cut them off. Duryodhana rushed at him, but Yuyudhana pierced him and killed his steeds and driver. Sakuni's forces fought Arjuna, who checked their advance and slew many. Dhrishtadyumna pierced Drona, cutting off his bowstring, and destroyed the Kaurava host.
172 Thy son rebuked Karna and Drona, saying they promised to vanquish the Pandavas but stood indifferent. Pierced by his words, they engaged in battle once more. Drona and Karna fought fiercely, scattering shafts. The Pandavas returned to battle, and a fierce encounter ensued, resembling two oceans swelling at moonrise.
173 Karna and Dhrishtadyumna engaged in a fierce battle, exchanging arrows. Karna slew Dhrishtadyumna's driver and steeds, and the latter took up a mace. Karna's prowess terrified the Panchalas, who fled in fear. Yudhishthira urged Arjuna to confront Karna, but Vasudeva suggested Ghatotkacha instead, citing his Rakshasa powers.
174 Duryodhana told Duhsasana to protect Karna from Ghatotkacha. Jatasura's son offered to slay Ghatotkacha and the Pandavas. The two Rakshasas engaged in a fierce duel, displaying illusions and fighting with spiked clubs and maces. Ghatotkacha cut off Alamvusha's head and threw it at Duryodhana's car, warning him of his own demise.
175 Dhritarashtra asked Sanjaya to describe the battle between Karna and Ghatotkacha. Ghatotkacha, a gigantic Rakshasa, fought Karna with illusions and weapons. He assumed different forms, poured down rocks and trees, and devoured celestial weapons. Karna destroyed his illusions and struck him down with shafts.
176 Alayudha, a powerful Rakshasa, arrived on the battlefield seeking revenge for his kinsmen's deaths at Bhima's hands. He offered to fight the Pandavas alone and Duryodhana accepted. Alayudha rode a car similar to Ghatotkacha's, with 100 flesh-eating steeds, and was mightier and more handsome than Ghatotkacha.
177 Alayudha, a powerful Rakshasa, joined the battle, seeking to slay Ghatotkacha. Bhimasena rushed to his aid, and the two Rakshasas engaged in a fierce duel. The battle raged on, with both sides using various weapons and showing great prowess. Krishna urged Arjuna to assist Bhimasena, who was struggling against Alayudha.
178 Vasudeva urged Ghatotkacha to save Bhima from Alayudha's attack. Ghatotkacha abandoned Karna and engaged Alayudha in a fierce battle, eventually slaying him with a mace. The Pandavas celebrated, beating drums and blowing conchs. Duryodhana was filled with anxiety, realizing his troops were no match for the Pandavas.
179 Ghatotkacha, delighted after slaying Alayudha, uttered loud roars, causing fear among the Kauravas. Karna fought back, but Ghatotkacha's illusion persisted, emitting lightning and blazing brands. The Kauravas were afflicted, but their leaders stood firm. Ghatotkacha was finally slain by Karna's dart, but not before killing many Kauravas.
180 Vasudeva celebrated Ghatotkacha's death, revealing to Arjuna that Karna's dart had been baffled, making him vulnerable. Karna's natural armor and earrings, taken away by Sakra, made him invincible no more. Vasudeva assured Arjuna he would have the chance to kill Karna when his car wheels sank into the earth.
181 Vasudeva explained to Arjuna how powerful warriors like Jarasandha and Ekalavya were slain through clever means. He reassured Arjuna that he would help him defeat Karna and Suyodhana, and that righteousness would prevail. Vasudeva urged Arjuna to focus on the battle, as the enemy was gaining ground.
182 Dhritarashtra lamented that Karna's dart killed Ghatotkacha, not Arjuna. Sanjaya explained that Vasudeva protected Arjuna and manipulated events to render the dart fruitless. Vasudeva had stupefied Karna and despatched Ghatotkacha to engage him, saving Arjuna from certain death and turning the tide of battle in the Pandavas' favor.
183 Dhritarashtra lamented that Karna's dart killed Ghatotkacha instead of Arjuna or Krishna. Sanjaya attributed this to destiny and divine illusion. Yudhishthira was filled with grief and wrath, but Krishna encouraged him to fight on. Vyasa advised Yudhishthira to unite with his brothers and fight with righteousness, reminding him that victory is on the side of righteousness.
184 Yudhishthira refrained from killing Karna due to Vyasa's words. The Pandavas and Kauravas battled on, but as night fell, they grew tired and sleepy. Arjuna suggested they rest until the moon rose. They slept, exhausted, and the army looked like a painting. The moon rose, and they awoke, ready to fight again.
185 Duryodhana rebuked Drona for showing mercy to the Pandavas. Drona replied that slaying them would be ignoble. Duryodhana boasted that he, Karna, and Duhsasana would slay Arjuna, but Drona called him foolish, saying Arjuna was unslayable. Drona urged Duryodhana to face Arjuna himself and accomplish his vow.
186 The battle resumed at dawn, with Arjuna piercing the Kuru host. Drona resisted, but Arjuna baffled his weapons. Drona moved away, causing the Pandavas to tremble. Drupada and Virata attacked him, but were vanquished. Dhrishtadyumna swore to kill Drona, and the Panchalas and Arjuna attacked from different sides.
187 The battle resumed at sunrise, with warriors adoring the rising sun. The noise of conchs, drums, and weapons filled the air, and the earth shook beneath their feet. The field became a crematorium, with elephants and steeds worn out, and warriors shrouded in dust. The battle continued with vigor.
188 Duhsasana attacked Sahadeva, but Sahadeva quickly cut off his driver's head. Karna came to rescue Duhsasana, and a fierce battle ensued with Bhima. Drona and Arjuna also fought a stupendous battle, displaying their skill and sureness of aim. Celestials and Gandharvas watched in wonder, declaring it a high Brahma encounter.
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190 Duhsasana encountered Dhrishtadyumna, who showered arrows on his steeds. Duryodhana rushed to the spot, scattering arrows, and was met by Satyaki. They exchanged words, recalling their childhood friendship, but prepared to fight. Karna rushed to rescue Duryodhana, but Bhimasena crushed his bow and driver with a mace.
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191 Drona caused a great carnage among the Panchalas, making the Pandavas hopeless. Kesava suggested a contrivance: tell Drona his son Aswatthaman was slain. Bhima slew an elephant with that name and exclaimed, "Aswatthaman hath been slain!" Drona was momentarily disheartened, but the Rishis appeared, rebuking him for fighting unrighteously.
192 Dhrishtadyumna attacked Drona, who was grief-stricken and anxious. Drona's weapons failed him, and his arrows were exhausted. He took up another bow and continued fighting, exchanging blows with Dhrishtadyumna. Satyaki intervened, rescuing Dhrishtadyumna and cutting off Drona's shaft. Kesava and Dhananjaya applauded Satyaki's prowess.
193 Duryodhana and others surrounded Satyaki, who was rescued by Yudhishthira and the Pandavas. Drona, knowing his time had come, fought fairly, consuming many Kshatriyas. Bhima rebuked him for fighting for his son, and Drona laid aside his bow, devoted himself to Yoga, and repaired to heaven. Dhrishtadyumna beheaded him.
194 After Drona's fall, the Kauravas fled in fear, unable to stay and fight. Aswatthaman, filled with rage and grief, rushed against his foes, slaying many. He asked Duryodhana why they were fleeing, but Duryodhana couldn't bear to tell him of Drona's death. Kripa broke the news, and Aswatthaman's wrath intensified.
195 Dhritarashtra asked Sanjaya about Aswatthaman's reaction to his father Drona's death at Dhrishtadyumna's hands. Aswatthaman, a skilled warrior, was taught by Drona and possessed celestial weapons. He was ordained to slay Dhrishtadyumna, and his response was eagerly anticipated. Aswatthaman was a great hero, firm in battle and never fatigued.
196 Aswatthaman, filled with grief and rage, vowed to exterminate the Panchalas and slay Dhrishtadyumna, boasting that no one, including Arjuna, could equal him in battle. He invoked the celestial Narayana weapon, and the Kuru army rallied, preparing for battle. The Pandavas took counsel, readying for the fight.
197 Sanjaya described the terrifying scene as the Narayana weapon was invoked. Arjuna revealed that Aswatthaman, Drona's son, was rallying the Kaurava army, seeking revenge for his father's death. Arjuna lamented the Pandavas' unrighteous slaying of Drona, feeling shame and guilt, and predicting a fierce battle ahead.
198 Bhimasena and the Panchala king's son responded to Arjuna's doubts, arguing that as Kshatriyas, it was their duty to fight and rescue others from harm. They reminded Arjuna of past injustices and boasted of their strength, defending their actions as necessary and justified. They urged Arjuna to set aside his doubts and fight.
199 Dhritarashtra laments Drona's death, asking if no one felt wrath when Dhrishtadyumna insulted him. Satyaki condemns Dhrishtadyumna's actions as sinful, but Dhrishtadyumna retorts, listing the Pandavas' unrighteous acts. Satyaki rushes at him, but Bhima intervenes. Sahadeva calms Satyaki, reminding him of friendship and forgiveness.
200 Drona's son, Aswatthaman, wreaked havoc on the Pandava army, vowing to slay the Panchala prince. Bhimasena charged at him, determined to counter the Narayana weapon. Arjuna refused to use Gandiva, citing his vow. Bhimasena and Aswatthaman clashed, exchanging blows, as the Pandava army panicked and fled.
201 Aswatthaman unleashes the Narayana weapon, causing chaos in the Pandava army. Bhimasena charges forward with his mace, determined to counter the attack. The two engage in a fierce duel, exchanging blows and showcasing their strength and skill. Bhimasena's valiant efforts are tested by the weapon's might.
202 Aswatthaman's Narayana weapon wreaks havoc on the Pandava army. Bhimasena charges forward, mace in hand, determined to counter the attack. The two engage in a fierce duel, exchanging blows and showcasing their strength. Bhimasena's determination is tested by the weapon's might, as the Pandava army's fate hangs in the balance.
203 Sanjaya said, "O king, Drona fell after five days of battle and ascended to Brahma's realm. This Parva holds great significance, yielding fruits equal to studying the Vedas. It recounts brave Kshatriyas' deeds and offers spiritual and worldly blessings to those who read or listen to it daily."
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1 After Drona's fall, the Kauravas, led by Duryodhana, were consumed by grief. They made Karna their generalissimo and prepared for battle. The Pandavas also prepared, resolved to win. The battle raged for two days, with Karna making a great slaughter before being slain by Arjuna.
2 Sanjaya went to Dhritarashtra's abode, grief-stricken over Karna's fall. The king, distressed and energy-sapped, asked about Bhishma and Drona's fate. Sanjaya described their slaughter, and Dhritarashtra lamented, "My heart is pained! Those two had no equals in weapons!" Sanjaya consoled him, saying Destiny is unconquerable.
3 When Drona fell, Duryodhana's sons were overcome with grief. He rallied them, praising Karna's strength and prowess, recalling his defeats of Bhimasena and Ghatotkaca. With Karna as generalissimo, the Kuru army charged forward, causing carnage, until Karna was slain by Arjuna.
4 Hearing of Drona's death, Dhritarashtra fell to the ground, overcome with grief. The ladies wailed loudly, filling the earth with their cries. Sanjaya comforted them, and Vidura restored the king to consciousness. The king censured his sons, applauded the Pandavas, and asked Sanjaya if Duryodhana had been killed.
5 Dhritarashtra asks Sanjaya about the battle's outcome. Sanjaya reports that Bhishma, Drona, and Karna have fallen, along with many other heroes. The Pandavas have lost Ghatotkaca and Abhimanyu. Arjuna and Karna dueled, resulting in Karna's death. The Pandavas won, but at great cost. Dhritarashtra laments the destruction.
6 Dhritarashtra asks Sanjaya about the Pandavas who were slain by his side. Sanjaya lists many heroes, including Abhimanyu, Virata, and Drupada, killed by Drona and Bhishma. Other warriors, like Vrihanta and Manimat, were also slain. The account highlights the scale of destruction and loss of life on both sides.
7 Dhritarashtra mourns the loss of his warriors, including Bhishma and Drona. Sanjaya informs him that Ashvatthama, Kritavarma, Shalya, and others are still alive and eager to fight. However, Dhritarashtra is overcome with grief, swoons, and falls to the ground, his heart and senses stupefied by the dire calamity.
8 King Dhritarashtra lamented Karna's death, praising his strength and bravery. He wondered how Arjuna could have slain him and lamented the annihilation of his army. The king wished for poison, fire, or a fatal fall, unable to bear his grief, and marvelled at his own survival despite his heartbreak.
9 Dhritarashtra lamented Karna's death, praising his strength and bravery. He wondered how Arjuna could have slain him and lamented the annihilation of his army. Sanjaya consoled the king, saying he should summon his fortitude and not yield to grief. The king asked about the circumstances of Karna's death and the other warriors.
10 Sanjaya told Dhritarashtra that after Drona's fall, the Kauravas fled but Duryodhana rallied them. Ashvatthama suggested installing Karna as commander, praising his bravery. Karna accepted, was formally installed, and praised by the Kauravas. With Karna leading, they felt hopeful and confident, determined to defeat the Pandavas.
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11 Dhritarashtra asked Sanjaya to describe Karna's actions as commander. Karna's army was arrayed with music, his car shone like the sun, and he blew his conch, inspiring his troops. Yudhishthira told Arjuna that Karna was a formidable foe, and if he was slain, the Pandavas would win.
12 The two armies clashed, men, horses, and elephants striking each other. Bhima, on an elephant, encountered Kshemadhurti, and they engaged in a fierce battle. The two elephants clashed, and the warriors exchanged blows. Bhima emerged victorious, striking down Kshemadhurti, and the Kauravas fled.
13 Karna attacked the Pandava army with straight shafts. Nakula rushed against Karna, Bhimasena attacked Drona's son, and Satyaki checked the Kaikaya princes. The battle raged on, with each side trading blows. Satyaki killed the Kaikaya princes and the Pandavas cheered, their voices ringing out across the plain.
14 Srutakarman and Citrasena fought fiercely, exchanging arrows. Citrasena was pierced with 90 arrows and his bow was cut off. He fell to the ground, and his troops fled. Prativindhya attacked Citra, striking him with 5 arrows. Citra retaliated, but Prativindhya emerged victorious. The Pandavas routed the Kaurava army.
15 Drona's son and Bhima fought fiercely, exchanging arrows. Bhima was pierced with 90 shafts, but retaliated with three cloth-yard shafts. The battle was intense, with fire generated from clashing shafts. Both warriors were evenly matched, their valor and skill on display. Their drivers bore them away, exhausted.
16 Dhritarashtra asked Sanjaya to describe the battle between Arjuna and the samsaptakas. Arjuna penetrated the force, causing chaos and destruction. He cut off heads and arms, his arrows filling the air like a tempest. Ashvatthama rushed towards him, but Arjuna cut off his bow and pierced him with three shafts.
17 Sanjaya described the battle between Arjuna and Ashvatthama, comparing it to a celestial battle. They exchanged blazing shafts, afflicting each other deeply. Arjuna pierced Ashvatthama between his eyebrows, and the son of Drona looked resplendent like the Sun. The two Krishnas were also afflicted, looking like two Suns at the end of the Yuga.
18 Sanjaya described the battle between Arjuna and the Magadha warriors, Dandadhara and Danda. Arjuna pierced Dandadhara with arrows, cutting off his bow and standard. He then killed Dandadhara and Danda, and their elephants, with razor-headed shafts. The Magadha army broke in fear, and the Pandava soldiers rejoiced.
19 Arjuna slew many warriors, cutting off heads, arms, and weapons. The battlefield was filled with bodies and weapons. Vasudeva praised Arjuna's prowess, saying even the closest attention couldn't mark his swift shooting. The earth was strewn with faces, earrings, and beards, resembling a lake with lilies and lotuses.
20 Dhritarashtra asked Sanjaya to describe Pandya's battle prowess. Pandya considered himself superior to other warriors and single-handedly slaughtered Karna's army. Ashvatthama praised Pandya's skills and challenged him. The two engaged in a fierce battle, with Ashvatthama emerging victorious, quieting Pandya "like a blazing fire extinguished with water."
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21 Dhritarashtra asked Sanjaya about Arjuna's actions after Pandya's fall. Krishna urged Arjuna to act as Karna routed the Pandava army. The Kurus and Pandavas clashed, filling the sky with arrows. Karna fought valiantly, striking off heads and piercing coats of mail. The Pandavas refused to back down, surrounding Karna with determination.
22 Sanjaya described the intense battle between the Pandavas and Kauravas. Elephant-warriors attacked Dhrishtadyumna, but he fought back valiantly. The Pandavas and Pancalas aided him, showering weapons on the elephants and riders. Nakula, Sahadeva, and Satyaki fought bravely, striking down elephants and riders. The Pandavas emerged victorious, their bravery and skill proving too much for the Kauravas.
23 Sahadeva and Duhshasana clashed in a fierce battle. Sahadeva's bow was cut off, but he took up a sword and hurled it at Duhshasana's chariot. The sword was deflected, and Duhshasana countered with arrows. Sahadeva retaliated, striking Duhshasana's driver and sending his chariot fleeing. Sahadeva emerged victorious, crushing Duryodhana's division.
24 Nakula and Karna clashed in a fierce battle. Karna cut off Nakula's bow and struck him with many arrows. Nakula fled, and Karna pursued, placing his bow around Nakula's neck and taunting him. He then released Nakula, who returned to Yudhishthira's car in shame. Karna proceeded to slaughter the Pancalas.
25 Yuyutsu and Uluka fought, with Uluka victorious. Srutakarman defeated Satanika, and Shakuni battled Sutasoma, cutting off his bow and quivers. Sutasoma wielded a scimitar, displaying great skill, but Shakuni cut it off. The Pandava army was routed, with many warriors slain or fled.
26 Kripa resisted Dhrishtadyumna, who was stunned and fled to find Arjuna or Bhimasena. Shikhandi battled Kritavarma, striking him with many arrows, but Kritavarma's armor protected him. Kritavarma counterattacked, causing Shikhandi to swoon. The Pandava army, slaughtered on all sides, fled in defeat. Kripa and Kritavarma emerged victorious.
27 Arjuna battled many warriors, piercing each with multiple arrows. He killed Satrunjaya, Susruta's son, and Candradeva, and checked others with five arrows. Invoking the Aindra weapon, he unleashed thousands of shafts, causing chaos. The samsaptakas were slaughtered, their bodies lying on the ground, adorned with sandal-paste and flowers.
28 Sanjaya described the intense battle between the Pandavas and Kauravas. Yudhishthira pierced Duryodhana, who was rescued by Karna and others. The battle raged on, with warriors fighting fiercely. Elephants and horses were slain, and foot-soldiers were trampled. The earth was covered with gore and flesh, and the scene was chaotic.
29 Dhritarashtra asked Sanjaya to describe the battle between Yudhishthira and Duryodhana. The two warriors engaged in a fierce duel, exchanging arrows and mangling each other's bows and standards. Yudhishthira eventually gained the upper hand, striking Duryodhana with a mighty dart, causing him to fall unconscious.
30 Sanjaya described the intense battle between the Kauravas and Pandavas. Karna led the Kauravas, but Arjuna and Krishna arrived, causing destruction. Arjuna's arrows filled the sky, striking down cars, elephants, and soldiers. The Kauravas retreated as the sun set, and the Pandavas celebrated their victory.
31 Dhritarashtra lamented Arjuna's victory, praising his prowess. Karna vowed to defeat Arjuna, boasting of his celestial bow and abilities. He requested Shalya as his driver and resources from Duryodhana, who agreed. Karna confidently claimed he could defeat Arjuna, while Dhritarashtra sorrowfully anticipated their downfall.
32 Duryodhana asks Shalya to be Karna's driver in the battle against Arjuna, praising his skills and bravery. Shalya initially refuses, feeling insulted and superior to Karna, but Duryodhana's flattery persuades him to accept the role, allowing him to speak his mind freely in Karna's presence.
33 Duryodhana tells Shalya the story of the gods and Asuras, where the Asuras were granted a boon but eventually destroyed by Sthanu. The gods, led by Indra, sought Sthanu's help and praised him in various forms. Sthanu destroyed the Asuras and their three cities with one shaft.
34 Duryodhana tells Shalya the story of gods vs. Asuras, where Asuras were granted a boon but destroyed by Sthanu. Gods praised Sthanu, who pierced the Asuras' three cities with one shaft. Duryodhana draws parallels with the Pandavas, hoping Shalya will join their side and play a crucial role in their victory.
35 Duryodhana asks Shalya to be Karna's driver, comparing it to Brahman driving Rudra's chariot. Shalya agrees, but says he'll speak freely. Duryodhana praises Karna, saying he's superior to Arjuna. Shalya accepts, but warns he'll criticize Karna if needed. Karna and Duryodhana agree, and Shalya promises to help defeat Arjuna.
36 Duryodhana asks Shalya to be Karna's driver, praising him as superior to Krishna. Shalya agrees and they prepare for battle. Duryodhana encourages Karna to slay Arjuna and Bhimasena, which Drona and Bhishma couldn't do. Shalya warns Karna not to underestimate the Pandavas, but Karna is confident and tells Shalya to proceed.
37 Karna boasts to Shalya about his prowess, saying he fears no one, not even Indra. Shalya derides Karna's bragging, reminding him of Arjuna's feats. Karna, enraged, tells Shalya to proceed, and they head towards the Pandava army. Karna's chariot shines brightly, his standards and weapons glinting in the sunlight.
38 Karna offers rewards to anyone who can show him Arjuna, including wealth, jewels, villages, elephants, and slaves. He promises to give whatever the person desires, even his own family members. The Kaurava troops are filled with joy, but Shalya laughs in scorn at Karna's boasts, showing his skepticism.
39 Shalya tries to dissuade Karna from fighting Arjuna, calling him foolish and destined to die. Karna refuses to listen, relying on his strength. Shalya provokes Karna, comparing him to a child trying to seize the moon or a hare challenging a lion, saying he's no match for Arjuna.
40 Karna, enraged by Shalya's words, defends his merit and boasts of his strength and weapons. He vows to slay Arjuna and Krishna with a deadly shaft and insults Shalya, calling him a fool and a wretch. Karna Vows to fight and die in battle, determined to prove his worth.
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41 Shalya tells Karna a story about a boastful crow who challenged a swan to a flying contest. The swan's steady flight exhausted the crow, teaching him humility. Shalya compares Karna to the crow, warning him against underestimating Arjuna and Krishna, who are like the sun and moon in brilliance.
42 Karna responds to Shalya, boasting of his abilities and vowing to defeat Arjuna despite a curse from Rama that prevents him from remembering a powerful weapon. He recalls another curse from a brahmana, predicting his chariot wheel will sink in battle, causing fear. Karna remains confident, sharing his story as a gesture of friendship.
43 Karna tells Shalya his words are weak and can't intimidate him, even if the gods fought against him. He's only sparing Shalya's life due to their friendship and affection. Karna boasts he can vanquish foes without Shalya's help, warning that injuring a friend is sinful.
44 Shalya and Karna argue, with Shalya boasting he can vanquish foes without Karna's help. Karna recites a brahmana's words, criticizing the Vahikas and Madrakas for their impure practices and lack of virtue, likening Shalya's behavior to theirs. The brahmana's words attack the character and behavior of Shalya's clan.
45 Karna criticizes Shalya and the Vahikas, recounting a brahmana's words about their impure practices. Shalya responds, pointing out the faults of Karna's own people, the Angas, and arguing that virtuous men can be found everywhere. King Duryodhana silences Karna, ending the wordy warfare.
46 Karna and Shalya exchange words before the battle. Karna expresses confidence in defeating Arjuna, while Shalya warns him of Arjuna's prowess. The Pandava army, with Arjuna and Krishna, advances, and the battle rages on with the sound of conchs, drums, and bowstrings. Shalya warns Karna of the Pandava army's might.
47 Dhritarashtra asks Sanjaya to describe the battle. The Pandava army, led by Dhrishtadyumna, is magnificent. Arjuna charges against the samsaptakas, cutting down cars and warriors. The battle is fierce, with both sides suffering losses. Karna fights against the Pandavas, destroying a vast division and afflicting Yudhishthira.
48 Dhritarashtra asks Sanjaya to describe Karna's penetration into the Pandava troops. Karna slew many warriors, and his sons protected him. Bhima slew one of Karna's sons, and the battle raged on. Karna's lightness of hand and weapon power were remarkable, and he afflicted Yudhishthira. The Pandavas and Kurus fought fearlessly.
49 Karna rushes towards Yudhishthira, cutting off weapons and slaying foes. The Pandavas resist, but Karna's prowess is remarkable. Yudhishthira pierces Karna, who falls into a swoon. Recovering, Karna resists with sharp shafts, slaying two princes. The Pandavas flee, and Karna pursues, slaughtering the host.
50 Sanjaya describes the intense battle between Bhima and Karna. Bhima, filled with rage, seeks revenge for past wrongs. The two warriors clash, exchanging blows. Bhima's arrow strikes Karna like a thunderbolt, sending him senseless. Shalya bears Karna away, and Bhima routs the Dhartarashtra host, scattering them like Indra routing the danavas.
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51 Dhritarashtra asks Sanjaya to describe the battle between Bhima and Karna. Bhima defeats Karna, killing his brothers and striking him with arrows. Karna retaliates, but Bhima pierces his armor and body. The battle rages on, with both warriors exchanging blows and displaying their prowess.
52 Sanjaya describes the intense battle to Dhritarashtra. Warriors fight fiercely, elephants and horses clash, and foot-soldiers engage in hand-to-hand combat. The field is covered in blood, body parts, and weapons. Brave warriors fight fearlessly, declaring their names and families. The Kaurava army becomes strengthless, unable to bear up any longer.
53 Arjuna and the samsaptakas clash in an intense battle. Arjuna's bow, Gandiva, shines as he slaughters the enemy. Susharma engages Arjuna but falls to the ground, slain. Arjuna paralyzes the samsaptakas with the Naga weapon, then slaughters them. He emerges victorious, his valor and strength unmatched.
54 The Kuru and Pandava armies clashed in a fierce battle. Shikhandi and Kripa dueled, exchanging arrows and blows. Dhrishtadyumna aided Shikhandi, battling Kritavarma. Yudhishthira's sons fought Drona's son, while Karna resisted Bhimasena. Suketu was slain, and his troops fled. The battle raged on, with both sides determined to win.
55 Ashvatthama showcases his archery skills, covering the sky with arrows. Pandava warriors, including Satyaki and Yudhishthira, are unable to counter his attack. Yudhishthira rebukes Ashvatthama for his actions, questioning his Brahmana heritage. Ashvatthama continues to shower arrows, and Yudhishthira retreats, leaving his division behind.
56 Ashvatthama showcases archery skills, covering the sky with arrows. Pandavas unable to counter, Yudhishthira rebukes him for cruel acts. Ashvatthama continues attack, piercing Satyaki and others. Yudhishthira retreats, leaving division behind. Ashvatthama's prowess unmatched, Pandavas in distress. Intense battle rages, outcome uncertain.
57 Duryodhana rallies his troops, saying this battle is a chance for glory. Ashvatthama vows to kill Dhrishtadyumna or not return from battle. The armies clash, with warriors falling on both sides. Gods and celestial beings watch, showering the warriors with garlands and perfumes. The battle rages on, intense and fierce.
58 Krishna drives Arjuna through the battlefield, pointing out the carnage and bravery of warriors. He notes the contrast between their beauty and death's ugliness, showing Arjuna the fallen bodies, broken weapons, and destroyed chariots. They approach Yudhishthira, seeing kings and warriors fighting around him, including Karna and Bhima.
59 Karna and the Pandavas clash fiercely, with Dhrishtadyumna and Karna engaging in a one-on-one combat. Satyaki joins in, and Karna resists with showers of arrows. Arjuna and Krishna arrive, and Arjuna pierces Ashvatthama with arrows. Ashvatthama, wounded, is borne away, and the Pandavas shout in triumph.
60 Krishna points out Yudhishthira, pursued by Dhartarashtra's mighty bowmen, to Arjuna. Duryodhana and Karna lead the charge, scattering shafts and slaughtering the Pandava army. Bhima and Pancalas rush to Yudhishthira's rescue, routing elephants and steeds. The battle rages, with both sides putting forth their valour.
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61 Dhritarashtra asks Sanjaya to describe the battle. Bhima and Karna clash, with Karna rallying the Kauravas. Pandava warriors fight valiantly, but Karna gains the upper hand. Bhima single-handedly resists the Kaurava army, causing Duryodhana to flee. The Pandava army gains the upper hand, with Bhima slaughtering many.
62 Sanjaya describes the battle to Dhritarashtra. Arjuna arrives, and Duryodhana attacks Yudhishthira, who fights back. Karna checks the Pandava advance, and Sahadeva pierces Duryodhana with arrows. Karna slaughters Yudhishthira's troops, and the two engage in a fierce duel, exchanging arrows and showing their skill.
63 Karna afflicts the Kaikayas, killing 500 warriors. He pursues Yudhishthira, piercing him with arrows. Nakula and Sahadeva protect their brother, but Karna kills their steeds. Shalya advises Karna to conserve strength for Arjuna, but Karna continues to assail Yudhishthira. Shalya urges Karna to rescue Duryodhana from Bhima.
64 Ashvatthama battles Arjuna, baffling his weapons. Arjuna slays Ashvatthama's steeds and cuts off his bow. Ashvatthama invokes the aindra weapon, but Arjuna destroys it. The Pandavas rush against the Dhartarashtra host, causing confusion. Karna invokes the Bhargava weapon, shrouding the Pandava army with arrows, causing destruction.
65 Arjuna, victorious over Drona's son, looks for Yudhishthira and asks Bhima about his whereabouts. Bhima reports Yudhishthira is wounded and may not be alive. Arjuna asks Bhima to check on him, but Bhima refuses, so Arjuna asks Krishna to take him to Yudhishthira. They find him safe and are overjoyed.
66 Yudhishthira welcomes Krishna and Arjuna, rejoicing at Karna's defeat. He recounts Karna's prowess and his own humiliation, grateful for Bhimasena's protection. Yudhishthira asks Arjuna to describe Karna's demise, recalling Karna's boasts and vows. He eagerly seeks news of Karna's death, urging Arjuna to share the details.
67 Arjuna battles Ashvatthama, destroying his arrows and afflicting him with shafts. Ashvatthama flees to Karna's division. Arjuna approaches Yudhishthira, concerned for his safety, and vows to slay Karna and his relatives. He describes the intense battle and seeks Yudhishthira's blessing for victory.
68 Yudhishthira rebukes Arjuna for not killing Karna, feeling betrayed and disappointed. He recalls Arjuna's promise and the heavenly voice that proclaimed his greatness, but now believes these were false hopes. Yudhishthira criticizes Arjuna for fleeing and suggests passing his bow to someone else who can defeat Karna.
69 Krishna intervenes as Arjuna draws his sword to kill Yudhishthira, who suggested he give his bow to someone else. Krishna calms Arjuna down, explaining Yudhishthira's words weren't meant literally. He suggests showing disrespect by addressing Yudhishthira as "thou" instead of "your honour", a symbolic way to keep his vow without harm.
70 Arjuna addresses Yudhishthira harshly, boasting of his strength and accomplishments. He seeks forgiveness and promises to slay Karna. Yudhishthira, filled with sorrow, offers to retire to the woods and let Bhima become king. Krishna intervenes, explaining Arjuna's words were necessary to keep his vow.
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72 Arjuna prepares to face Karna, equipping his chariot and yoking his steeds. Vasudeva praises Arjuna's prowess, warning him not to underestimate Karna, who is mighty, proud, and accomplished. Vasudeva advises Arjuna to slay Karna with care and resolution, describing Karna's strength, speed, and wrath.
73 Sanjaya said to Arjuna, "Today's the 17th day of battle. Karna, the son of a Suta, is determined to vanquish you. He's slaughtering the Pancalas and Srinjayas with his shafts. You must slay him with your keen shafts and fulfill your vow. Remember his harsh words and let your shafts quench his life."
74 Arjuna prepared to fight Karna, saying, "With Krishna's protection, I'll be victorious. Today, I'll slay Karna and bring joy to the Pandavas. My arrows will drink his life-blood and falsify his vow to kill me. The Dhartarashtras will flee in panic after his fall." Arjuna's eyes blazed with anger as he charged into battle.
75 Sanjaya described the battle to Dhritarashtra: "The Pandava army roared like clouds, with elephants as clouds, weapons as water, and diverse weapons as flashes of lightning. Arjuna dispatched many cars, elephants, and horses. Warriors engaged in fierce duels, and the battle raged on, with the Pandavas determined to win."
76 Bhima, surrounded by foes, urged his charioteer to advance. "Bear me into the enemy's midst," he said. Though struck by arrows, Bhima cut them off and began to slaughter the enemy. His charioteer, Visoka, announced Arjuna's arrival, and Bhima was overjoyed, vowing to destroy the enemy.
77 Arjuna and Bhima advanced in battle, their bows and arrows flashing like thunder and fire. Arjuna slew 400 car-warriors, while Bhima careered like the wind, causing a river of blood to flow. Shakuni and Bhima engaged in a fierce duel, but Shakuni fell and was borne away by Duryodhana's steeds.
78 Dhritarashtra asked Sanjaya to describe the battle. Sanjaya recounted how Bhima fought the Kaurava army, and Karna smote the Pandavas with his arrows. Karna's prowess was great, checking the entire Pandava army. The Pandavas fled in fear, and Karna stood alone, like a blazing fire, burning the hostile army.
79 Sanjaya describes the battle to Dhritarashtra, detailing Arjuna's prowess and desire to face Karna. Arjuna vows to defeat Karna, who boasts of his own abilities. The two engage in a fierce duel, their arrows clashing in mid-air. Only one will emerge victorious, determining the fate of the Pandavas and Kauravas.
80 Arjuna rescues Bhima, surrounded by Kuru warriors, with a hail of arrows. The battlefield becomes impassable, covered with fallen warriors and destruction. Arjuna's car cuts through the chaos, leaving a trail of devastation. The Dhartarashtra army breaks, fleeing in terror, like animals from a forest fire.
81 Arjuna fights off 90 car-warriors and a force of Mlecchas on elephants. Bhimasena joins the battle, wielding a mace and slaughtering horses, men, and elephants. The Kauravas flee, but Arjuna pursues, shooting shafts. They take shelter with Karna, who inspires them to fight on, shooting thousands of arrows.
82 Karna destroys the Pancalas with his mighty shafts, killing many warriors. Arjuna and Bhimasena fight back, engaging Karna in a fierce duel. The battle rages on, with both sides suffering losses. The Pandavas rescue their uncles and launch a counterattack, turning the tide of the battle.
83 Bhima battles Duhshasana, fueled by rage and past injustices. He strikes Duhshasana down, quaffs his blood, and kills him. Bhima declares he's fulfilled his vow and will soon slay Duryodhana. With bloody wounds, he shouts triumphantly, striking fear into enemies and joy into allies. His bravery and determination shine.
84 Ten of Dhritarashtra's sons attack Bhima, but Arjuna slays them. Karna's son Vrishasena attacks Nakula, who fights valiantly despite being wounded. Bhima aids Nakula, and together they resist Vrishasena's arrowy showers. Bhima and Arjuna's wrath fuels their attacks, and they advance towards Vrishasena for a final showdown.
85 The Pandavas and Kauravas engage in a fierce battle. Karna's son Vrishasena fights valiantly, but Arjuna slays him with razor-headed arrows. Karna, filled with grief and wrath, rushes against Arjuna's car, determined to avenge his son's death. The two engage in a intense duel, exchanging arrows and blows.
86 Karna and Arjuna engage in an intense battle. Karna's car is adorned with banners and bells, and his bow, Vijaya, is feared by all. Krishna urges Arjuna to be cautious, reminding him of his own prowess and the boons he has received from the gods. Arjuna declares his certainty of victory.
87 Karna and Arjuna engage in a fierce duel, their cars and standards adorned with symbols of their power. The gods watch in wonder, taking sides and cheering them on. The battle rages on, with neither side giving an inch. The outcome is far from certain, with both sides determined to emerge victorious.
88 Sanjaya describes the intense battle between Karna and Arjuna, with gods and celestial beings watching. The sky is filled with music and hymns, and the earth resounds with battle din. The warriors engage in a fierce duel, arrows flying like bees. The battle rages, neither side giving in.
89 Karna and Arjuna engage in fierce battle, gods watch. The sky is filled with music and hymns, earth resounds with battle din. Warriors duel, arrows fly like bees. Karna and Arjuna are evenly matched, skills honed to perfection. Troops flee, celestial trumpets blow, gods praise Arjuna.
90 Karna and Arjuna engage in fierce battle, gods watch from the sky. Arrows fly like bees, troops flee in terror. Drona's son urges Duryodhana to make peace, but he refuses. The battle rages on, evenly matched, with the fate of the Pandavas and Kauravas hanging in the balance.
91 Vasudeva rebukes Karna, "Where was your virtue when Draupadi was humiliated? When Shakuni defeated Yudhishthira? When Bhimasena was poisoned? You didn't return the kingdom to the Pandavas. You set fire to the house of lac and laughed at Krishna." Karna hangs his head in shame, speechless.
92 Shalya advanced, wrathful, as troops were crushed . Duryodhana sorrowed, tears in his eyes. Warriors gathered around fallen Karna, showing joy, fear, or sorrow. Bhima roared and danced, frightening Dhartarashtras. Madras' ruler told Duryodhana, "Thy army's slain, Destiny's against us, don't grieve." Duryodhana, cheerless, sighed in woe.
93 Dhritarashtra asked Sanjaya to describe the Kuru army's state after Karna's fall. Sanjaya described chaos and fear, warriors fleeing and being slaughtered by Pandavas. Duryodhana tried to rally troops, but they fled, ignoring his pleas. Pandavas sensed victory, slaughtering Kauravas in thousands, leaving the battlefield in carnage.
94 Shalya described the battlefield to Duryodhana, painting a vivid picture of chaos and destruction. Karna's body, though slain, looked resplendent, like heated gold. The earth trembled, and the oceans were agitated when he fell. Arjuna and Krishna blew their conchs, filling the earth with sound, and the Kauravas fled.
95 Sanjaya said, "Upon Karna's fall, the Kauravas fled in fear. Hearing of his death, they broke and fled, their leaders trying to withdraw them. Duryodhana, grief-stricken, proceeded to the camp, his heart filled with cheerless thoughts. The Kauravas fled, hopeless of life, kingdom, wives, and wealth."
96 Krishna embraced Arjuna after Karna's death, saying, "Tell king Yudhishthira of your prowess." They went to Yudhishthira's tent, where he lay wounded. Krishna described Karna's death, and Yudhishthira praised them, saying, "By good luck, victory is yours! We will sleep happily tonight." He then saw Karna's body on the battlefield.

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1 Janamejaya asked Vaishampayana about events after Karna's death. Vaishampayana replied that Duryodhana was overcome with grief, but resolved to continue fighting. He made Shalya the generalissimo, but was defeated and fled. Bhimasena slew him, and the remaining Kuru warriors slaughtered the Pandava troops at night.
2 Dhritarashtra lamented, "O Suta, I hear the Pandavas are safe, while my sons have perished. My heart breaks thinking of their childhood and youth. I cherished them dearly, though I never saw them. All is lost. Destiny has taken everything. I shall go into the woods, for that is best for me."
3 Sanjaya said, "After Karna's death, thy sons fled in fear, like shipwrecked merchants without a raft. Partha roared, and they lost their senses, not knowing which direction to flee. Bhimasena slew 25,000 foot-soldiers with his mace. Duryodhana rallied his troops, saying, 'Death in battle is for our good.'"
4 Sanjaya said, "O sire, the battle field was like Rudra's ground. Kripa approached Duryodhana, saying, 'O monarch, listen! Arjuna can't be vanquished, even by gods. Our army is broken, like autumnal clouds. I think peace with Pandavas is for our good. We are now inferior in strength.'"
5 Duryodhana rejects Kripa's advice, saying, "Pandavas won't trust me, Krishna won't forgive me. I've enjoyed sovereignty, can't be a slave. I'll fight righteously, acquire fame, and die gloriously. I owe a debt to brave kings who died for me. I'll pay it off and acquire heaven by fair fight."
6 Ashvatthama, a heroic warrior, recommends Shalya as their generalissimo. Shalya, a mighty-armed king, accepts the role, offering his life and kingdom. Duryodhana solicits him, saying, "Protect us like Skanda protected the gods." Shalya is installed as commander, and the kings cheer, determined to vanquish their foes.
7 Shalya, the valiant monarch, accepts command of the Kaurava army, vowing to vanquish the Pandavas. Duryodhana invests him with sacred water, and the troops cheer. Krishna tells Yudhishthira that Shalya is a formidable warrior, equal to Bhishma or Drona, and only Yudhishthira can slay him.
8 King Duryodhana commands his warriors to arm themselves. The Kauravas, led by Shalya, proceed against the Pandavas, determined to fight together. The Pandavas divide themselves into three bodies and attack. Yudhishthira targets Shalya, Arjuna attacks Kritavarma, and Bhimasena attacks Kripa. The two armies clash, eager for victory.
9 The battle between Kurus and Srinjayas is fierce and intense, like gods vs Asuras. Warriors clash, using bows, arrows, and swords. Elephants fall, and the field is covered with bodies. A river of blood flows, and the brave cross it. Pandavas fight united, routing the Kaurava army.
10 The Madra king, Shalya, rushes towards Yudhishthira, but the Pandavas fight back. Nakula kills Chitrasena and his brothers. The Kaurava army flees, but Shalya rallies them. The Pandavas, led by Yudhishthira and others, fight bravely, surrounding Shalya and causing the Kaurava army to waver. The battle rages on, with both sides suffering losses.
11 The Pandavas and Kauravas engage in a fierce battle. Shalya, the ruler of the Madras, afflicts the Pandavas with his arrows, but they counterattack. Bhima and Shalya engage in a intense duel, wielding maces. Bhima crushes Shalya's steeds and kills his driver, filling Shalya with wonder at his strength.
12 Bhima and Shalya engage in a fierce duel, exchanging blows with their maces. The battle is intense, with sparks and flames flying as they fight. Neither warrior yields, despite being struck with great force. The clash is like thunder, and their limbs are soon covered in blood.
13 Shalya, the ruler of Madras, single-handedly fights the Pandavas, repelling their attacks and piercing them with arrows. His bow is formidable, and his prowess is wonderful. The Pandavas are shrouded with arrows, and their troops begin to waver. Shalya's extreme lightness of hand and vigor in battle fill the gods and Gandharvas with wonder.
14 Arjuna fights the son of Drona and the Trigartas, destroying 2,000 cars. The son of Drona and Arjuna engage in a fierce duel, exchanging arrows and maces. Arjuna kills Suratha and many others, his car moving swiftly and his bow Gandiva shining brightly. The battle is intense and fierce.
15 Duryodhana and Dhrishtadyumna fight fiercely, shooting showers of arrows. Shalya battles the Pandavas, including Satyaki and Vrikodara. Nakula aids Yudhishthira, but Shalya afflicts them with arrows. Satyaki and Shalya engage in a fierce duel, exchanging arrows. The battle is intense, with arrows filling the air and the Earth trembling.
16 Shalya and Yudhishthira engage in a fierce duel, exchanging arrows and showing great prowess. Yudhishthira gains the upper hand, killing Shalya's steeds and drivers. Shalya flees, but Yudhishthira's triumphant roar causes him to return and continue the fight. Yudhishthira emerges victorious, having defeated the mighty Shalya.
17 Yudhishthira and Shalya engage in a fierce duel, exchanging arrows. Yudhishthira gains the upper hand, killing Shalya's steeds and drivers. Shalya flees, but Yudhishthira roars in triumph, causing Shalya to return. Yudhishthira eventually kills Shalya with a dart, leading to the Pandavas' victory and the Kauravas' defeat.
18 After Shalya's death, 1,700 Madraka warriors fought the Pandavas, despite Duryodhana's orders to stop. The Pandavas rallied around Yudhishthira and fought back, ultimately slaughtering the Madrakas. The Kaurava army fled, leaving behind a battlefield littered with bodies and broken cars. The Pandavas emerged victorious, their might unmatched.
19 The Kuru army fled in fear after Shalya's fall, like shipwrecked merchants on the vast deep. The Pandavas pursued, cutting them down with keen shafts. Duryodhana's army was leaderless and frightened, their cries and wails filling the air. The Pandavas, with Dhananjaya and Bhimasena, were invincible, their prowess unmatched.
20 Shalva, the Mleccha king, rode an enormous elephant against the Pandavas, piercing them with shafts. The Pandavas fled, unable to endure the elephant's impetuosity. Dhrishtadyumna rushed against it, striking with his mace, but it crushed his car. Bhima and others checked the elephant, and the Satwata hero beheaded Shalva.
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21 After Salwa's death, the Kuru army broke, but Kritavarma resisted the Pandavas. Satyaki and Kritavarma dueled, exchanging arrows. Satyaki killed Kritavarma's steeds and driver, but Kritavarma refused to yield. Kripa bore him away, while Duryodhana remained, assailing the Pandavas alone, his determination and fury unstoppable.
22 Duryodhana, filled with desperate courage, looked resplendent like Rudra, covering the earth with thousands of arrows. The Pandava army was shrouded, the earth a sea of steel. His prowess was wonderful, but the Pandavas pierced him from every side. The Dhartarashtras rallied, the battle becoming general and awful.
23 Sanjaya described the intense battle to Dhritarashtra. Duryodhana's army rallied and continued to fight the Pandavas. Yudhishthira pierced Saradwat's son with arrows, and Ashvatthama bore away the son of Hridika. Portents appeared, but the Kshatriyas continued to fight, desiring victory. The earth trembled, meteors dropped, and a hurricane blew.
24 Shakuni re-entered the battle with 700 horsemen, urging the Kshatriyas to fight. He encouraged Duryodhana to slay the Pandava car-warriors, saying Yudhishthira could only be conquered by one willing to lay down their life. Arjuna vowed to end the hostilities, criticizing Duryodhana's folly and covetousness.
25 Arjuna's shafts struck the Kaurava army, causing them to flee. Dhrishtadyumna and Shikhandi fought Duryodhana's car-force. Duryodhana retreated on horseback after his steeds and driver were killed. The Pandavas were surrounded by elephants, but Arjuna and Bhimasena destroyed them. The Kauravas were hopeless, and their leaders searched for Duryodhana.
26 Bhimasena destroyed an elephant division, and Duryodhana's sons attacked him. He single-handedly killed many, including Durmarshana, Srutanta, and Srutarvan. The remaining Kuru troops attacked, but Bhimasena slew 500 cars, 700 elephants, 10,000 foot-soldiers, and 800 steeds, accomplishing his objective and filling the Kuru army with terror.
27 Sanjaya told Dhritarashtra that Duryodhana and his son Sudarsa were in the Kaurava cavalry. Krishna urged Arjuna to slay Duryodhana, noting many foes had been slain. Arjuna vowed to slay Duryodhana, win back possessions, and destroy the remaining troops. He, Bhimasena, and Sahadeva prepared to assault Duryodhana's division.
28 Shakuni rushed at Sahadeva, but Sahadeva pierced him with arrows. Bhima and Sahadeva careered in battle, making an immense carnage. Sahadeva recovered from a lance blow and killed Shakuni with a razor-headed arrow. The Pandavas rejoiced, and their troops worshipped Sahadeva, glad that the man of evil course was slain.
29 Duryodhana fled the battlefield, wounded and humiliated. Sanjaya was captured but released by Vyasa. Duryodhana entered a lake, unable to bear his defeat. Sanjaya met Kripa, Ashvatthama, and Kritavarma, who were fleeing. The ladies of the royal household, including Gandhari, fled towards the city, weeping and wailing.
30 Dhritarashtra asked Sanjaya about the Kaurava survivors. Sanjaya said Kritavarma, Kripa, and Ashvatthama found Duryodhana in a lake, where he had fled. Duryodhana refused to fight, despite their urging. Hunters overheard and informed the Pandavas, who arrived at the lake, eager to find and defeat Duryodhana.
31 Yudhishthira and the Pandavas arrived at the lake where Duryodhana was hiding. Yudhishthira said, "Behold, Duryodhana hath applied his power of illusion to these waters!" Vasudeva replied, "Destroy his illusion with your own." Yudhishthira called out to Duryodhana, "Arise and fight, O king, born of a noble race!"
32 Duryodhana emerged from the lake, mace in hand, and challenged the Pandavas to a duel. He vowed to vanquish them and fulfill his debt to the fallen Kshatriyas. Yudhishthira accepted the challenge, offering to grant Duryodhana a boon if he emerged victorious. Duryodhana chose to fight Yudhishthira, armed with his mace.
33 Vasudeva warned Yudhishthira that Duryodhana's mace skills made him a formidable opponent. Bhimasena was confident, vowing to slay Duryodhana and end his reign of terror. Duryodhana was undaunted, ready for battle. The Pandavas cheered Bhimasena on, and the two warriors prepared for combat. Bhimasena declared, "I shall slay Suyodhana today!"
34 Rama arrived as the battle between Bhimasena and Duryodhana began. The Pandavas welcomed him and worshipped him with due rites. Rama expressed his desire to see the encounter, and the two warriors prepared for battle. He took his seat, shining like the moon amidst stars, and the battle commenced.
35 Janamejaya asked Vaishampayana about Rama's return and witnessing the battle. Rama went on a pilgrimage to the Sarasvati River after Krishna's peace mission failed. He visited sacred places, gave away wealth, and came to Kurukshetra. Vaishampayana told the story of Soma's curse and restoration at Prabhasa tirtha.
36 Vaishampayana told Janamejaya the story of Udapana, where ascetic Trita was thrown into a pit by his brothers. Trita performed a mental sacrifice, and the gods relieved him and granted boons. He cursed his brothers to become wolves and other fierce animals. Baladeva bathed at Udapana, gave away wealth, and worshipped Brahmanas.
37 Baladeva visited various tirthas along the Sarasvati River, including Vinasana, Subhumika, Gandharvas' tirtha, Gargasrota, Sankha, Dwaita lake, and Nagadhanwana. He gave away wealth and worshipped Brahmanas. The Sarasvati River changed its course to facilitate Rishis' sacrifices, filling Baladeva with wonder.
38 Janamejaya asked about Sapta-Saraswat and Mankanaka. Vaishampayana explained that seven Sarasvatis appeared at different locations to assist Rishis. Mankanaka, a brahmacari, had a remarkable feat where his vital seed divided into seven parts, born as Maruts. Mahadeva appeared, producing white ashes, and granted Mankanaka's wishes.
39 Baladeva worshipped at Usanas, where Rama's razor-headed shaft slew a Rakshasa, freeing Mahodara from the head stuck to his thigh. He then went to Rushangu's asylum, where Arshtish ena and Vishvamitra underwent penances. The tirtha granted wishes and was home to many Munis and Brahmanas.
40 Janamejaya asked about Arshtishena, Sindhudwipa, Devapi, and Vishvamitra. Vaishampayana told their stories: Arshtishena performed penances to master the Vedas, Sindhudwipa and Devapi acquired Brahmanhood, and Vishvamitra, a Kshatriya king, became a Brahmana through austerities, gaining the boon from Brahma after defeating his army.
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41 Vaishampayana said, "The delighter of the Yadus went to Vaka's asylum, where Vaka had poured Dhritarashtra's kingdom as a libation, wasting it away. The king sought forgiveness, and Vaka freed his kingdom. Rama then went to Yayata's tirtha, where Yayati had performed a sacrifice and gone to heaven."
42 Janamejaya asked about Vasishthapavaha's rapid current. Vaishampayana explained that Vishvamitra and Vasishtha's rivalry led to a curse. Sarasvati, afraid of a curse, bore Vasishtha away, praising her as the source of wisdom. Cursed by Vishvamitra, Sarasvati flowed with blood for a year, then returned to normal.
43 Cursed by Vishvamitra, Sarasvati flowed with blood, attracting Rakshasas. Rishis freed her, creating Aruna, where Rakshasas bathed and went to heaven. Indra, tainted with Brahmanicide, bathed in Aruna, becoming cleansed. Baladeva bathed there too, obtaining merit, then went to Soma's tirtha, where Skanda slew Taraka.
44 Janamejaya asked Vaishampayana about Skanda's investiture. Skanda was born from Maheshvara's seed, cast into Ganga by Agni. The six Krittikas found him and each claimed him. Skanda assumed four forms, approaching Rudra, Uma, Ganga, and Agni. The Grandsire granted him the status of celestial generalissimo.
45 Vaishampayana said, "The gods invested Kartikeya as their generalissimo. Brihaspati performed the ceremony, and Himavat gave a gemstone seat. The gods gave companions: Yama, Surya, Ansa, Vasava, Vishnu, and others. They had diverse faces, arms, and weapons, and danced around Kartikeya, shouting 'Victory to Skanda!'"
46 Vaishampayana said, "The mothers, slayers of foes, followed Kartikeya. They had diverse forms, long nails and teeth, and were decked with ornaments. They partook of the nature of Yama, Rudra, and others. At the chief of the celestials' command, they followed Kartikeya to destroy the daityas and protect heaven."
47 Janamejaya asked Vaishampayana about Varuna's installation as Lord of waters. Celestials, led by Indra, asked Varuna to protect rivers and oceans, and he agreed. Varuna was installed according to scriptures and protected waters as Indra protected gods. Agni disappeared due to Bhrigu's curse and was later discovered by gods.
48 Vaishampayana told Janamejaya about Sruvavati, a maiden who practiced austerities to win Indra's heart. Indra, disguised as Vasishtha, tested her devotion by asking her to boil jujubes, which she did, even burning her limbs. Impressed, Indra revealed himself and granted her wish to live with him in heaven.
49 Baladeva visited Indra's tirtha, where Shakra performed 100 horse sacrifices. He bathed, gave wealth to Brahmanas, and worshipped them. Next, he went to Rama-tirtha, where Rama performed Vajapeya and horse sacrifices. Then, he visited Yamuna-tirtha, where Varuna performed Rajasuya, and Aditya-tirtha, where Surya obtained sovereignty.
50 Asita-Devala, a virtuous Rishi, lived in a tirtha, leading a pure life. Jaigishavya, a great ascetic, came to his asylum, and Devala worshipped him. Devala was impressed by Jaigishavya's power and resolved to adopt the religion of Moksha, abandoning Domesticity. He obtained great success and Yoga.
51 Vaishampayana said, "Bala proceeded to Sarasvata's tirtha, where a great battle was fought. During a 12-year drought, Sarasvata taught Vedas to many brahmanas. Dadhica's vital seed fell into the Sarasvati, and the river brought forth the child, granting him a boon and naming him Sarasvata."
52 Janamejaya asked about the maiden's penances. Vaishampayana replied that she was created by Kuni-Garga and practiced severe penances, refusing marriage until Narada advised her to find a husband. She offered half her penances to Sringavat, who accepted, and they spent one night together before she departed for heaven.
53 The Rishis told Rama that Samantapanchaka is Brahman's northern altar, where heaven's denizens performed a great sacrifice. Kuru cultivated the field, now Kurukshetra, to help those who die there reach heaven. Shakra granted a boon, sanctioning the spot's sacredness, where sins are cleansed and blessings obtained.
54 Baladeva visited a hermitage where Vishnu and a maiden had performed penances. He entered, performed rites, and ascended a mountain, beholding a sacred tirtha and bathing in the Sarasvati. Narada told him about the Kurus' fate and the upcoming battle between Bhima and Duryodhana, which he decided to witness.
55 Dhritarashtra asked Sanjaya about the battle between Bhima and Duryodhana. Rama arrived, and Yudhishthira honored him. The two warriors, evenly matched, approached each other with uplifted maces. Their wrath and passion were palpable, like two infuriated elephants. The kings watched in suspense as the battle raged on.
56 Bhima and Duryodhana engaged in a fierce verbal battle, recalling past woes and insults. Bhima vowed to avenge himself, while Duryodhana showed no fear. The kings applauded, excited for the fight. The two warriors rushed to clash, their weapons blazing, as the Pandavas sought victory and an end to their suffering.
57 Bhima and Duryodhana fought fiercely, their maces producing loud sounds like thunderbolts. The battle was terrible, making the hair stand on end. The two warriors, equal in strength, careered in circles, their maces flashing in the sunlight. The spectators watched in wonder, their hearts filled with excitement and fear.
58 Vasudeva said, "Bhima and Duryodhana have equal instruction, but Bhima has greater might. If he fights fairly, he won't win, but if he fights unfairly, he will slay Duryodhana." Bhima vowed to break Duryodhana's thighs with his mace. Arjuna struck his thigh, and Bhima understood the sign to fight with deception.
59 Bhima said, "Bear the fruit of insulting Draupadi!" He touched Duryodhana's head with his foot, saying, "We have no guile, only our arms!" Yudhishthira said, "Cease, Bhima! He's a king and kinsman, ruined and pitied. His fate is due to his own acts, not ours." Yudhishthira lamented their miserable existence.
60 Baladeva was enraged by Bhima's unfair strike on Duryodhana, calling it a violation of mace combat rules. Krishna calmed him, citing their friendship with the Pandavas and Bhima's vow. Baladeva praised Duryodhana's righteousness and departed. Yudhishthira justified Bhima's actions, citing past cruelties and his wrath.
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61 Dhritarashtra asked Sanjaya about the Pandavas' reaction to Duryodhana's fall. They celebrated, praising Bhima's feat. Krishna cautioned against cruel speeches, saying Duryodhana was already slain. Duryodhana accused Krishna of unfair means, listing instances of deceit. Krishna replied that Duryodhana's sinful path led to his downfall.
62 The Pandavas celebrated their victory, blowing conchs and entering Duryodhana's empty tent. Krishna directed Arjuna to dismount and unstring his bow, and the car was consumed by fire. Krishna credited their success to his protection, and they obtained the military chest and wealth. Vasudeva suggested they spend the night outside the camp.
63 Yudhishthira sent Krishna to Gandhari after the battle, fearing her wrath. He praised Krishna's aid and asked him to comfort Gandhari, knowing her power and grief. Krishna consoled them, explaining the outcome was due to their actions, and warned against ill feelings towards the Pandavas.
64 Duryodhana lamented his fate, struck down unfairly by Bhimasena. He remembered past glories and great warriors who fought for him. He instructed Sanjaya to tell his parents of his sacrifices, governance, and honor. Duryodhana considered himself fortunate to die in battle, warning others not to trust the Pandavas.
65 Ashvatthama, Kripa, and Kritavarma found Duryodhana on the ground, covered in blood and dust. Ashvatthama lamented, "Thou, who ruled the earth, now liest here!" Duryodhana consoled him, "Death comes to all. I'm content I didn't show cowardice. Don't grieve, dear friend." He installed Ashvatthama as generalissimo and blessed him.
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1 Dhritarashtra lamented Duryodhana's fall. Ashvatthama, Kripa, and Kritavarma fled, filled with grief and anger. Ashvatthama saw an owl slaughter crows, inspiring him to seek revenge. He resolved to slay the Pandavas in their sleep, using guile. Kripa and Kritavarma were ashamed but silent. Ashvatthama vowed to avenge Duryodhana's death.
2 Kripa said, "Destiny and exertion govern men's actions. Success comes from their union. Exertion without destiny is fruitless, and destiny without exertion is unproductive. Let us seek guidance from Dhritarashtra, Gandhari, and Vidura. We should follow their wisdom to find a way out of this calamity."
3 Ashvatthama, overwhelmed with sorrow, formed a wicked resolution. He vowed to avenge his father's death by attacking the Pandavas and Pancalas while they slept. He would use his kshatriya skills to slay them all, including Dhrishtadyumna, and bring himself peace.
4 Kripa urged Ashvatthama to rest before seeking vengeance, promising to accompany him into battle alongside Kritavarma. Ashvatthama, consumed by rage and grief, couldn't sleep, his heart filled with thoughts of avenging his father's death. He vowed to cause a slaughter among the Pandavas and then rest without anxiety.
5 Kripa advised Ashvatthama to control his passions and wait, but Ashvatthama was determined to avenge his father's death. He noted the Pandavas had already broken rules of righteousness and was resolute in his decision, despite Kripa and Kritavarma's attempts to reason with him.
6 Ashvatthama approached the camp gate, where a terrifying being guarded the entrance. He attacked with various weapons, but the being devoured them all. Realizing his mistake, Ashvatthama felt overwhelmed by calamity and sought the protection of Lord Mahadeva, acknowledging that human effort is never more powerful than destiny.
7 Ashvatthama prayed to Lord Mahadeva, offering himself as a victim. A golden altar appeared, and a blazing fire engulfed it. Mahadeva's companions emerged, playing drums and horns, and dancing. Mahadeva accepted Ashvatthama's devotion, giving him a polished sword and filling him with energy and strength.
8 Ashvatthama prayed to Lord Mahadeva, offering himself as a victim. A golden altar appeared, and Mahadeva's companions emerged, playing drums and horns. Mahadeva accepted Ashvatthama's devotion, giving him a polished sword and filling him with energy. He entered Ashvatthama's body, making him a formidable force.
9 Duryodhana lay struck down, surrounded by Ashvatthama, Kripa, and Kritavarma. He learned of Ashvatthama's vengeance and praised him, saying he accomplished what others couldn't. With his final breath, Duryodhana gave up his life-breath and ascended to heaven, leaving the survivors to mourn and come to terms with the war's devastating consequences.
10 The driver of Dhrishtadyumna's car brought news to Yudhishthira of the slaughter during the night. Yudhishthira fell, overcome with grief, and was embraced by his supporters. He lamented, "Alas, we have been vanquished after victory! Our sons, who escaped Karna, were slain through heedlessness." He wept, surrounded by his followers.
11 King Yudhishthira was consumed by grief upon seeing his slain sons and friends. Draupadi, distraught and grief-stricken, vowed to stay in praya until Ashvatthama was slain. Bhimasena, determined to avenge their death, set out to slay Ashvatthama, mounting his golden car and taking his bow and arrow.
12 Krishna told Yudhishthira that Bhimasena had gone to battle Ashvatthama, who possessed the powerful brahmashira weapon. Ashvatthama had tried to obtain Krishna's discus, but failed and left Dvaraka, filled with anger. Krishna warned that Ashvatthama was a danger to the Pandavas, especially Vrikodara.
13 Krishna mounted his car, adorned with gold and gems, and yoked with steeds of the Kamboja breed. Arjuna and Yudhishthira joined him. They caught up with Bhimasena, who was rushing towards Ashvatthama. Ashvatthama converted a blade of grass into a celestial weapon, uttering "For the destruction of the Pandavas".
14 Krishna told Arjuna to use the celestial weapon taught by Drona. Arjuna shot it, neutralizing Ashvatthama's weapon. The sky was filled with noise, and the earth trembled. Narada and Vyasa appeared, rebuking the heroes for their rashness. The rishis stood between the weapons, neutralizing their energy and restoring peace.
15 Arjuna withdrew his celestial weapon, joining his hands in respect to the rishis. He feared Drona's son would consume them if he withdrew it. Vyasa rebuked Drona's son, saying Arjuna used the weapon to baffle his, not for destruction. Drona's son threw the weapon into the Pandava women's wombs.
16 Krishna said to Drona's son, "A son will be born to Arjuna's daughter-in-law, Parikshit." Drona's son replied, "My weapon will kill the fetus." Krishna said, "The fetus will live, and you will wander the earth for 3,000 years, alone and afflicted." Ashvatthama gave his gem to the Pandavas and went to the forest.
17 King Yudhishthira asked Krishna how Ashvatthama could slaughter their warriors. Krishna replied that Ashvatthama sought Mahadeva's aid, which made his weapon irresistible. Mahadeva is the beginning, middle, and end of all creatures and can bestow immortality. Rudra's anger was not appeased, and his power enabled Ashvatthama's victory.
18 The gods prepared for a sacrifice, but didn't assign a share to Rudra. Feeling disrespected, Sthanu constructed a bow and destroyed the sacrifice. Mahadeva's wrath caused the earth to shake, and the gods fled in terror. They sought his protection, offering him a share of the libations, and he restored order.
19 King Dhritarashtra grieved over the loss of his sons, but Sanjaya consoled him, saying, "Cast off your grief, O monarch! You didn't follow wise counsel, and your son's wickedness led to this end. Don't grieve, use your intelligence to bear this sorrow." Vidura also offered words of comfort.
20 Vidura consoled King Dhritarashtra, saying, "Why grieve? Everything ends in destruction; life ends in death. Battle is not bootless; heroes slain win heaven. Time is indifferent; all are dragged by Time. Wisdom can kill mental grief. One obtains the fruit of their acts; good brings happiness, sinful brings woe."
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21 Gandhari lamented, "Karna lies slain! He was a blazing fire in battle, now extinguished. His wives wail around him, their voices piercing the sky. He was a great warrior, now sleeping on the ground, drenched in blood. His preceptor's curse pursued him, and now he's gone!"
22 Gandhari lamented, "The lord of Avanti lies slain! Vultures feed on his body. His wives cry, their faces once radiant now pale. Bahlika, a mighty bowman, lies slain, his face still bright. Jayadratha, once protected, now lies dead, a victim of fate. My daughter Duhshala searches for his head."
23 Gandhari lamented, "Shalya, my brother, lies dead, his face eaten by crows. Bhagadatta, king of mountains, lies dead, his golden garland shining. Bhishma and Drona, mighty warriors, lie dead, their bodies mangled. I grieve for them, their death a great sorrow. The earth is bereft of its heroes."
24 Gandhari lamented, "Somadatta's son lies dead, pecked by birds! His wife mourns, 'You don't see this carnage, your son slain, daughters-in-law widowed.' Bhurishrava's wives lament, 'This arm used to invade women's girdles, now it's still!' They censure Arjuna, 'How could you strike off his arm?' Shakuni lies slain, his illusions burnt."
25 Gandhari lamented, "Somadatta's son lies dead, pecked by birds! Bhurishrava's wives mourn, 'This arm used to invade women's girdles, now still!' They censure Arjuna, 'How could you strike off his arm?' The mother of Bhurishrava grieves, 'Your son, who performed sacrifices, lies dead.' Shakuni lies slain, illusions burnt.
26 The holy one said to Gandhari, "Arise, don't grieve! Your son Duryodhana was wicked and arrogant. Many have died due to his actions." Yudhishthira reported 1 billion 660 million and 20,000 men had fallen, with 240,165 escaping. He described their fates, attaining regions like Indra's or lower realms.
27 Kunti, grief-stricken, revealed to her sons that Karna was their eldest brother, born of her and the god of day. Yudhishthira lamented, "The grief I feel at Karna's death is a hundred times greater than that of Abhimanyu's or the sons of Draupadi." He offered oblations of water to Karna.
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1 Yudhishthira lamented to Narada, "I'm consumed by grief for Karna, my uterine brother, born to Kunti in secret. We didn't know him, but he knew us. Slain by Arjuna, I regret not knowing him sooner. I'm tortured by his death and long to understand the past."
2 Narada told the story of Karna, believed to be a Suta's son. Envious of the Pandavas, Karna sought the Brahma weapon from Drona but was refused. He acquired weapons from Rama, claiming to be a Brahmana. A Brahmana's curse doomed him to defeat by Arjuna, his rival.
3 Narada said, "Rama taught Karna the Brahma weapon, but when a worm bit Karna's thigh, he endured the pain to avoid awakening Rama. Rama discovered the truth and rebuked Karna, saying, 'You're not a Brahmana, but a Kshatriya. You deceived me, so the Brahma weapon won't stay with you.'"
4 Narada said, "Karna and Duryodhana attended the Kalinga princess's self-choice, where many kings gathered. Duryodhana abducted her by force, and Karna followed, fending off pursuing kings with his arrows. He vanquished them all, and Duryodhana returned to his city with the maiden, protected by Karna's prowess."
5 Narada said, "King Jarasandha challenged Karna to combat, and they fought fiercely, exhausting their weapons. Impressed, Jarasandha gave Karna the town of Malini. Later, deceived by Indra, Karna was slain by Arjuna. Though defeated, Karna was a hero, a warrior of great strength and courage, whose legacy should be celebrated."
6 Kunti consoled Yudhishthira, who was grieving over Karna's death. She revealed that she and Surya had tried to tell Karna of his true identity, but he refused to listen. Yudhishthira cursed women, saying they would never be able to keep secrets, and lamented the what-ifs of the past.
7 Yudhishthira grieved for Karna, lamenting the destruction that had occurred. He renounced the world, seeking redemption for the lives lost. He blamed Duryodhana's wickedness and covetousness for the downfall. Consumed by grief and repentance, Yudhishthira sought a life of asceticism and truth, wishing to escape the world's ties.
8 Arjuna spoke, "Oh, king, after winning the earth, why abandon it? Poverty is for recluses, not kings. Wealth brings religious acts, pleasures, and heaven. Without wealth, one has neither this world nor the next. You have a duty to perform a great sacrifice, or the kingdom's sins will be yours."
9 Yudhishthira said, "Arjuna, I shall abandon worldly pleasures and tread the path of the righteous. I shall perform penances, wander in the forest, and live on fruit and roots. I shall endure hardships, restrain my senses, and turn my gaze inwards. I shall break the bonds of desire and wander over the earth."
10 Bhimasena said, "Your renunciation, O king, is unnecessary. We defeated our enemies and should govern the earth. Renunciation is for the weak, not Kshatriyas. We should live a life of action and prowess, not hypocrisy. Let us follow our natural order and perform our duties."
11 Arjuna said, "Some ascetics abandoned their homes, thinking it was virtuous. Indra, as a golden bird, told them they were mistaken. He praised living on remnants of sacrifices and the domestic mode of life. The ascetics realized their error and took up a life of duty and service, performing sacrifices and penances."
12 Nakula said, "The gods depend on action, and the Pitris support life through rain. Domesticity is superior, and a true renouncer gives away wealth and restrains their soul. Acts done from vanity are unproductive, while those from renunciation bear fruit. Perform sacrifices, give to Brahmanas, and protect your subjects, O king."
13 Sahadeva said, "Casting off external objects is not enough; mental attachments must also go. Let our foes have merit from external renunciation, but internal covetousness. Look upon all creatures as thy own self and escape the fear of destruction. Forgive my incoherent utterances, O king, and guide me on the path of righteousness."
14 Draupadi: "O Yudhishthira, why are you depressed? You acquired the earth through might, defeated strong enemies, and promised your brothers victory and happiness. Don't abandon the earth and invite danger. Protect your subjects, adore the gods, fight your foes, and make gifts to Brahmanas. Arise, O king, and enjoy the earth!"
15 Arjuna: "The rod of chastisement governs and protects. Without it, people sink into darkness and hell. Chastisement inspires fear, observes rules, and restrains. It's the root of everything, upholding heaven and earth. Slaying foes and protecting friends isn't a sin. Follow ancient customs, practise righteousness, and perform sacrifices."
16 Bhimasena: "O monarch, thy faculties are stupefied, endangering everything. Recollect past woes like Krishna's humiliation and our expulsion. Conquer thy mind's foe and govern thy kingdom. Perform the horse-sacrifice and ascend to the throne. We are thy servants, O son of Pritha, as is Vasudeva of great energy."
17 Yudhishthira: "Coveting sovereignty stems from discontent, attachment, and folly. Seek tranquility and happiness by conquering desire and grief. Renunciation is key to permanent good. Kings seeking earthly possessions can never be content. Renounce desires, practice penances, and attain beatitude."
18 Arjuna: "King Janaka's spouse asked, 'Why abandon your kingdom for a handful of barley? You supported thousands, now you beg. You have neither this world nor the next. Rule the Earth if you wish to show grace. Charity is the sure support of the pious. The giver of food is the giver of life.'"
19 Yudhishthira: "I know the Vedas and scriptures. You, Arjuna, excel in weapons, not scripture. Renunciation and Brahma knowledge are superior to wealth. Righteous men study and practice asceticism. Yoga leads to salvation. Learned men often misinterpret scriptures, failing to find truth. Renunciation brings happiness."
20 Devasthana said, "Phalguna believes wealth is supreme, but I disagree. Four Vedic modes of life indicate performing great sacrifices with profuse presents. Even ascetics act. Giving wealth to the undeserving incurs sin. Sacrifice is key to happiness, and wealth is the means. Apply everything to sacrifice."
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21 Devasthana said, "Vrihaspati told Indra that contentment is the highest heaven. One who conquers desires and fears beholds their soul. Not injuring any creature is the best religion. A Kshatriya who follows royal duties, restrains their soul, and is compassionate, obtains excellent fruits in this world and the next."
22 Arjuna asked Yudhishthira, "Why grieve, O king, when you've obtained sovereignty and conquered foes? Death in battle is meritorious for Kshatriyas. Cast off cheerlessness and engage in action. Perform sacrifices and charity like Indra, who battled his kinsfolk and obtained chiefship of the gods."
23 Vyasa told Yudhishthira, "Arjuna's words are true. Domestic duties are essential. Support the gods, ancestors, guests, and servants. Kshatriyas must wield the rod of chastisement and rule their subjects. King Sudyumna obtained success by doing so. Do not grieve, and listen to your brother's words."
24 Vaisampayana said, "Krishna-Dwaipayana told Yudhishthira to rule like Yayati, perform sacrifices, and protect subjects, especially Brahmanas and the virtuous. He told the story of Hayagriva, a heroic king who defeated foes, performed sacrifices, and won heaven, achieving freedom from sin and a life worthy of praise."
25 Vaisampayana said, "Vyasa told Yudhishthira that Time is the means of acquisition, and everything happens in its time. He advised Yudhishthira not to grieve, as grief increases with indulgence. A king's duty is to govern with intelligence, perform sacrifices, and protect his kingdom, leading to happiness in heaven."
26 Vaisampayana said, "Yudhishthira told Arjuna that wealth isn't the only path to happiness and heaven. Many have succeeded through sacrifice, Vedic study, and penances. Contentment is key, and wealth should be used for sacrifices, not desires. True happiness comes from knowledge and virtue, not wealth."
27 Yudhishthira lamented, "I'm consumed by grief and guilt for slaying my kin. I'm a covetous sinner, exterminator of my own race. I deceived Drona and caused Karna's demise. I'll fast unto death, unfit to live." Vyasa intervened, "It's destiny. Labour leads to happiness, idleness to misery. You must work."
28 Vyasa cited Asma's discourse, "Joys and griefs attach to a man's body, robbing him of reason. Decrepitude and death devour all creatures. Happiness and misery arise from destiny. Union with dear ones is transitory. Men of knowledge behold the next world. The world sinks on the ocean of Time, few understand."
29 Vyasa said, "Asma's discourse teaches, joys and griefs attach, robbing reason. Decrepitude and death devour all, happiness and misery arise from destiny. Union with dear ones is transitory, like travelers at an inn. Men of knowledge behold the next world, but few understand."
30 Yudhishthira asked about Suvarnashthivin, Srinjaya's son. Krishna replied, "Narada and Parvata, two Rishis, cursed each other in rage. Narada became an ape and Parvata couldn't go to heaven. Later, they freed each other, showing the power of forgiveness. Sukumari, Narada's wife, devoted herself to him despite his appearance."
31 Narada told Yudhishthira about King Srinjaya's son, Suvarnashthivin, who was born with golden excreta. Indra feared humiliation and sent a tiger to kill the prince, but Narada revived him. Suvarnashthivin ruled for 1100 years, performed great sacrifices, and left behind many sons, multiplying the race.
32 Vyasa tells Yudhishthira, a king's duty is to protect subjects, and penances are a duty for Brahmanas. Yudhishthira grieves over causing deaths for the kingdom, but Vyasa says the Supreme Being or Destiny may be responsible, not him. He advises Yudhishthira to follow scriptures and perform expiatory acts.
33 Yudhishthira feels guilty for causing deaths in the war. Vyasa consoles him, saying Time is responsible, not him. He reminds Yudhishthira of his Kshatriya duties and the law of change. Vyasa advises him to perform expiatory rites and rule the earth with kindness, citing the gods' example.
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35 Yudhishthira asks Vyasa about acts requiring expiation. Vyasa lists sinful acts like killing a Brahmana or violating a vow, and notes some may be justified in certain circumstances. Expiation can be made through ceremonies, libations, or gifts. Vyasa emphasizes understanding dharma's nuances and following the Vedas.
36 Vyasa tells Yudhishthira that sins can be washed away through penances, religious rites, and gifts. Expiations include subsisting on one meal a day, mendicancy, and giving away wealth. Women can be cleansed through regulated life and chaturmasya vow. Vyasa encourages righteous acts and expiation for sin.
37 Yudhishthira asks Vyasa about clean food, worthy gift recipients, and study. Vyasa cites Manu's discourse, listing virtues like self-refusal and abstention from injury. Manu advises against eating certain foods and accepting gifts from unworthy individuals, emphasizing the importance of making conscious choices for spiritual growth and liberation.
38 Yudhishthira seeks guidance from Vyasa on duties and morality. Vyasa directs him to Bhishma, but Yudhishthira is hesitant due to his role in Bhishma's death. Vasudeva encourages him to seek Bhishma's counsel, and Yudhishthira agrees. He enters the city, offering worship, and prepares to approach Bhishma for guidance.
39 Yudhishthira enters the city, greeted by citizens and ladies praising the Pandavas. He worships household gods and is blessed by Brahmanas, gifting them sweets, gems, and gold. A Rakshasa, Charvaka, disguised as a Brahmana, speaks ill of Yudhishthira, but is slain by the Brahmanas' spiritual energy.
40 Janardana addresses Yudhishthira, saying Brahmanas are gods on earth, easy to gratify but capable of inflicting pain with their speech. He tells the story of Charvaka, a Rakshasa who received a boon from Brahman but was destroyed by the curse of Brahmanas after insulting them.
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41 Yudhishthira took his seat on a golden throne, with Satyaki and Vasudeva opposite him. Bhima and Arjuna sat on either side, while Pritha, Sahadeva, and Nakula sat on a white ivory throne. Dhaumya constructed an altar and began the coronation ceremony, pouring libations and sanctified water upon Yudhishthira's head.
42 King Yudhishthira replied, "We're favored that you describe us so highly. Our duty is to serve King Dhritarashtra, our father and god. I request you to show him the same obedience as before." He appointed his brothers to various positions, utilizing their skills and strengths, and commanded Vidura and Yuyutsu to attend to Dhritarashtra's wishes.
43 King Yudhishthira performed Sraddha rites for his kinsmen, giving wealth and gems to Brahmanas for their benefit. He honored Dhritarashtra, Gandhari, and Vidura, and protected the ladies who lost their husbands and sons. Showing kindness to the destitute, he gave food, clothes, and shelter, and enjoyed great happiness.
44 King Yudhishthira addressed Krishna, "Through your grace, I regained my kingdom. You are the One Being, refuge of all worshippers, and soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, and the foremost being. Salutations to you, wielder of Sarnga, discus, and sword!" Krishna was pleased with the hymn.
45 King Yudhishthira dismissed his subjects and comforted his brothers, who were fatigued and grief-stricken. He assigned them magnificent palaces, adorned with gems and gold, and teeming with attendants and beautiful women. After a restful night, they presented themselves before the king, their hearts full of joy and gratitude.
46 Janamejaya asked Vaisampayana to narrate Yudhishthira's actions after regaining his kingdom. Vaisampayana described Yudhishthira's benevolent reign, appointing men to their duties and rewarding priests, servants, and guests. He honored Vidura and respected Dhritarashtra and Gandhari, restoring peace. Yudhishthira then approached Krishna, expressing gratitude for his grace.
47 Yudhishthira asked Krishna, in meditation, about his abstraction. Krishna praised Bhishma's prowess and knowledge, saying he was a favorite disciple of Rama and a receptacle of sciences. Krishna urged Yudhishthira to approach Bhishma and ask about morality and duty, as Bhishma's departure would take all knowledge with him.
48 Janamejaya asked how Bhishma cast off his body. Vaisampayana replied that Bhishma, surrounded by Brahmanas, thought of Krishna and hymned his praise. He sought Krishna's refuge, calling him the universal Soul and Lord of all creatures. Bhishma praised Krishna's various forms and attributes, and sought his protection.
49 Krishna and Yudhishthira proceeded to Kurukshetra, a field covered with hair, bones, and human skulls. Krishna pointed out the five lakes of Rama, where Rama offered oblations to his ancestors. Yudhishthira expressed doubts about Rama exterminating Kshatriyas and asked Krishna to explain how the order was revived.
50 Vasudeva told Yudhishthira about Rama's birth and energy. Rama, born to Jamadagni and Satyavati, was predicted to slay Kshatriyas. He exterminated them, including Arjuna, and filled the earth with blood. Kasyapa then installed new kings from surviving Kshatriya races, restoring peace to the earth.
51 Vasudeva and Yudhishthira approached Bhishma, who lay on his bed of arrows. Vasudeva praised Bhishma's prowess and devotion, saying he was equal to the gods. Bhishma saluted Vasudeva, acknowledging his divine attributes. Vasudeva displayed his celestial form, predicting Bhishma had 56 days left to live.
52 Bhishma, filled with joy, addressed Krishna, saying, "How can I speak in your presence? My mind is clouded, body weak from wounds." Krishna granted a boon, freeing Bhishma from discomfort and pain. Celestial visions and hymns followed, with a peaceful and auspicious atmosphere.
53 Krishna meditated on Brahma, performed ablutions, and kindled a fire. He gave away kine to Brahmanas and asked Satyaki to check if Yudhishthira was ready to visit Bhishma. The Pandavas proceeded to Krishna's abode, then to Bhishma, who lay on his bed of arrows, surrounded by Rishis.
54 Janamejaya asked Vaisampayana about Bhishma's conversation with the Pandavas. Narada encouraged them to ask Bhishma about morality and religion. Krishna approached Bhishma, who said he was comfortable and clear-headed, thanks to Krishna's grace. Bhishma was ready to discourse on duties and practices, and the kings gathered around to listen.
55 Bhishma offered to discourse on duty, praising Yudhishthira's virtues. Vasudeva noted Yudhishthira's hesitation due to shame and fear of Bhishma's curse. Bhishma said a Kshatriya's duty is to fight in battle, even against sinful preceptors or relatives. Yudhishthira approached Bhishma, who greeted him affectionately and encouraged him to ask questions.
56 Yudhishthira bowed to Hrishikesa and Bhishma, seeking guidance on kingly duties. Bhishma agreed, emphasizing the importance of prompt exertion, truth, and self-restraint. He advised Yudhishthira to be like a mother to his subjects, firm but not too mild, and to avoid attachment to evil practices. Bhishma then discoursed on kingly duties in detail.
57 Yudhishthira sought guidance from Bhishma on kingly duties and morality. Bhishma emphasized prompt exertion, truth, and self-restraint. He advised being like a mother to subjects, firm but not too mild. Bhishma discoursed on kingly duties, covering governance, administration, and behavior, stressing the importance of morality and truth.
58 Bhishma said, "Protection of subjects is a king's most important duty." He advised Yudhishthira to employ spies, give just dues, and be heroic, truthful, and skilled. A king without exertion is like a snake without poison. Bhishma praised protection and readiness for exertion as key kingly duties.
59 Bhishma advises Yudhishthira on kingly duties, stressing readiness, exertion, and cleverness. A king should employ spies, be heroic and truthful, and repair and store what's necessary. Morality, profit, and pleasure depend on a king's duties. Yudhishthira should act righteously, using crookedness when needed, to earn merit and become a just king.
60 Yudhishthira asked Bhishma about the duties of the four orders. Bhishma said, "Common duties include suppressing wrath and being truthful. Brahmanas should study Vedas and perform sacrifices. Kshatriyas should protect and engage in battle. Vaisyas should acquire wealth fairly. Sudras should serve and live a life of devotion."
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61 Bhishma describes four modes of life: Vanaprastha (woodland life), Bhaikshya (wandering almsman), Garhasthya (householder), and Brahmacharya (student). Each has its duties: Vanaprastha involves woods and scripture study; Bhaikshya means wandering and alms; Garhasthya involves Vedas, family, and pleasures; Brahmacharya requires vows, sense control, and service to a preceptor.
62 Yudhishthira asked Bhishma about auspicious duties. Bhishma replied that Brahmanas should focus on their own duties, not those of other orders, lest they incur censure and hell. He advised Yudhishthira to prioritize Vedic study and follow the path of righteousness, leading to happiness and prosperity.
63 Bhishma advises Yudhishthira on Brahmana duties, emphasizing Vedic studies and self-restraint. He explains the importance of kingly duties, which produce great rewards and encompass all learning and behavior. If kingly duties are abandoned, all other duties are lost, and the Vedas and religious acts are destroyed.
64 Bhishma tells Yudhishthira that kingly duties encompass all others, and are essential for the protection of all creatures. He recounts King Mandhatri's story, where Indra praises his devotion and explains that kingly duties are the source of all others, and are righteous and lead to eternal emancipation.
65 Indra tells Mandhatri that kingly duties are essential, including protecting subjects, reclaiming land, and performing sacrifices. He stresses the importance of Brahmanas following their duties and Kshatriyas ensuring all orders observe their duties. Robber tribes should serve seniors, kings, and Brahmanas, and practice virtues like non-injury and truth.
66 Bhishma explains to Yudhishthira that a king who rules with justice, makes gifts, and displays compassion attains the objects of the four modes of life. A king's duties include protecting the kingdom, honouring the righteous, and bestowing favours and punishments. By protecting all creatures, a king earns great merit.
67 Bhishma explains to Yudhishthira that electing a king is the first duty of a kingdom, as anarchy leads to weakness and suffering. The king should be worshiped like Indra and given necessary resources to maintain order and prosperity. Humility before the king is essential, like disciples before their preceptors.
68 Yudhishthira asks why Brahmanas consider a king a god. Bhishma explains that the king's duties are the root of all men's duties, bringing peace and checking disregard for wholesome restraints. Without a king, people would devour each other. The king is a high divinity, delighter of the people, and protector of men.
69 Yudhishthira asks Bhishma about a king's duties. Bhishma advises: subdue yourself, then your foes; employ wise spies; make peace if advantageous; protect your kingdom with righteousness; take a sixth of subjects' income; look upon subjects as children; be wise, charitable, and devoted to sacrifices.
70 Yudhishthira asks about virtuous conduct for a king. Bhishma lists 36 virtues, including kindness, faith, bravery, and humility. A king should acquire wealth without cruelty, punish wisely, and protect his wives. He should be pure, clever, and comforting, and wait for the proper time to act.
71 Yudhishthira asks Bhishma how to protect his subjects righteously. Bhishma advises worshiping learned Brahmanas, being sincere and wise, and filling his treasury with just tributes. A king should protect his subjects without oppression, display compassion, and rule with judicious means to reap fruit from his kingdom.
72 Bhishma tells Yudhishthira to appoint a priest who protects the good and punishes the wicked. Matariswan explains that Brahmanas are born from Brahman's mouth to keep Vedas and scriptures. The king should give land to a learned Brahmana, who guides him with wisdom and humility, sharing in his merit.
73 Bhishma advises Yudhishthira to appoint a learned priest, as king and priest need each other. Kasyapa explains that Brahmanas and Kshatriyas are interconnected and protect each other. When they work together, they flourish, but contention leads to chaos and the appearance of Rudra, the god of vengeance.
74 Bhishma tells Yudhishthira that a king's strength comes from his priest. He shares the story of King Muchukunda, who tested his strength against Lord Vaisravana. Muchukunda explains that Brahmanas and Kshatriyas have a common origin and should work together, with Brahmanas providing spiritual power and Kshatriyas providing military might.
75 Yudhishthira asks Bhishma about a king's conduct that leads to prosperity and felicity. Bhishma advises liberalness, sacrifices, protection, and honor for righteous persons. A king should be courageous, truthful, and compassionate, protecting subjects like a cloud or tree shelters birds. He earns merit and should follow ancestors' conduct.
76 Yudhishthira asks Bhishma about Brahmanas who follow their duties and those who don't. Bhishma explains that virtuous Brahmanas are equal to Brahma, while those who are not devoted to their duties are like Sudras. He advises the king to realize tribute from and impress into public service those who are not devoted.
77 Yudhishthira asks Bhishma about the king's role in protecting subjects and wealth. Bhishma explains the king is lord of wealth except for observant Brahmanas. He cites the king of Kaikeyas, who protected Brahmanas and was righteous, and advises Yudhishthira to follow this example to prosper and gain heaven.
78 Yudhishthira asks Bhishma about Brahmanas supporting themselves through Vaisya duties. Bhishma advises that a Brahmana can do so in distress, but should avoid selling certain articles like wine and animals. He also says Brahmanas can take up arms to protect themselves and their Vedas without incurring sin.
79 Yudhishthira asks Bhishma about ideal priests for sacrifices. Bhishma lists qualities like knowledge, loyalty, truthfulness, and harmlessness. He emphasizes Dakshina's importance, saying a sacrifice without it cannot lead to salvation. Soma is also essential, but shouldn't be sold for personal gain. Penances like non-violence and truthfulness are also valued.
80 Yudhishthira asks Bhishma about a king's minister. Bhishma advises caution, noting people's minds can change. He suggests accomplishing important tasks personally and identifying true friends who share prosperity and distress. A trusted counselor should have intelligence, memory, and good qualities. Be cautious of kinsmen, who can be jealous of each other's success.
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81 Yudhishthira asks Bhishma how to win over friends and foes. Bhishma shares a story of Vasudeva and Narada, where Narada advises Vasudeva to use soft words, forgiveness, and mildness to correct his kinsmen's tongues. Vasudeva is encouraged to lead and advance his race with intelligence and liberality.
82 Bhishma tells Yudhishthira about the sage Kalakavrikshiya, who exposed corrupt officers in King Kshemadarsin's kingdom. The sage, with a crow, revealed misdeeds and embezzlement. He advised the king to strike against corrupt officers one by one, and with his guidance, the king conquered the earth and acquired great fame.
83 Yudhishthira asks Bhishma about the characteristics of a king's officials. Bhishma advises: legislators should be modest and truthful; ministers of war should be courageous and learned; courtiers should be of high descent and devoted; generals should be wise and devoted; and counselors should be wise, truthful, and forgiving.
84 Bhishma shares a conversation between Vrihaspati and Sakra, where Sakra asks how to become beloved by all. Vrihaspati advises that agreeable speech is key, bringing happiness and love. He suggests using kind words even when punishing, as it makes it more palatable. Bhishma encourages Yudhishthira to follow this advice.
85 Yudhishthira asks Bhishma how a king can gain great blessedness and eternal fame. Bhishma advises a king to conduct himself righteously, protect his subjects, and appoint worthy ministers. Ministers should be learned, strong, wealthy, humble, and knowledgeable. Justice should be administered impartially, and punishments meted out fittingly.
86 Yudhishthira asks Bhishma about the ideal capital city. Bhishma advises a strong citadel, abundant resources, and a loyal population. The city should be well-defended, with walls, a trench, and a strong army. The king should collect wealth, establish justice, and honor learned men, priests, and ascetics.
87 Bhishma advises Yudhishthira on consolidating and protecting a kingdom. He recommends a hierarchical administration, virtuous ministers, fair taxation, and compassion for subjects. The king should "milk his kingdom" like a cow, taking only what's necessary, and protect the productive class, enhancing their powers to strengthen the kingdom.
88 Bhishma advises Yudhishthira on king-craft. A king should protect and benefit his subjects, "milking" the kingdom like a bee gathering honey. He should impose taxes gradually, check disorders, promote righteousness, and encourage agriculture and trade. The king should be truthful, sincere, and non-violent, consolidating his kingdom with wisdom.
89 Bhishma advises Yudhishthira on king-craft, emphasizing protecting Brahmanas and supporting them with resources. He highlights importance of agriculture, trade, and Vedic knowledge. The king should protect subjects, subdue foes, and worship deities. Self-reflection and seeking approbation from people are essential for a king's success.
90 Bhishma recites Utathya's words to Mandhatri, emphasizing righteousness as a king's foundation. Righteousness protects the world; its neglect leads to decay. The king should uphold Dharma, gratify Brahmanas, and avoid pride and unrighteousness, lest he suffer ruin like Vali, who lost the goddess of prosperity due to his malice.
91 Utathya advises Mandhatri that a king's righteousness is crucial for his subjects' prosperity. The king should protect the weak, uphold social duties, and punish the wicked. Unrighteousness brings destruction, while virtue and truth bring prosperity and a heavenly abode. Mandhatri follows this advice and becomes a great king.
92 Yudhishthira asks Bhishma about righteous kingship. Bhishma cites Vamadeva's advice to King Vasumanas, emphasizing righteousness, seeking counsel, controlling senses, and cultivating intelligence. Vamadeva warns against illiberality, rashness, and ignorance, and stresses honoring others, making gifts, and reflecting on actions. Following these principles brings virtue, wealth, and prosperity.
93 Vamadeva advises the king to rule righteously, follow scriptures, display power, and do good without being solicited. He should cherish devoted servants, appoint able ministers, and protect subjects. The king should be cautious of neighbors, defend forts, administer justice, and consult with ministers to enlarge dominions and protect the kingdom.
94 Vamadeva advises the king to win victories without battles and only seek new acquisitions when power is consolidated. A king's power is confirmed when subjects are loyal and wealthy. A king should be compassionate, efficient, and protective, and control their temper to have no enemies and achieve victory.
95 Yudhishthira asks Bhishma about battle conduct. Bhishma advises fair means, no fighting unarmed opponents, and not striking the disabled or frightened. Treat wounded opponents and use fair weapons. Manu says battles should be fair. Righteous means lead to victory, not sin and destruction.
96 Bhishma advises Yudhishthira on righteous conduct in war and victory. A king should not subjugate by unrighteous means, and should treat vanquished foes with respect and kindness. Wealth and maidens acquired by force should be given away or returned. Righteous conduct leads to true victory and prosperity.
97 Yudhishthira asks how kings can win regions of felicity despite sinful acts in battle. Bhishma explains that kings can become pure through sacrifices, gifts, and penances. Heroes who fight bravely and die in battle earn a glorious death, attaining a high merit and a place in Indra's heaven.
98 Yudhishthira asks Bhishma about heroes who die in battle. Bhishma recounts Indra's explanation to Amvarisha: battle is a great sacrifice, with elephants and steeds as priests, and flesh and blood as offerings. Brave warriors who die in battle earn regions of felicity like Indra's, while cowards who flee sink into hell.
99 Bhishma tells the story of King Janaka, who showed his warriors the rewards of heaven for brave fighters and the punishments of hell for cowards. He urged them to fight fearlessly, saying that laying down one's life in battle is the door to heaven. Heroes deserve respect and protect all.
100 Yudhishthira asks Bhishma how to lead troops to battle. Bhishma advises using wisdom, deceit, and courage. Move troops in spring or autumn, with abundance of water and grass. Use auspicious positions, reward brave warriors, and arrange the army strategically. Use spies and scouts to gather information and form the array called Suchimukha.
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103 Narada tells the story of Karna and Rama, son of Jamadagni. Rama teaches Karna the Brahma weapon, but later discovers Karna's true identity as a Suta. Rama curses Karna, saying the weapon won't stay in his memory in battle, and no Kshatriya will be his equal.
104 Narada tells the story of Karna and Duryodhana's adventure at the princess of Kalinga's self-choice ceremony. Duryodhana, rejected by the princess, abducts her with Karna's help. Karna defeats the pursuing kings, breaking their bows and arrows, and Duryodhana returns triumphant with the princess.
105 Karna and Jarasandha, king of Magadha, fought a fierce battle, exhausting their weapons and engaging in hand-to-hand combat. Impressed by Karna's valor, Jarasandha surrendered and offered him the town of Malini. Karna became famous, but was later tricked and cursed, leading to his defeat by Arjuna.
106 Kunti consoled Yudhishthira, revealing her past attempts to unite Karna with his brothers. Yudhishthira, grief-stricken, cursed all women, saying, "No woman shall keep a secret henceforth." He was overwhelmed with despair, remembering his lost loved ones. Kunti's secrecy had contributed to his sorrow.
107 Yudhishthira grieved for Karna, lamenting their rivalry and the pursuit of power. He criticized the Kshatriya code, longing to renounce the world and seek redemption. Yudhishthira wished to abandon everything and seek a path of knowledge, escaping the cycle of birth and death.
108 Arjuna rebuked Yudhishthira for considering mendicancy, citing their Kshatriya duties and prosperity. He emphasized wealth and power, citing gods and royal sages who acquired wealth through conquest and sacrifice. Arjuna urged Yudhishthira to embrace his role and perform a great sacrifice to cleanse and sanctify their subjects.
109 Yudhishthira renounces worldly life, seeking eternal happiness and liberation. He'll live in the forest, performing penances, and emaciating his body. He'll endure hardships, live on fruits and roots, and behave equally towards all creatures. He seeks freedom from desire and attachment, and a permanent, eternal place.
110 Bhimasena rebuked Yudhishthira, saying renunciation was unsuitable for a Kshatriya. He argued that their enemies were slain to protect their kingdom, and now Yudhishthira should govern. Bhimasena criticized renunciation as idle, citing examples of failed goals. He urged Yudhishthira to embrace his role and responsibilities, saying success comes from action.
111 Arjuna recounted an ancient story where Indra, as a golden bird, advised young Brahmanas to abandon renunciation and embrace domestic life. He praised the merits of sacrifices, serving others, and fulfilling duties. The bird encouraged them to return home, attain heaven, and live a virtuous life.
112 Nakula advised Yudhishthira to embrace domestic life, perform sacrifices, and fulfill Kshatriya duties. True renunciation lies in casting off attachments, not just abandoning home. He urged Yudhishthira to subjugate the world, give protection and charity, and make presents to Brahmanas to avoid sin and ensure a place in higher regions.
113 Sahadeva said, "Casting off external objects isn't enough; mental attachments must also go. Let enemies have merit from external renunciation, but internal coveting. Friends should govern the earth with internal detachment. Brahma and death enter every soul, causing action. Adopt the righteous path and drive away doubts about the soul's immortality."
114 Draupadi asks Yudhishthira why he's depressed, reminding him of his previous encouragement to fight and win the earth. She cites his duties as a king, including restraining the wicked and cherishing the honest. She urges him to enjoy the earth, acquired through might, and not abandon it, inviting adversity.
115 Arjuna tells Yudhishthira that the rod of chastisement is righteousness, protecting both righteousness and profit. It's a king's duty to wield it, as it's the foundation of all things. Without it, the world would be in darkness and chaos. Even Brahmanas can be chastised with words. Chastisement maintains order.
116 Bhimasena urges Yudhishthira to assume sovereignty and overcome grief. He reminds Yudhishthira of their family's past woes, including Draupadi's humiliation and their exile. Bhimasena encourages Yudhishthira to conquer his mental foes and perform the horse-sacrifice to solidify his sovereignty. He offers his support and that of Vasudeva.
117 Yudhishthira advises Bhima to renounce desires and earthly goods, citing the example of sages who attained beatitude through penances. He notes that desires are insatiable and true happiness lies in renunciation. Yudhishthira quotes Janaka, who saw his treasures as immense yet nonexistent, and encourages Bhima to cultivate understanding and knowledge.
118 Arjuna recounts King Janaka's story, whose wife pleaded with him to reconsider his decision to abandon the kingdom for a life of mendicancy. She argued that his resolve was inconsistent and that he was abandoning his duties. Arjuna uses this story to encourage Yudhishthira to reconsider his own decision and rule with virtue and charity.
119 Yudhishthira tells Arjuna that he knows the truth of the scriptures, but Arjuna's understanding is limited. He explains that renunciation is superior to wealth and that righteous men devote themselves to ascetic penances and study. Yudhishthira encourages Arjuna to seek true happiness through renunciation and knowledge, not wealth.
120 Devasthana, a great ascetic, tells Yudhishthira that Arjuna's view on wealth is incomplete. He explains that the Vedas indicate four modes of life and that sacrifice is essential. Devasthana cites examples of Indra, Mahadeva, King Marutta, and King Harischandra, who achieved greatness through sacrifices and wealth.
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121 Devasthana cites Vrihaspati, who says contentment is the highest heaven and bliss. Creatures obtain fruits according to their religion. Non-injury, truthfulness, justice, compassion, and self-restraint are considered the best religion. A Kshatriya who follows royal duties and is compassionate will attain a high end, as many celestial beings and kings have done.
122 Arjuna asks Yudhishthira why he grieves despite gaining sovereignty. He reminds him that Kshatriyas should die in battle, not perform sacrifices. Arjuna cites Indra, who battled kinsfolk to become chief of gods. He encourages Yudhishthira to perform sacrifices, free himself from grief, and not resist destiny.
123 Vyasa tells Yudhishthira to practice domestic duties, supporting gods, ancestors, and guests. He lists Kshatriya duties, including sacrifice, learning, and wielding the rod of chastisement, citing King Sudyumna's success. Vyasa tells the story of Likhita, punished for eating fruits without permission, and encourages Yudhishthira to follow his duties.
124 Krishna-Dwaipayana advises Yudhishthira to rule like Yayati, enjoy happiness, and perform sacrifices. He tells him to protect subjects, follow scriptures, and punish foes. He cites King Hayagriva's example, who fought bravely, protected his kingdom, and performed sacrifices, achieving fame and bliss in heaven.
125 Vyasa tells Yudhishthira that Time is the means of acquisition, not individual acts. He uses natural phenomena to illustrate Time's power. Vyasa advises abandoning both happiness and sorrow, as they are fleeting. He quotes King Senajit, saying one should strive for eternal happiness by abandoning both.
126 Yudhishthira tells Arjuna that wealth isn't the only means to happiness and heaven. He cites sages who achieved bliss through penance and Vedic study. Contentment is key, and wealth should be used for sacrifices, not desires. He cautions against giving to undeserving people and encourages discrimination in charity.
127 Yudhishthira grieves for fallen warriors, feeling guilty for their deaths and his desire for kingdom. He remembers Bhishma's fall and his deceit against Drona. Overwhelmed by remorse, Yudhishthira resolves to atone through fasting, but Vyasa intervenes, counseling that all things are subject to destiny and encouraging him to find a path forward.
128 Vyasa tells Yudhishthira the story of Asma's discourse to King Janaka, advising him to behave wisely and apply remedies for sorrow. Asma says joys and griefs are inevitable, and one should enjoy or bear them without attachment. Vyasa encourages Yudhishthira to cast off grief and enjoy the earth he has won.
129 Yudhishthira grieves for his fallen kin. Krishna consoles him, highlighting that the warriors attained a noble end and reached heaven. He recounts stories of ancient kings who, despite their greatness, faced death, emphasizing the inevitability of mortality and the importance of fulfilling one’s duty without attachment.
130 Yudhishthira asks Krishna about Suvarnashthivin's story. Two Rishis, Narada and Parvata, had a compact to disclose their wishes. Narada fell in love with Sukumari, but Parvata cursed him to become an ape. Narada retaliated, cursing Parvata to not go to heaven. The curses were later lifted, and Narada married Sukumari.
131 Narada tells Yudhishthira about Suvarnashthivin, a child born with golden excreta. King Srinjaya's wish was granted by Parvata, but Indra sent a tiger to kill the child. Narada revived him, and Suvarnashthivin ruled for 1100 years, performing sacrifices and gratifying gods and ancestors. Narada advises Yudhishthira to bear his kingdom's burden.
132 Vyasa advises Yudhishthira to follow his duty as a king and protect his subjects. Yudhishthira expresses guilt over causing deaths, but Vyasa questions whether the Supreme Being or man is responsible. He encourages Yudhishthira to adhere to his duties and perform expiatory acts for past mistakes.
133 Yudhishthira grieves over the war's devastation, feeling guilty for the deaths. Vyasa consoles him, saying Time and individual actions caused the deaths, not Yudhishthira. He suggests a Horse-sacrifice to expiate sins and rule with kindness and justice, following the gods' path.
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135 Yudhishthira asks Vyasa about acts requiring expiation and how to be freed from sin. Vyasa lists sinful acts, including killing a Brahmana and speaking ill of others, but notes exceptions like self-defense and following a preceptor's advice. He explains that certain acts don't lead to sin and offers to provide further guidance.
136 Vyasa tells Yudhishthira that sins can be washed away through penances, rites, and gifts. Expiatory rites include subsisting on one meal a day and giving away wealth. Women can be cleansed through regulated life and menstrual course. Vyasa advises Yudhishthira to perform expiation and follow righteous behavior for redemption.
137 Yudhishthira asks Vyasa about clean food, worthy gift recipients, and study. Vyasa recounts Manu's discourse, listing cleansing acts and virtuous characteristics. Manu advises expiation for acts done in wrath and warns against gifts to unworthy recipients, emphasizing Vedic study and penance for spiritual growth.
138 Yudhishthira asks Vyasa about royal duties and morality. Vyasa directs him to Bhishma, who is knowledgeable about duties and morality. Yudhishthira is hesitant due to guilt over Bhishma's death. Krishna and others encourage him to seek Bhishma's counsel. Yudhishthira enters the city, worshiping gods and Brahmanas, and is greeted by citizens.
139 Yudhishthira enters the city, greeted by citizens and praised by ladies. He worships household gods and is blessed by Brahmanas. A disguised Rakshasa, Charvaka, criticizes him, but is recognized and slain by the Brahmanas. With peace restored, Yudhishthira is grateful for their support and blessings.
140 Janardana tells Yudhishthira that Brahmanas are gods on earth, easy to gratify but capable of inflicting pain with their speech. He shares the story of Charvaka, a Rakshasa who received a boon but was slain by Brahmanas' curse for insulting them. Janardana encourages Yudhishthira to focus on his duties and not grieve.
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141 Yudhishthira, freed from grief, took his seat on a golden throne, surrounded by his brothers and nobles. The priest Dhaumya began the coronation rite, pouring libations and sanctified water upon Yudhishthira's head. The Brahmanas uttered benedictions, praising him, and Yudhishthira accepted gifts from the subjects.
142 King Yudhishthira replied to his subjects, "Our duty is to serve King Dhritarashtra, our father and god." He appointed his brothers to various positions and tasked Vidura and Yuyutsu with carrying out Dhritarashtra's wishes. Yudhishthira was a just and fair ruler, beloved by his subjects, and his kingdom prospered.
143 King Yudhishthira performed Sraddha rites for his kinsmen, giving wealth and gems to Brahmanas for their benefit. He honored Dhritarashtra, Gandhari, and Vidura, and showed kindness to the destitute, blind, and helpless. Yudhishthira ruled with virtue and compassion, bringing happiness and prosperity to his kingdom.
144 King Yudhishthira addressed Krishna, "Through your grace, I regained my kingdom. You are the One Being, refuge of all worshippers, and soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, and Vaikuntha. Salutations to you, wielder of Sarnga, discus, and sword!" Krishna was pleased with the hymn.
145 King Yudhishthira comforted his fatigued brothers, saying, "Rest and enjoy this victory." Bhima got Duryodhana's palace, Arjuna got Dussasana's, Nakula got Durmarshana's, and Sahadeva got Durmukha's. They feasted and rested, then met Yudhishthira again, their hearts full of joy.
146 Janamejaya asked Vaisampayana about Yudhishthira and Krishna's actions after regaining the kingdom. Yudhishthira appointed each order to their duties, gave generously, and honored his priest and preceptor. He approached Krishna, who sat radiantly on a golden sofa, and asked if all was well, crediting Krishna's grace for their victory.
147 Yudhishthira asked Krishna, in meditation, about his abstraction. Krishna praised Bhishma's prowess and knowledge, saying he was a receptacle of sciences and Rama's favorite disciple. He urged Yudhishthira to approach Bhishma and question him about morality and duty before his passing.
148 Janamejaya asked how Bhishma, on a bed of arrows, cast off his body. Vaisampayana replied that Bhishma, with concentrated attention, caused his soul to enter his soul. He thought of Krishna, hymned his praise, and sought refuge in him. Bhishma praised Krishna as the supreme lord and creator.
149 Vaisampayana said, "Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. Kesava spoke of Jamadagni's son and the five lakes of Rama, where Rama offered oblations to his ancestors. Yudhishthira asked Krishna to explain how the Kshatriya order was exterminated and revived.
150 Vasudeva told Yudhishthira about Rama's energy and powers. Rama, Jamadagni's son, avenged his father's death and vowed to free the earth of Kshatriyas. He slaughtered thousands, making the earth miry with blood. Kasyapa accepted the earth and installed concealed Kshatriyas as kings, whose progeny are the current Kshatriya races.
151 King Yudhishthira marveled at Rama's feats, comparing them to Sakra's. Bhishma, on his bed of arrows, was approached by Krishna, who asked about his perceptions. Bhishma, devoted to righteousness, saluted Krishna, the origin and dissolution of all worlds. Krishna displayed his celestial form to Bhishma, who would soon obtain a blissful end.
152 Bhishma, filled with joy, spoke to Krishna, "I'm unable to speak due to my arrow-wounds." Krishna replied, "Receive this boon: discomfort, stupefaction, and pain shall not overcome you. Your perceptions and memory shall be unclouded." The great Rishis adored Krishna with hymns, and a celestial shower of flowers fell.
153 Krishna awoke, meditated on Brahma, and was praised by sweet-voiced persons. He performed ablutions, kindled a fire, and gave away kine to Brahmanas. Satyaki went to Yudhishthira, who said, "Let's proceed without soldiers." The Pandavas mounted their cars and approached Bhishma, lying on his bed of arrows, surrounded by Rishis.
154 Janamejaya asked Vaisampayana about Bhishma's conversation with the Pandavas. Narada encouraged them to ask Bhishma about morality and religion. Krishna approached Bhishma and asked if he was comfortable and if his understanding was clear. Bhishma replied that he was free from pain and ready to discourse on duties and practices.
155 Bhishma said, "I shall discourse on duty. Let Yudhishthira question me." He described Yudhishthira as a royal sage with a virtuous soul, intelligent and righteous. Vasudeva said, "Yudhishthira is fearful of your curse." Bhishma replied, "A Kshatriya's duty is to fight in battle, even against preceptors if sinful."
156 Yudhishthira asked Bhishma about kingly duties, citing their importance. Bhishma agreed, emphasizing the need for prompt exertion, truth, self-control, and compassion. He warned against being too forgiving and advised the king to be like a mother to his subjects, seeking their good and avoiding excessive mildness.
157 Bhishma advises Yudhishthira on kingly duties: act decisively, wage war when needed, and maintain justice. Emphasizing virtues like truth, wisdom, and secrecy, he highlights examples of just rulers. Kings should protect subjects, choose capable ministers, and ensure prosperity. Wise leadership and protection are essential for a righteous king.
158 Bhishma said, "Protection of subjects is a king's most important duty." He advised employing spies, giving just dues, and being heroic, truthful, and skilled. A king should be ready to exert himself, as exertion is the root of kingly duties. He should act righteously, but also use crookedness when necessary.
159 Bhishma explains to Yudhishthira that kingship arose to maintain order when virtue declined. The king, endowed with divine authority, commands obedience and ensures justice. Prithu, the first king, leveled the earth and promoted prosperity. A king's conduct should be guided by wisdom, opportunities, and means to protect and govern effectively.
160 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders. Bhishma listed nine general duties and described special duties for each order: Brahmanas should study Vedas and perform sacrifices; Kshatriyas should protect and engage in battle; Vaisyas should trade and protect animals; Sudras should serve and perform minor sacrifices."
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161 Bhishma described four modes of life and their duties: Vanaprastha (retiring to woods), Bhaikshya (wandering and begging), Garhasthya (studying Vedas, begetting children, and enjoying pleasures), and Brahmacharya (studying Vedas, observing vows, and serving one's preceptor). He emphasized truth, simplicity, and worship of guests, and quoted a verse by Narayana.
162 Yudhishthira asked Bhishma about auspicious duties. Bhishma said the four modes of life are for Brahmanas, while Kshatriyas have their own duties. He criticized Brahmanas who engage in improper pursuits, saying they incur censure and go to hell. He emphasized the importance of Vedic study and following one's duties.
163 Bhishma told Yudhishthira that a Brahmana should avoid improper pursuits and lead a domestic life, performing six Vedic acts. He emphasized self-restraint, purity, and simplicity, noting that those who fall away from duties become equal to Sudras. Bhishma stressed kingly duties as foremost, depending on which all other duties exist.
164 Bhishma told Yudhishthira that kingly duties encompass all others, and if disturbed, all creatures suffer. He recounted King Mandhatri's story, who sought Vishnu's guidance on kingly duties. Indra praised Mandhatri's devotion and explained that kingly duties are foremost, protecting all creatures and leading to eternal emancipation.
165 Indra tells Mandhatri that Kshatriya duties are foremost, including all others. Kings should reclaim land, perform sacrifices, and protect subjects. Abandonment, especially in battle, is key. Kshatriyas should lead a domestic life, be impartial, and protect all. Other tribes should serve elders, kings, and Brahmanas, and perform Vedic duties.
166 Bhishma explains to Yudhishthira that a king who rules with justice, makes gifts, and protects all creatures attains the objects of the four modes of life. A king who adheres to his duties earns the merits of all modes of life, which are eternal and have been practised by great men since ancient times.
167 Yudhishthira asks Bhishma about a kingdom's duties. Bhishma explains that electing and crowning a king is the first duty, as anarchy leads to suffering. Manu, the first king, was appointed after people assembled to avoid anarchy, and he protected and set them on their duties, becoming irresistible.
168 Yudhishthira asks why Brahmanas consider the king a god. Bhishma explains that the king maintains social order, protects the weak, and upholds justice. Without a king, chaos ensues. The king deserves worship and obedience, and his duties are essential for society's survival. Disregarding the king's authority leads to destruction.
169 Yudhishthira asks Bhishma about a king's duties. Bhishma advises self-control, protecting the kingdom, inspiring confidence, and wise use of spies. A king should be virtuous, charitable, and knowledgeable about the Vedas. He should avoid war, protect subjects like children, and regulate chastisement to attain happiness in heaven.
170 Yudhishthira asks about virtues for a king. Bhishma lists 36, including kindness, faith, courage, and generosity. A king should rule without wrath, acquire wealth without cruelty, and be liberal, but not to the unobserving. He should protect his wives, be pure, and seek prosperity without pride.
171 Yudhishthira asks how a king should protect his subjects. Bhishma advises worshiping learned Brahmanas, being sincere and wise, and protecting subjects from want. A king should fill his treasury justly, protect Brahmanas, and rule with compassion. He should imitate the flower-man, not the charcoal-maker, and earn fame and merit in heaven.
172 Bhishma tells Yudhishthira to appoint a priest who protects and punishes. Matariswan explains that Brahmanas are lords of all creatures, created from Brahman's mouth. Kshatriyas rule in their absence. A king should give land to virtuous Brahmanas and seek their counsel, sharing in their merit and upholding dharma.
173 Bhishma advises Yudhishthira to appoint a learned priest, citing the importance of the Brahmana-Kshatriya relationship. Kasyapa explains that their collaboration brings prosperity, while contention leads to ruin. He advises avoiding sinful connections and performing good deeds to achieve purity and stainlessness, using analogies like wood and fire.
174 Bhishma tells Yudhishthira that a king's strength rests on his priest. He shares the story of King Muchukunda, who defeated Vaisravana's Rakshasas with his priest Vasishtha's help. Muchukunda asserts that Brahmanas and Kshatriyas must work together, and Vaisravana is impressed by his devotion to duty.
175 Yudhishthira asks Bhishma about a king's conduct. Bhishma advises: be liberal, perform sacrifices, protect subjects, and be righteous. Protect Brahmana wealth and be courageous. Yudhishthira's heart is too mild, and Bhishma encourages him to follow his ancestors' conduct and rule with courage and compassion.
176 Yudhishthira asks Bhishma about Brahmanas' duties. Bhishma explains that learned and virtuous Brahmanas are equal to Brahma, while those who don't follow their duties are like Sudras. He advises the king to impress into public service those who don't follow their duties, excluding the virtuous ones.
177 Yudhishthira asks Bhishma about the king's role. Bhishma explains the king is lord of everyone's wealth except Brahmanas who follow their duties. The king of Kaikeyas recounts how his righteous behavior protected him from a Rakshasa. Bhishma advises Yudhishthira to protect Brahmanas and maintain order.
178 Yudhishthira asks Bhishma if a Brahmana can support himself by practicing Vaisya duties. Bhishma says yes, if the Brahmana loses his means. Bhishma lists articles that should not be sold, including wines and animals, to avoid sin. He advises seeking power through Brahmanas' strength in times of distress.
179 Yudhishthira asks about qualities of priests in sacrifices. Bhishma lists knowledge, loyalty, friendliness, truthfulness, simplicity, and self-restraint. Dakshina is vital in sacrifices, but even small offerings made with devotion are efficacious. Good character is essential, and penances involve non-violence, truth, and compassion, not just physical emaciation.
180 Yudhishthira asks about a king's minister. Bhishma says a king has four kinds of friends: same object, devoted, relatives, and those won over by gifts. Be cautious, trust and mistrust everyone. True friends feel joy at prosperity and misery at decay. Appoint able ministers and honor kinsmen with caution.
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181 Yudhishthira asks how to win over friends and foes. Bhishma cites Vasudeva's story, who feels helpless between factions. Narada advises Vasudeva to use soft words, forgiveness, and mildness to correct his kinsmen. Wisdom and accomplishments can bring peace and happiness. Vasudeva must act to prevent destruction.
182 Bhishma tells Yudhishthira to protect those who advance his interests. Sage Kalakavrikshiya exposed corrupt officers in King Kshemadarsin's kingdom, accusing them of embezzlement. The officers united and killed his crow, but the sage sought the king's protection and advised him to strike against them cautiously.
183 Yudhishthira asks Bhishma about the characteristics of a king's advisors. Bhishma advises that legislators should be modest and truthful, ministers of war should be courageous, and counsellors should be wise and forgiving. The king should consult with devoted, wise, and courageous ministers and keep his counsels secret.
184 Bhishma tells Yudhishthira that Vrihaspati advised Sakra to use agreeable speech to win hearts. Sweet words can bring happiness, love, and reconciliation, even in difficult situations. A king should use sweet words when punishing or taking something away. Sakra followed this advice and became beloved. Yudhishthira should do the same.
185 Yudhishthira asks Bhishma how a king can achieve great blessedness and fame. Bhishma advises a king to conduct himself righteously, protect his subjects, and appoint worthy ministers. He should administer justice fairly, punish offenders, and cherish good men. The king should be cautious and not trust anyone too readily.
186 Yudhishthira asks Bhishma about the ideal city for a king. Bhishma advises a strong citadel, abundant resources, and a loyal population. The king should protect his people, fill his treasury, and establish justice. He should also honor ascetics, use spies, and protect the helpless.
187 Yudhishthira asks Bhishma how to consolidate and protect a kingdom. Bhishma advises a well-organized administration, fair taxation, and protection of the people, especially the Vaisyas. He should be a just and fair king, beloved by his subjects, and surround himself with able ministers and advisors.
188 Bhishma advises Yudhishthira on how a king should behave when desiring more wealth. He should protect his subjects, impose taxes gradually, check disorderly elements, and encourage productive activities. A wise king should display truth, sincerity, and absence of wrath, and wield the rod of chastisement to enhance his treasury and kingdom.
189 Bhishma advises Yudhishthira on kingcraft: protect subjects, support Brahmanas, and assign sustenance. Reflect on personal faults and gauge public opinion. Be heedful of subjects and foes, and avoid oppressing traders and agriculturists. Gifts support gods, ancestors, and humans. Strong kings prey on the weak, but should still protect all.
190 Bhishma quotes Utathya, advising King Mandhatri to uphold righteousness, not act capriciously. Righteousness is the king's foundation, and failing to uphold it leads to hell. Restrain sinfulness, advance righteousness, and gratify Brahmanas' wishes. Pride and unrighteousness lead to ruin, and neglecting Brahmanas' wishes brings danger and loss of prosperity.
191 Utathya advises King Mandhatri to act virtuously, protect his subjects, and uphold righteousness. The king's conduct determines the age and affects all creatures. He should correct faults without causing harm, protect the weak, punish the wicked, and honor deserving ministers. Wisdom and courage are essential for a king to rule justly.
192 Yudhishthira asks Bhishma about a righteous king's duties. Bhishma cites Vamadeva's advice to King Vasumanas: act righteously, as it's the most efficacious means to accomplish objects. A king who disregards righteousness falls away from virtue, while one who seeks prosperity, free from malice, thrives in affluence.
193 Vamadeva advises King Vasumanas to set a good example, display power, live cheerfully, and do good without solicitation. A king should avoid malice, speak truthfully, and protect subjects. Appointing loyal and able persons to office and watching other kings through secret agents is also crucial.
194 Vamadeva advises King Vasumanas to win victories without battles, as wise men esteem peaceful victories highly. A king's power is confirmed when their dominions are wide, wealthy, and subjects are loyal and contented. A king with a strong, competent army can conquer the earth and achieve greatness.
195 Yudhishthira asks Bhishma how a Kshatriya king should fight another Kshatriya king. Bhishma advises fair means, no striking disabled or frightened enemies, and treating wounded opponents with care. Righteousness is key, as unrighteous means lead to sin and destruction. Manu's law dictates fair battles, and virtue is essential.
196 Bhishma advises Yudhishthira that a king should not subjugate the earth by unrighteous means. A victory obtained by unfair means is uncertain and never leads to heaven. A king should treat a vanquished foe with respect, not slay a warrior who begs for quarter, and honor Brahmanas and priests.
197 Yudhishthira asks how kings can attain felicity despite sinful acts in battle. Bhishma explains that kings can become pure through sacrifices, gifts, and penances. Brave kings who fight for Brahmanas are regarded as sacrifices, and their merit increases. Heroes who face danger fearlessly earn eternal bliss, while cowards are punished.
198 Yudhishthira asks about the regions earned by heroes who die in battle. Bhishma recounts Amvarisha's surprise at seeing his general Sudeva in heaven, despite not performing traditional sacrifices. Indra explains that bravery in battle is a form of sacrifice, earning regions of felicity like his own.
199 Bhishma tells the story of King Janaka, who showed his warriors heaven and hell before battle, urging them to fight fearlessly. Bhishma advises Yudhishthira to form his army's array with car-warriors, elephants, horsemen, and foot-soldiers, and notes that heroism is the highest virtue, protecting and cherishing all.
200 Yudhishthira asks Bhishma how kings should lead troops to battle. Bhishma advises using both straight and crooked wisdom, manufacturing weapons, and choosing the right time and place for battle. He also emphasizes honoring brave warriors and fighting courageously, regardless of life itself, to achieve victory and religious merit.
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201 Yudhishthira asks about competent combatants. Bhishma describes regional warriors' traits: Gandharvas use nails and lances, Easterners fight from elephants, Yavanas fight bare-handed, and Southerners wield swords. He notes physical characteristics like voices, eyes, and body types indicating heroism, and advises placing brave warriors in the van.
202 Yudhishthira asks about indications of an army's success. Bhishma lists signs: cheerful troops and animals, favorable wind and rainbows, auspicious birds and animals, and pure behavior. He advises trying peaceful means, conciliation, and gifts before battle, and showing forgiveness and compassion after conquest.
203 Yudhishthira asks Bhishma how to handle different types of foes. Bhishma cites Vrihaspati's advice to Indra: lull foes into security, produce disunion, make gifts, and use poison. Be cautious, wait for the right moment, and avoid unnecessary hostility. Use conciliation, gifts, and disunion to grind foes one by one.
204 Yudhishthira asks Bhishma how a king who has lost his kingdom and wealth can achieve happiness. Bhishma tells the story of Prince Kshemadarsin, who sought advice from the sage Kalakavrikshiya. The sage advises the prince to abandon desires, cultivate a pure disposition, and seek felicity in solitude, living a simple life in the forest.
205 The sage advises the king to regain prosperity by renouncing pride, humbling himself, and performing good deeds. He suggests serving Janaka, causing disunion among foes, and destroying their treasury by inducing difficult achievements and hostilities. The king should offer enjoyments, advise sacrifices, and rely on destiny to succeed.
206 The king refuses to use deceit to regain his kingdom, desiring to live righteously. A sage praises his commitment and arranges a union with the ruler of Videhas. The king's noble birth, learning, and courage impress the ruler, who offers him his daughter and gems, forming a strong alliance based on trust and righteousness.
207 Yudhishthira asks Bhishma about the king's behavior towards courageous men. Bhishma advises unity and honor, warning that avarice and wrath lead to destruction. He stresses reverence for the wise and courageous, and avoidance of quarrels and oppression, which can cause the aristocracy to turn against the king.
208 Bhishma advises Yudhishthira to worship and serve mother, father, and preceptor. He stresses honoring them earns merit, while disregarding them leads to sin. The preceptor is worthy of greatest reverence, as they impart immortal knowledge. Pleasing them pleases the gods and Rishis, and supporting them is essential for well-being.
209 Bhishma advises Yudhishthira on virtue, saying truth and falsehood depend on context. Truth shouldn't be spoken if it causes harm, and falsehood may be spoken to prevent harm. Righteousness is complex, aiming for growth and non-injury. Silence or untruth may be better in some cases, and deceitful people should be shunned.
210 Bhishma advises Yudhishthira to overcome difficulties by following scriptural duties, practicing truth and non-injury, controlling desires, and cultivating virtues. He lists various behaviors, including hospitality, Vedic study, courage, and compassion. Bhishma concludes that seeking refuge in Narayana, the Supreme Lord, will overcome all difficulties.
211 Bhishma tells Yudhishthira about a jackal who, despite being a former cruel king, became compassionate and truthful. He was sought out by a tiger to be his minister, but was falsely accused by the tiger's servants. The jackal was acquitted, but chose to leave the tiger's service, illustrating the complexity of appearances and the importance of scrutiny.
212 Bhishma tells Yudhishthira to avoid idleness, like a camel who obtained a boon but was killed by a jackal due to its laziness. He advises using intelligence, restraint, and action to achieve success, quoting Manu that victory depends on intelligence. Bhishma encourages wise decision-making and caution to rule effectively.
213 Yudhishthira asks Bhishma how a king without aids should face a powerful foe. Bhishma shares the story of the Ocean and Rivers, highlighting the cane's flexibility and ability to yield. He advises Yudhishthira to adopt the cane's behavior, assessing strength and weakness, and yielding to avoid destruction.
214 Yudhishthira asks Bhishma how to respond to harsh speeches from ignorant people. Bhishma advises endurance, as wrath is futile. Shameless individuals are like crows or peacocks, and engaging with them is pointless. Avoid them like dogs, and don't yield to hate. Endurance takes away the pain of speech.
215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on effective rule and happiness for his people. Bhishma advises that a king needs wise servants, just administration, kindness, and attention to six essential aspects to earn the merit of sovereignty and achieve prosperity.
216 Bhishma tells the story of a sage who lived in a forest, surrounded by fierce animals. A devoted dog sought the sage's protection from a leopard and was transformed into a leopard himself. Later, he was transformed into a tiger, subsisting on flesh and blood, and thriving in the forest.
217 Bhishma tells the story of a dog transformed into various animals to escape predators. He becomes a tiger, then an elephant, a lion, and finally a Sarabha. However, he becomes ungrateful and seeks to slay the Rishi who had transformed him. The Rishi transforms him back into a dog, his original form.
218 Bhishma advises the king to appoint qualified ministers and exercise supervision. A minister should be truthful, sincere, knowledgeable, and self-restrained. The king should be conversant with scriptures, protect subjects, and possess virtues like patience and forgiveness. He should reward ministers, love devoted subjects, and avoid idleness.
219 Bhishma advises the king to appoint servants to fitting offices, citing the dog story. Each should be placed according to their qualifications. A king who does so will enjoy sovereignty. Surround yourself with worthy associates, care for your treasury and people, and speak kindly to devoted servants.
220 Bhishma advises Yudhishthira on kingly duties: protection, impartiality, and adaptability. Be like a peacock, assuming different forms to achieve goals. Protect people, seek wisdom, and be heedful of dangers. Display strength, inspire confidence, uphold justice, and appoint capable officers. Follow these duties to succeed and prosper.
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221 Bhishma explains Chastisement to Yudhishthira, describing it as the lord of everything, present everywhere, and the embodiment of righteousness. It has many forms and names, including weapons and deities. Chastisement keeps creatures from harming each other and is the author of a kingdom, sent by God for the Kshatriya.
222 Bhishma tells the story of King Vasuhoma, who explained the origin of Chastisement to King Mandhatri. Chastisement was created by Brahman to maintain order and was passed on to various gods and Rishis before being given to the Kshatriyas to protect all creatures and guide righteous kings.
223 Yudhishthira asks about Virtue, Wealth, and Pleasure. Bhishma explains they're interconnected, with Wealth rooted in Virtue and Pleasure its fruit. He advises seeking them for Knowledge of Self, not just reward or pleasure. Balance and good deeds are key to avoiding heedlessness and wickedness.
224 Yudhishthira asks Bhishma about acquiring virtuous behavior. Bhishma shares Duryodhana's conversation with Dhritarashtra, who advises virtuous behavior to achieve prosperity. He cites Prahlada's example, who won sovereignty through good behavior, obedience to Sukra, and self-restraint. Bhishma concludes that virtuous behavior is key to true success and happiness.
225 Yudhishthira asks Bhishma about Hope, wondering where it comes from and how it can be conquered. Bhishma shares a story about King Sumitra's pursuit of a deer, illustrating Hope's elusive nature. The deer evades capture, showing itself only to distance itself again, reflecting Hope's tendency to vanish when we think we have it.
226 King Sumitra, worn out and disappointed, meets ascetics in the forest. They honor him and ask about his presence. He shares his story and compares Hope to the vast firmament, wondering which is greater. He asks the ascetics to discourse on the nature of Hope, seeking their wisdom.
227 Rishabha visits Nara and Narayana's asylum, meeting Tanu, a tall and emaciated Rishi. King Viradyumna arrives, searching for his lost son, and asks Tanu about hope. Tanu reveals the son insulted a Rishi and was cursed. The Rishis gather, asking about Viradyumna's arrival and his search for his son.
228 King Viradyumna searches for his lost son and meets ascetic Tanu, who reveals Hope's slenderness. Tanu lists examples of slender Hope, including a parent's Hope to see a lost child again. He reveals the king's son, rebukes the king, and displays his celestial form.
229 Yudhishthira asks Bhishma to discourse on morality, saying he's never satiated with his words. Bhishma tells the story of Gotama, a sage who underwent ascetic austerities for 60,000 years, and his meeting with Yama. Gotama asks Yama how to liberate himself from his debt to his parents and win pure bliss.
230 Yudhishthira asks Bhishma about a king's conduct in distress. Bhishma advises adopting unconventional means to fill the treasury, avoiding oppression and unrighteous practices. He cites scriptures and ancient kings, stressing protection of the kingdom and subjects. A king should acquire wealth by battle and victory, not begging or mendicancy.
231 Yudhishthira asks Bhishma about a weak king's actions when his kingdom is partitioned and his wealth is gone. Bhishma advises making peace with the invader, abandoning territory if necessary, and protecting the king's household ladies. He encourages fighting bravely, either to defeat the enemy or ascend to heaven.
232 Yudhishthira asks Bhishma how a Brahmana should subsist when righteous rule disappears. Bhishma advises living by knowledge, taking wealth from the wicked, and following scriptures. A king may take what is not freely given, but should not oppress Brahmanas. He should bear burdens willingly and follow the path of the good.
233 Bhishma advises the king to fill his treasury through wealth from his kingdom and enemies. A filled treasury is the root of religious merit and kingdom. Increase wealth, army, allies, and friends. Affluence brings honors and conceals sins. Establish rules, gladden hearts, and bring robbers under rule, not exterminating them outright.
234 Bhishma advises Kshatriyas to prioritize power and wealth, as these lead to duty and religious merit. Power is the source of strength, and righteousness depends on it. A powerful person can commit mistakes and still be revered, while a powerless person is often cast aside. Expiation is possible through study, worship, and penance.
235 Bhishma tells the story of Kayavya, a robber who followed Kshatriya duties and won felicity in heaven. Kayavya protected ascetics, worshipped seniors, and respected Brahmanas. He led robbers with restraints: no killing women, children, or ascetics, and respecting truth. They prospered and eventually won salvation.
236 Bhishma advises kings to fill their treasury by taking wealth from those who don't perform religious rites, considered equal to robbers. Use wealth for the army and sacrifices, and support those who perform good deeds. Extend conquests gradually, promote sacrifices, and drive out those who refuse to participate.
237 Bhishma tells a story of three fish friends: one with foresight, one with presence of mind, and one procrastinator. When fishermen drained the lake, the foresightful fish escaped, the adaptable fish tricked capture, and the procrastinator was caught and killed, illustrating the importance of preparation and adaptability.
238 Yudhishthira asked Bhishma how a king should act when surrounded by foes. Bhishma shared a story of a mouse and a cat, emphasizing strategy and timely alliances. He advised Yudhishthira to act with foresight, seek wise counsel, protect his subjects, and worship Brahmanas to gain prosperity.
239 Bhishma tells Yudhishthira the story of Pujani, a bird who lived with King Brahmadatta. When the king's son killed her child, she blinded him in revenge. Despite the king's forgiveness, Pujani left, saying trust between those who have injured each other is never secure and animosity can never die.
240 Bhishma advises Yudhishthira on kinghood, citing King Satrunjaya and Rishi Bharadwaja. A king should be wise, cast off lust and wrath, and speak sweetly while being sharp. He should imitate various entities, strengthen hopes, and inspire confidence in foes before striking. Adaptability and strategic thinking are key to success.
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241 Yudhishthira asks Bhishma how to live during a time of distress when righteousness decays. Bhishma tells the story of Viswamitra, a hungry Rishi who considered eating dog meat from a Chandala's hut. They debate righteousness vs. survival, and Viswamitra eats the meat after purifying it with a ritual.
242 Yudhishthira is conflicted about his duties as a king, feeling that he's being asked to engage in unrighteous behavior. Bhishma advises him to use wisdom and experience, noting that righteousness can appear as unrighteousness and vice versa. He stresses the importance of respecting Brahmanas, who can bring fame or fear.
243 Yudhishthira asks Bhishma about protecting a suppliant. Bhishma tells the story of a pigeon who protected a foe, even feeding him with his own flesh. A cruel fowler, seeking shelter under a tree, is protected despite his wickedness, illustrating the merit of cherishing a suppliant and protecting all creatures.
244 The pigeon laments his wife's absence, saying their home feels empty without her. He praises her virtues, devotion, and constant love. A house without a wife is like a wilderness, he says, and she is his best companion, associate, and friend. He worries about her safety and values their loving relationship.
245 The she-pigeon, captured by the fowler, advises her husband to show hospitality to the fowler, citing their duty as pigeons to follow principles of their birth. She prioritizes his well-being and virtue, encouraging him to cast off grief and take other wives, saying she is unimportant.
246 The pigeon, delighted by his wife's words, welcomes the fowler and offers warmth and food. Desiring to honor his guest, the pigeon sacrifices himself, entering the flames. The fowler is overcome with remorse, lamenting his past actions and the pigeon's selfless act, which transforms his heart.
247 The fowler, filled with remorse, lamented his actions and resolved to change. He praised the pigeon's selfless act, threw away his hunting tools, and freed the she-pigeon. He vowed to practice righteousness, deny his body comforts, and wear out his life through penances, transformed by the pigeon's example.
248 The she-pigeon, grief-stricken, lamented her husband's loss, cherishing their happy memories. With no desire to live without him, she cast herself into the fire and was reunited with him in the afterlife, where they were honored and continued to sport in joy, surrounded by virtuous beings.
249 The fowler, inspired by the pigeon couple, sought a similar end through austerities. He entered a forest, where a bush fire broke out, and ran towards it, eager to cast off his body. Consumed by flames, he was cleansed of sins and attained success, shining in heaven like Indra.
250 Yudhishthira asked Bhishma about cleansing sin committed due to lack of judgment. Bhishma told the story of King Janamejaya, who killed a Brahmana and was abandoned by his people. Janamejaya underwent austerities and met Indrota, who rebuked him, warning of hell and rebirth in a lowly creature if he didn't atone.
251 Janamejaya, filled with remorse, implored Saunaka's guidance. He acknowledged past mistakes, feared Yama and hell, and pledged to change. Saunaka, with compassion, advised seeking wisdom, kindness, and regard for Brahmanas. Janamejaya swore to never harm them again, seeking protection and guidance to embark on a path of redemption.
252 Saunaka discourses on righteousness to Janamejaya, praising his strength and willingness to change. He advises Janamejaya to rule with compassion, cultivate righteousness, and visit sacred spots. Saunaka offers to assist Janamejaya in performing a horse-sacrifice to atone for past mistakes and regain blessedness.
253 Yudhishthira asked Bhishma if anyone had been restored to life after death. Bhishma told the story of a vulture and jackal arguing over a dead child. The kinsmen stayed, hoping for a miracle, and their devotion drew the attention of Sankara, who granted the child life, demonstrating the power of hope and divine grace.
254 Yudhishthira asked Bhishma how a weak person should face a powerful foe. Bhishma told the story of Salmali, a majestic tree, and Pavana, the wind god. Salmali's strength lay in providing shelter and joy, earning Pavana's protection. Similarly, the weak person's strength lies in cultivating friendship and protection.
255 Narada told Salmali that the Wind god protected him due to friendship, but Salmali boasted that his own strength was greater. Narada scolded Salmali, saying no creature could match the Wind's might. He rebuked Salmali for withholding worship and speaking untruths, and warned that he would report his words to the Wind god.
256 Narada told the Wind god what Salmali said, and the Wind god approached Salmali in rage. Salmali laughed, saying he wasn't afraid. The Wind god said he'd test his strength the next day. That night, Salmali realized his mistake and decided to use his intelligence to face the Wind's fury.
257 The Salmali tree, realizing its mistake, cut off its branches and leaves. The Wind god approached, surprised to see the tree had shed its proud top and flowers. The Wind said, "You are now under my power." The Salmali felt shame, remembering Narada's words.
258 Bhishma said, "Covetousness is the root of all sin, leading to wrath, lust, pride, and malice. It's never satisfied, even with great acquisitions. Good people, on the other hand, are self-restrained, truthful, and fearless, with no attachment to worldly objects. Seek instruction from them, Yudhishthira."
259 Bhishma said, "Ignorance is the root of misery, originating from covetousness. Attachment, hate, and loss of judgment are forms of ignorance. Avoid covetousness to attain happiness in this world and the next. Kings like Janaka and Yuvanaswa achieved heaven by suppressing covetousness. Make a strong resolution to avoid it, Yudhishthira."
260 Bhishma told Yudhishthira that self-restraint is the highest duty, leading to merit. It includes forgiveness, patience, non-injury, impartiality, truth, and conquest of the senses. A self-restrained person attains emancipation, wins esteem, and has no fear of the next world. Self-restraint is the most important virtue, with many merits.
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261 Bhishma said penance is the root of everything. Without it, actions bear no fruit. The Creator and Rishis achieved their goals through penance. It helps achieve the impossible and is the basis of all accomplishments. Abstention from food is the highest penance, superior to compassion, truth, and gift-giving.
262 Bhishma told Yudhishthira that truth is an eternal duty, the highest refuge, and the foundation of righteousness. Its thirteen forms include impartiality, self-control, forgiveness, and fortitude. Truth can be acquired through knowledge, devotion, and practice. It is immutable, eternal, and unchangeable, and supports all virtues.
263 Bhishma explained the origins of vices to Yudhishthira. Wrath comes from covetousness, lust from resolution, envy from wrath and covetousness, and loss of judgment from ignorance. True knowledge and compassion can conquer these vices. Tranquility of soul is essential to subdue them. Yudhishthira had conquered them through his desire for truth.
264 Bhishma described malevolent individuals as slanderous, mean, deceitful, arrogant, and cruel. They fear and suspect everyone, are liars, and take pleasure in harming others. They proclaim others' faults while hiding their own and regard virtuous people as pests. Bhishma advised Yudhishthira to avoid such people, who should be shunned by the wise.
265 Bhishma told Yudhishthira to support impoverished Brahmanas engaged in sacrifices and studies. He described malevolent individuals and emphasized avoiding them. Bhishma explained sacrifice rules, Brahmana behavior, and sin expiation. He stressed respecting Brahmanas and following scriptural rules to attain felicity and happiness.
266 Bhishma tells Nakula the sword's origin story. The Grandsire created the universe and beings, but the Danavas ignored his commands. The Grandsire created Asi, a sword, and gave it to Rudra to defeat the Danavas. The sword was passed down through gods and kings, and Nakula obtains it to protect righteousness.
267 Yudhishthira asked his brothers and Vidura about Virtue, Wealth, and Desire. Vidura said Virtue was foremost, Arjuna said Profit, and Bhimasena said Desire. Yudhishthira concluded that all three were important, but Emancipation was the ultimate goal, transcending attachment and desire. His words were met with applause and admiration.
268 Yudhishthira asked Bhishma about forming friendships and alliances. Bhishma advised avoiding covetous and sinful individuals, and instead forming alliances with those who are well-born, knowledgeable, and grateful. He told a story about a Brahmana who lived among robbers, lost compassion, and was awakened by an old friend.
269 Gautama, exhausted and lost, found a heavenly spot with a banian tree, golden sands, and fragrant flowers. He sat down, feeling the cool shade, and soon fell asleep, fanned by a perfumed breeze. A bird named Rajadharman returned home, welcoming Gautama with hospitality and worship, offering food and shelter.
270 Rajadharman, a crane, welcomed Gautama, a poor Brahmana, and offered hospitality. He introduced Gautama to his friend, King Virupaksha, who promised wealth. Gautama went to the king's city, Meruvraja, and was received gladly. The king gave him wealth and treasures, fulfilling his desire.
271 Gautama, a poor Brahmana, was welcomed by King Virupaksha, a Rakshasa. The king gave him wealth and food, and he returned to the banian tree where he met Rajadharman, the crane. Despite Rajadharman's kindness, Gautama considered harming him for food, driven by greed and covetousness.
272 Gautama, a Brahmana, slew Rajadharman, a crane who had shown him kindness. The Rakshasa king, Virupaksha, discovered the crime and ordered Gautama's capture. Even robbers refused to eat his flesh, deeming him too vile. The king declared that ingratitude has no expiation, and even cannibals and worms would not touch him.
273 Rajadharman, the crane, was revived by Surabhi's milk. Indra explained that the Grandsire's curse was lifted. Rajadharman requested Indra to restore Gautama, his slayer, to life. Indra granted the request, reuniting the friends. Bhishma emphasized the importance of gratitude, warning that ingratitude leads to hell.
274 Yudhishthira asked Bhishma how to overcome grief. Bhishma shared a story of a Brahmana who consoled King Senajit, advising detachment and understanding that joy and sorrow are revolving. Cultivate a tranquil soul by casting off desire, fear, and aversion, and regard all creatures as your own.
275 Yudhishthira asked Bhishma about the good thing to seek, given time's fleeting nature. Bhishma shared a story of Medhavin, who urged his father to seek knowledge and virtue, and break free from desires and worldly attachments to attain immortality through truth and self-restraint.
276 Yudhishthira asked Bhishma about happiness and misery. Bhishma shared a Brahmana's story, advocating for renunciation. Complete poverty is true happiness, freedom from danger. A poor man with a pure heart is superior to a wealthy, anxious, and sinful man. Renunciation is key to happiness and freedom from afflictions.
277 Yudhishthira asks about obtaining happiness when desires are unfulfilled. Bhishma shares Manki's story, who lost his bulls and renounced attachment and desire, adopting tranquility and compassion. Manki's loss led to self-realization, and he attained immortality by cutting desire's roots. Bhishma advises renouncing attachment for happiness.
278 Bhishma shares stories to teach Yudhishthira about freedom from attachments. Janaka says, "My wealth is unlimited, but I have nothing." Vodhya's preceptors include Pingala, an osprey, a snake, a bee, a maker of shafts, and a maiden. They teach abandoning expectation, living simply, and avoiding disputes.
279 Yudhishthira asks Bhishma about living a life free from grief. Bhishma shares the story of Prahlada and the sage Ajagara, who follows a vow of simplicity and detachment. The sage has transcended desire, attachment, and fear, and achieved tranquility, understanding that all things are dependent on destiny.
280 Wisdom is the greatest refuge, says Bhishma to Yudhishthira. He shares the story of Indra and Kasyapa, where Indra advises contentment and virtue. Indra says humans always desire more, but one should be happy with what they have and pursue knowledge.
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281 Yudhishthira asks about the path to wisdom and felicity. Bhishma advises that virtuous acts lead to happiness and affluence, while sinful acts lead to suffering. Past actions pursue the actor, and consequences unfold in their own time. Penances can wash away sins, and judgment should be used to do good.
282 Yudhishthira asks about the universe's origin and end. Bhishma cites Bhrigu's narrative, explaining that the Primeval Being, Manasa, created the universe and all living things. Manasa is eternal and unchangeable, and the universe is infinite, with limitless elements and cyclical structures. Brahman, born from the Lotus, is the creator.
283 Bharadwaja asks about creation. Bhrigu explains that Brahman created by fiat of will, first creating water, which is the life of all creatures. Water transformed into earth, mountains, and clouds. The celestial voice revealed that water, wind, and fire originated from infinite Space, and the earth was formed from fire's liquid portion.
284 Bharadwaja asks why the five elements are considered "great creatures". Bhrigu explains that they are infinite and vast, and all objects are made of them. He says trees have space, heat, and perception, and are not inanimate. The elements combine to create diverse forms, tastes, and sounds, enabling perception and movement.
285 Bharadwaja asks about bodily fire and wind. Bhrigu explains that heat resides in the head, protecting the body, while Prana causes exertion. Various breaths operate in different body parts, circulating heat, digesting food, and causing movement. Yogins use the breaths to attain Brahma, holding the soul in the brain.
286 Bharadwaja questions the value of life, suggesting it's insignificant if reliant on air. When an animal dies, its life force isn't visible, and internal heat is extinguished. He asks what happens to life when the body's elements are dissolved. He also questions reincarnation, asking how a person can come back to life.
287 Bhrigu explains that the living creature transforms into another form when the body dissolves. The Soul, formless and sustainer of breaths, pervades the limbs and perceives external properties. It feels pleasure and pain, witnesses the mind's acts, and migrates to another body when the current one dissolves.
288 Bhrigu explains that Brahman created the four orders equally, but they became distinguished by actions and qualities. Distinctions are not rigid and were created based on occupations and qualities. Cupidity and ignorance led some to fall away from their original order. Brahmanas devoted to scriptures can grasp Brahma.
289 Bhrigu explains that a Brahmana is one who is sanctified, studies the Vedas, and is pure in behavior. A Kshatriya engages in battle, a Vaisya in agriculture and trade, and a Sudra in various works. Characteristics, not birth, define one's order. Self-restraint, resisting passions, and faith lead to absorption in Brahma.
290 Bhrigu says Truth is Brahma, creating and upholding the universe. Truth leads to heaven, Untruth to hell. Happiness is unstable, sought by some, but Rishis seek a higher reward. Righteousness brings happiness, Unrighteousness brings afflictions. Happiness is an attribute of the Soul, desirable and the root of all acts.
291 Bhrigu explains the consequences of gifts, Righteousness, conduct, penances, and Vedic study. He outlines four modes of life: residence in a preceptor's abode, domestic life, forest life, and renunciation. Each mode has its own duties and practices, leading to heaven and the fruition of desires. Showing regard to guests and speaking kindly are emphasized.
292 Bhrigu describes the lives of forest recluses and Parivrajakas, who renounce worldly attachments and live ascetic lives, performing penances and observing vows. They roam the earth, free from attachment and aversion, and never injure living creatures. A region beyond the known world is described, where people are righteous and free from sin.
293 Bhishma explains good conduct involves purity, sun worship, ablutions, and eating silently facing east. Treat guests, attendants, and kinsmen equally, eat at right times, avoid unsanctified meat. Worship Brahmanas, use polite language, do good to all. Righteousness leads to eternal happiness after death.
294 Bhishma explains Adhyatma as the Supreme Soul that creates and destroys the universe. The five primal elements combine to form objects, and the Soul is the witness that pervades all beings. Intelligence creates the qualities of Darkness, Passion, and Goodness, and one can attain happiness by transcending them.
295 Bhishma explains four kinds of yoga meditation to Yudhishthira, which great Rishis use to attain eternal success. A yogin must restrain senses and mind, fixing them on meditation, making them independent of the body. Patient effort brings unmatched felicity and control, leading to Nirvana, a highly blessed state.
296 Yudhishthira asks about the fruits of silent recitation. Bhishma explains that it involves renunciation and abstention from rites, leading to cessation of desires and aversion. The Reciter attains purity, self-restraint, and freedom from attachment, eventually entering the Brahmic body or Brahma's region, transcending rebirth.
297 Bhishma explains that Reciters who fail to follow the discipline correctly or have improper motivations will go to hell. Faults include pride, attachment, lack of faith, and instability. Yudhishthira asks why Reciters who attain Brahma still take birth, and Bhishma attributes this to a lack of true knowledge and wisdom.
298 Bhishma describes the hell that a Reciter attains, explaining that even the regions of the gods are considered hell compared to the region of the Supreme Soul, which is uncreate, painless, and beyond the three attributes and eight incidents. A Reciter who identifies with their Soul goes to this Supreme region.
299 Yudhishthira asked about the dispute involving Time, Mrityu, Yama, Ikshvaku, and a Brahmana. Bhishma narrated how a pious Brahmana, devoted to Gayatri recitation for a thousand years, was visited by these deities. Despite their urging to ascend to heaven, he chose to continue his recitations.
300 Bhishma continues the story, describing the Brahmana and monarch's equal rewards and shared end. Deities arrive, and they concentrate their minds and control their souls. A fiery flame ascends, and they enter Brahman's self, receiving praise and welcome. Brahman declares that Veda readers and yogins will attain the same region.
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301 Bhishma narrates a discourse between Manu and Vrihaspati, where Vrihaspati seeks knowledge about the universe, creatures, and the fruits of knowledge and sacrifices. Manu explains that desire leads to happiness and misery, and liberation from desire leads to Brahma, the highest state.
302 Manu explains the origin of the universe, describing the cycle of creation and destruction. He discusses the soul's journey, using analogies to illustrate its relationship with the senses and knowledge. The soul takes on a new body after death, shedding its old one like a worn-out garment.
303 Manu describes the Soul as the silent Witness, omniscient and beyond senses. It exists independently, depending on itself, and can only be known through knowledge and intelligence. Manu uses analogies like the moon's reflection and the sun's motion to illustrate the Soul's nature and existence.
304 Manu explains the Soul's nature and its relationship with the senses, mind, and understanding. Ignorance and attachment lead to delusion and misery, while knowledge and self-restraint bring happiness and liberation. The Soul is beyond the senses and can only be attained through the understanding, leading to the Supreme.
305 Manu advises against brooding over sorrow, recommending wisdom and self-restraint for happiness and liberation. Worldly possessions bring sorrow, and one should not grieve over transitory things. The mind and understanding must be freed from attributes to attain the Supreme Brahma, which is without attributes and cannot be acquired by argument.
306 Manu explains that uniting the senses and mind reveals Brahma. The soul lives in different bodies due to past actions, and good deeds produce rewards in the same body. Brahma is the supreme, unchangeable, and infinite essence, transcending sorrow and opposites, and can only be attained through inference and intelligence.
307 Yudhishthira asks Bhishma to describe Vishnu, the Creator. Bhishma recounts Vishnu's creation of elements, Consciousness, and the first-born being, and his slaying of Madhu. He describes the birth of gods, Danavas, and men, and how Vishnu created the four orders of men and made deities rulers of different realms.
308 Yudhishthira asks about the first Prajapatis and Rishis. Bhishma explains that the Self-born Brahman had seven sons, including Marichi and Vasishtha, who are the first Prajapatis. He describes their descendants, including Daksha and Kasyapa, and explains the fourfold order among the gods.
309 Yudhishthira asks Bhishma about Krishna's energy and feats. Bhishma recounts a story where Vishnu assumes a boar form to slay the Danavas, terrorizing them with his roars and hoofs. The gods seek refuge with Brahman, who reveals the boar as Vishnu, the Supreme God and creator of all beings.
310 Yudhishthira asks Bhishma about the highest yoga for emancipation. Bhishma recounts a discourse where the preceptor explains Vasudeva as the Supreme cause, creator of all beings, and the cycle of creation and destruction. The Soul, without decay, dwells in the body, bound by its karma, entering different bodies accordingly.
311 Bhishma explains the cycle of rebirth, where the Soul is eternal and indestructible, but defiled by Ignorance. The wheel of existence revolves due to Passion, with the Unmanifest as the nave and the Manifest as the spokes. True knowledge can consume the causes of misery, allowing the Soul to escape rebirth.
312 Bhishma advises abandoning earthly attachments and desires to attain emancipation. The body is made of five elements and three attributes - Goodness, Passion, and Darkness - which induce acts. Cultivating Goodness and abandoning faults born of Passion and Darkness leads to emancipation.
313 Bhishma explains that Passion and Darkness lead to impurities, while Goodness leads to knowledge of the Supreme Soul. The Soul falls away from knowledge, leading to wrath and bondage. Renunciation of attachments ends sorrow and leads to Emancipation. The stream of creation begins with women, and men should not pursue them excessively.
314 Bhishma explains that knowledge and following the scriptures can conquer the senses. Men are superior among living creatures, and Brahmanas who know the Vedas are the most superior. Bhishma describes Brahmacharya as the foremost religion, a state of mind free from senses, and explains how to practice it.
315 Bhishma explains that attachment to sensory objects leads to helplessness, while detachment leads to the highest end. One should strive for emancipation through purity, tranquility, and knowledge, cultivating peace and renouncing worldly objects. Ahimsa, truth, honesty, and forgiveness are essential virtues.
316 Bhishma explains that a yogin should abandon sleep and dreams, influenced by passion and darkness. The mind never disappears, and dreams arise from worn-out senses. Impressions from past lives are not lost, and the Soul brings them forth. The mind exists in all things, and the Soul should be comprehended.
317 Bhishma explains that to know Brahma, one must understand four topics. The manifest body is liable to death, while the unmanifest chit-soul transcends death. Prakriti and Purusha are eternal, but Prakriti is fraught with attributes, while Purusha transcends them. Yoga leads to knowledge and Emancipation.
318 Yudhishthira asks Bhishma about Janaka's path to emancipation. Bhishma tells the story of Janadeva, who sought knowledge from various preceptors before meeting Panchasikha, an ascetic who discoursed on the religion of emancipation, refuting sceptics and Buddhistic doctrines, and emphasizing the permanence of the soul.
319 Bhishma tells Yudhishthira about Janadeva's conversation with Panchasikha. Janadeva asks about existence and emancipation, questioning the purpose of knowledge and action. Panchasikha explains the union of body, senses, and mind, and the three attributes of goodness, passion, and darkness. He teaches that renunciation leads to emancipation and felicity.
320 Yudhishthira asks Bhishma about the path to happiness and freedom from fear. Bhishma replies that self-restraint is key, enhancing energy and leading to success. A self-restrained person is calm, content, and compassionate, with a cheerful mind. They are well-behaved, humble, and master their passions, enjoying honors and heaven.
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321 Yudhishthira asks Bhishma about eating sacrifices' remnants. Bhishma says those who do without Vedic sacrifices fall, while those who do with a desire for heaven ascend but eventually fall. True penance is renouncing acts and humility, making one pure, an ambrosia eater, and a gods' adorer.
322 Yudhishthira asks Bhishma if man is the doer of his actions. Bhishma cites Prahlada and Indra's discourse. Prahlada, a wise Daitya king, attributes his tranquility to Nature, not personal exertion. He advises simplicity, self-control, and self-knowledge to attain Emancipation. Indra commends his words, and Bhishma illustrates that Nature drives everything.
323 Yudhishthira asks Bhishma how a monarch can live on after losing prosperity. Bhishma tells the story of Indra and Vali, where Vali, now an ass, wisdomfully says he doesn't grieve for his fall. Vali rebukes Indra for mocking him, saying wise people don't grieve or rejoice, but are tranquil souls.
324 Vali, now an ass, tells Indra he doesn't grieve for his fall as all things are transitory and Time destroys everything. He advises Indra not to brag and to adopt a true understanding. Vali reflects on his past life and notes that Time has taken away his prosperity, encouraging Indra to cultivate detachment.
325 Sree, the goddess of Prosperity, emerges from Vali's body and is addressed by Indra. She deserts Vali due to his faults and decides to dwell in Indra, instructing him to divide her into four parts borne by earth, waters, Fire, and good men. Vali vows to vanquish the gods in a future battle.
326 Namuchi, an Asura, remains untroubled despite losing prosperity. Indra asks if he indulges in sorrow, and Namuchi replies that it only wastes one's body and gladdens foes. He believes in accepting one's condition, and that a wise person remains unmoved by calamities, driving off grief and summoning cheerfulness.
327 Yudhishthira asked Bhishma for advice on dealing with dire distress. Bhishma recounted Vali's wisdom to Indra, emphasizing fortitude and understanding Time's power. Vali, despite losing everything, remained unmoved, teaching that happiness and misery are transient. Indra acknowledged this truth, showing compassion, and returned to his abode.
328 Bhishma tells Yudhishthira about Sree, the goddess of prosperity, who leaves the Asuras due to their decline in virtue. She joins Indra, describing the good qualities of her former hosts, including devotion, patience, and compassion. Sree's arrival brings joy and prosperity to the gods, highlighting the importance of virtue and truth.
329 Yudhishthira asks about attaining the immutable Brahma. Bhishma shares Jaigishavya's wisdom: wise men are unperturbed by praise or blame, conceal good deeds, and don't reciprocate injury. They focus on the present, have regulated minds, and are engaged in the well-being of all creatures, attaining the highest end, Brahma.
330 Yudhishthira asks about a person who is universally admired. Bhishma describes Narada's qualities: learned, humble, free from pride and malice, truthful, and a master of his senses. Narada seeks knowledge, is respectful, sweet-spoken, and free from envy. He is a great renouncer, devoted to Brahma, and loves everyone.
331 Yudhishthira asks about the origin and end of all creatures. Bhishma shares Vyasa's explanation: only Brahma exists before creation. Time measurements include days, nights, months, and years. Different yugas (Krita, Treta, Dwapara, Kali) have decreasing duties and life spans. Brahma's day and night last 1,000 yugas, cycling through creation and dissolution.
332 Vyasa explains that Brahma creates the universe with Avidya, leading to Mahat, Mind, and seven beings. Each creation repeats the previous one, with attributes determined by past actions. Penance is the highest good, and the Vedas are the source of knowledge. Time ordains variety, creating and swallowing up creatures.
333 Vyasa explains universal dissolution: a dozen Suns and Agni's flames burn, consuming the universe. Elements merge into each other, and sound disappears into Mind. Mind withdraws all manifestations, and Chandramas swallows it up. Time swallows Knowledge, and Might swallows Time. Iswara's Soul is the Unmanifest Brahma, the Supreme.
334 Vyasa explains a Brahmana's duties: study Vedas, perform sacrifices, beget children, teach, and make gifts. Examples of kings and sages who made great gifts and attained heaven include Satyasandha, Rantideva, and Indradamana. Generosity and selflessness lead to merit and fame lasting as long as the earth.
335 Vyasa explains a Brahmana's duties: acquire knowledge, live a life of restraint, perform sacrifices, study, and give gifts. Avoid injuring creatures and cultivate wisdom to cross the stream of life. Conquer wrath and envy, be pure and self-restrained, and follow scriptural acts to attain emancipation and success.
336 Vyasa explains that knowledge and self-restraint lead to emancipation. One must transcend attachment and pride, and achieve uniformity with the universe. The Sankhya and Yoga systems both lead to emancipation, characterized by freedom from desire, cupidity, and envy, and equal friendliness towards all creatures.
337 Vyasa explains that knowledge is the key to emancipation. Suka asks for clarification, and Vyasa criticizes those who believe in natural causes without a higher refuge. He values wisdom, categorizes creation into four kinds of birth, and praises those who observe duties and are acquainted with the Vedas and the Soul.
338 Vyasa explains that acts lead to knowledge and emancipation. Yogins believe Brahma is the universal cause. Men in different ages have different characteristics. Brahma is expounded in Vedas and Vedanta, but can't be beheld through acts. Observing duties and studying scriptures leads to emancipation.
339 Bhishma said that success in attaining Brahma is achieved through knowledge, penance, sense control, and renunciation. The Soul, invisible and supreme, dwells in all beings and is perceived through the mind. The wise see the Soul in all things, attaining unity and immortality, transcending life and birth.
340 Vyasa explains that uniting intellect, mind, and senses is knowledge. One should abandon desire, wrath, and fear, and practice Yoga with restraint and concentration. Brahma becomes perceptible to those with wisdom and a concentrated mind. One should disregard celestial temptations and merge them in knowledge, practicing Yoga in isolation.
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341 Suka asks about the contradictory Vedic declarations. Bhishma explains two paths: acts leading to rebirth, and knowledge leading to emancipation. Yogins shun acts, trapped in pleasure and pain, while knowledge attains a state beyond grief, birth, and death, becoming universal friends, devoted to all creatures' good.
342 Suka asks Vyasa about contradictory Vedic declarations. Vyasa explains that both acts and knowledge lead to emancipation, but knowledge is superior. He describes four life stages: student, domestic, forest recluse, and renunciate. Each stage has duties, and following them leads to emancipation and realization of the Supreme Soul.
343 Vyasa explains a householder's duties: storing grain, practicing six duties, and worshiping guests. Avoid cooking for oneself, slaughtering animals, and sleeping during the day. Share food with all creatures and practice self-restraint. Conquer disputes with relatives and others, and follow the three courses of duty in domestic life.
344 Bhishma explains the third mode of life, Vanaprastha, where one abandons domestic life and lives as a forest recluse, collecting only what's needed, living on rice and wheat, and performing sacrifices. The fourth mode, Renunciation, involves giving up attachments and devoting oneself to the self, attaining the Infinite.
345 Suka asks Vyasa about attaining the highest object of knowledge through Yoga. Vyasa explains that a true mendicant should be indifferent to all creatures, avoid company, and grant protection to all beings. They should be free from attachments, fear, and desire, and regard all creatures with an equal eye.
346 Vyasa explains that the Jiva-soul is endowed with entities that are modifications of Prakriti. The Soul acts with the aid of the senses and mind, and is superior to the understanding and Unmanifest. The Supreme Soul is concealed, but can be beheld by Yogins with subtile vision through purification of the heart.
347 Vyasa explains Adhyatma as the five great entities (earth, water, light, wind, and space) that form all creatures. Each entity has corresponding senses and attributes, and the understanding creates and withdraws them. The three attributes of Sattwa, Rajas, and Tamas arise from their own counterparts and exist equally in all creatures.
348 Vyasa explains that the mind creates ideas, the understanding settles them, and the heart discriminates what is agreeable. The understanding transcends the three states and creates entities. It's the soul, superior to the mind, and dispels darkness, revealing the Supreme Soul. The soul is discovered by the mind, like an object in light.
349 Vyasa explains that the understanding creates objects, and the Soul presides without mingling. Objects partake of the understanding's nature. Comprehending the Soul leads to happiness, cutting away heart knots and dispelling doubts. The wise, with Soul knowledge, are crowned with success, emancipated, and never sorrowful.
350 Vyasa tells Suka that the foremost duty is restraining the senses and concentrating the mind. Withdrawing from unworthy objects and directing towards worthy ones, one can behold the Soul, like a blazing fire. Crossing the river of life with understanding and wisdom leads to freedom from attachment and knowledge of the Soul.
351 Vyasa explains that a true Brahmana transcends desire, attachment, and aversion, achieving knowledge of the Soul. Freedom from desire leads to the status of Brahma. Attributes of a Brahmana include contentment, grieflessness, and freedom from attachment. The Vedas aim for truth, leading to subjugation of the senses and ultimate happiness.
352 Vyasa teaches the science of Adhyatma, explaining the five elements and their attributes: space (sound), wind (touch), light (form/color), water (taste), and earth (scent). The mind, understanding, and infinite Soul follow, with the Soul becoming Jiva invested with a body due to actions. Transcendence leads to Emancipation.
353 Vyasa explains that those who understand the scriptures can see the subtle Soul, like the sun's rays, within gross bodies. Yogins perceive invisible beings and the Jiva, freed from death, roaming in bliss. The science of Yoga reveals the Supreme cause, with six attributes, leading to liberation and freedom from rebirth.
354 Vyasa describes a tree of Desire in the heart, born from Error and nourished by Ignorance. Men are bound by chains of iron, seeking its fruit, but are destroyed by their desires. A wise person uses Yoga to uproot this tree, transcending sorrow. The body is a city, with the understanding as mistress.
355 Bhishma explains the properties of the five elements and the mind and understanding. Earth has properties like immobility and hardness, water has coolness and moisture, fire has energy and heat, wind has touch and strength, and space has sound and extension. The mind and understanding have various attributes, totaling sixty properties.
356 Yudhishthira asks Bhishma about life and death, wondering what dies - body, subtle body, or soul. Bhishma tells the story of King Anukampaka, who met Narada after his son's death. Narada shares a narrative about Brahman's creation and the origin of life and death, seeking to alleviate the king's sorrow.
357 Sthanu pleads with Brahman to spare created beings, appealing to his compassion. Brahman explains the earth's burden, but Sthanu suggests cycles of birth and death instead of destruction. A goddess, Death, emerges, but hesitates, moved by the universe's beauty. Sthanu's words establish a cycle of life, death, and rebirth.
358 Narada tells the story of Death's origin. Born from Brahman's body, Death is hesitant to destroy living creatures. Brahman reassures her, saying diseases will be the cause of death, not her actions. Death relents, agreeing to carry out her task. Narada consoles Yudhishthira, saying his son has attained heaven.
359 Yudhishthira asks Bhishma about righteousness. Bhishma explains that righteousness comes from the practices of the good, the Smritis, and the Vedas. He emphasizes the importance of truth and charity, and advises Yudhishthira to consider the impact of his actions on others and to always follow the path of righteousness.
360 Yudhishthira questions how to determine duty and righteousness, given the complexities of human life and varying circumstances. He notes that Vedas and Smritis provide guidance, but teachings sometimes contradict each other. He wonders how to discern true righteousness, given desires, passions, and motives that influence understanding.
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361 Bhishma tells Yudhishthira about Jajali, a Brahmana who practiced severe penances but felt proud when birds he cared for flew away. A voice in the sky said he wasn't equal to Tuladhara in righteousness. Tuladhara revealed he knew Jajali's past and offered to grant him a wish.
362 Tuladhara explains his philosophy to Jajali, emphasizing universal friendliness and harmlessness towards all creatures. He sells items without cheating, and believes in cultivating compassion and kindness. Tuladhara criticizes harming animals, noting even gods are present in all living creatures, and advocates for universal harmlessness to achieve true prosperity.
363 Jajali criticizes Tuladhara's philosophy, saying it will lead to chaos. Tuladhara responds, emphasizing the importance of non-violent sacrifice and self-reflection. He believes in cultivating inner virtue, not external rituals, and advocates for compassion towards all living beings. True sacrifice is mental, not physical.
364 Tuladhara tells Jajali to observe birds returning to their nests, displaying love for their father. He emphasizes the importance of faith and non-injury, saying acts without harm are serviceable in this life and the next. Faith cleanses sins, and its absence is a high sin. Tuladhara encourages Jajali to adopt faith.
365 King Vichakhy spoke out against animal slaughter in sacrifices, praising harmlessness as the highest duty. Bhishma agreed, citing Manu's teachings on non-violence. True Brahmanas worship Vishnu with pure offerings, not tainted meat or alcohol. Yudhishthira questioned how to survive without harming others, seeking a balance between self-preservation and non-violence.
366 Yudhishthira asks Bhishma about judging when to act or abstain. Bhishma tells the story of Chirakarin, who was commanded to slay his mother. Chirakarin reflected long, considering contradictory obligations, and delayed acting. Gautama repented his command, praising Chirakarin's delay, which avoided harm and earned happiness.
367 Yudhishthira asks Bhishma how a king can protect subjects without injury. Bhishma shares the story of Dyumatsena and King Satyavat, who discuss balancing righteousness and punishment. Satyavat suggests gentle punishment, considering offence and morality, while Dyumatsena argues for harsher punishment to maintain order.
368 Yudhishthira asks Bhishma about the religion that leads to both enjoyment and emancipation. Bhishma shares the story of Kapila and the cow, discussing the authoritativeness of the Vedas and the importance of sacrifice. Both courses of duty lead to the same end, with the duties of domesticity and Yoga producing high fruits.
369 Kapila and Syumarasmi debate the nature of existence and path to emancipation. Kapila advocates for self-restraint and knowledge, while Syumarasmi argues for the importance of domestic life and sacrifice. They discuss the role of the Vedas and the complexity of Hindu philosophy, seeking understanding and spiritual enlightenment.
370 Kapila and Syumarasmi debate the path to emancipation. Kapila emphasizes knowledge and renunciation, stating acts cleanse the body, but knowledge is the highest end. He describes qualities for attaining Brahma, including sense control and forgiveness. Kapila bows to Brahma, the uncreate and prime cause of the universe.
371 Yudhishthira asks Bhishma about Religion, Profit, and Pleasure. Bhishma tells the story of Kundadhara, a Cloud who grants a Brahmana's wish for virtue over wealth. The Brahmana undergoes penances, acquires spiritual vision, and beholds thousands of kings in hell. Kundadhara forgives him, and he attains ascetic success, showcasing the power of virtue.
372 Yudhishthira asks Bhishma about the sacrifice that is ordained for virtue alone. Bhishma tells the story of Satya, a Brahmana who performed sacrifices with roots and fruits. A deer, actually Dharma, appears and asks Satya to slay him, but Satya refuses, and Dharma assists him in a non-violent sacrifice.
373 Yudhishthira asks Bhishma about sin, virtue, renunciation, and emancipation. Bhishma explains that desire and aversion lead to sin, while virtue arises from seeking the good of others. A righteous person acquires wealth and friends through righteous means and seeks renunciation and emancipation through knowledge, leading to eternal success.
374 Yudhishthira asks Bhishma about the means to achieve Emancipation. Bhishma explains that one must practice forgiveness, abandon desires, and conquer sleep, fear, and breath. Desire, aversion, and lust are to be dispelled by patience and study of truth. Contentment, benevolence, and self-control are essential for attaining Brahma.
375 Bhishma recounts the discourse between Narada and Asita-Devala. The universe is created from five essences: water, space, earth, wind, and heat. Time and the Understanding create other objects. Creatures merge into these essences. The senses perceive five properties. Jiva migrates from body to body until freed and attains Brahma.
376 Yudhishthira expresses remorse for sinful deeds and asks Bhishma how to dispel the thirst for wealth. Bhishma shares the ruler of Videhas' words: true happiness comes from disappearing desire, not wealth. Desire leads to sorrow; cast it off and apply wealth to virtuous purposes to attain tranquility.
377 Yudhishthira asks Bhishma about the source of good amidst the terror of time. Bhishma shares a story of Medhavin, who urges his father to seek virtue and truth, warning that death and decrepitude are inevitable. Medhavin advocates for non-injury and truth as the means to achieve immortality.
378 Yudhishthira asks Bhishma about attaining Brahma's place. Bhishma advises a life of Renunciation, self-control, and compassion, with a focus on inner peace and self-realization. One should be frugal, fearless, and equable, disregarding desires and injuries. This path leads to Emancipation and eternal felicity for the wise.
379 Yudhishthira asks Bhishma about achieving a life of Renunciation, free from sorrow. Bhishma cites Vritra's story, who lost prosperity but didn't grieve, having understood the cycle of birth and death. He encourages Yudhishthira to learn from Vritra and strive for Renunciation, the path to true happiness and liberation.
380 Usanas praises Vishnu's greatness. Sanatkumara arrives, worshipped by Usanas and the prince of Asuras. Sanatkumara explains that the universe rests on Vishnu, who creates and destroys all things. Vishnu cannot be obtained through scriptural lore, penances, or sacrifices, but only by restraining the senses. He is the Supreme Lord, dwelling in all creatures.
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381 Yudhishthira asks how Vritra, a virtuous Asura, was vanquished by Indra. Bhishma describes the fierce battle, where Vritra used powers of illusion and Indra relied on Yoga and Mahadeva's energy. Indra slew Vritra with his thunderbolt, and the gods and Rishis celebrated the victory.
382 Bhishma describes Vritra's symptoms as he was overtaken by Mahadeva's energy. Indra slew Vritra with his thunderbolt, but the sin of Brahmanicide pursued him. The Grandsire divided the sin into four portions, taken by Agni, trees and herbs, Apsaras, and Waters, each with a means of rescue from the sin.
383 Yudhishthira asks Bhishma about Fever's origin. Bhishma explains it arose from Mahadeva's sweat when he was angry. A being emerged, consumed Sacrifice, and pursued deities and Rishis. Brahman appeared, appointed Mahadeva a share of offerings, and Fever was distributed into various forms, including heat and diseases.
384 Janamejaya asks about Daksha's Horse-sacrifice destruction. Vaisampayana explains Daksha omitted Mahadeva, provoking Uma's rage. Mahadeva created Virabhadra, who destroyed the Sacrifice despite the gods' efforts. Daksha sought Mahadeva's protection, and he restored the destroyed articles, highlighting his power and importance in sacrifices.
385 Yudhishthira asked Bhishma for the names by which Daksha worshipped the great deity. Bhishma recounted Daksha's hymn: 'I bow to thee, O lord of all gods, destroyer of Asuras, adored by gods and Danavas. Thou art thousand-eyed, fierce-eyed, three-eyed, omnipresent, and the Cause, Effect, Action, and Instrument of all that is unreal and real. Thou art Bhava, Sarva, Rudra, and the destroyer of the triple city.' Mahadeva, pleased with Daksha's devotion, granted him boons and forgiveness.
386 Yudhishthira asks Bhishma about Adhyatma, the science of the self. Bhishma explains the five great essences, the senses, and the mind, and the three states of the Understanding: Sattwa, Rajas, and Tamas. He advises Yudhishthira to cultivate Knowledge and fortitude to attain happiness and liberation.
387 Yudhishthira asks Bhishma about preventing sorrow and death. Bhishma shares a story about Narada and Samanga, who says he knows the past, present, and future, and is therefore free from sorrow. Samanga emphasizes self-control, non-attachment, and good conduct as the path to felicity and liberation.
388 Yudhishthira asks Bhishma what is beneficial for someone ignorant of scriptural truths. Bhishma shares a story where Narada advises Galava to practice good offices, suppress enemies, and acquire Religion, Profit, and Pleasure. Narada emphasizes virtue, wisdom, and reverence, and warns against excess, pride, and self-elevation.
389 Yudhishthira asks Bhishma how to behave as a king. Bhishma shares Arishtanemi's advice to Sagara: free yourself from attachments, indulge senses, then suppress desire. Emancipation brings true felicity, attachment leads to grief. Be content with little, conquer senses, and behold the world's suffering and impermanence.
390 Yudhishthira asks Bhishma about Usanas, a celestial Rishi who helped Asuras and hindered deities. Bhishma explains that Usanas entered Kuvera's body through Yoga, took his wealth, and was swallowed by Mahadeva. He emerged from Mahadeva's urethra, gaining power but losing ability to travel to the firmament's center.
391 Yudhishthira asks Bhishma about beneficial acts. Bhishma shares King Janaka's story, where Parasara says righteousness earned through good acts is supreme. Four methods of living support oneself and others. Good and bad acts lead to corresponding fruits. Virtues like self-restraint and forgiveness achieve happiness.
392 Parasara advises using body and mind for knowledge and righteousness, avoiding sinful acts that bring sorrow. Renunciation and self-reflection are key. Righteous acts can cancel sinful ones, but require deliberation. Acts done without reflection are like water escaping from an unbaked vessel, while deliberate acts bring increasing benefits.
393 Parasara says people act for personal gain, but making gifts to distinguished people leads to merit. Protect wealth acquired by proper means. Pay off debts to gods, guests, servants, ancestors, and oneself by performing various acts. Righteousness is eternal and should not be abandoned for wealth. Humility and serving others are important.
394 Parasara advises Sudras to serve other classes, associating with good men and acquiring good qualities. Righteousness is key. A wise man avoids acts dissociated from virtue, even if advantageous. Protection, study, earning, and serving bring respect. Gifts made righteously and with reverence bring excellent fruits, leading to happiness and respect.
395 Parasara said, 'Wealth earned righteously is praiseworthy and productive of great benefits. A Brahmana can take up Kshatriya or Vaisya duties without falling from righteousness but falls if engaging in Sudra duties. Sudras may trade or practice arts when unable to serve other orders. Lust, Wrath, and Cupidity corrupted men, but Siva destroyed these Asuras, restoring righteousness. Abstain from harmful acts, seek knowledge of the Soul, and maintain virtue and wisdom to achieve auspiciousness.'"
396 Parasara discusses penances, saying attachment and aversion lead to desire for enjoyment, resulting in evil acts and destruction. Penance is essential for all, leading to heaven and happiness. Celestial beings, kings, and householders have achieved success through penance. It's necessary for all, regardless of status or circumstances.
397 Janaka asks Parasara about the origin of different colors and classes of men. Parasara explains that all men were originally Brahmanas, but fell away from penance and became different classes. He describes the duties of each order and emphasizes the importance of virtues like compassion and truthfulness.
398 Parasara advises devotion to seniors and respecting one's sire and preceptor. A Kshatriya should fight equally armed opponents, not striking the fatigued or frightened. Death at the hands of a superior or equal is laudable. The soul roves through the sky before rebirth, and ignorance is the greatest foe.
399 Janaka asks Parasara about the path to happiness and success. Parasara advises dissociation from attachments, knowledge, and harmlessness to all creatures. Sin cannot attach to a man of wisdom, and one who is free from attachments is never stained by sin. Yoga and renunciation lead to happiness and felicity in heaven.
400 Yudhishthira asks Bhishma about virtues. Bhishma narrates a story about the Sadhyas and a Swan, praising truth, self-restraint, forgiveness, and wisdom. The Swan says these virtues lead to heaven and advises against cruel speeches and revilement. Ignorance and malice prevent people from shining.
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401 Yudhishthira asks Bhishma about Sankhya and Yoga. Bhishma explains that both systems have strengths and weaknesses and recommends choosing one that suits individual inclinations. He praises Yoga's power to attain emancipation, using metaphors like fish and birds escaping nets. The path of Yoga is difficult, but perseverance leads to identification with Brahma.
402 Yudhishthira asked Bhishma about Sankhya philosophy. Bhishma explained it is faultless and emphasizes understanding existence's true nature, leading to Emancipation. It involves comprehending Sattwa, Rajas, and Tamas, recognizing self-knowledge, and detaching from worldly desires. Followers of Sankhya achieve union with the Supreme Soul, attaining immortality and escaping the birth-death cycle. This knowledge leads to the highest spiritual state, embodying the universe's essence.
403 "Yudhishthira asked about the Undeteriorating and Deteriorating. Bhishma shared the dialogue between Vasishtha and King Karala, explaining that Prakriti creates the Manifest, which is destructible, while Vishnu, the Undeteriorating, transcends them all. Through knowledge, the Indestructible becomes truly known, showing the transformation into Kshara."
404 "Vasishtha said, 'Thus, in consequence of his forgetfulness, the Soul follows ignorance and obtains thousands of bodies one after another. He attains thousands of births among intermediate orders and sometimes among the gods. From humanity, he goes to heaven and returns, sinking into hell. Though transcending attributes, the Soul invests himself with them, subjecting to happiness, misery, and diseases. The Soul sees himself practicing various duties, making gifts, or following derelictions. The deluded Soul, through Ignorance, experiences the cycle of birth, death, and rebirth, subject to good and bad acts, suffering due to attachment and ego.'"
405 Vasishtha explains that Jiva undergoes countless births and deaths due to ignorance. Like the moon, Jiva transforms and takes on various forms, but its pure essence remains constant. The soul is pure but becomes impure due to devotion to ignorance and Prakriti, leading to repeated births and association with the three attributes.
406 Janaka asks Vasishtha about the relationship between male and female, comparing it to Purusha and Prakriti. Vasishtha explains the distinction between Jiva-soul, universe, and Supreme Soul, which transcends attributes and Prakriti. The Supreme Soul is eternal, immutable, and beyond all attributes, ordaining all things.
407 Janaka asks Vasishtha to clarify Unity and multiplicity. Vasishtha explains Unity is the attribute of the Indestructible, while multiplicity is the attribute of the Destructible. He describes Yoga practices and the Sankhya philosophy, explaining the Supreme Soul presides over Prakriti and attaining tranquility and emancipation.
408 Vasishtha explains Vidya and Avidya, describing the Sankhya philosophy and the nature of Jiva. Jiva is both Indestructible and Destructible, becoming one with Brahma when it ceases to exist with Prakriti. Self-realization allows Jiva to cast off the Destructible and attain identity with the Indestructible.
409 Vasishtha explains the difference between Buddhas (Supreme Soul) and Abuddha (Jiva). Jiva, under illusion, regards itself as real and fails to understand the Supreme Soul. Self-realization allows Jiva to recognize its true nature and become one with the Supreme Soul, attaining freedom from virtue and vice.
410 A Rishi advised King Vasuman to pursue righteousness, abstain from harming creatures, and acquire wealth through righteous means. He stressed considering time, place, and character in determining what is righteous and cultivating good thoughts, patience, intelligence, and firmness. Vasuman turned his mind towards righteousness, inspired by the Rishi's words.
411 Yudhishthira asks Bhishma about the nature of reality. Bhishma recounts Yajnavalkya's discourse to Janaka, explaining eight principles of Prakriti and sixteen modifications, including senses, elements, and mind. He describes nine kinds of creation and twenty-four principles, explaining the nature of reality according to scripture.
412 Yajnavalkya explains the duration of time, stating that a day and night of Brahma last 10,000 Kalpas. Brahma creates herbs, plants, and the Earth, and places the sky between Heaven and Earth. The Mind leads the Senses, and their activity ceases when the Mind is still. The Mind is the Lord of the Senses.
413 Yajnavalkya describes the destruction of the universe by Brahman, who creates and destroys all objects. Maharudra, in the form of Surya, consumes all beings, and the elements are destroyed in a sequence. Sambhu, the Supreme Effulgence, swallows up the Mahat-soul, and what remains is the Undecaying and Immutable.
414 Yajnavalkya explains Adhyatma, Adhibhuta, and Adhidaivata, relating to the body and its functions. He describes the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their corresponding qualities, including virtues like patience and compassion, and vices like pride and lust.
415 Yajnavalkya explains the three attributes of Prakriti and their intermixture, determining the nature of beings. He describes the Unmanifest Purusha's various forms and the attainment of superior birth and eternal life. Janaka seeks further knowledge on Prakriti, Purusha, and the religion of Emancipation, including the Sankhya and Yoga systems.
416 Yajnavalkya explains Purusha's association with attributes and Prakriti. He uses analogies to show their distinctness, warning that misunderstanding will lead to hell. He has explained Sankhya philosophy, which leads to emancipation, and will now discuss the Yogins' science.
417 Yajnavalkya explains the science of Yoga, equivalent to Sankhya philosophy. He describes two types of Yoga practices, regulating breath and senses, and concentrating the mind. The goal is to contemplate the eternal, immutable Supreme Soul, and attain Emancipation after casting off the physical body.
418 Yajnavalkya describes the soul's journey after death, depending on the body part it escapes from. He explains premonitory signs of death and advises uniting with the Supreme Soul through Samadhi to conquer death. A life of abstinence and focus on the Supreme Soul leads to immortality.
419 Yajnavalkya obtained the Yajushes from Surya, who commanded Saraswati to enter his body. Overcome by the energy, Yajnavalkya plunged into a stream. Surya assured him the burning sensation would soon cease. Once eased, Yajnavalkya received the Vedas, Upanishads, and Satapathas by inward light. His understanding then turned towards Emancipation.
420 Yudhishthira asks Bhishma how to avoid death. Bhishma shares a story where Janaka asks Panchasikha a similar question. Panchasikha replies that nothing can prevent decrepitude and death, but one can transcend them by following the eternal path of Nivritti, abstaining from all acts.
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421 Yudhishthira asked about Emancipation within domestic life. Bhishma recounted Janaka and Sulabha's discourse. Janaka, practicing Renunciation, met Sulabha, a mendicant testing his Emancipation. She entered his mind using Yoga. Janaka demonstrated his detachment. Sulabha criticized his attachment to royal duties. Janaka defended true Emancipation through knowledge and renunciation. Sulabha acknowledged his hospitality and noble lineage, departing the next morning.
422 Bhishma replied, "Vyasa, seeing his son Suka living fearlessly, taught him the Vedas and said: 'O son, master your senses, endure cold, heat, hunger, and thirst, and practice righteousness. Observe truth, sincerity, and self-restraint. Your body is transient, like froth on water. The Jiva-soul sits unattached like a bird on a tree. Life is short, and foes are ever watchful. Why be heedless? Seek preceptors, avoid misguided men, and set your heart on the next world.'"
423 Yudhishthira asks Bhishma about the efficacy of gifts and penances. Bhishma explains that evil thoughts lead to sinful acts, causing distress, while faith and devotion lead to joy. One's actions follow them, influencing future experiences. Time drags all creatures along, manifesting past actions at the proper time.
424 Yudhishthira asks Bhishma about Suka, son of Vyasa, and his path to success. Bhishma explains that Vyasa's penances and union with the Supreme Soul led to Suka's birth. Vyasa practiced austerities for a hundred years, and Mahadeva granted him a son with elemental puissance.
425 Bhishma tells the story of Suka's birth from Vyasa's vital seed, born with divine gifts and celebrated by gods and Rishis. Suka studies Vedas, selects Vrihaspati as preceptor, and practices severe penances, earning respect in childhood. He focuses on the religion of Emancipation, shunning domestic life.
426 Suka seeks knowledge of Emancipation from his father Vyasa, who instructs him to visit King Janaka of Mithila. Suka travels on foot, observing nature without attachment, and meets King Janaka's damsels, who try to entertain him. However, Suka remains focused on Yoga, unaffected by distractions.
427 King Janaka welcomes Suka, who seeks knowledge of Emancipation. Janaka explains the duties of a Brahmana, including Vedic study and penances. Suka asks if the three modes of life are necessary for Emancipation. Janaka emphasizes the importance of a cleansed understanding and transcending worldly attachments.
428 Suka, after hearing King Janaka's words, meditated and went to the mountains of Himavat, where his father Vyasa was dwelling with his disciples. Vyasa was pleased to see Suka and heard about his conversation with King Janaka. The disciples requested a boon, seeking exclusivity in their knowledge.
429 Vyasa's disciples sought permission to leave, and he warned them to be heedful as the Vedas are liable to be misunderstood. After they left, Narada visited Vyasa and asked why the Vedic sounds were silent. Vyasa and Suka recited the Vedas, but a violent wind arose, prompting Vyasa to suspend the recitation.
430 Narada visited Suka, who was studying scriptures, and asked him to share his wisdom. Suka replied that knowledge is the highest eye, renunciation is best, and self-control is essential. Attachment leads to sorrow, and one should restrain desire and wrath. Compassion, forgiveness, and self-knowledge are essential for spiritual growth.
431 Narada said, "Listen to these scriptures, which bring tranquility and happiness. Don't grieve over the past, as it cannot be changed. Think of the faults in things you're attached to and regard them as evil. Men of wisdom don't shed tears. Seek contentment, which is the highest happiness. Combinations end in dissolution."
432 Narada said, "Transitions of happiness and sorrow are inevitable. Protect yourself from decrepitude, death, and disease. Days and nights run ceaselessly, bearing away life. Vital seed produces embryos, sometimes succeeding, sometimes failing. Ascribe it to man's faults. Cast off righteousness and sin, and use Yoga to attain felicity."
433 Suka, Vyasa's son, sat on a mountain summit and began his Yoga practice. He transcended space, circumambulated Narada, and soared into the sky, traversing with the speed of wind or thought. All creatures gazed in wonder, and the denizens of heaven rained celestial flowers. Apsaras and Gandharvas were filled with wonder.
434 Suka, a regenerate Rishi, cast off faults and attributes, dwelling in Brahma like a smokeless fire. He pierced through two summits, causing a loud noise in heaven. Adored by Gandharvas and Rishis, he attained the highest station. His sire Vyasa lamented, and Mahadeva consoled him, saying Suka's fame would endure.
435 Yudhishthira asked Bhishma about the deity for success, heaven, and emancipation. Bhishma narrated Narada's discourse with Narayana, who explained that the minute, inconceivable Soul (Kshetrajna) is the ultimate reality, source of all creation, and the essence of all beings. Worshiping it leads to emancipation and the highest end.
436 Bhishma narrated Narada's discourse with Narayana, where Narada sought to know the universe's secrets. Narayana explained the White Island's denizens have no senses, don't eat, and are sinless. King Uparichara, a Narayana devotee, ruled righteously and followed the Sattwata ritual, composing a treatise on duties and observances.
437 King Uparichara, a Narayana devotee, performed a horse sacrifice without animal slaughter. Vrihaspati, the Hota, was angry when Narayana accepted offerings invisibly. Ekata, Dwita, and Trita calmed him, sharing their own experience of attempting to behold Narayana on the White Island, where they underwent severe austerities.
438 King Vasu, a Narayana devotee, fell from heaven due to a curse from Rishis for supporting animal sacrifices. Gods protected him, and he continued to worship Narayana, eventually regaining his celestial form and ascending to Brahman's region. His devotion to Narayana helped him escape the curse.
439 Narada arrived at White Island, worshipping the white men who were Narayana's devotees. He recited hymns and mantras, standing in Yoga, and sang a hymn to Narayana, addressing Him by various names and attributes, praising His role as creator, sustainer, and destroyer, and seeking to behold Him.
440 Narada worshipped Narayana's devotees on White Island, reciting hymns. He praised Narayana as the creator, sustainer, and destroyer, and sought to behold Him. With devotion, Narada sang a hymn, addressing Narayana by various names and attributes, seeking a glimpse of the divine.
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441 "Narayana, the Supreme Soul, is both doer and enjoyer of sacrifices. Brahman and other deities, embracing actions and penances, adore Him. The Vedas, sacrifices, and observances were created to sustain the universe. Deities draw strength from sacrifices performed by humans, ensuring the world's balance and order."
442 Janamejaya asked Vaisampayana to explain the diverse names of Hari. Kesava explained that the names relate to His attributes and acts, and are mentioned in the Vedas and Puranas. He is the Supreme Soul, universe, and source of all creatures, identifiable with Sattwa, Rajas, and Tamas, and the creator and destroyer of the universe.
443 Arjuna asked, "How did Agni and Shoma attain uniformity in their original nature?" Krishna replied, "When four thousand celestial Yugas elapse, the universe dissolves into an infinite expanse of water. From this unmanifest Brahman, Hari emerges, creating Brahma. Desiring to create beings, Brahma causes Agni and Shoma to spring from his eyes. The Brahmanas originated from Shoma, and the Kshatriyas from Agni. Brahmanas perform sacrifices that strengthen the deities. Agni, as the Hotri, performs sacrifices, while Brahmanas uphold the universe through their rituals. Hence, the harmony between Agni and Shoma signifies the divine order maintained through sacrifices and duties."
444 Saunaka asked Sauti about the narrative of Narayana, which is more fruitful than visiting sacred retreats. Narada proceeded to Vadari to meet Nara and Narayana, who were engaged in austerities. Janamejaya asked Vyasa about Narada's journey and conversation with Nara and Narayana, who were born in the race of Dharma.
445 Nara and Narayana praised Narada for beholding Narayana, a feat even Brahma couldn't achieve. They explained that Narayana is the origin of the universe's attributes, including forgiveness, taste, heat, light, touch, sound, and mind. They described the path of the emancipated and praised Narada's devotion to Narayana.
446 Narada performed rites in honor of the deities and Pitris, worshipping Vishnu as instructed by Nara. Nara and Narayana explained that Vishnu created the Pitris as a boar, raising the Earth and dedicating three balls of mud to himself. These Pitris receive worship offered by all, equal to worshipping Vishnu.
447 Narada became devoted to Narayana after hearing Nara and Narayana's words. Vyasa, the son of Gandhavati, recited this discourse on Narayana's glory, which is the highest and immutable. Vishnu is the soul of all beings, and hating him is hating one's own self. May Narayana be your refuge.
448 Janamejaya asked about Vishnu's horse-head form, seen by Brahma on the northern ocean shore. Vaisampayana explained that Narayana, the supreme Lord, creates and destroys the universe in cycles. He assumed a horse-head form to recover the Vedas stolen by Madhu and Kaitabha, and restored them to Brahma.
449 Vaisampayana explained the religion of devotion, dear to Narayana, which was first promulgated by Narayana himself in the Krita age. It was transmitted through Rishis and gods, including Brahma and Rudra. This religion is difficult to comprehend and practice, but it leads to emancipation and understanding Narayana.
450 Janamejaya asked Vaisampayana about different systems of knowledge and religion. Vaisampayana explained that Narayana created Brahma, who created the universe. Narayana created diverse forms to uphold the righteous and created a Rishi to distribute the Vedas. Vyasa, a portion of Narayana, had the power to see past, present, and future.
451 Janamejaya asked about Purushas. Vaisampayana explained that Sankhya and Yoga propose multiple Purushas, but ultimately, there is one supreme Purusha. Brahma meditated on this infinite Purusha, the source of all things, identical with the universe. Multiple Purushas exist, but can merge into the supreme, eternal Purusha.
452 Brahma explained that the supreme Purusha is eternal, immutable, and immeasurable, pervading all things. He is the inner soul, the all-seeing Witness, and the universe is His display. He is Narayana, unaffected by actions, and the ultimate reality beyond human intellect and dualities.
453 Vaisampayana told king Janamejaya about a conversation between Yudhishthira and Bhishma. Yudhishthira asked about duties of different modes of life, and Bhishma shared a story told by Narada to Indra. Narada's story was about duties leading to emancipation, and Vaisampayana retold it to share that wisdom.
454 A Brahmana in Mahapadma was troubled by doubts about his duties. He met a guest, another Brahmana, and shared his concerns. The guest was also confused, but shared his observations about various paths to heaven, including sacrifices, self-restraint, and compassion. Their conversation sparked a thoughtful discussion about duty and emancipation.
455 The guest told the Brahmana to seek guidance from Padmanabha, a virtuous Naga in the city of Naimisha. Padmanabha is intelligent, well-versed in scriptures, and devoted to Vedic studies. He performs sacrifices, makes gifts, and practises forgiveness. He is truthful, kind, and self-controlled, and will show the highest religion.
456 The host replied, "Your words bring me comfort, like a heavy load lifted. It's like finding rest after a long journey, or quenching thirst with cool water. I'm filled with joy and will do as you say. Stay with me tonight and let's discuss renunciation." They passed the night in cheerful conversation.
457 The Brahmana arrived at the Naga's house, proclaiming, "I am a Brahmana, come as a guest!" The Naga's wife welcomed him, worshiped him with due rites, and asked about his journey. He expressed his desire to see the Naga, who was away dragging Surya's car for a month.
458 The Nagas, distressed by the Brahmana's fasting, sent kinsmen to persuade him to eat. They offered worship and food, saying, "Accept our hospitality - roots, fruits, leaves, water, rice, or meat." The Brahmana replied, "Wait eight days for the Naga chief's return, then I will break my fast."
459 The Naga chief, Padmanabha, returned home after 15 days. His wife greeted him and said, "A Brahmana arrived 15 days ago, awaiting your return. I promised to send you to him. He has taken a vow to recite the Vedas on the Gomati's banks. Please grant him his wish."
460 The Naga chief asked his wife about the Brahmana, doubting if a human could see him. She described the Brahmana as simple and candid, eager to meet him. She persuaded the Naga to see him, warning that refusing a guest would incur sin. He agreed, realizing wrath can lead to destruction.
461 The Naga chief met the Brahmana, Dharmaranya, who had been waiting to see him. The Brahmana sought to attain the Supreme Soul, beyond attachment and detachment. He asked the Naga to answer a question before revealing his purpose. The Naga agreed, praising the Brahmana's piety and devotion to the good of all.
462 The Naga described wonders he saw while dragging the sun's chariot. A being with equal effulgence came towards the sun, rending the firmament, and merged into the sun's disc. The Naga was confounded, unable to distinguish the original sun from the newcomer. He asked the sun, "Who is this being?"
463 Surya said, "The Being is a Brahmana who attained heaven through the Unccha vow. He subsisted on fruits and leaves, pleasing Mahadeva with constant recitation. Devoted to all creatures' welfare, he surpassed deities and others. His success is an excellent end, and he still goes around the Earth, staying in my disc."
464 Missing
465 The Brahmana thanked the Naga and prepared to leave, but was asked to stay and share his purpose. He sought guidance on attaining righteousness and was inspired by the Naga's story. He decided to follow the Unccha vow and sought blessings. The Naga and Brahmana bid each other farewell.
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1 Bhishma tells Yudhishthira a story about Gautami and a fowler, Arjunaka, who wants to kill a serpent that bit her son. Gautami convinces him to spare its life, and Mrityu and Kala appear, explaining that all beings are subject to their own karma and the forces of time.
2 Yudhishthira asks Bhishma about a householder who conquered Death through virtue. Bhishma tells the story of Sudarsana, son of Agni, who took a vow to conquer Death. Sudarsana honors a Brahmana guest, dedicating his life and possessions, and is rewarded by conquering Death and attaining all worlds.
3 Yudhishthira asks Bhishma how Viswamitra, a Kshatriya, attained Brahmanahood. He notes Viswamitra's achievements and asks how he became a Brahmana without taking another birth. Bhishma begins the story, saying Viswamitra's transformation was due to austere penances and devotion, and promises to relate the details.
4 Bhishma tells Yudhishthira about Viswamitra's birth. Richika's son Jamadagni is born to Satyavati, while Viswamitra, a Kshatriya, is born to Gadhi's wife. Despite being a Kshatriya, Viswamitra becomes a Brahmana through penance and founds a Brahmana race. Bhishma lists Viswamitra's many sons, who start various Brahmana clans.
5 Yudhishthira asks Bhishma about compassion and devoutness. Bhishma tells the story of a parrot who refuses to leave a withered tree where it was born and raised. Indra, impressed by the parrot's compassion, revives the tree with nectar. Bhishma concludes that communion with the pious can lead to attaining desires.
6 Yudhishthira asks Bhishma about Exertion and Destiny. Brahma tells Vasishtha that both are necessary, but Exertion is more important. He uses the seed and soil analogy, saying Destiny needs Exertion to grow. Examples from gods and humans show Exertion leads to happiness and prosperity, while Destiny alone is insufficient.
7 Yudhishthira asks Bhishma about the fruits of good deeds. Bhishma explains that actions have consequences, and describes various sacrifices and renunciations that lead to desirable outcomes. He highlights the importance of truth, nobility, and virtue, and notes that desire is hard to conquer. The Kuru princes are filled with wonder and joy.
8 Yudhishthira asks Bhishma who deserves worship. Bhishma reveres knowledgeable, self-controlled Brahmanas and those who respect and serve them. He values Brahmanas above family, hoping to attain felicity through devotion. Bhishma advises protecting and worshipping Brahmanas like sires, warning against angering them due to their potent penances.
9 Yudhishthira asks about those who promise gifts to Brahmanas but don't deliver. Bhishma says their hopes become fruitless, good deeds nullified. Scripturally, they can be cleansed by giving away dark-eared horses. He shares a story of a jackal and ape who suffered due to similar past sins.
10 Yudhishthira asks Bhishma about imparting instructions to someone of low birth. Bhishma shares a story of a Sudra who sought instruction from a Rishi, leading to their rebirth as king and priest. The king reveals their past lives, and the priest, realizing his mistake, seeks to regain a superior birth.
11 Yudhishthira asks Bhishma about the goddess of prosperity's abode. She resides with the eloquent, active, and grateful, who worship deities and control their passions. She avoids the inattentive, unbelieving, and cruel. She favors duty-bound individuals and resides in various things, ultimately abiding in Narayana, who embodies righteousness.
12 Yudhishthira asks Bhishma which gender derives more pleasure from sex. Bhishma shares the story of King Bhangaswana, transformed into a woman by Indra. The king chooses to revive their sons born as a woman, citing greater affection due to increased pleasure in sexual union, and ultimately decides to remain a woman.
13 Yudhishthira asks Bhishma how to live a pleasant life. Bhishma advises avoiding harmful acts: destroying life, theft, adultery, evil conversation, harsh words, gossiping, falsehood, coveting, harming others, and disbelieving the Vedas. He stresses the importance of avoiding evil in thought, word, and deed, as every action has consequences.
14 Yudhishthira asked Bhishma to describe the names and powers of Mahadeva. Bhishma, acknowledging his own limitations, praised Mahadeva's omnipresence and supremacy, noting his role as the indestructible Supreme Brahman. He emphasized Mahadeva's mastery over creation and destruction and his worship by deities, Rishis, and creatures. Bhishma suggested that only Krishna could truly describe Mahadeva's attributes. Krishna praised Mahadeva's immeasurable power, sharing his own experiences and penances undertaken to please the deity. Ultimately, Bhishma acknowledged that Mahadeva's virtues and actions are beyond full comprehension.
15 Krishna bowed to the deity and asked for various boons, including virtue, fame, and devotion to Yoga. The deity granted these and offered additional ones through his spouse, Uma. Krishna asked for non-anger, his father's grace, and a hundred sons, among other things. Uma granted these and promised more.
16 Tandi, a Rishi, meditated for 10,000 years and beheld Mahadeva. He praised the deity, describing him as the supreme soul, creator, and destroyer. Mahadeva granted Tandi boons, including indestructibility and spiritual knowledge. The Grandsire Brahma had previously recited 10,000 names of Mahadeva, which Tandi learned and passed on.
17 Vasudeva said, 'Upamanyu uttered an abstract of Mahadeva's names, celebrated across worlds.' Upamanyu said, 'I adore the Deity with names derived from Vedic lore, leading to heaven, conferring benefits, and cleansing sins. These names possess the merit of the four Vedas, and should be comprehended by spiritual aspirants.'
18 Vasudeva said, "Recite Mahadeva's thousand and eight names, and let Maheswara be gratified." Rishis shared their experiences: Valmiki was cleansed of sin, Jamadagni obtained a battle-axe, and Viswamitra became a Brahmana. Vasudeva said, "Mahadeva granted me boons, making me dear to all." Devotion to Mahadeva leads to emancipation.
19 Yudhishthira asked about the origin of joint duties with one's spouse. Bhishma told the story of Ashtavakra, who met a beautiful female ascetic, Suprabha, who was actually an old lady, Disa, under a curse. Ashtavakra saw beyond her appearance, and Disa revealed her true form, testing his virtue.
20 Bhishma continued the story of Ashtavakra and the lady. She served him with devotion, but he refused her advances, citing his vow of celibacy. The lady offered to marry him, but Ashtavakra hesitated, unsure if it would align with the Rishi Vadanya's wishes. He was perplexed by her transformation.
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21 Bhishma continued the story of Ashtavakra and the lady. She served him with devotion, rubbing his body with fragrant oil and washing him with soft hands. The Rishi was surprised by the passing of time and the lady's transformation. He refused her advances, citing his vow of celibacy, and she argued that she was her own mistress.
22 Yudhishthira asked Bhishma about proper gift recipients. Bhishma said gifts should go to Brahmanas who follow their duties, regardless of symbols. Devotion and self-restraint are key. Even unclean persons can be cleansed by devotion. Proper Brahmanas have qualities like purity, compassion, and truthfulness. Selecting the right recipient is crucial.
23 Yudhishthira asked Bhishma about Sraddha ordinances. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. He listed unworthy Brahmanas, including outcastes and those with certain occupations. Worthy Brahmanas include those who follow scriptural rites and possess merit.
24 Yudhishthira asked Bhishma how one can be guilty of Brahmanicide without killing a Brahmana. Bhishma shared Vyasa's answer: refusing alms to a righteous Brahmana, destroying their livelihood, obstructing thirsty kine, or finding fault with the Srutis without studying them. These actions are equivalent to slaying a Brahmana.
25 Yudhishthira asked Bhishma about the merits of bathing in sacred waters. Bhishma shared Angiras' enumeration, listing rivers, lakes, and tirthas that grant merit, cleanse sins, and lead to heaven. Specific benefits are mentioned, including good character, celestial cars, and joy. Restraint and vows are emphasized.
26 Yudhishthira asked Bhishma about Sraddha ordinances. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. He listed unworthy Brahmanas, including outcastes and those with certain diseases, and emphasized that wealth acquired through foul means should not be used.
27 Yudhishthira asked Bhishma how someone from a lower caste could become a Brahmana. Bhishma shared the story of Matanga, who was born to a Brahmana mother and Sudra father. Despite severe penances, Matanga was told he could never be a Brahmana. Bhishma emphasized that birth determines one's caste and status.
28 Bhishma continued the story of Matanga, who stood on one foot for 100 years, despite Indra's warnings. Indra reappeared, urging Matanga to give up his quest for Brahmana status, as it was impossible for one born as a Chandala. He described the gradual process of reincarnation into higher castes.
29 Matanga refused to give up his quest for Brahmana status, practicing severe penances for thousands of years. Indra appeared again, offering him another boon, but Matanga lamented his fate, feeling unfairly denied the status despite his righteousness. Indra granted him new powers, and Matanga attained a high place.
30 Yudhishthira asked Bhishma about Vitahavya, who acquired Brahmana status. Bhishma told the story of Vitahavya's defeat and his refuge with Bhrigu, who declared him a Brahmana. Vitahavya's son Gritsamada was a great sage, and his descendants included many notable Brahmanas, demonstrating that spiritual merit can transcend social hierarchy.
31 Yudhishthira asked Bhishma who deserves reverence. Bhishma cited Narada's discourse with Vasudeva, describing worthy Brahmanas: those devoted to deities, penances, Vedic knowledge, and righteousness. Narada worships those who are forgiving, self-restrained, and compassionate, and advises worshiping them to attain happiness and cross calamities.
32 Bhishma told Yudhishthira about King Vrishadarbha, who protected a pigeon from a hawk, even cutting off his own flesh to match the pigeon's weight. The gods took the king to eternal Heaven, impressed by his righteousness. Bhishma advised Yudhishthira to similarly protect seekers of refuge and be righteous.
33 Bhishma told Yudhishthira that worshipping Brahmanas is a king's foremost act. Brahmanas are capable of great good or harm, and their wrath can consume a kingdom. Calumniating them leads to destruction, and their absence has caused tribes to fall. Brahmanicide is a heinous sin, and quarreling with them brings unhappiness.
34 Bhishma emphasized the importance of worshipping Brahmanas, who confer happiness or misery. They should be cherished like sires and grandsires. Brahmanas know the path to Heaven and the universe's origin and end. Serving them leads to prosperity, fame, and knowledge, and brings victory and high benefits.
35 Bhishma praised Brahmanas as objects of adoration, friends of all creatures, and mouths of the deities. He quoted ancient verses ordaining their duties and warned that disregarding them leads to downfall. Cultivating their goodwill is crucial for successful rule and sovereignty. They are high-souled and deserving of worship and service.
36 Bhishma shared the story of Sakra and Samvara to illustrate the importance of respecting Brahmanas. Samvara attributed his success to revering Brahmanas, seeking their knowledge, and worshiping them. He believed their interpretations are like nectar and accepted their words with reverence, leading to his success and Sakra's subsequent chiefdom.
37 Yudhishthira asked Bhishma about the best person to give gifts to. Bhishma replied that all are equal, but eligibility depends on character and circumstances. He advised examining qualities like learning, modesty, and self-restraint before making a gift, and emphasized supporting society and paying off debts to others.
38 Yudhishthira asked Bhishma about women's disposition. Bhishma shared a story where Narada asked Panchachuda, a celestial courtezan, to discuss women's nature. She described women as prone to transgression, restless, and never satisfied with men, comparing them to fire, ocean, and the destroyer.
39 Yudhishthira asks Bhishma why men are attracted to women despite their faults. He questions who women favor and how men can protect them, citing their deceptive nature and skill in manipulation. He doubts whether women can be restrained within scriptural bounds, seeking Bhishma's wisdom on the matter.
40 Bhishma tells Yudhishthira about Vipula, who protected his preceptor's wife Ruchi from Indra's advances. Devasarman warned Vipula that Indra can assume many forms, so Vipula used yoga to enter Ruchi's body and protect her from within. He stayed there until Devasarman returned, successfully protecting Ruchi.
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21 Bhishma continued the story of Ashtavakra and the lady. She served him with devotion, rubbing his body with fragrant oil and washing him with soft hands. The Rishi was surprised by the passing of time and the lady's transformation. He refused her advances, citing his vow of celibacy, and she argued that she was her own mistress.
22 Yudhishthira asked Bhishma about proper gift recipients. Bhishma said gifts should go to Brahmanas who follow their duties, regardless of symbols. Devotion and self-restraint are key. Even unclean persons can be cleansed by devotion. Proper Brahmanas have qualities like purity, compassion, and truthfulness. Selecting the right recipient is crucial.
23 Yudhishthira asked Bhishma about Sraddha ordinances. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. He listed unworthy Brahmanas, including outcastes and those with certain occupations. Worthy Brahmanas include those who follow scriptural rites and possess merit.
24 Yudhishthira asked Bhishma how one can be guilty of Brahmanicide without killing a Brahmana. Bhishma shared Vyasa's answer: refusing alms to a righteous Brahmana, destroying their livelihood, obstructing thirsty kine, or finding fault with the Srutis without studying them. These actions are equivalent to slaying a Brahmana.
25 Yudhishthira asked Bhishma about the merits of bathing in sacred waters. Bhishma shared Angiras' enumeration, listing rivers, lakes, and tirthas that grant merit, cleanse sins, and lead to heaven. Specific benefits are mentioned, including good character, celestial cars, and joy. Restraint and vows are emphasized.
26 Yudhishthira asked Bhishma about Sraddha ordinances. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. He listed unworthy Brahmanas, including outcastes and those with certain diseases, and emphasized that wealth acquired through foul means should not be used.
27 Yudhishthira asked Bhishma how someone from a lower caste could become a Brahmana. Bhishma shared the story of Matanga, who was born to a Brahmana mother and Sudra father. Despite severe penances, Matanga was told he could never be a Brahmana. Bhishma emphasized that birth determines one's caste and status.
28 Bhishma continued the story of Matanga, who stood on one foot for 100 years, despite Indra's warnings. Indra reappeared, urging Matanga to give up his quest for Brahmana status, as it was impossible for one born as a Chandala. He described the gradual process of reincarnation into higher castes.
29 Matanga refused to give up his quest for Brahmana status, practicing severe penances for thousands of years. Indra appeared again, offering him another boon, but Matanga lamented his fate, feeling unfairly denied the status despite his righteousness. Indra granted him new powers, and Matanga attained a high place.
30 Yudhishthira asked Bhishma about Vitahavya, who acquired Brahmana status. Bhishma told the story of Vitahavya's defeat and his refuge with Bhrigu, who declared him a Brahmana. Vitahavya's son Gritsamada was a great sage, and his descendants included many notable Brahmanas, demonstrating that spiritual merit can transcend social hierarchy.
31 Yudhishthira asked Bhishma who deserves reverence. Bhishma cited Narada's discourse with Vasudeva, describing worthy Brahmanas: those devoted to deities, penances, Vedic knowledge, and righteousness. Narada worships those who are forgiving, self-restrained, and compassionate, and advises worshiping them to attain happiness and cross calamities.
32 Bhishma told Yudhishthira about King Vrishadarbha, who protected a pigeon from a hawk, even cutting off his own flesh to match the pigeon's weight. The gods took the king to eternal Heaven, impressed by his righteousness. Bhishma advised Yudhishthira to similarly protect seekers of refuge and be righteous.
33 Bhishma told Yudhishthira that worshipping Brahmanas is a king's foremost act. Brahmanas are capable of great good or harm, and their wrath can consume a kingdom. Calumniating them leads to destruction, and their absence has caused tribes to fall. Brahmanicide is a heinous sin, and quarreling with them brings unhappiness.
34 Bhishma emphasized the importance of worshipping Brahmanas, who confer happiness or misery. They should be cherished like sires and grandsires. Brahmanas know the path to Heaven and the universe's origin and end. Serving them leads to prosperity, fame, and knowledge, and brings victory and high benefits.
35 Bhishma praised Brahmanas as objects of adoration, friends of all creatures, and mouths of the deities. He quoted ancient verses ordaining their duties and warned that disregarding them leads to downfall. Cultivating their goodwill is crucial for successful rule and sovereignty. They are high-souled and deserving of worship and service.
36 Bhishma shared the story of Sakra and Samvara to illustrate the importance of respecting Brahmanas. Samvara attributed his success to revering Brahmanas, seeking their knowledge, and worshiping them. He believed their interpretations are like nectar and accepted their words with reverence, leading to his success and Sakra's subsequent chiefdom.
37 Yudhishthira asked Bhishma about the best person to give gifts to. Bhishma replied that all are equal, but eligibility depends on character and circumstances. He advised examining qualities like learning, modesty, and self-restraint before making a gift, and emphasized supporting society and paying off debts to others.
38 Yudhishthira asked Bhishma about women's disposition. Bhishma shared a story where Narada asked Panchachuda, a celestial courtezan, to discuss women's nature. She described women as prone to transgression, restless, and never satisfied with men, comparing them to fire, ocean, and the destroyer.
39 Yudhishthira asks Bhishma why men are attracted to women despite their faults. He questions who women favor and how men can protect them, citing their deceptive nature and skill in manipulation. He doubts whether women can be restrained within scriptural bounds, seeking Bhishma's wisdom on the matter.
40 Bhishma tells Yudhishthira about Vipula, who protected his preceptor's wife Ruchi from Indra's advances. Devasarman warned Vipula that Indra can assume many forms, so Vipula used yoga to enter Ruchi's body and protect her from within. He stayed there until Devasarman returned, successfully protecting Ruchi.
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41 Indra, disguised as a handsome man, tries to seduce Ruchi, but Vipula, her husband's disciple, has entered her body through yoga and protects her. Vipula scolds Indra, reminding him of a previous curse, and threatens to burn him to ashes if he tries again. Ashamed, Indra flees.
42 Vipula, proud of his ascetic merit, wanders the earth. His preceptor asks him to fetch celestial flowers for his sister-in-law. On his way back, Vipula encounters disputing couples taking oaths referencing his end in the next world. He reflects on his past, remembering he didn't tell his preceptor the truth.
43 Devasarman praises Vipula for protecting his wife from Indra's advances, despite not telling him the whole truth. He notes women are fierce and unpredictable, like Atharvan incantations, and men should not be too attached. Only Vipula has succeeded in protecting women, and he will go to heaven.
44 Bhishma advises Yudhishthira on bestowing a daughter in marriage, considering the bridegroom's conduct, learning, birth, and actions. He describes different types of marriage and emphasizes the importance of the girl's consent and eligibility. The engagement made with Mantras is sacred, and dowry doesn't create the status of wife.
45 Bhishma advises Yudhishthira on inheritance and marriage, citing King Janaka's grandson. A daughter is like a son and should inherit wealth. Selling a child or accepting a dowry is sinful and leads to hell. The son and daughter's son have equal inheritance rights, unless the daughter is sold by her father.
46 Bhishma quotes Daksha, saying a maiden not sold for a dowry should be treated with respect and kindness. Women deserve honor and worship, and their protection is necessary. Mann says women are weak and should be protected. Honoring women brings prosperity and happiness.
47 Bhishma explains inheritance rules to Yudhishthira. A Brahmana's son by a Brahmana wife gets four shares, Kshatriya wife three, Vaisya wife two, and Sudra wife one (if given by the father). Eldest sons get an additional share. Spouses from the same order are prioritized, with younger sons getting smaller shares.
48 Yudhishthira asks about duties of mixed-caste individuals. Bhishma explains that intermixture occurs due to wealth, lust, or ignorance, resulting in inferior status. He describes various mixed castes and their occupations, noting that scriptures only lay down duties for the four principal orders. Virtues and assisting others can bring success.
49 Bhishma explains to Yudhishthira that a person's birth and disposition are determined by their actions, not just origin. He describes types of sons, including irregular unions, and notes that status can be raised by actions. Categories include Apadhwansajas, Apasadas, and "made sons" who belong to their rearer's order.
50 Yudhishthira asks about compassion and blessedness. Bhishma tells the story of Rishi Chyavana, who lived in the water for 12 years, inspiring trust in creatures. Fishermen enmeshed him with fish, and he asked to be sold with them, showing compassion. This compassion comes from living in companionship with others.
51 King Nahusha finds Rishi Chyavana enmeshed with fish. Chyavana asks to be sold with them, showing compassion. Nahusha offers to pay, but Chyavana says he can't be bought with coins or half the kingdom. An ascetic suggests a cow as the proper price, and Chyavana agrees, praising kine's glory.
52 Yudhishthira asks about Rama's birth and how he became a Kshatriya despite being born to a Brahmana family. Bhishma explains that Chyavana, a descendant of Bhrigu, had a vision of a stain affecting his race and went to King Kusika, asking to reside with him and testing his devotion.
53 Yudhishthira asks about the king and queen's actions after the Rishi disappeared. Bhishma explains they returned to their palace, still devoted. They served the Rishi when he reappeared, rubbing his body with oil and bringing food despite their hunger. The Rishi tested their devotion, eventually restoring their youth and beauty.
54 King Kusika and his wife approached the Rishi's golden mansion, surrounded by beautiful gardens and lakes. They saw wonders, including talking parrots and Apsaras, and heard melodious music. The king wondered if he had attained heaven or was dreaming. The Rishi disappeared and reappeared, amazing the king and queen.
55 Chyavana offers King Kusika a boon, explaining his motives. He tested the king, pleased with his service, and spared him. Chyavana created a heavenly forest to demonstrate the reward of penances. He promises the king's grandson will be a powerful ascetic and his race will attain Brahmanahood.
56 Chyavana explains a prophecy: Kshatriyas will slay Bhrigu's descendants, but a survivor, Urva, will have a son, Richika, who will receive the science of arms to exterminate Kshatriyas. Richika's son, Jamadagni, will marry into the king's race, producing Viswamitra, a Kshatriya with Brahmana virtues.
57 Yudhishthira feels remorse for the war's devastation. Bhishma advises him on the rewards of penances, gifts, and good deeds, leading to heaven, wealth, knowledge, health, and prosperity. He lists acts of charity and their rewards, encouraging Yudhishthira to lead a virtuous life and perform good deeds to attain a high end.
58 Yudhishthira asks Bhishma about the rewards of planting trees and digging tanks. Bhishma explains that these acts lead to fame, righteousness, wealth, and pleasure, and are equivalent to performing sacrifices. Trees and tanks provide for all creatures and rescue their creators in the next world, leading to heaven.
59 Yudhishthira asks Bhishma about the most distinguished gift. Bhishma replies that gifts of love, kindness, and charity to Brahmanas are the best, as they lead to heaven and rescue from sin. He emphasizes the importance of serving Brahmanas, who are superior and revered, and warns of their anger.
60 Yudhishthira asks which Brahmana is more deserving of gifts. Bhishma replies that a gift to an unsoliciting Brahmana is more meritorious, as they are content and independent. Solicitation is a reproach, and givers grant life and rescue themselves. Invite learned, content Brahmanas and offer gifts with devotion and respect.
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61 Yudhishthira asks about gifts and sacrifices. Bhishma explains that a Kshatriya's fierceness is cleansed by sacrifices and gifts to righteous Brahmanas. Gifts lead to merit and prosperity. Protect Brahmanas and their means, and avoid plundering the kingdom. Sacrifices should be made with willing offerings from prosperous subjects.
62 Yudhishthira asks Bhishma about the best gift. Bhishma replies that the gift of earth is foremost, as it's immovable and indestructible, yielding all good things. The giver grows in prosperity, is born as a man and lord of earth, and acquires great fame. A gift of earth is a high expiation and rescues ten generations.
63 Yudhishthira asks Bhishma about gifts for Brahmanas. Bhishma cites Narada, who says food is the best gift, source of energy and strength. Gifts of food to Brahmanas and mendicants are meritorious, even to Chandala or dogs. Food is the origin of all creatures, and religion and wealth flow from it.
64 Yudhishthira asks Bhishma about gifts and constellations. Narada advises making gifts under specific constellations for happiness, prosperity, and merit. Examples include Payasa under Krittika, a cow under Somadaivata, gold under Pushya, and silver under Aslesha. Gifts under certain constellations bring inexhaustible merit and rescue from hell and calamity.
65 Atri says gifts of gold are equivalent to gifts of everything. King Harischandra and Manu praise gifts of gold, drink, and ghee, which bring long life, merit, and sin-cleansing. Gifts of ghee, wells, and umbrellas also bring various rewards, including beauty, prosperity, and victory. The gift of a car is considered the best.
66 Bhishma explains the merits of giving sandals, sesame, land, kine, and food to Brahmanas, which bring protection, prosperity, and merit. Sesame seeds are especially efficacious, and gifts of land and kine bring heaven and victory. The gift of food is superior, sustaining life and energy, and brings inexhaustible felicity.
67 Bhishma tells Yudhishthira that gifts of food and drink are superior to all others, as they sustain life and energy. Water is the source of all life, and gifts of drink lead to prosperity, fame, long life, and ultimate felicity in heaven, making them equal to gifts of food.
68 Bhishma tells Yudhishthira about Yama's instructions to a Brahmana, praising gifts of sesame, water, lamps, gems, and robes. These gifts produce everlasting merit, benefit the Pitris, and enhance visual power. Bhishma encourages marriage and raising offspring, citing the acquisition of male issue as the foremost acquisition.
69 Bhishma praises kine as sacred, bestowing happiness and prosperity. Gifts of kine bring great merit and prosperity. Only Kshatriyas can give earth, but all classes can give kine, earth, and knowledge, considered equal in merit. Bhishma advises against giving kine to the unrighteous and recommends giving to deserving Brahmanas.
70 King Nriga suffered for taking a Brahmana's cow, despite his righteous acts and gifts. He was transformed into a lizard and suffered for a thousand years before being rescued by Krishna. Bhishma warns Yudhishthira that taking what belongs to a Brahmana can lead to destruction.
71 Nachiketa, cursed by his father, met Yama, who showed him heaven's delights, including rivers of milk and ghee, reserved for those who make gifts of kine. Yama explained the qualifications for receiving gifts of kine and the proper way to make such gifts.
72 Yudhishthira asks Bhishma about the regions of kine, seeking knowledge on their nature, virtues, and how to attain them. He inquires about the merits of giving many or few kine and the pre-eminent Dakshina in gifts of kine, showing eagerness to understand the benefits of this act.
73 The Grandsire describes the regions of kine, detailing their attributes and the merits of making gifts of kine. He outlines qualifications for givers and recipients, emphasizing truth, forgiveness, and compassion. The merit of gifts depends on the giver, recipient, and ritual.
74 The Grandsire explains the consequences of stealing or selling a cow, including suffering in hell. Making a gift of a stolen cow brings both merit and sin. Gold is emphasized as the best Dakshina in sacrifices and gifts of kine, rescuing ancestors and descendants.
75 Yudhishthira asks Bhishma about the fruits of vows, Vedas, gifts, and self-restraint. Bhishma explains that completing vows leads to eternal felicity, self-restraint is superior to gift, and truth is the highest duty. Heroes who practice virtues attain heaven, and Brahmacharya and worship of parents and teachers are also meritorious.
76 Bhishma explains the ordinances regulating gifts of kine, which lead to eternal felicity. The gift of kine rescues the giver's entire race. Bhishma recites the ritual, involving honoring Brahmanas and residing with the kine, and describes the merits of giving away substitutes and actual kine.
77 Bhishma discourses on the merits of giving away kine, warning against giving weak or diseased cows. He recounts the creation of Kapila cows by Daksha to provide sustenance for all creatures, making them the most meritorious gift due to their energy and unchanged color.
78 Vasishtha discourses on the sacredness of kine, noting their fragrance, refuge, and blessing. He emphasizes making gifts of Kapila kine, avoiding repugnance for their waste, and eating ghee. One should bathe with cow dung, sit on it, and make libations to the fire with ghee.
79 Vasishtha notes that kine practiced austerities to become the best Dakshina in sacrifices. Giving away cows of different complexions leads to honors in various regions. Habitually giving away kine leads to Heaven, splendor, and delight ministered by celestial damsels.
80 Vasishtha extols kine, noting their connection to ghee and sacredness. He recommends reciting mantras to be cleansed of sins. Giving away kine leads to prosperity and honors in Heaven, sanctifying one's race. Kine are the mothers of the universe and the refuge of the world.
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81 Bhishma tells Yudhishthira that kine are the most sacred objects, uphold all creatures, and are capable of cleansing others. Vyasa describes kine as the stay and refuge of all creatures, auspicious, and yielders of Havya and Kavya. One should reverence and worship kine to attain felicity.
82 Bhishma tells Yudhishthira the story of Sri's request to reside with kine. The kine, knowing Sri's fickle nature, decline, saying they already possess excellent forms. Sri persists, and the kine offer to let her reside in their urine and dung, which they consider sacred.
83 Bhishma tells Yudhishthira that kine are essential for sacrifice and uphold all creatures. Indra asks Brahman why kine reside in a higher region than deities. Brahman explains that kine have performed severe austerities and are guileless, supporting Munis and upholding creatures.
84 Yudhishthira asks about gold's origin and significance. Bhishma tells the story of Rama, who made gifts of gold to cleanse himself. Vasishtha explains gold's superiority, essence, and value. Gold is eternal, cleansing, and highly valued by deities and Gandharvas. Its origin is linked to Rudra and Uma's story.
85 Yudhishthira asks about gold's origin and significance. Bhishma tells the story of Rama, who made gifts of gold to cleanse himself. Vasishtha explains gold's superiority, essence, and value. Gold is eternal, cleansing, and highly valued by deities and Gandharvas. Its origin is linked to Rudra and Uma's story.
86 Bhishma tells Yudhishthira about Taraka's destruction by Kartikeya, born from Agni's seed and reared by the six Krittikas. Kartikeya, also known as Skanda and Guha, grew in a forest of reeds and was endowed with great energy and splendor. He slew Taraka and became the protector of the deities.
87 Bhishma explains the Sraddha ceremony to Yudhishthira, highlighting its importance and benefits. The ceremony can be performed on any day, but the new moon day is most auspicious. Different lunar days bring various benefits, such as beautiful spouses, children, wealth, and fame. The dark fortnight is considered better than the lighted one.
88 Bhishma explains to Yudhishthira the various offerings that can be made to the Pitris during the Sraddha ceremony, including sesame seeds, fish, meat, and fruits, and their corresponding durations of gratification. Some offerings, like the meat of the rhinoceros, become inexhaustible if offered on the anniversary of the ancestors' death.
89 Bhishma explains optional Sraddhas under different constellations, associating each with specific benefits like children, energy, good fortune, sovereignty, health, fame, knowledge, and wealth. By performing these Sraddhas, king Sasavindu was able to rule the entire earth.
90 Bhishma advises Yudhishthira to carefully select Brahmanas to receive Sraddha offerings, excluding those with flaws like foeticide or lack of Vedic study. Worthy recipients should be born in good families, have great learning, and be devoted to their duties. Unworthy recipients can make the offerings unfruitful.
91 Bhishma tells Yudhishthira that the Sraddha was first conceived by Nimi, who was grief-stricken by his son's death. Atri appeared and comforted Nimi, explaining that the rite was a sacrifice in honor of the Pitris, ordained by the Self-born Brahman. Atri listed the deities to be praised and offerings to be made.
92 The Pitris became afflicted with indigestion due to excessive food offerings. Soma directed them to the Self-born Brahman, who advised them to eat with Agni. Agni agreed, allowing the Pitris to digest the food easily. This is why a share of offerings is made to Agni at a Sraddha.
93 "Bhishma said, 'Indra committed theft, leading Rishis to take oaths. The Rishis visited sacred waters, including Brahmasara. Agastya's lotus stalks were stolen, causing him to suspect the Rishis. The Rishis swore oaths to prove innocence. Indra admitted taking the stalks to hear their discourse on duties. Agastya forgave Indra, and the Rishis continued their journey, performing ablutions.'"
94 Rishis and royal sages took oaths to uphold righteousness after Agastya's lotus stalks were stolen. Each swore a unique oath, invoking curses upon the thief. Indra, the king of the gods, was revealed to be the thief, but bestowed a benediction, praising their discourse on duties.
95 Yudhishthira asks about the origin of giving umbrellas and sandals at ceremonies. Bhishma explains that Jamadagni, angry at the sun's heat, vowed to destroy it, but Surya, disguised as a Brahmana, appeared and explained the sun's importance in sustaining life, leading Jamadagni to introduce the custom.
96 Jamadagni, still angry, vowed to pierce the sun, but Surya sought his protection. Jamadagni spared Surya's life and demanded a remedy for the sun's heat. Surya gave him an umbrella and sandals, establishing the custom of giving them away in religious rites to bring merit.
97 Vasudeva asks Earth about household duties. Earth explains that a householder should worship Rishis, deities, and ancestors, perform sacrifices, offer oblations, and provide hospitality. Various offerings should be made, including Vali offerings, and food should be offered to Brahmanas, guests, and animals.
98 Suvarna asks Manu about offering flowers, incense, and lamps. Manu explains their origin and merits, noting that flowers gladden the mind and confer prosperity, while incense and lamps have different types suitable for various purposes, leading to energy enhancement and celestial bliss.
99 Nahusha, a king who became the chief of the deities, became proud and arrogant, suspending his religious acts. The Rishis, including Agastya and Bhrigu, were humiliated, but Bhrigu intervened, vowing to hurl Nahusha down from his position as Indra, ultimately transforming him into a snake.
100 Nahusha's pride led to his downfall. He disregarded ordinances, and Bhrigu cursed him to fall to earth as a snake when he struck Agastya. Retaining his memory, Nahusha was eventually rescued by Yudhishthira, and the deities, led by Indra, were reinstated.
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101 A Chandala, suffering consequences for eating food sprinkled with milk from stolen Brahmana kine, seeks emancipation. A royal person advises him to give up his life-breaths for a Brahmana's sake, either by fire or battle, to achieve a desirable end.
102 Gautama confronts King Dhritarashtra (Indra in disguise) for taking away an elephant he raised. They discuss various afterlife regions, each more desirable. Indra reveals his identity, returns the elephant, and invites Gautama to heaven, impressed that he recognized him.
103 Bhagiratha attains a region of felicity through austerities and gifts to Brahmanas. He describes his acts of charity and sacrifice, but attributes his attainment to the vow of fasting, which he considers the highest penance. The Brahmanas, gratified with him, tell him to repair to their region.
104 "Conduct determines longevity, wealth, fame, and prosperity. Improper conduct shortens life. Good conduct dispels inauspiciousness and brings benefits. A man should avoid improper behavior and deceit. Regular prayers at dawn and dusk, respecting elders, and self-discipline lead to longevity. Avoiding harmful actions and respecting sacred practices are key to success and long life."
105 Bhishma advises Yudhishthira on the role of the eldest brother, emphasizing patience, understanding, and indirect correction of younger brothers' transgressions. A wicked eldest brother brings destruction, while a sinful person forfeits their share in family property. The mother is most revered, and after the father's passing, the eldest brother should be regarded as the father.
106 Bhishma recounts a conversation with Angiras about the merits of observing fasts. Angiras explains that fasts are ordained for Brahmanas and Kshatriyas, and that Vaisyas and Sudras may also observe fasts. He describes the benefits of observing fasts, including forgiveness, beauty, and prosperity.
107 Yudhishthira inquired about acts meritorious for the poor. Bhishma detailed fasts and conduct that yield great rewards, akin to sacrifices. Observing specific fasts and virtuous behavior, such as truthfulness and reverence for Brahmanas, can lead to heavenly rewards, longevity, and prosperity, even for those lacking wealth.
108 Bhishma tells Yudhishthira that the Tirtha called Manasa is the most sacred, with Truth as its waters and understanding as its lake. Men who are freed from attachments and pride are also regarded as Tirthas. True purity comes from knowledge and freedom from desire.
109 Fasting on the 12th day of the moon in different months and worshiping Krishna in various forms leads to merits equal to various sacrifices, such as the Horse-sacrifice, Vajapeya, Rajasuya, and Atiratra. This was sung by the Self-born himself and leads to the highest happiness.
110 Yudhishthira asks Bhishma about acquiring beauty, prosperity, and happiness. Bhishma explains the Chandravrata vow, which involves specific moon positions and gifting ghee to Brahmanas, leading to knowledge and fulfillment.
111 Yudhishthira asked Bhishma about rebirth and attaining heaven or Hell. Vrihaspati explained that righteousness is the true friend following a person after death. Merits and demerits determine rebirths, witnessed by deities. Misdeeds lead to suffering in various forms, emphasizing the importance of righteousness for favorable rebirth and eternal happiness.
112 Vrihaspati explains to Yudhishthira that making gifts, especially food, to Brahmanas leads to merit and cleanses sin. Food is the life-breath of all creatures and is praised by deities and Rishis. Making gifts of food leads to happiness, beauty, fame, and wealth, and is the root of all righteousness and merit.
113 Vrihaspati tells Yudhishthira that universal compassion is the highest virtue, advising him to control lust, wrath, and cupidity and treat all creatures kindly. He warns that injuring others leads to suffering in return, and advises Yudhishthira to frame his conduct according to this principle, before ascending to heaven.
114 Yudhishthira asks Bhishma how to cleanse himself from misery after causing harm. Bhishma explains the religion of compassion has four parts: abstention from injury in thought, word, and deed, and complete renunciation. He emphasizes eating meat is a sin, involving cruelty and attachment, and praises righteous men who showed compassion.
115 Yudhishthira asks Bhishma about abstaining from meat. Bhishma explains it's the highest religion, involving non-injury to all creatures. He cites authorities, including Manu and Rishis, who declare abstaining from meat leads to longevity, strength, and beauty. Abstaining from meat is a path to heaven and a friend to all creatures.
116 Yudhishthira asks Bhishma about abstaining from flesh. Bhishma explains that while flesh may be tasty, it's obtained by taking life. Abstaining from flesh shows compassion, a superior virtue. Sanctioned flesh in sacrifices is acceptable, but otherwise, it's like Rakshasa behavior. Compassion to all creatures is the highest virtue.
117 Yudhishthira asks Bhishma about those who give up their lives in battle. Bhishma shares a story about a worm who recalls its past life as a cruel Sudra. Despite difficulties, the worm clings to life, hoping for a better future due to a good deed it did, hosting a Brahmana as a guest.
118 Vyasa tells the worm that its memories are due to his own penance. The worm is reborn as a Kshatriya prince, enjoying luxury. Remembering past lives, the prince seeks out Vyasa, thanking him for his grace. Vyasa explains the order of reincarnation, from animal to Brahmana, and the importance of righteous conduct.
119 Vyasa tells the Kshatriya, formerly a worm, to protect all creatures as his penance. He rules righteously, becomes a Brahmana, and eventually attains eternal Brahma. Vyasa advises him not to fear death, but to fear losing righteousness. The Kshatriya's transformation shows the power of righteous conduct and Vyasa's guidance.
120 King Nriga suffered for taking a Brahmana's cow, despite his righteous acts. He was transformed into a lizard and fell into a well for a thousand years until Krishna rescued him. Nriga ascended to heaven, illustrating the power of redemption and the importance of respecting Brahmanas and kine.
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121 Nachiketa, restored to life, tells his father Uddalaki about his journey to the underworld, where Yama showed him the rewards for making gifts of kine. Yama emphasized the importance of selecting worthy recipients and making gifts with consideration of time and place, leading to heavenly regions and rivers of milk and ghee.
122 Yudhishthira asks Bhishma about the regions of kine, seeking knowledge about their nature, virtues, and fruits. He inquires about the duration of enjoyment, how to make gifts of many or few kine, and the merits of each. Bhishma agrees to discourse on the topic, beginning with a narrative about Sakra and the lotus-born deity.
123 The Grandsire describes the regions of kine, invisible to even Indra, where righteous individuals dwell. These regions have no time, evil, or disease, and desires are fulfilled. Forgiving, truthful, and duty-bound individuals attain these regions. Gifts of kine lead to eternal felicity, with merit equal to a thousand kine.
124 The Grandsire explains the consequences of stealing or selling a cow, including suffering in hell. Making a gift of a stolen cow to a Brahmana leads to both felicity and misery. Gold is emphasized as a Dakshina in gifts of kine, rescuing ancestors and descendants to the seventh degree.
125 Yudhishthira asks about the fruits of observing vows, studying the Vedas, and practicing self-restraint. Bhishma explains that self-restraint is more meritorious than gift, and that truth is the highest duty. He also discusses the rewards of various heroes and the merits of Brahmacharya and serving one's seniors.
126 Bhishma explains the ritual for giving away kine, the highest gift in merit, which rescues the giver's entire race. The giver must honor Brahmanas, reside with the kine, and utter specific Mantras. Different gifts lead to various merits, including residence in heaven and mastery of the Vedas.
127 Bhishma explains the merits of giving away kine, praising strong and virtuous cows. Kapila cows are superior due to their creation from Surabhi and their pure, nectar-like milk. Yudhishthira makes gifts of bulls and kine to Brahmanas, performing sacrifices to attain felicity and fame.
128 Vasishtha praises kine as sacred, fragrant, and the source of blessings. He notes that gifts to kine are never lost and recommends making offerings, reciting their names, and eating ghee. Reverence for kine brings prosperity and rewards. Kine are the source of all blessings and should be revered always.
129 Kine practiced austerities to become the best Dakshina in sacrifices. Brahman granted their wish, making them the refuge of the world. Giving away kine with specific characteristics leads to honors in various regions of the gods. Habitual givers of kine proceed to Heaven, shine in splendor, and reside there for many years.
130 Vasishtha extols kine as yielders of ghee and milk, calling them sacred and the refuge of the universe. He recommends reciting mantras and making gifts of kine, particularly Kapila cows, to attain prosperity and honors in Heaven. There is no gift more sacred or meritorious than the gift of kine.
131 Bhishma tells Yudhishthira that kine are the most sacred objects, capable of cleansing and granting wishes. Vyasa describes a beautiful region where kine reside, attainable by those who make gifts of kine. Bhishma advises Yudhishthira to worship kine daily, as they are essential for sacrifices and grantors of wishes.
132 Bhishma tells Yudhishthira the story of Sri's request to reside with kine. They decline due to her fickle nature, but she persists. They offer to let her reside in their urine and dung, which they consider sacred. Sri accepts and disappears, having been honored by the kine.
133 Bhishma tells Yudhishthira that kine are essential for sacrifice and uphold all creatures. Indra asks Brahman why their region is higher than the deities. Brahman explains that kine have performed severe austerities and are guileless. Surabhi's offspring, kine, reside in the world of men and do good acts.
134 Skanda and Vishnu describe two rituals that confer great merits. One involves smearing earth from a blue bull's horns and performing ablutions, while the other involves offering food to the full moon. These acts lead to heroism, sovereignty, and abundant merits, and cleanse one of sin.
135 Bhishma explains that Brahmanas can accept food from Brahmanas, Kshatriyas, or Vaisyas, but not from Sudras. Kshatriyas and Vaisyas can accept food from their own varna or Brahmanas, but should avoid food from Sudras who engage in evil ways, as it is equivalent to consuming filth.
136 Bhishma explains expiations for a Brahmana accepting different foods. Clarified butter requires fire oblations and Savitri hymn recitation. Meat or honey requires standing till sunrise. Gold or valuables require Gayatri prayer recitation and iron holding. Bathing and prayer recitation can also be purifying.
137 Bhishma shares stories of princes who attained celestial regions through charity and devotion. King Sivi gave his son's life, Rantideva gave his son, and others gave valuable gifts to Brahmanas. These acts led them to heaven, and their fame will endure. Bhishma will explain more in the morning.
138 Bhishma explains five types of gifts: for merit, profit, fear, free choice, and pity. Gifts to Brahmanas bring fame and felicity, while gifts for profit are given to those who have helped us. Gifts from fear avoid injury, gifts from free choice are given to friends, and gifts from pity are given to the poor.
139 Bhishma tells the story of Krishna's vow and the fire that issued from his mouth, consuming a mountain. The Rishis were amazed and asked Krishna to explain. Krishna attributed the fire to his penances and desire for a son equal in energy. The Rishis were then asked to share a wonderful story.
140 Narada narrates the discourse between Sankara and Uma on the sacred mountains of Himavat. Uma's jest causes the universe to become dark, and Mahadeva's third eye appears, consuming the mountain. He restores it to please her and explains the reason for his various forms and features.
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141 Tilottama, created by Brahman, attempted to tempt Maheswara, who became four-faced to see her from all directions. He explained his features and vehicle, a bull, given by Brahma. Maheswara preferred crematoriums as his residence and outlined duties for each social order, emphasizing truthfulness, compassion, and non-injury as common duties for all.
142 Maheswara explains forest recluses' duties: ablutions, worship, yoga, asceticism, and simple living. They observe vows, perform Homa and sacrifices, and adhere to virtue. Sincerity, compassion, and harmlessness are essential. Rewards include celestial regions and felicity. Maheswara outlines practices and duties for righteous living.
143 Maheswara explains that a Brahmana's status can be lost through evil acts and gained through good conduct. A Sudra can become a Brahmana by following Brahmana duties and acquiring knowledge. Conduct, not birth or rites, determines one's status. A Sudra with good conduct deserves to be treated as a Brahmana.
144 Maheswara explains to Uma how men can ascend to heaven through righteous conduct, compassion, and self-restraint. He advises truthfulness, kindness, and avoidance of harsh speech, and explains that mental acts and thoughts can lead to bondage or liberation. Good deeds lead to heaven, while cruel acts lead to hell.
145 Maheswara explains to Uma that a liberal disposition, kindness, and honoring Brahmanas lead to heaven, while arrogance, pride, and cruelty lead to hell. He advises worshiping deities, bowing to seniors, and benefiting all beings. Past actions determine one's birth and circumstances, and seeking advice from learned Brahmanas leads to righteousness.
146 Mahadeva asks Uma about women's duties. Uma consults with Rivers and discourses on devotion to husbands, observing vows, and discharging household duties. She emphasizes that devotion is a woman's merit, penance, and Heaven, and that a woman should regard her husband as a god.
147 Maheswara praises Vasudeva, describing him as eternal, superior to the Grandsire, and the creator of the universe. He is the Lord of the three worlds, the destroyer of all creatures, and the master of all deities. Vasudeva is the Supreme Soul, the urger of all senses, and the Supreme Lord.
148 Narada describes the wonders that occurred after Mahadeva's speech, including thunder and lightning. The Rishis were amazed and delighted, and some returned home while others went to sacred waters. Narada praises Krishna, saying he is identical with Eternal Brahma and the achiever of prosperity.
149 Yudhishthira asked Bhishma about the one god and religion for benefits and emancipation. Bhishma replied that Vasudeva, infinite and foremost, should be worshipped with reverence and hymned with His thousand names. He emphasized that Vishnu is the master and controller of the universe, leading to happiness and emancipation.
150 Yudhishthira asks Bhishma about the Mantra for silent recitation that brings merit and success. Bhishma recites the Mantra, including salutations to various deities and Rishis, and explains its benefits, including prosperity, protection, and freedom from sins and fears.
151 Yudhishthira asks about whom to worship and how to behave towards them. Bhishma replies that Brahmanas deserve worship and bowing, and are upholders of righteousness and refuge for all creatures. He describes their virtues and notes their importance, stating they are deserving of every honor and esteem.
152 Yudhishthira asks Bhishma about the reward for worshiping Brahmanas. Bhishma shares a story about Kartavirya, who worshiped Dattatreya and was granted boons. However, Kartavirya's son Arjuna believed Kshatriyas were superior and sought to subjugate Brahmanas, prompting the wind god to intervene.
153 The wind god describes Brahmanas' attributes, citing their superiority and unconquerable nature. He shares stories of their power, including Rishi Angiras' feats, and warns Arjuna not to challenge them. He reminds Arjuna of his own debt to Dattatreya and describes Brahman as the all-powerful creator of the universe.
154 The wind god tells Arjuna stories of Brahmanas' power, including Anga's attempt to give away the earth and Utathya's recovery of his wife from Varuna. He asks Arjuna if he knows of a superior Kshatriya, but Arjuna remains silent.
155 Bhishma tells Arjuna stories of Brahmanas' power, including Agastya's defeat of the Danavas and Vasishtha's destruction of the Khalins. He asks Arjuna if he knows of a superior Kshatriya, but Arjuna remains silent. Bhishma highlights the Brahmanas' greatness and their role in protecting the gods.
156 Bhishma tells Arjuna stories of Atri and Chyavana's power, where they saved the gods from darkness and defeat, and forced Indra to obey their commands. Their penances and power illuminated the universe and restored the gods to their former glory.
157 Bhishma tells Arjuna how the gods sought the Brahmanas' protection after being deprived of heaven and earth. The Brahmanas subjugated the virtuous Kapas and destroyed them with blazing fires. The gods, unaware, assembled and slew Danavas, later learning of the Brahmanas' role and worshiping them.
158 Bhishma tells Yudhishthira to ask Krishna about the fruit of worshiping Brahmanas. Bhishma praises Krishna, saying he is the creator, destroyer, and protector of the universe, and the soul of all creatures. Krishna is eternal and the cause of all acts, and it is under him that all things exist.
159 Vasudeva explains the merits of worshiping Brahmanas to Yudhishthira, sharing his experience with the powerful ascetic Durvasa. He says Brahmanas are kings, dispensers of happiness and misery, and the source of all agreeable things. Durvasa was pleased with Vasudeva's devotion and granted him wishes, ensuring his lasting fame and prosperity.
160 Vasudeva recites the Sata-rudriya, a hymn to Mahadeva, describing his power and wrath. Mahadeva is the greatest being, creator of the universe, and has many forms and names. Durvasa, who stayed with Vasudeva, was an incarnation of Mahadeva and performed mischievous acts.
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161 Vasudeva describes Rudra's many names and forms, including Mahadeva, Maheswara, and Pasupati. He is fierce and mild, the Supreme Lord and master of the universe. His emblem is worshipped, and he bestows happiness upon devotees. He resides in crematoria, burning corpses, and has many blazing forms.
162 Bhishma advises Yudhishthira on the authority of direct perception and scriptures, emphasizing the importance of scriptures. He explains that Righteousness is one and indivisible, and provides guidance on righteous living, including hospitality, self-control, and worship. Bhishma also describes the characteristics of the wicked and the good.
163 Yudhishthira notes that fortune and misfortune influence wealth acquisition, regardless of strength or effort. Bhishma advises practicing austerities, making gifts, and abstaining from cruelty to attain wealth and longevity. He encourages Yudhishthira to seek purity, be sweet-speeched, and remain tranquil, acknowledging the role of actions and Nature in happiness and woes.
164 Bhishma explains that good deeds lead to merits and felicity, while evil acts lead to misery. Righteousness is superior, and faith in it is a sign of wisdom. Righteousness is pure and eternal when not prompted by desire. All men are equal in physical organism and soul, and their actions influence their future lives.
165 Bhishma advises Yudhishthira to recite deities', Rishis', and royal sages' names to attain happiness and be cleansed of sins. He lists various figures, including Brahma, Vishnu, Shiva, and numerous Rishis and royal sages, and explains that reciting their names brings blessings and protection.
166 Vaisampayana continues the story, describing the silent assembly after Bhishma finishes speaking. Vyasa tells Bhishma that Yudhishthira is ready to return to the city, and Bhishma gives his blessing, advising Yudhishthira to perform sacrifices and bring peace to his subjects. Yudhishthira agrees and returns to Hastinapura.
167 Yudhishthira, after recovering his kingdom, honors citizens and inhabitants, installs himself on the throne, and assures subjects of his good will. He visits Bhishma, bearing offerings, and asks what he can do for him. Bhishma, ready to depart, salutes Dhritarashtra and Vasudeva, and asks Krishna for permission.
168 Bhishma, using yoga powers, ascends to heaven. The Pandavas perform his funeral rites, cremating his body. The goddess Bhagirathi laments, recalling his noble deeds and slaying by Sikhandin. Krishna consoles her, reminding her of Bhishma's noble birth and fate, and she finds equanimity.
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1 Yudhishthira grieves after Bhishma's cremation, but is lifted up by Bhima at Krishna's urging. Dhritarashtra advises Yudhishthira to attend to his duties, reminding him of his conquest and urging him to show kindness to his kin. Dhritarashtra expresses regret for not listening to Vidura's advice.
2 Krishna and Vyasa console Yudhishthira, advising him to perform sacrifices and pursue his Kshatriya duties. Yudhishthira feels guilty for slaying his grandfather and Karna, but Vyasa rebukes him for his ignorance, reminding him of his knowledge and duties. He encourages Yudhishthira to act with courage and wisdom.
3 Vyasa advises Yudhishthira to perform sacrifices to purify himself, citing celestial examples. Yudhishthira hesitates, feeling guilty and lacking wealth. Vyasa reassures him of a hidden treasure in the Himalayas, left behind by Brahmanas at King Marutta's sacrifice, and offers to tell his story.
4 Vyasa advises Yudhishthira to perform sacrifices to purify himself, citing celestial examples. Yudhishthira hesitates, feeling guilty and lacking wealth. Vyasa reassures him of a hidden treasure in the Himalayas, left behind by Brahmanas at King Marutta's sacrifice, and offers to tell his story.
5 Vyasa tells Yudhishthira about King Marutta, who challenged Indra. Marutta's ancestors, including Angira and Vrihaspati, were powerful and righteous. Vrihaspati, Indra's priest, refused to abandon Marutta, saying he wouldn't deviate from the truth. Indra was impressed and praised Vrihaspati, returning to his mansion.
6 Marutta seeks Vrihaspati to perform a sacrifice, but is rejected. Narada advises him to find Samvarta, Vrihaspati's brother, in Varanasi. Marutta follows Samvarta, who tests him by covering him in mud and ashes. Despite this, Marutta continues to follow Samvarta, seeking his protection and instruction.
7 Samvarta questions Marutta, who reveals Narada sent him. Samvarta agrees to perform the sacrifice, but requires Vrihaspati's permission. Marutta explains Vrihaspati refused, desiring to only serve the Immortals. Samvarta vows to make Marutta equal to Indra, despite potential anger from Vrihaspati and Indra.
8 Samvarta sends Marutta to Munjaban peak in the Himalayas to appease Lord Mahadeva, surrounded by gods and spirits. Marutta must bow to the deity and seek protection to acquire gold. He follows the advice, arranges a sacrifice, and uses gold vessels. Vrihaspati becomes envious of Marutta's prosperity.
9 Indra sends Agni to offer Vrihaspati to Marutta, but Marutta refuses, opting for Samvarta. Agni returns to Indra, who sends him back with a warning. Samvarta threatens Agni, who fears his wrath and recalls a past incident where a Brahmana created a monster that frightened Indra.
10 Indra demands Marutta accept Vrihaspati as his priest, but Marutta refuses. Samvarta protects Marutta from Indra's wrath, and Indra eventually attends Marutta's sacrifice, pleased with the offerings. The sacrifice is a success, and Marutta's ancestors and the gods are gratified.
11 Krishna comforts Yudhishthira, sharing the story of Indra's battle with Vritra, a demon who stole the properties of elements. Indra eventually slew Vritra with an invisible thunderbolt. Krishna encourages Yudhishthira to learn from this story and overcome his mental distraction.
12 Vasudeva advises Yudhishthira that physical ailments arise from bodily imbalances, while mental ailments arise from imbalances in the soul's attributes (Sattwa, Rajas, and Tamas). He encourages Yudhishthira to let go of past sorrows and overcome his mental struggles through abstraction and karma. This battle must be fought alone.
13 Vasudeva advises Yudhishthira to renounce desires, not just external objects. Attachment to worldly things is "Mrityu" (death), while detachment is "Saswata" (eternal spirit). He encourages self-reflection, desire control, and virtue cultivation. Kamagita's teachings also stress desire overcoming through practices like yoga.
14 Yudhishthira, consoled by sages, overcame grief and performed obsequial ceremonies. With their guidance, he regained his kingdom and sought to perform a sacrifice. He expressed gratitude and sought protection to reach the Himalayas.
15 Vasudeva and Dhananjaya were overjoyed when the Pandavas regained their kingdom. They traveled, recounted war stories, and reminiscing about past sufferings. Krishna comforted Arjuna, praising Yudhishthira's righteousness and the might of Bhimasena and the twin brothers.
16 Janamejaya asked about Krishna and Arjuna's conversation after the battle. Krishna replied that he had discoursed on eternal truths, but Arjuna's mind was not receptive. Krishna then told a story about a Brahmana who sought a sage to learn about Moksha (Emancipation).
17 The Brahmana asked about the body's dissolution and emancipation. The sage explained that harmful acts lead to disease and death, and the Jiva leaves its mortal body, surrounded by its merits or sins. The Jiva experiences three eternal regions: the field of action, Hell, and the stellar worlds.
18 A Jiva's acts, good and bad, produce corresponding fruits in future bodies. Merit and sin yield happiness and misery. The Jiva enters the womb, supporting life, and is called Eternal Brahman. Righteousness includes gifts, austerity, self-restraint, and compassion, leading to emancipation.
19 To achieve emancipation, absorb in the one receptacle, freeing oneself from thoughts and attachments. Transcend opposites, be free from egoism, and look equally upon life and death. Through Yoga, concentrate the mind, withdraw senses, and behold the soul, extracting it from the body like fibrous pith from a blade.
20 A Brahmana's wife asked about her fate after death. He explained that he had transcended worldly acts, seeking the soul's seat within. The soul is beyond senses and opposites, the universe's source. Life-breaths flow from and return to it, like fuel for a flame.
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21 The Brahmana told his wife about the ten Hotris and libations. He explained that the ten organs are the sacrificing priests, and sense objects are the fuel. Mind is the ladle, and wealth is the offering. Word and Mind debated, with Mind deemed superior.
22 The Brahmana described the seven sacrificing priests: nose, eye, tongue, skin, ear, mind, and understanding. Each apprehends a specific quality, and they don't perceive each other's attributes. The mind claimed to be foremost, but the senses argued that they're essential for perception and happiness.
23 The Brahmana told his wife about the five sacrificing priests: Prana, Apana, Udana, Samana, and Vyana. They argued about which one was foremost, but Brahma intervened, saying each has special attributes and is foremost in its own sphere. He told them to be friendly and uphold one another.
24 Narada and Devamata discussed the life-winds. Narada said the external life-wind comes first in a creature's birth. Life-winds exist in pairs: transverse, upward, and downward. Pleasure arises from semen, desire, and taste. Prana and Apana arise from semen and blood, and Samana and Vyana form a transverse pair.
25 The Brahmana explained the Chaturhotra sacrifice, describing four sacrificing priests: agent, instrument, action, and Emancipation. Seven senses are caused by knowledge, action, and the agent. A learned person eats ordained food, while an unlearned person is ruined by the sense of mineness.
26 The Brahmana spoke of the one Ruler, Preceptor, and guide residing in the heart. He shared an ancient story where the Lord taught the syllable Om, representing Brahman, to snakes, deities, and Rishis, leading to diverse dispositions. There is no second preceptor; it pleases or displeases within the heart.
27 The Brahmana entered the forest of Brahman, transcending worldly joy and sorrow. Seven trees, fruits, and guests represent the path to Emancipation. The five senses fuel the journey, and the seven Rishis emerge, followed by virtues. Contented souls proceed to the Grandsire, attaining Brahman.
28 The Brahmana said he transcends sensory perceptions and desires, which arise from Nature. A Yati and Adhwaryu discussed animal sacrifice, with the Yati arguing it's destruction of life. The Adhwaryu countered that consumption and movement also involve slaughter.
29 The Brahmana told the story of King Karttaviryya-Arjuna, who conquered the Earth and showered arrows at the Ocean. The Ocean begged him to stop, and Arjuna sought a worthy opponent. He found Rama, who killed him and his kinsmen, leading to a cycle of violence and revenge.
30 Alarka, a royal sage, conquered the Earth, then sought to control his senses. His senses warned him that arrows would only pierce his vital parts. He discovered Yoga, entered his soul, and attained success, slaying his senses with one arrow. He realized Yoga is the highest happiness.
31 The Brahmana said there are three foes: exultation, cupidity, and lassitude. King Amvarisha sang verses about subduing faults and attaining sovereignty. He said cupidity is the greatest vice, leading to repeated birth and death. One must cut off cupidity with intelligence to achieve true sovereignty in the soul.
32 King Janaka tells a Brahmana to leave, but the Brahmana asks what the kingdom's limits are. Janaka realizes he can't find his dominion and understands that everything is both his and not his. He does everything for others, not himself, and sets the wheel of Goodness in motion, impressing Dharma.
33 The Brahmana says, "I'm not bound by your understanding. I'm a knowledgeable, emancipated Brahmana, a forest recluse, and house-holder. I pervade the universe, destroying all creatures like fire destroys wood. My wealth is knowledge of my identity with the universe, the path to tranquility and understanding."
34 The Brahmana's wife seeks knowledge, feeling her intelligence is limited. Her husband advises devotion, a preceptor, and penances. He describes Brahman as beyond symbols and qualities, understood through a cleansed understanding. Arjuna asks about them, and Krishna reveals his mind is the Brahmana, his understanding the wife, and he is Kshetrajna.
35 Arjuna asks Vasudeva about Brahma, the highest object of knowledge. A disciple seeks knowledge from a preceptor, asking about the highest good and the nature of truth and penance. The preceptor explains that knowledge and renunciation lead to immortality, and shares a story about Rishis seeking knowledge from Brahma.
36 Brahma explains the three qualities: Darkness (delusion, ignorance), Passion, and Goodness. Intertwined, they characterize the five principal elements. Darkness leads to brute creation, but purificatory rites and religious ceremonies can improve and ascend one's birth. Attachment to desire is great delusion, affecting even Rishis and deities.
37 Brahman explains the quality of Passion, including injuring, beauty, pleasure, pain, power, war, peace, arguments, pride, wrath, desire, and malice. People enveloped by Passion pursue desires and worldly things, stuck in a downward course. Understanding these qualities is key to freeing oneself from them.
38 The Brahmmana describes the quality of Goodness, including joy, satisfaction, nobility, enlightenment, and happiness. Possessing these qualities, one attains the highest in the world hereafter, free from egoism and desire. Confidence, modesty, forgiveness, and compassion define the eternal religion of the good, leading to wisdom and correctness of vision.
39 Brahmana explains that Darkness, Passion, and Goodness are interconnected and exist in a state of union. They depend on and follow one another, and their increase and diminution are related. The three qualities are present in all things and act by turns in diverse ways, with Goodness being the highest and most enlightening.
40 Brahmana explains that the unmanifest gave rise to Mahat, the Great Soul, the source of all qualities and first creation. It's also known as Intelligence, Vishnu, and Sambhu, with great power, minuteness, lightness, and affluence. Devotees of goodness, meditation, and yoga attain Greatness, transcending delusion.
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41 Brahmana explains that Egoism, born from Mahat, creates the five great elements: earth, air, ether, water, and light. These elements cause delusion, and their dissolution occurs in reverse order of creation. Subduing the eleven organs, including the mind, leads to Brahman. Renunciation and self-control bring true happiness.
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43 Brahmana explains that certain entities are foremost: royal Kshatriya among men, elephant among vehicles, and lion among forest dwellers. Prajapati is the lord of all creatures, and Vishnu is the king of kings. The Kshetrajna, or Supreme Lord, is eternal and without qualities, and transcends all.
44 Brahmana explains the first and highest of all entities. The sun, fire, Prajapati, and Om are the first of their kind. Vishnu is the superior, Meru the first mountain, Ganga the first river, and ocean the first well. Iswara is the supreme Lord, and knowledge has no end.
45 Brahmana describes the wheel of life, moving with understanding as strength and mind as pole. Bound by senses and elements, it's subject to decrepitude, grief, and calamities. One who understands its motion and stoppage attains the highest goal. Four modes of life have the householder's mode as their foundation.
46 A Brahmacharin should study, live a life of penance, and subsist on alms. A forest recluse should wear animal skins, subsist on fruits and roots, and honor guests. A mendicant should lead a life of renunciation, beg for food, and avoid harm to creatures, practicing universal friendliness and sense control.
47 Brahmana says Renunciation is penance, leading to Brahman, the supreme goal. Knowledge and penance can attain Brahman, free from opposites and qualities. Devotion and Vedic knowledge can attain the supreme Lord. Penance is light, conduct leads to piety, and knowledge is highest. Renunciation frees one from attachment and birth.
48 Brahmana describes Brahman as a tree, forest, or unmanifest, transcendent and free from distress. Equanimity at death leads to immortality. Controlling life-breaths through Pranayama brings tranquility and knowledge. Goodness is highest, and Purusha depends on it. Forgiveness, courage, and renunciation arise from goodness, leading to immortality.
49 The Rishis asked which duty is most worthy, noting contradictory views. They questioned the nature of the eternal principle, with differing beliefs. They saw varying practices among deities and Brahmanas, including diet and actions. The Rishis were deluded, unable to conclude, and asked the creator to declare what is good.
50 Brahmana explains that abstention from harm is the foremost duty and knowledge is the highest happiness. Purusha (Kshetrajna) is the subject, and Nature is the object. Nature is unintelligent, made up of opposites, while Purusha is eternal and free. Understanding this distinction leads to supreme felicity through knowledge and devotion.
51 Brahmana explains the mind controls the five elements and is their soul. The individual soul drives the chariot of senses with the mind as charioteer. Understanding this prevents delusion. The forest of Brahman includes all entities, and the Kshetrajna moves through it. Penance is key to success and self-understanding.
52 Krishna and Dhananjaya journeyed to the city named after the elephant. Dhananjaya praised Krishna, calling him the soul of the universe and creator. They arrived at Dhritarashtra's palace, met with Yudhishthira, and spent the night. Yudhishthira granted Krishna permission to return to Dwaravati, asking him to take gems and wealth.
53 Krishna departed, and the Pandavas embraced him, looking back at him until he was out of sight. He met Utanka, who asked if he had established peace between the Kurus and Pandavas. Krishna explained that he had tried but failed, and the Kauravas met their demise due to their own actions.
54 Krishna revealed the faultless Adhyatma to Utanka, explaining that the three qualities depend on him as their refuge. All creatures, including Rudras and Vasus, have sprung from him. He is the soul of all existent and non-existent things, and the Vedas are identical with him. He takes birth to uphold Righteousness.
55 Utanka recognized Krishna as the creator and asked to see his sovereign form. Krishna showed him his universal form, like a blazing fire. Utanka bowed, saying he had seen enough. Krishna offered a boon, and Utanka asked for water. Krishna said to think of him when needed, and later, clouds appeared in the desert to give Utanka water.
56 Janamejaya asked about Utanka's wish to curse Vishnu. Vaisampayana explained Utanka's devotion to Gautama, who was pleased with him. Utanka realized his old age, and Gautama granted him permission to leave, offering his daughter's hand in marriage. Utanka was tasked with fetching celestial ear-rings from Saudasa's queen.
57 Utanka met King Saudasa, a cannibal, and asked for celestial ear-rings for his preceptor. Saudasa directed him to his wife, Madayanti, who was hesitant to give them up without a sign from her husband. She described the ear-rings' virtues and asked Utanka to bring a sign to prove his story.
58 Utanka obtained jewelled ear-rings from Queen Madayanti after showing a sign from King Saudasa. He later encountered a snake who stole the ear-rings, but Indra helped him recover them. In the world of Nagas, a black steed revealed himself as the deity of fire and helped Utanka retrieve the ear-rings.
59 Krishna returned to Dwaraka with Satyaki during the Raivataka festival. The hill was decorated with jewels and flowers, and the air was filled with music and laughter. Krishna was worshipped by his relatives and greeted by his parents, to whom he recounted the incidents of the great battle.
60 Vasudeva asked Krishna to describe the battle between the Kurus and Pandavas. Krishna narrated how Bhishma and Drona were slain, and Karna was defeated by Arjuna. The Pandavas won, but their remnant army was slaughtered at night by Drona's son. Only the five Pandavas, Krishna, and Yuyudhana survived.
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61 Vasudeva asked Krishna about Abhimanyu's death. Subhadra fell to the ground, and Vasudeva followed, overcome with grief. Krishna explained Abhimanyu's brave fight and heroic death, surrounded by Drona and others. He consoled Vasudeva, saying Abhimanyu ascended to heaven. Kunti comforted Subhadra, telling her to protect her unborn child.
62 Vasudeva performed obsequial rites for Abhimanyu, feeding Brahmanas and giving away wealth. Vyasa consoled the grief-stricken Pandavas, assuring them Uttara's unborn son would be mighty and rule righteously. He urged King Yudhishthira to perform the horse-sacrifice, then disappeared, prompting Yudhishthira to prepare for the sacrifice.
63 Janamejaya asked about Yudhishthira's actions after hearing Vyasa's words. Yudhishthira summoned his brothers and decided to follow Vyasa's advice. Bhimasena suggested worshipping Maheswara to obtain Marutta's wealth. The Pandavas set out, receiving blessings from citizens and Brahmanas, and took permission from King Dhritarashtra before departing.
64 The Pandavas set out cheerfully, praised by eulogists and bards, and filled the Earth with the clatter of their wheels. King Yudhishthira accepted blessings and cheers, and the army supported them. They crossed various landscapes, arrived at the mountains, and pitched their camp, performing propitiatory ceremonies.
65 Yudhishthira made offerings to Mahadeva, using sanctified butter, flowers, and meat. The priest Dhaumya performed rites, presenting offerings to Mahadeva's train and other deities. The king gave away thousands of kine and presented offerings to night-wandering beings. He then excavated the treasure, loading it onto vehicles and returning to the capital.
66 Vasudeva returned to the Kuru capital for the horse-sacrifice. Krishna came to comfort the Kshatriya ladies, including Draupadi and Uttara. When Parikshit was born stillborn, the citizens lamented. Kunti reminded Krishna of his vow to revive the child, begging him to fulfill Abhimanyu's words and restore the Pandavas' life-breaths.
67 Subhadra begged Krishna to revive Abhimanyu's son, born dead due to Aswatthaman's weapon. She reminded Krishna of his vow, pleading with him to fulfill it. Subhadra lamented the Pandavas' suffering and implored Krishna to show compassion, threatening to cast off her life if the child was not revived.
68 Krishna entered the lying-in room, sanctified with flowers and fires, where Parikshit was born. Uttara, grieving, begged him to revive her child, saying she would cast off her life-breaths if he didn't. She lamented that Drona's son had destroyed her child with a Brahma-weapon, fulfilling her worst fears.
69 Uttara, grief-stricken, fell to the ground, lamenting her child's loss. The palace was filled with weeping. Krishna, moved by her lamentations, promised to revive the child, saying he never uttered an untruth. By his merit and disposition, the child began to move and revive.
70 Krishna withdrew the Brahma-weapon, and the child began to move. The Bharata ladies rejoiced, and the Brahmanas uttered benedictions. Krishna named the child Parikshit, meaning "tester of the Kuru race." The Pandavas returned with wealth, and the city was filled with music and dance, celebrating their success.
71 Vasudeva went out to meet the arriving Pandavas. They entered the city, filling the Earth and sky with noise. The Pandavas worshipped their elders and heard about Parikshit's birth. Vyasa arrived, granting Yudhishthira permission for the horse-sacrifice, which would cleanse them of sin. Vasudeva agreed to perform the sacrifice.
72 Yudhishthira agreed to be initiated for the sacrifice, and Vyasa directed the rites. The horse was loosened on the full moon day of Chaitra. Arjuna was tasked with protecting it and inviting kings to the sacrifice, while avoiding battles. Bhima, Nakula, and Sahadeva were assigned other duties.
73 Yudhishthira was initiated for the horse-sacrifice, and the horse was let loose. Arjuna followed, drawing his bow Gandiva, and the citizens of Hastinapore came out to behold him. The crowd was thick, and Arjuna fought many battles with kings and tribes as the horse roamed over the Earth.
74 Arjuna battled the Trigartas, who sought to capture the horse. He forbade them, citing Yudhishthira's orders, but they attacked. Arjuna resisted, vanquishing Suryavarman and Ketuvarman, and sparing Dhritavarman's life. Dhritavarman's arrow pierced Arjuna's hand, but he fought on, defeating the Trigartas, who eventually submitted and accepted his dominion.
75 The horse entered Pragjyotisha's realm, and Bhagadatta's son seized it. Arjuna pursued, and the son fled, releasing the horse. He remounted an elephant and challenged Arjuna, but was struck down with golden-winged arrows. The elephant, pierced and bleeding, looked like a mountain with red springs.
76 Vajradatta battled Arjuna, seeking to avenge his father's death. On the fourth day, he urged his elephant towards Arjuna, who stood firm, relying on Gandiva. Arjuna struck down the elephant and spared Vajradatta's life, telling him to attend Yudhishthira's horse-sacrifice on the day of the full moon in Chaitra.
77 Vaisampayana said, "Arjuna battled the Saindhavas, who sought revenge for their clan's slaughter. They showered arrows on Arjuna, who looked like the sun covered by clouds. The three worlds cried out in distress, but Arjuna regained his energy and poured incessant showers of shafts on his foes, who fled in fear."
78 Vaisampayana said, "Arjuna fought the Saindhavas, but spared their lives, recalling Yudhishthira's words. Their queen, Dussala, approached him, weeping, with her grandson. She asked for mercy and peace, and Arjuna, remembering Gandhari and Dhritarashtra, decided to make peace. He comforted his sister and continued following the sacrificial horse."
79 Vaisampayana said, "Vabhruvahana, ruler of Manipura, met Arjuna with humility, but Arjuna sought battle. Ulupi encouraged her son to fight. The two engaged in a fierce fight, exchanging arrows. Vabhruvahana struck Arjuna, who fell unconscious. Vabhruvahana also fell, overcome with grief and exhaustion."
80 Chitrangada grieved, falling to the ground beside her slain husband, Arjuna. She lamented to Ulupi, "Behold, my son slew him! Revive him, or I'll cast off my life-breaths!" Ulupi revealed the battle was an illusion, and used a rev iving gem to restore Arjuna to life.
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81 Arjuna asked Ulupi about the battle and her motives. Ulupi explained she acted to expiate Arjuna's sin of slaying Bhishma unrighteously, fulfilling a Vasus' prophecy. Arjuna praised her and invited Vabhruvahana to Yudhishthira's Horse-sacrifice, declining his son's request to enter the city due to his vow.
82 The sacrificial steed arrived in Rajagriha, where Meghasandhi challenged Arjuna to battle. Arjuna baffled Meghasandhi's arrows and spared his body. He then struck off Meghasandhi's bow, leathern fence, and flag-staff, and spared his life, telling him to attend Yudhishthira's Horse-sacrifice. The horse proceeded to other lands, where Arjuna vanquished numerous armies.
83 Arjuna followed the sacrificial steed southward, battling Sarabha and other kings. He conquered various tribes and arrived in Dwaravati, where the Yadava youths attempted to stop him. King Ugrasena intervened, and Arjuna met with Vasudeva and the Vrishni rulers, who honored him. The steed then proceeded to Gandhara.
84 The son of Sakuni led a force against Arjuna, seeking revenge. Arjuna's peaceful words were ignored, and he slaughtered the warriors, sparing the king's life. The Gandhara queen intervened, offering an Arghya and forbidding further fighting. Arjuna showed kindness, inviting the king to Yudhishthira's Horse-sacrifice.
85 Yudhishthira heard the sacrificial horse was returning with Arjuna. He summoned his brothers, and Bhima prepared a sacrificial compound with golden decorations. Kings and Brahmanas were invited, and the sacrifice was performed with ample food and drink. The entire population of Jamvudwipa attended, with thousands of nations and races present.
86 Yudhishthira told Bhimasena to honor arriving kings. Krishna arrived and was worshiped. Yudhishthira asked about Arjuna, who was near. Krishna shared Arjuna's message: honor the kings and prevent a carnage. Arjuna also requested that his son Vabhruvahana be honored. Yudhishthira approved and agreed.
87 Yudhishthira asked Krishna why Arjuna faced hardships despite his intelligence and auspicious marks. Krishna cited Arjuna's high cheekbones as the reason. An envoy arrived with a message from Arjuna, causing Yudhishthira to shed tears of joy. Arjuna arrived, was praised by citizens, and was received with honors.
88 Vabhruvahana met Kunti, Dhritarashtra, and others, and was honored. Vyasa advised Yudhishthira to begin the Horse-sacrifice, which would free him from sin. The sacrifice was performed with profuse gifts, food, and joy. None were cheerless or hungry. The priests performed the rites duly, and the sacrifice was successful.
89 Vaisampayana said, "The horse was sacrificed, and Draupadi sat near it. Yudhishthira smelled the smoke, cleansing him from sin. Vyasa praised Yudhishthira and returned the Earth, asking for its value. Yudhishthira gave away gold, and the Brahmanas divided it. The sacrifice was celebrated with abundance and delight."
90 "Janamejaya said, 'Tell me of any wonderful incident during my grandsires' sacrifice.' Vaisampayana said, 'A mongoose, half turned gold, declared the sacrifice inferior to a prastha of barley given by a Brahmana to a guest during a famine.'"
91 Janamejaya asked why a mongoose depreciated Yudhishthira's Horse-sacrifice. Vaisampayana explained that even Indra obtained sovereignty through sacrifices. Rishis advised Sakra to use seeds instead of animals, but he didn't listen. Righteous conduct, compassion, and self-control are essential for true merit, not wealth or pride.
92 Janamejaya asked about wealth acquired by lawful means. Vaisampayana told the story of Agastya's sacrifice, where Indra ceased to pour rain. Agastya declared he would perform a mental sacrifice, impressing the Rishis. Janamejaya asked about the golden-headed mongoose, who was once Anger, subdued by Jamadagni and cursed to censure sacrifices.
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1 Janamejaya asked about the Pandavas' treatment of Dhritarashtra after regaining their kingdom. Vaisampayana said they ruled with Dhritarashtra as their head, seeking his opinion and worshipping his feet. They provided comforts and food, treating him and Gandhari with respect and affection, with Bhimasena being the only exception due to past grievances.
2 Vaisampayana said, "The Pandavas worshipped Dhritarashtra, ensuring his comfort. Yudhishthira honored him, and Dhritarashtra was affectionate in return. He gave wealth to Brahmanas and performed Sraddhas for his sons. The Pandavas executed his orders, taking care not to cause grief. Gandhari showed affection to the Pandavas like her own children.
3 Dhritarashtra was unhappy, remembering his wicked son. Bhima's words pierced his heart. After 15 years, he shared his feelings with friends, regretting his actions and seeking to expiate his sins. He sought Yudhishthira's permission to retire to the woods, living an austere life with Gandhari. Yudhishthira was overcome with grief.
4 Vyasa advised Yudhishthira to grant Dhritarashtra's wish to retire to the woods, citing his old age and grief. Yudhishthira agreed, respecting Vyasa's words and acknowledging him as his preceptor. Vyasa soothed Dhritarashtra and left, and Yudhishthira promised to fulfill his wishes and those of their well-wishers.
5 Dhritarashtra advised Yudhishthira on righteous governance, emphasizing honoring learned individuals, employing loyal ministers, protecting the kingdom, and keeping counsel secret. He stressed careful decision-making, proper justice, and appropriate punishment. He also advised Yudhishthira to be mindful of weaknesses, support skilled subjects, and maintain a strong army.
6 Dhritarashtra advises Yudhishthira on statecraft, emphasizing understanding Mandalas (alliances), strengths, and weaknesses. Collect resources, set men to fit tasks, create enemy dissensions, maintain the weak, protect the kingdom, and direct efforts against enemies. Avoid war with powerful kings, seek advantages through dissensions.
7 Dhritarashtra advises Yudhishthira on war and peace, emphasizing careful consideration and preparation. Reflect on strength and weakness, gather intelligence, sow dissensions, and attack when favorable. Gather wealth, allies, and spies, and use conciliation to avoid war. Protect yourself and seek your subjects' good.
8 Dhritarashtra decides to retire to the forest, seeking Yudhishthira's permission. He invites people to his mansion to give away wealth in memory of his sons. The people, including Brahmanas and Kshatriyas, come and lament at his decision. Dhritarashtra reflects on his life, seeking their understanding.
9 Dhritarashtra addresses his subjects, acknowledging past mistakes and asking forgiveness. He introduces Yudhishthira as his successor and praises his brothers. Dhritarashtra requests forgiveness for any injuries caused and bows to his subjects, seeking pardon. The citizens, filled with tears, remain silent.
10 Citizens respond to Dhritarashtra's request, acknowledging his wisdom and expressing gratitude. They absolve Duryodhana of blame, attribute carnage to destiny, and praise Yudhishthira's virtues. They assure obedience to Yudhishthira and describe him as mild, generous, and protective. They encourage Dhritarashtra to pursue meritorious acts.
11 Vidura informs Yudhishthira of Dhritarashtra's plan to retire and perform Sraddha rituals. Yudhishthira and Arjuna agree, but Bhima hesitates, recalling Duryodhana's past. Arjuna convinces Bhima to grant permission, citing generosity and the reversal of fortune. Bhima agrees, but wants to perform the rituals himself.
12 Arjuna persuades Bhima to honor Dhritarashtra's request, citing the importance of respecting their elder and predecessors' good deeds. Yudhishthira offers Dhritarashtra wealth for the Sraddha rituals and asks Bhima not to be displeased, reminding him of his sufferings in the woods.
13 Vidura conveys Yudhishthira's offer to provide wealth for Sraddha rituals, Bhima's reluctant agreement, and the Pandavas' request for forgiveness. Vidura suggests gifts to Brahmanas, the poor, and those in distress, and recommends constructing pavilions and reservoirs. Dhritarashtra is pleased and decides to make large presents.
14 King Dhritarashtra performs a grand Sraddha-sacrifice for Bhishma and his kin, giving away vast wealth, food, and drink. Yudhishthira approves, and the gifts are distributed generously. A grand feast follows, deluging guests with food and drink. The ten-day ceremony ends, freeing the king from his debts.
15 Dhritarashtra departs for the forest, accompanied by Gandhari and daughters-in-law. The Pandavas and others follow, overcome with grief. Kunti supports Gandhari, and the household ladies wail in distress. Citizens of Hastinapore, including Brahmanas and others, come out to bid farewell, grief-stricken at the king's departure.
16 Kunti follows Dhritarashtra to the forest, feeling guilty for not revealing Karna's birth truth. Yudhishthira tries to persuade her to stay, but she is determined to retire, instructing him to make gifts for Karna's sake and care for his brothers and Draupadi. Bhima also tries to dissuade her, but she is firm.
17 Kunti explains she encouraged her sons to reclaim their kingdom to prevent the downfall of the Pandu race and avenge Draupadi's humiliation. She now wishes to retire to the woods, serve her in-laws, and attain felicity through penances, asking Yudhishthira to devote himself to righteousness.
18 Kunti decides to retire to the woods, despite the Pandavas' attempts to persuade her to return. Dhritarashtra and Gandhari also try to convince her, but she is resolute. The Kuru ladies and Pandavas bid her farewell, grief-stricken, and return to the city, while Dhritarashtra's party continues their journey.
19 King Dhritarashtra takes up residence on the Bhagirathi's banks, performs ablutions and religious rites, and meets Satayupa and Vyasa. He and his followers, including Gandhari and Kunti, practise penances, wearing barks and deer-skins, and restraining their senses. Vidura and Sanjaya wait upon them, also practising austerities.
20 Narada visits King Dhritarashtra in the forest, sharing stories of kings who attained prosperity and reached heaven through penances. He assures Dhritarashtra he will attain a high goal, joining his ancestors in heaven with Gandhari, and predicts Vidura will enter Yudhishthira.
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21 The Pandavas and citizens sorrow after King Dhritarashtra's retirement to the forest. They worry about his ability to live without comfort and praise Kunti's devotion. The Pandavas, grief-stricken, think of their parents and the slaughter of kin, unable to find peace.
22 The Pandavas grieve after their mother's departure to the forest, anxious about Kunti's well-being. They decide to visit her, with Sahadeva expressing his desire to see their mother, who was brought up in luxury but now lives in austerity. They set out with a large retinue, allowing citizens to join them.
23 The Pandavas journey to visit Dhritarashtra, with troops led by Arjuna, citizens, and inhabitants following. Each brother travels in style, with a large retinue, including Brahmanas, bards, and musicians. They march slowly, resting by rivers and lakes, until they reach Kurukshetra and behold Dhritarashtra's retreat.
24 The Pandavas arrive at Dhritarashtra's retreat, meeting their mother Kunti and aunt Gandhari. They prostrate themselves before Dhritarashtra, who recognizes them by voice and touch. They comfort each other, shedding tears of joy. The royal household and citizens gather, and Yudhishthira presents his family, filling Dhritarashtra with joy.
25 King Dhritarashtra meets his sons, the Pandavas, in his retreat. Sanjaya identifies each of them and their wives, describing their physical characteristics and virtues. The king enquires about their welfare after the ascetics depart, addressing them with polite enquiries.
26 Dhritarashtra asks Yudhishthira about his well-being and kingdom. Yudhishthira inquires about Vidura, who appears emaciated and naked. Vidura enters Yudhishthira's body through Yoga power and dies. An invisible voice tells Yudhishthira not to cremate Vidura's body, now a part of his own. Dhritarashtra is pleased.
27 The Pandavas stay in a retreat of righteous ascetics, passing the night on the bare ground. Yudhishthira surveys the retreat, beholding sacrificial altars and wildlife, and gives away gifts to the ascetics. He returns to Dhritarashtra's presence, saluting him and his mother Kunti, and great Rishis arrive, including Vyasa.
28 Vyasa asks Dhritarashtra about his forest life, grief, and family. He reveals Vidura's true nature as the deity of Righteousness and Yudhishthira's connection to Dharma. Vyasa offers to dispel doubts and accomplish a feat, showing something wonderful.
29 Janamejaya asks about Vyasa's feat after Dhritarashtra's forest residence. Vaisampayana describes the Pandavas' stay and Vyasa's arrival. Dhritarashtra expresses sorrow and guilt over his son's actions, lamenting the devastation and death. Gandhari and others grieve, and Vyasa offers to show Dhritarashtra his deceased children.
30 Kunti shares her secret with Vyasa, telling him about the birth of Karna, her son with Surya. She abandoned the infant in shame, but later learned he grew up to be a great warrior. Kunti expresses guilt and longing, asking Vyasa to grant her wish to see Karna.
31 Vyasa reveals that the Pandavas and others were incarnations of deities, and their deaths were part of a divine plan. He explains the divine origins of various characters and tells the group not to grieve, as they will be reunited with their loved ones that night.
32 Vyasa summons deceased warriors from the Bhagirathi River, including Bhishma and Drona. They arise, dressed in celestial robes, free from animosity, and accompanied by Gandharvas and Apsaras. Gandhari sees all her children and slain warriors, and Dhritarashtra is filled with joy at the amazing scene.
33 The deceased warriors and loved ones reunite, free from anger and sin, and spend a joyful night together. Vyasa tells the widows to plunge into the Bhagirathi to attain their husbands' regions, and they do so, becoming celestial and joining their husbands. The narrative brings delight and auspicious rewards.
34 Vaisampayana explains to King Janamejaya that acts have consequences, bodies are born of acts, and the primal elements are eternal. The soul is never modified by pleasure and pain and regards the body as itself until its acts are exhausted. Understanding the distinction between body and self is key to freedom from error.
35 Vyasa grants Janamejaya's wish to see his father, Parikshit, in the same form and age as when he left the world. Janamejaya beholds his father, performs the final bath in his sacrifice, and is overjoyed. Astika praises the sacrifice and tells Janamejaya he has achieved abundant merit.
36 Dhritarashtra returns to his retreat, free from grief, and the Pandavas visit him. Vyasa advises him to let go of sorrow and permit Yudhishthira to return to his kingdom. Yudhishthira is reluctant, but Gandhari and Kunti persuade him to go, and the Pandavas depart for Hastinapura.
37 Narada reports to Yudhishthira on Dhritarashtra's penances and eventual death in a forest fire, along with Gandhari and Kunti. They chose to remain and face the fire, which consumed them. Yudhishthira and his brothers grieve, and the citizens and royal household lament their fate.
38 Yudhishthira laments the death of Dhritarashtra, Gandhari, and Kunti, criticizing the deity of fire for burning Kunti despite Arjuna's past service. He imagines Kunti's fear and cries for help, wishing Sahadeva had rescued her. The Pandavas are overcome with grief, their lamentations filling the palace.
39 Narada reveals that Dhritarashtra, Gandhari, and Kunti were burnt to death by the king's own sacred fire. Yudhishthira and his brothers perform rites and make generous gifts. The king, still grieving, resumes his sovereignty, comforted by Narada's words.
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1The Vrishnis were destroyed 36 years after the great battle by an iron bolt brought forth by Samva, who was disguised as a woman. The ascetics had foretold this event, cursing the Vrishnis for their pride and wickedness. Only Krishna and Rama survived.
2The embodied form of Time appears, and evil omens arise, foreboding the destruction of the Vrishnis and Andhakas. Strange creatures are born, and the Vrishnis commit sinful acts. Krishna recognizes the signs and warns the Yadavas that their destruction is near, fulfilling Gandhari's curse.
3The Vrishnis have bad dreams and see omens of destruction. They prepare for a pilgrimage, but their revels turn into a fight. Satyaki kills Kritavarma, and the Vrishnis slaughter each other. Every blade of grass becomes a deadly iron bolt, fulfilling the Brahmanas' curse. Krishna exterminates the Vrishnis and Andhakas.
4Krishna and Daruka find Rama, and Krishna sends Daruka to inform Arjuna of the Vrishni slaughter. Vabhru is killed, and Krishna returns to the city, comforts the ladies, and leaves again to join Rama. Rama departs from the human world, and Krishna ascends to Heaven, where he is worshiped by the deities and celestial beings.
5Arjuna visits Dwaraka after the Vrishnis' slaughter and finds the city in despair. 16,000 ladies, once protected by Krishna, are now lordless. Arjuna is overcome with grief, comparing the city to a river without its alligators, Rama and Krishna. He comforts the ladies and proceeds to see his maternal uncle.
6Arjuna finds his maternal uncle, Vasudeva, grief-stricken over the loss of his sons. Vasudeva laments the destruction of the Vrishnis, attributing it to the curse of the Rishis. He entrusts Arjuna with the care of the women and children and asks him to perform his funeral rites.
7Arjuna addresses the citizens of Dwaraka, performs last rites for Vasudeva, and sets out with the Vrishni cavalcade. The ocean floods Dwaraka, and the procession is attacked by robbers. Arjuna's strength is diminished, and his celestial weapons do not appear. He settles the remnants in different places.
8Arjuna meets Vyasa, who inquires about his distress. Arjuna recounts the destruction of the Vrishnis and Krishna's departure, expressing grief and despair. Vyasa explains that the destruction was ordained and consoles Arjuna, saying Time is the root of all things and acquisitions and losses are natural.
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1The Pandavas, resolved to retire, install Parikshit as king and perform rituals. They set out on a journey, casting off sacred fires and wearing bark garments. Encountering the deity of fire, Arjuna casts off Gandiva and quivers. The brothers continue their journey, beholding Dwaraka covered by the ocean.
2The Pandavas journey north, crossing Himavat and entering a desert. Draupadi, Sahadeva, Nakula, Arjuna, and Bhima fall to the ground, each due to their individual flaws. Yudhishthira explains the reason for their fall and continues on, leaving them behind, accompanied only by a dog.
3Yudhishthira refuses to abandon the dog, citing his vow to never abandon one that is devoted to him. The dog is revealed to be the deity of Righteousness, who praises Yudhishthira for his compassion and good conduct. Yudhishthira is welcomed to Heaven and reunites with his brothers and Draupadi.
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1Yudhishthira arrives in Heaven and sees Duryodhana in prosperity, but turns back in rage. Narada intervenes, explaining that all enmities cease in Heaven and that Duryodhana attained the region for heroes through his Kshatriya practices. Yudhishthira asks about his brothers and other heroes, seeking to know their regions.
2Yudhishthira journeys through a treacherous region, hearing the lamentations of those in pain. He is shocked to find his brothers and companions, including Karna and Draupadi, suffering in this place. He questions the justice of the gods and decides to stay with his companions, comforting them with his presence.
3Indra and the gods reveal Yudhishthira's journey through Hell was an illusion to test his devotion. He passes the test, is reunited with his brothers and companions, and enjoys the fruits of his good deeds. He is bathed in the celestial Ganga, assumes a celestial form, and is praised by the gods and Rishis.
4Yudhishthira sees Krishna, Karna, Bhimasena, and others in their celestial forms. Indra explains that Draupadi was created for Yudhishthira's pleasure and their sons are now Gandharvas. Yudhishthira sees other heroes, including Satyaki, Abhimanyu, and Bhishma, who have attained celestial status through their merit.
5Vaishampayana explains the fate of characters after death, including Bhishma, Drona, Karna, and others. The text also describes the benefits of reciting or listening to the Mahabharata, including attaining Heaven, victory, or Emancipation, and washing off sins.
6Janamejaya asks Vaishampayana about properly listening to the Mahabharata. Vaishampayana explains the rituals and offerings, including food and gifts for Brahmanas, and emphasizes faith and devotion. He notes the benefits of reciting the Mahabharata, including spiritual growth and attainment of celestial rewards. The text is sacred and should be revered, guiding seekers of spiritual enlightenment.
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1-1 Om! Bowing to Narayana, Nara, and Saraswati, the word Jaya must be uttered.
1-2 The Rishis asked Sauti about Samanta-panchaka. Sauti explained that Rama, son of Jamadagni, created five lakes of blood there, making it a holy site.
2-3 Janamejaya's brothers beat a celestial dog, Sarama cursed them, and Janamejaya sought absolution.
2-4 Ayoda-Dhaumya's disciples endured tests, invoking divine help. Upamanyu regained his sight, and Aruni used his body to block water. Janamejaya avenged his father's death with a snake sacrifice.
3-5 Saunaka asks Sauti about the Bhrigu race's history.
3-6 "Sauti said, 'The Rakshasa seized her, Chyavana dropped, Rakshasa turned ashes.'"
3-7 Agni argued his case; Brahma resolved it, preserving purity.
3-8 Chyavana, son of Bhrigu, begot Pramati, who begot Ruru.
3-9 "Sauti said, 'Ruru wept in the forest; a heavenly messenger revived Pramadvara.'"
3-10 Ruru spared Dundubha, a cursed Rishi, from being killed.
3-11 "Sauti continued: 'A Brahmana should be mild and spare life.'"
3-12 "Sauti continued, 'Ruru asked about Janamejaya's serpent sacrifice and Astika's intervention.'"
3-13 Jaratkaru seeks marriage to save his ancestors' lineage.
4-14 "Vasuki offered his sister Jaratkaru, and Jaratkaru accepted her."
4-15 Sauti said, "Astika saved the Nagas and fulfilled his sacred duties."
4-16 Saunaka requested Sauti to narrate Astika's story. Sauti began with Prajapati's daughters Kadru and Vinata marrying Kasyapa.
4-17 Sauti said, 'The divine steed Uchchaihsravas arose from the Ocean.'
4-18 Gods and Asuras churn ocean for nectar, Shiva swallows poison.
4-19 Vishnu retrieves Amrita, beheads Rahu, and defeats Danavas.
4-20 Kadru cursed her sons, the snakes, to be consumed by Agni.
4-21 Sauti described the Ocean, vast and deep, full of creatures.
4-22 Nagas obeyed Kadru, transforming into horse tail hairs.
4-23 Garuda, born from an egg, grew rapidly, his splendor equal to fire.
4-24 Garuda diminished his size and energy, then flew to his mother's side with Aruna.
4-25 Garuda carried snakes on his back, but they swooned in the Sun's heat.
4-26 Indra's clouds poured water, flooding the earth, delighting the snakes.
4-27 Nagas arrived at the island, asked Garuda for another fair island, and demanded amrita for freedom.
4-28 Garuda asked Vinata what to eat, and she told him to eat Nishadas, warning him to spare Brahmanas.
4-29 Kasyapa told Garuda to eat an elephant and tortoise, formerly brothers cursed by greed.
4-30 Garuda flew to Gandhamadana, warned by Kasyapa, and later flew off after eating his prey, prompting the gods to prepare for battle.
4-31 Indra insulted the Valakhilyas, leading to Garuda's birth as a powerful bird.
4-32 Garuda attacked the gods, mangled the Yakshas, and extinguished the fire to reach the amrita.
4-33 Garuda obtained the Soma, met Vishnu, and became his carrier, casting a admired feather after Indra's thunderbolt.
4-34 Garuda boasted about his strength, refused to give Indra the Soma, and devoured the snakes.
4-35 Saunaka asked Sauti to list the principal snakes, and Sauti recited 64 names.
4-36 Sesha, the eldest snake, supported the Earth with his head, earning Brahma's praise as the god Dharma.
4-37 Vasuki sought to stop the sacrifice, rejecting his brothers' evil plans, seeking a righteous solution.
4-38 Elapatra said fate was the snakes' only refuge, and Vasuki's sister's marriage to Rishi Jaratkaru would be their release.
4-39 Vasuki raised his sister Jaratkaru, appealed to Brahma, and awaited the Rishi Jaratkaru's request for a wife to save their race.
4-40 Saunaka asked about Jaratkaru's name and Astika's birth, leading to a story about King Parikshit's encounter with the silent Jaratkaru.
4-41 Sringin cursed King Parikshit to die by snakebite, but his father Jaratkaru disapproved, advocating forgiveness.
4-42 Samika tried to forgive the king and counsel his son, but Sringin's curse stood. The king built a protected mansion, while Kasyapa rushed to cure him.
5-43 Takshaka challenged Kasyapa, then deceived the king with poisoned fruit, killing him.
5-44 Janamejaya, a wise and brave young king, married Vapushtama and lived happily.
5-45 Jaratkaru's ancestors, trapped in a hole, begged him to save them by having a son.
5-46 Jaratkaru sought a bride with his name, to save his ancestors. Vasuki offered a maiden, but Jaratkaru hesitated.
5-47 Vasuki's sister married Jaratkaru, became pregnant, and woke him for prayers, but he left, revealing their child's future virtue.
5-48 Jaratkaru's wife went to Vasuki, distraught over her husband's departure. Vasuki hoped for a son to save their race, and she gave birth to radiant Astika.
5-49 Janamejaya asked about his father Parikshit's life and death, learning that he was a virtuous king who was cursed by a Rishi while hunting.
5-50 Janamejaya vowed to avenge his father's death, killed by Takshaka's poison, and exterminate the snake race.
```Here's the HTML code for the table with the specified formatting: ```html < td style="background-color:#99CCFF;">5-89 Yayati, a former king, fell from heaven due to pride, sharing his story with Ashtaka.
5-51 King Janamejaya planned a snake-sacrifice to kill Takshaka, but a builder warned of an interruption by a Brahmana.
5-52 Snakes fell into the fire, trembling with fear, perishing in large numbers.
5-53 Snakes fell into the fire, filling the air with cries and stench, as Vasuki appealed to his sister to save them.
5-54 Astika promised to save the snakes from Kadru's curse and stop the sacrifice.
5-55 Astika praised King Janamejaya's sacrifice, comparing it to legendary ones.
5-56 King Janamejaya wanted to grant Astika a boon, but only if Takshaka was present.
5-57 Sauti listed snakes that fell into the fire, including Kotisa, Manasa, Purna, and others.
5-58 Astika told Takshaka to "stay" three times, sparing him from the fire. The king granted Astika's boon, ending the sacrifice.
5-59 Saunaka asked Sauti to recite the Mahabharata, a sacred history.
5-60 Vyasa arrived at Janamejaya's snake sacrifice, revered by all.
5-61 Vaisampayana recited the history of the Pandavas, persecuted by the Kurus.
5-62 Janamejaya asked Vaisampayana to recite the entire Mahabharata.
5-63 Vaisampayana tells the story of the Mahabharata, a tale of heroism and duty, featuring Uparichara, Parasara, Bhishma, Vidura, and the Pandavas and Kauravas.
5-64 Janamejaya asks about the Pandavas and Kauravas' birth. Vaisampayana explains that Kshatriya women had children with Brahmanas, restarting the Kshatriya race.
5-65 Vaisampayana tells Janamejaya about the birth of gods and demons, including Aditi's sons, the twelve Adityas.
5-66 Vaisampayana tells Janamejaya about the birth of gods and demons, including Aditi's sons, the twelve Adityas.
5-67 Vaisampayana tells Janamejaya about the birth of gods and demons from Brahman's sons.
5-68 Janamejaya asks about the Kuru dynasty, and Vaisampayana describes King Dushmanta's virtuous reign.
5-69 King Dushmanta enters the forest with his force, hunting and killing deer and tigers, causing a disturbance.
5-70 King Dushmanta enters a beautiful forest, then an asylum like the region of the celestials, where he sees many Rishis, including Kasyapa.
5-71 King Dushmanta meets Sakuntala, a beautiful maiden, in Rishi Kanwa's hermitage.
5-72 Menaka tempted Viswamitra, resulting in Sakuntala's birth. Kanwa adopted her, naming her Sakuntala.
5-73 King Dushmanta wedded Sakuntala, promising their son would be his heir. Kanwa approved, predicting greatness.
5-74 King Dushmanta married Sakuntala with Kanwa's blessing.
5-75 Yayati, a great king, ruled the Earth, performed sacrifices, and respected the gods.
5-76 Kacha learned reviving science from Sukra, was slain and revived three times.
5-77 Devayani asked Kacha to marry her, but he refused, citing their preceptor-student relationship.
5-78 Devayani, Sukra's daughter, was thrown into a well by Sarmishtha, but rescued by Yayati.
5-79 Sukra advised Devayani to forgive and conquer anger, but she sought a place where good behavior was valued.
5-80 Sukra threatened to leave Vrishaparvan over Devayani's mistreatment, but was placated when Sarmishtha became Devayani's waiting-maid.
5-81 Devayani proposed to King Yayati, and they married with her father Sukra's blessing.
5-82 Sarmishtha persuaded Yayati to father her child, arguing she was Devayani's equal.
5-83 Devayani discovered Sarmishtha's secret, felt wronged, and sought her father's help, leading to Yayati's curse.
5-84 Yayati asked his sons to take his decrepitude, but all refused except Puru, who accepted and received a blessing.
5-85 Yayati installed Puru as king, citing his obedience, and retired to the woods.
5-86 King Yayati retired to the forest, lived a simple life, and later ascended to heaven.
5-87 King Yayati fell from heaven for disregarding others, but was received with kindness by Ashtaka and wise men.
5-88 King Yayati fell from heaven for pride, but was received with kindness by Ashtaka and wise men.
5-90 Yayati explained the cycle of rebirth to Ashtaka, emphasizing humility and virtue.
5-91 Yayati explained duties of life stages: humility, self-control, charity, and detachment for spiritual growth.
5-92 Yayati: Wisdom leads to salvation, not gifts. I refuse merits offered, committed to virtue.
5-93 Yayati, a wise king, refused gifts, emphasizing earned virtue and truth, inspiring others to live virtuously.
5-94 Puru's descendants: virtuous kings, sacrifices, and prowess.
5-95 Vaisampayana recites Janamejaya's ancestral history, covering 50 generations, from Manu to the Pandavas.
5-96 Ganga keeps eighth child, Bhishma, and raises him as her own, granting him a long life and exceptional abilities.
5-97 King Pratipa's ascetic penances at Ganges source summoned Ganga, who became Santanu's wife and mother of Bhishma.
5-98 Ganga threw their children into the river, revealing her true identity and freeing the Vasus from a curse, leaving Santanu with their surviving child, Gangadatta.
5-99 Ganga explained the Vasus' theft of Nandini led to a curse, and they were thrown into the river, except Dyu (Gangadatta), who remained on earth.
5-100 Bhishma vowed to renounce the throne and remain celibate to grant his father's desire, ensuring Satyavati's son would inherit.
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5-101 Chitrangada slain, Vichitravirya installed as king by Bhishma.
5-102 Bhishma won three brides for Vichitravirya, but one left for another suitor.
5-103 Satyavati begged Bhishma to marry, but he refused, citing his vow.
5-104 Bhishma told the story of Dirghatamas, a blind Rishi who revived the Kshatriya race.
5-105 Satyavati asked Vyasa to beget children with Vichitravirya's widows.
5-106 Vyasa met the princess, who feared his appearance, and begot three sons.
5-107 Mandavya, a devoted ascetic, was wrongly accused and impaled, leading to a curse.
5-108 Mandavya cursed the god of justice to be born in the Sudra order, resulting in his birth as Vidura.
5-109 The kingdom of the Kurus prospered, with a fertile land and happy people.
5-110 Bhishma chose Gandhari, who married Dhritarashtra despite his blindness, and she pleased the Kurus with her devotion.
5-111 Kunti summoned the sun god, Surya, and gave birth to Karna, who was abandoned and adopted by Radha and her husband.
5-112 Pritha chose Pandu, the mighty king, in an assembly, and they were married with blessings.
5-113 Bhishma arranged Pandu's marriage to Madri, and Pandu later conquered many kingdoms, returning to Hastinapura in triumph.
5-114 Pandu retired to the woods, living freely with his wives, like a god.
5-115 Gandhari bore 100 sons, including Duryodhana, and Dhritarashtra had Karna with a maid.
5-116 Gandhari wished for a daughter, and the Rishi created Duhsala from a separate part.
5-117 Dhritarashtra's 100 sons, including Duryodhana and Duhsasana, and daughter Duhsala.
5-118 Pandu killed a deer (Rishi Kindama's son) during intercourse, receiving a curse: "You will die during sex."
5-119 Pandu renounced his kingdom and family to lead a life of asceticism in the woods with his wives.
5-120 Pandu asked Kunti to bear him a son through a Brahmana, citing a precedent.
5-121 Kunti refused to consider another man, telling the story of Bhadra, who bore children through her dead husband's corpse, and urging Pandu to do the same.
5-122 Pandu asked Kunti to bear a son through a Brahmana, revealing his own inability. Kunti agreed, revealing a boon to summon a celestial for a child, and Pandu chose the god of justice, Dharma.
5-123 Kunti gave birth to Bhima and Arjuna, and celestials celebrated Arjuna's birth, announcing his greatness. Kunti refused Pandu's request to invoke another god.
5-124 Madri asked Pandu for children, Kunti helped, and the twin Aswins fathered Nakula and Sahadeva.
5-125 Pandu died in Madri's arms due to the curse. Madri joined him on the funeral pyre, with Kunti's permission.
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5-126 Rishis arrived in Hastinapura, announced Pandu's death, introduced his divine sons, and vanished, leaving the Kurus to care for the Pandavas.
5-127 Dhritarashtra ordered a grand funeral for Pandu, with a procession and mourning that lasted twelve days.
5-128 Bhima's strength made Duryodhana jealous, who plotted to kill him, but Nagas rescued Bhima, granting him immense strength.
5-129 Bhima, thrown into the Ganga by Duryodhana, returned home strong after drinking nectar in the Nagas' kingdom.
5-130 Kripa was born from a clump of heath and adopted by King Santanu.
5-131 Drona, son of Bharadwaja, was born from a vessel and became a renowned teacher.
5-132 Drona's friendship offer was rejected by King Drupada, who scorned him for his lack of wealth and power.
5-133 Drona, a skilled warrior, arrived in Hastinapura, seeking redemption.
5-134 Drona taught the Kauravas and Pandavas, favoring Arjuna.
5-135 Arjuna shot a bird's head off, impressing Drona, who later gave him the Brahmasira weapon.
5-136 Drona showcased his pupils' skills, impressing the king and spectators.
5-137 Arjuna entered, equipped and armored, delighting the assembly, who exclaimed, "This is Kunti's son!"
5-138 Karna, born of Pritha and the Sun, challenged Arjuna, "I will excel you!"
5-139 Vaisampayana said, "Karna bowed, and the charioteer embraced him, bedewing his head with tears."
5-140 Drona demanded Drupada's capture as his fee.
5-141 Dhritarashtra made Yudhishthira heir-apparent, and the Pandavas excelled in strength and warfare.
5-142 Kanika advised King Dhritarashtra to destroy his enemies, the Pandavas, by any means.
5-143 Duryodhana plots to burn the Pandavas alive, but Vidura warns Kunti, helping them escape.
5-144 Dhritarashtra hesitates, torn between his son's request and justice.
5-145 Pandavas enticed to Varanavata, unaware of danger ahead.
5-146 Duryodhana plots to burn Pandavas alive in Varanavata.
5-147 Pandavas depart for Varanavata, aware of danger ahead.
5-148 Pandavas welcomed in Varanavata, Yudhishthira detects danger.
5-149 Vidura's friend builds secret tunnel for Pandavas' escape.
5-150 Pandavas escape burning house of lac through secret tunnel.
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5-151 Vidura's agent helps Pandavas escape by boat.
5-152 Pandavas escape, cross Ganga, and reach forest, where Bhima carries them to safety.
5-153 Bhima carried his family through a dense forest, breaking through trees and plants, and kept watch over them as they slept.
5-154 Rakshasa's sister falls in love with Bhima, warns him of brother's intentions, but Bhima refuses to abandon family.
5-155 Bhima battles Rakshasa Hidimva, emerges victorious, and saves his family.
5-156 Pandavas awake, Hidimva reveals her betrayal, Bhima slays Rakshasa, and they escape forest.
5-157 Hidimva stayed with Bhima, bore Ghatotkacha, a mighty warrior, and later bid farewell.
5-158 Pandavas wandered as ascetics, met Vyasa, who predicted their conquest and happy rule.
5-159 Kunti and Pandavas lived in a Brahmana's home, surviving on alms. Bhima killed a demon, freeing the town.
5-160 Brahmana's wife offered herself to demon Bakasura, prioritizing family's safety over her own life.
5-161 Daughter offers herself to demon Bakasura to save family, inspiring hope in desperate situation.
5-162 Kunti asked the Brahmana about his distress, learning that a Rakshasa named Vaka demanded a human sacrifice.
5-163 Kunti offered her son to deliver the tribute to the Rakshasa, but the Brahmana refused, citing the sin of sacrificing a Brahmana.
5-164 Yudhishthira questioned Kunti's decision, citing Bhima's importance, but Kunti was confident in Bhima's strength.
5-165 Bhima taunted Vaka, who attacked him, but Bhima emerged victorious, killing the Rakshasa and saving the day.
5-166 Vaka, the Rakshasa, was killed by Bhima, freeing the town from terror.
5-167 The Pandavas, after slaying Vaka, lived with a Brahmana, studying the Vedas, and heard tales of Draupadi's extraordinary birth.
5-168 Drona, born from a pot, sought revenge against Drupada, who had refused to acknowledge him as a friend.
5-169 King Drupada's sacrifice resulted in twins Dhrishtadyumna and Draupadi, destined to play a crucial role in the Pandavas' battle.
5-170 Kunti suggested leaving for Panchala, a new country with abundant alms.
5-171 Vyasa revealed Draupadi as the Pandavas' destined wife, leading them to Panchala.
5-172 Gandharva clashed with Pandavas over Ganga access. Arjuna won, sparing his life, and received gifts and wisdom.
5-173 Gandharva told Arjuna the story of Tapati, whose beauty captivated King Samvarana, making him her husband.
5-174 Samvarana implores Tapati to accept him, but she says she's under her father's control.
5-175 Vasishtha helped King Samvarana marry Tapati, showcasing his importance as a priest for royal success.
5-176 Nandini, Vasishtha's cow, routed Viswamitra's troops and led him to renounce his kingdom for asceticism.
5-177 Vasishtha and Viswamitra's rivalry began over spiritual power.
5-178 King Kalmashapada was cursed for refusing to yield way, turning him into a Rakshasa.
5-179 Vasishtha reunited with his family and freed King Kalmashapada from a curse.
5-180 Vasishtha's grandson Parasara vowed to destroy the world, but Vasishtha shared a story to guide him towards peace.
5-181 Aurva sought vengeance, but his ancestors urged him to control his wrath and choose peace.
5-182 Aurva's wrath was redirected into the ocean, transforming into Vadavamukha.
5-183 Parasara's sacrifice was stopped by Pulastya and others, who urged him to choose peace.
5-184 King Kalmashapada was cursed to die if he united with his wife, so Vasishtha fathered a son with the queen instead.
5-185 Pandavas found priest Dhaumya, receiving his blessings.
5-186 Pandavas invited to Draupadi's Swayamvara, a grand festival.
5-187 Pandavas arrived in Panchala for Draupadi's Swayamvara.
5-188 Dhrishtadyumna presented kings and princes to compete for Draupadi's hand.
5-189 Princes vied for Draupadi's hand, but failed until Arjuna stepped forward.
5- 190 Arjuna strung the bow, shot the mark, and won Draupadi's hand.
5-191 Monarchs plotted against Drupada, but Bhima and Arjuna stood ready to defend.
5-192 Arjuna and Bhima fought as Brahmanas, impressing all with their skills.
5-193 Kunti's mistake led to the Pandavas sharing Draupadi as their wife.
5-194 Dhrishtadyumna observed the Pandavas, then reported to King Drupada, revealing their identity.
5-195 Dhrishtadyumna told King Drupada about the Pandavas, confirming their identity as Pandu's sons.
5-196 King Drupada prepared a grand feast for Draupadi's wedding, welcoming the Pandavas with a grand meal and utensils of war on display.
5-197 King Drupada learned the Pandavas' true identity and agreed to let them marry Draupadi, despite initial reservations about their shared wife custom.
5-198 Vyasa arrived, and Drupada asked about the propriety of one woman marrying five men, with Yudhishthira arguing it was virtuous and others expressing reservations.
5-199 Vyasa revealed to Drupada that the Pandavas were former Indras reborn, with Draupadi as their common wife.
5-200 Drupada accepted fate and proceeded with the wedding, gifting the Pandavas with wealth and riches.
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5-201 Kunti blessed Krishna, wishing her happiness and prosperity.
5-202 Monarchs were shocked to learn Draupadi married the Pandavas, thought to have perished.
5-203 Dhritarashtra sought advice to weaken Pandavas without alerting Vidura.
5-204 Karna advised Duryodhana to use force against the Pandavas.
5-205 Bhishma advised peace with Pandavas, sharing kingdom.
5-206 missing
5-207 Vidura urged Dhritarashtra to listen to Bhishma and Drona, saying the Pandavas were equally entitled to the kingdom.
5-208 Dhritarashtra acknowledged the Pandavas as his sons and ordered Vidura to bring them to Hastinapura.
5-209 Drupada agreed to let the Pandavas return to Hastinapura, receiving a warm welcome.
5-210 Janamejaya asked about the Pandavas' life in Indraprastha, and Vaisampayana replied that they lived happily and ruled virtuously.
5-211 Narada told Yudhishthira about Sunda and Upasunda, brothers who gained boons from Brahman, but were vulnerable only to each other.
5-212 Narada described Sunda and Upasunda's conquest, causing chaos and devastation, and plunging the world into darkness.
5-213 Brahman created Tilottama, a celestial maiden, to tempt the Asura brothers with her extraordinary beauty.
5-214 Narada warned the Pandavas against quarreling over Draupadi, citing the fate of the Asura brothers who killed each other over Tilottama.
5-215 Arjuna exiled himself for 12 years after entering Yudhishthira's chamber, upholding truth and virtue.
5-216 Arjuna, taken by Ulupi, spent the night with her and received a boon, showcasing his compassion and virtue.
5-217 Arjuna married Chitrangada in Manipura, stayed for three years, and had a son before continuing his journey.
5-218 Arjuna bathed in Saubhadra, dragged out a crocodile, which transformed into Varga, an Apsara, freed from a curse.
5-219 Varga and friends, cursed into crocodiles, were freed by Arjuna, restoring their celestial forms. They thanked him, joyful, and departed.
5-220 Arjuna and Krishna reunited, shared stories, and spent time together at Raivataka mountain and Dwaraka, receiving warm welcomes and honoring each other's company.
5-221 Arjuna fell for Krishna's sister Bhadra at a festival, and Krishna suggested a bold plan to win her hand in marriage.
5-222 Arjuna abducted Subhadra, sparking outrage among the Yadavas, led by Valadeva, who awaited Krishna's decision on the crisis.
5-223 Krishna attended Arjuna's wedding to Subhadra, bringing gifts. Their son Abhimanyu became a great warrior, and Draupadi's sons also became warriors, bringing joy to the Pandavas.
5-224 The Pandavas ruled with virtue, bringing happiness. Arjuna and Krishna enjoyed a riverside outing, when a radiant Brahmana approached them.
5-225 Agni, satiated after 12 years, sought Brahman's help. He was told to consume Khandava forest, but was thwarted until Arjuna and Krishna assisted him.
5-226 Agni sought help from Arjuna and Krishna to consume the Khandava forest, and they agreed, requesting suitable weapons and a car.
5-227 Agni granted Arjuna and Krishna divine weapons to help consume the Khandava forest, surrounded by flames.
5-228 Arjuna and Krishna slaughtered creatures in the burning Khandava forest, as Indra's rain failed to extinguish the flames.
5-229 Arjuna and Krishna fought against Indra and the celestials, deflecting their attacks with their weapons. Agni blazed forth, and the battle raged on.
5-230 Krishna and Arjuna fought against the celestials, emerging victorious with their powerful weapons.
5-231 The Sarngakas were spared from the forest fire due to their father Mandapala's praise to Agni.
5-232 Jarita's infant birds chose to face the fire, considering it a more noble death than being eaten by a mouse.
5-233 Jarita's sons refused to enter a hole to escape the fire, fearing other mice. They told her to save herself and find a new husband.
5-234 The four brothers praised Agni, asking for protection. Drona asked Agni to spare them and burn the cats instead. Agni agreed, saving their lives.
5-235 Mandapala worried about his children, but his wife Lapita accused him of still loving his first wife Jarita. Jarita arrived, rebuked him, and the children eventually worshiped him.
5-236 Agni offered boons to Arjuna and Krishna, granting their wishes. Indra ascended to heaven, and Agni praised the two heroes, granting them freedom.
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2-1 Maya Danava, grateful to Arjuna, built a celestial-like palace for Yudhishthira, impressing the Pandavas.
2-2 Krishna bid farewell to the Pandavas, embracing them emotionally, and departed for Dwaraka.
2-3 Maya built a golden palace for the Pandavas with a tank and charming grounds.
2-4 King Yudhishthira entered the palace with athletes, mimes, and bards, surrounded by Rishis, kings, and Gandharvas.
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2-2-1 King Yudhishthira entered the palace, surrounded by laughter and music.
2-2-2 Yudhishthira asked Narada about more magnificent assembly rooms. Narada described the celestial rooms of Yama, Varuna, Indra, Kuvera, and Brahma.
2-2-3 Narada described Indra's celestial assembly room, a place of great beauty and splendor.
2-2-4 Narada described Yama's assembly house as a place of beauty and splendor.
2-2-5 Narada described Varuna's Sabha as a place of unparalleled splendor.
2-2-6 Narada described Vaisravana's assembly house, built by his ascetic power.
2-2-7 Narada described Brahma's assembly house as a celestial mansion of delight.
2-2-8 Narada told Yudhishthira about King Harishchandra's greatness and urged him to perform the Rajasuya sacrifice.
2-2-9 Yudhishthira sought Krishna's guidance on performing the Rajasuya sacrifice.
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2-3-1 Krishna told Yudhishthira that Jarasandha was an obstacle to performing the Rajasuya sacrifice.
2-3-2 Yudhishthira praised Krishna's intelligence, doubting the sacrifice due to Jarasandha.
2-3-3 Yudhishthira feared for their safety, but Arjuna encouraged him to fight Jarasandha.
2-3-4 Jarasandha's birth: Two queens ate a magical mango, gave birth to half-bodies, united by a Rakshasa woman.
2-3-5 Jara united the king's son's bodies, bringing him to life, then disappeared.
2-3-6 Jarasandha ruled wisely, but became Krishna's enemy, showing his strength by hurling a mace towards Mathura.
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2-4-1 Krishna, Arjuna, and Bhima went to defeat Jarasandha, believed to be already beaten by the trio's strength.
2-4-2 Krishna, Arjuna, and Bhima entered Magadha, broke the Chaityaka peak, and challenged Jarasandha to a fight.
2-4-3 Krishna challenged Jarasandha to a fight, accusing him of wrongful capture and sacrifice of other kings.
2-4-4 Bhima and Jarasandha engaged in a fierce wrestling match, fighting for 13 days until Bhima emerged victorious with a final blow.
2-4-5 Krishna, Bhima, and Arjuna defeated Jarasandha, freeing Krishna's relatives and returning to Indraprastha in triumph.
2-4-6 Arjuna and his brothers conquered their respective directions, with Yudhishthira's blessing.
2-4-7 Arjuna conquered northern kingdoms and tribes, exacting tributes and uniting with kings.
2-4-8 Arjuna conquered northern regions, obtained horses, and returned to Sakraprastha with wealth.
2-4-9 Bhimasena conquered eastern kingdoms, defeating Rochamana and others.
2-4-10 Bhima conquered many kingdoms, defeating powerful kings and exacting wealth and tributes.
2-4-11 Sahadeva conquered many kings and tribes, defeating king Nila with Agni's help, and returned to his kingdom with great wealth.
2-4-12 Nakula conquered the western direction, defeating various tribes and kingdoms, and returned to Indraprastha with a vast treasure.
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2-5-1 Yudhishthira's kingdom prospered, and he performed a grand sacrifice with Krishna's encouragement, gifting cows, gold, and treasures to Brahmanas.
2-5-2 Nakula invites Kuru elders to Yudhishthira's sacrifice. Many kings attend, including Karna and Salya. Yudhishthira assigns grand mansions and entertains them with feasts and gifts.
2-5-3 Yudhishthira asks for help from Bhishma, Drona, and others to conduct the Rajasuya sacrifice. Kings bring tributes and honor him with jewels.
2-5-4 Narada recognizes Krishna as supreme lord Narayana. Bhishma suggests honoring Krishna first, but Sisupala objects, sparking tension.
2-5-5 Sisupala criticizes Yudhishthira for worshipping Krishna, calling him unworthy and comparing him to a dog.
2-5-6 Bhishma defends Krishna's worthiness of worship, citing his strength and wisdom.
2-5-7 Sahadeva declares devotion to Krishna, while Sisupala rallies kings to oppose him.
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2-6-1 Yudhishthira seeks Bhishma's counsel as kings protest Krishna's worship. Bhishma compares them to dogs barking at a sleeping lion.
2-6-2 Sisupala criticizes Bhishma, accusing him of hypocrisy and ignorance, mocking his praise of Krishna and citing his past mistakes.
2-6-3 Sisupala ridicules Krishna, calling him a coward, and insults Bhishma. Bhima is enraged, but Bhishma calms him down. Sisupala taunts Bhima, challenging him to fight.
2-6-4 Bhishma tells the story of Sisupala's birth and how Krishna spared his life, despite ominous signs and Sisupala's wicked nature.
2-6-5 The king of Chedi, enraged by Bhishma's praise of Krishna, accuses him of being foolish and dares him to summon Krishna to battle.
2-6-6 Krishna kills Sisupala, forgiving his 100 offenses, and his energy enters Krishna's body.
2-6-7 Vyasa predicts the destruction of Kshatriyas in 13 years and departs, leaving Yudhishthira anxious.
2-6-8 Duryodhana, filled with jealousy, mistakes crystal surfaces for water and doors, causing him to fall and injure himself.
2-6-9 Sakuni advises Duryodhana to challenge Yudhishthira to a game of dice.
2-6-10 Duryodhana plots with Sakuni to challenge Yudhishthira to a game of dice.
2-6-11 Duryodhana seeks revenge against Yudhishthira, fueled by jealousy and wounded pride.
2-6-12 Duryodhana describes the wealth at Yudhishthira's court, fueling his jealousy.
2-6-13 Duryodhana describes Yudhishthira's court, filled with wealth and tribute, fueling his jealousy.
2-6-14 Duryodhana describes Yudhishthira's grand sacrifice, feeling jealous and distressed.
2-6-15 Dhritarashtra advises Duryodhana to not be jealous, be content, and value perseverance.
2-6-16 Duryodhana scolds Dhritarashtra, determined to surpass the Pandavas or die trying.
2-6-17 Sakuni offers to help Duryodhana win Yudhishthira's prosperity through a game of dice.
2-6-18 Vidura warns Dhritarashtra of the dangers of playing dice with Yudhishthira.
2-6-19 Vidura invites Yudhishthira to play dice in Hastinapore, but he's hesitant, knowing gambling can lead to quarrels.
2-6-20 Yudhishthira is invited to play dice by Sakuni, but he's reluctant, calling gambling sinful.
2-6-21 Yudhishthira and Duryodhana play dice, with Sakuni casting. Yudhishthira loses the first round.
2-6-22 Yudhishthira stakes his wealth against Sakuni's unfair dice playing, offering royal car, serving girls, and elephants. Sakuni wins each time, depleting Yudhishthira's fortunes.
2-6-23 Vidura warns Dhritarashtra about Duryodhana's destructive nature, urging a peaceful relationship with the Pandavas to avoid regret and destruction.
2-6-24 Vidura warns Dhritarashtra that gambling will lead to destruction and advises against quarreling with the Pandavas.
2-6-25 Duryodhana accuses Vidura of disloyalty, favoring Pandavas. Vidura defends his guidance, warns of destruction.
2-6-26 Sakuni taunts Yudhishthira, who stakes his brothers and himself, but Sakuni wins using unfair means. He then suggests staking Draupadi, shocking the assembly.
2-6-27 Vidura rebukes Duryodhana for mistreating Draupadi, warning of dire consequences for the Kuru dynasty.
2-6-28 Vidura warns Duryodhana: "Humiliating Draupadi will destroy our dynasty."
2-6-29 Draupadi appeals to the assembly, questioning her status as servant or princess, while Bhishma declines to answer.
2-6-30 Duryodhana tells Draupadi her fate depends on her husbands, while Bhima boasts of his strength, restrained by respect for Yudhishthira.
2-6-31 Duryodhana taunts Draupadi, Bhima vows revenge, Vidura warns of calamity, and Dhritarashtra grants Draupadi two boons.
2-6-32 Bhima's rage boils over, but Yudhishthira calms him, pleading for peace.
2-6-33 Dhritarashtra advises Yudhishthira to rule with wisdom and peace.
2-6-34 Duryodhana manipulates Dhritarashtra to summon the Pandavas back for a new dice game.
2-6-35 Gandhari warns Dhritarashtra of impending doom, but he refuses to listen.
2 -6-36 Yudhishthira accepts Sakuni's dice proposal, despite knowing the risks, and prepares for exile.
2-6-37 Pandavas depart for exile, vowing revenge against Duryodhana and his allies.
2-6-38 Yudhishthira bids farewell, thanks Vidura, and departs into exile.
2-6-39 Kunti bids a tearful farewell to her sons, lamenting their fate.
2-6-40 Dhritarashtra asks Vidura about the Pandavas' departure, and Vidura describes their gestures and symbols.
2-6-41 Dhritarashtra fears battling the Pandavas, and Sanjaya warns him of devastating consequences.
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3-1 Citizens follow Pandavas, grieving and censuring elders. Pandavas ask them to return, and they bid farewell.
3-2 Pandavas leave Hastinapura, citizens follow, pleading to stay. Pandavas ask them to return, and continue to the Ganges, surrounded by Brahmanas.
3-3 Yudhishthira seeks refuge in the sun, recites a hymn, and receives a boon: inexhaustible food and a copper vessel.
3-4 Vidura advises Dhritarashtra to make amends with the Pandavas, but the king refuses, prioritizing his son.
3-5 Vidura visits the Pandavas in exile, warning of the Kuru race's downfall due to Dhritarashtra's stubbornness.
3-6 Dhritarashtra reunites with Vidura, forgiving and praising him.
3-7 Duryodhana plots to kill the Pandavas, but is thwarted by Krishna-Dwaipayana.
3-8 Vyasa warns Dhritarashtra to restrain Duryodhana's evil plans.
3-9 Dhritarashtra confesses to Vyasa his helplessness to stop the gambling match.
3-10 Maitreya warns Dhritarashtra of the Pandavas' strength and curses Duryodhana to be struck down by Bhima.
3-11 Vidura tells of Bhima's battle with Kirmira, a vengeful Rakshasa, and his victorious triumph.
3-12 Krishna regrets not preventing the Pandavas' downfall, blames his absence, and reaffirms his support.
3-13 Krishna regrets not stopping the gambling match, blames his absence, and offers support.
3-14 Krishna explains his absence: he defeated Salwa, a vengeful king, and then rushed to Hastinapur to aid the Pandavas.
3-15 Vasudeva describes Dwaraka's strong fortifications and defenses, comparing its strength to Indra's city.
3-16 Vasudeva's sons fight bravely against Salwa's army, but the Yadavas waver until Pradyumna rallies them.
3-17 Pradyumna fights bravely against Salwa, falls wounded, but ultimately emerges victorious.
3-18 Pradyumna scolds his charioteer for fleeing, demanding a return to battle to fight Salwa or die trying.
3-19 Pradyumna's charioteer skillfully guides horses into battle, Pradyumna shows prowess, celestials intervene, revealing Salwa's fate is to be killed by Krishna.
3-20 Vasudeva (Krishna) battles Salwa, using divine weapons and counter-illusions, and emerges victorious, destroying Salwa's car and killing him.
3-21 Vasudeva battles Salwa, uses divine weapons, and learns of his father's death, fueling his rage and determination.
3-22 Vasudeva defeats Salwa, visits Pandavas, and departs with Subhadra and Abhimanyu.
3-23 Pandavas journey into forest, distributing gifts. Citizens bid farewell, praising Yudhishthira's virtue. Arjuna assures victory, and they continue on, ready for challenges.
3-24 Yudhishthira's brothers find Dwaitavana, a beautiful lake, to dwell for 12 years.
3-25 Markandeya visits the Pandavas, sharing stories of Rama and encouraging Yudhishthira to remain firm in his promises.
3-26 Vaka praises Yudhishthira for uniting Brahmana and Kshatriya customs, stressing the importance of Brahmanas in a king's life.
3-27 Krishna rebukes Yudhishthira for not showing anger, urging revenge against the Kauravas.
3-28 Prahlada teaches balance in forgiveness and might, urging judicious use.
3-29 Yudhishthira extols forgiveness as the supreme virtue.
3-30 Draupadi lamented fate, questioning God's justice.
3-31 Yudhishthira emphasizes virtue and selfless duty.
3-32 Draupadi urges Yudhishthira to act, stressing effort and destiny.
3-33 Bhimasena urges Yudhishthira to act, emphasizing virtue, wealth, and might.
3-34 Yudhishthira acknowledges his folly and honors his pledge.
3-35 Bhima urges Yudhishthira to reclaim their kingdom, criticizing his passive nature.
3-36 Yudhishthira faces difficulties, Vyasa appears, and imparts sacred knowledge to ensure victory.
3-37 Arjuna seeks celestial weapons from Indra to defeat enemies.
3-38 Arjuna seeks celestial weapons from Indra and Shiva through intense austerities.
3-39 Arjuna battles Shiva in disguise, then surrenders and worships him, gaining a divine weapon.
3-40 Shiva grants Arjuna the Pasuputa weapon, imparting its secrets, and leaves him with the Gandiva bow.
3-41 Gods grant Arjuna celestial weapons, foreseeing his victories, and acknowledge his past life as Nara.
3-42 Arjuna ascends to heaven in Indra's car, sees celestial wonders, and enters Amaravati.
3-43 Arjuna enters Amaravati, meets Indra, and is hailed by celestials.
3-44 Arjuna receives celestial weapons and learns music and dance in heaven, but his mind remains restless, seeking revenge.
3-45 Indra asks Urvasi to teach Arjuna lovemaking, citing his mastery of arts. Urvasi agrees, smitten.
3-46 Arjuna refuses Urvasi's advances, citing her as his mother. She curses him to be a dancer, unregarded by women, for a year.
3-47 Indra reveals Arjuna's divine origin and entrusts Lomasa to protect Yudhishthira.
3-48 Dhritarashtra: "Arjuna's energy and determination will lead to our defeat. He's invincible."
3-49 Sanjaya warns Dhritarashtra of the Pandavas' wrath, Arjuna's bravery, and the Kuru clan's impending doom.
3-50 Janamejaya asks about the Pandavas' exile, and Vaisampayana explains they survived on wild food, sharing with Brahmanas.
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51 Dhritarashtra fears his sons' doom at the hands of the Pandavas and Krishna, recalling Vidura's warning of a devastating bloodshed.
52 Bhima urges Yudhishthira to kill their foes, but Yudhishthira refuses. Sage Vrihadaswa appears and offers to tell the story of King Nala, a similar tale of woe.
53 Vrihadaswa tells Yudhishthira about King Nala's virtues and beauty. Damayanti's beauty surpasses all, and they develop an attachment, hearing of each other's virtues. A swan facilitates their union.
54 Damayanti loves Nala, her father holds a Swayamvara, and gods ask Nala to be their messenger.
55 Nala, the gods' messenger, reveals their desire to marry Damayanti, leaving her torn between love for him and the gods' proposal.
56 Damayanti pleads with Nala to accept her love, threatening to end her life if he refuses. Nala urges her to choose a god instead, but she proposes a solution: choose him at the Swayamvara.
57 Damayanti chooses Nala, and the gods bestow boons. They marry, rule wisely, and have two children, living a life filled with love and divine blessings.
58 Kali seeks to curse Damayanti for choosing Nala, but the gods defend Nala's virtues. Kali plots revenge, seeking to destroy Nala's life.
59 Kali possessed Nala, who gambled away his kingdom to Pushkara. Friends and citizens tried to intervene, but Nala, under Kali's influence, continued to gamble, leading to his downfall.
60 Damayanti sent her children to safety with Varshneya, who later joined King Rituparna's service, heartbroken.
61 Nala, a fallen king, lost everything to Pushkara. Damayanti, his loyal wife, stayed by his side as they sought refuge in the country of the Vidarbhas, their last hope.
62 Nala, in tatters, left Damayanti, weeping, his heart heavy with grief.
63 Damayanti, alone in the forest, shrieked in despair, searching for Nala. A serpent seized her, but a huntsman rescued her, only to fall lifeless under her curse.
64 Damayanti searched for Nala, asking a mountain, ascetics, and a caravan for help.
65 Damayanti fled to Suvahu, blamed for an elephant attack. The queen-mother took her in.
66 Nala rescued a snake, Karkotaka, from a curse, and it bit him, changing his form, promising prosperity and skills.
67 Nala, as Vahuka, lamented Damayanti's fate in a nightly sloka.
68 Bhima searched for Nala and Damayanti, and Sudeva found her weeping.
69 Damayanti reunited with her family, and Brahmanas searched for Nala.
70 Parnada returned, repeated Damayanti's words, and Vahuka showed kindness.
71 King Rituparna asked Vahuka to take him to Damayanti's Swayamvara.
72 Nala's garment fell off, and Rituparna showed off his math skills. Kali was released, ending Nala's suffering.
73 Rituparna's chariot arrived, delighting Damayanti. Bhima welcomed him, but his intention was unknown.
74 Kesini asked about Nala. Vahuka replied that even Varshneya didn't know.
75 Damayanti suspected Vahuka was Nala. Kesini's report confirmed it.
76 Damayanti reunites with Nala, her devotion confirmed by the Wind-god.
77 King Nala and Damayanti reunited, a testament to true love.
78 King Nala reclaimed his throne and wife, defeating his brother Pushkara in a game of dice.
79 Vrihadaswa told the story of King Nala, inspiring Yudhishthira.
80 The Pandavas sorrowfully missed Arjuna after his departure.
81 Yudhishthira, sad due to Arjuna's absence, was comforted by Narada.
82 Visiting sacred places like Pushkara can cleanse one of sins and grant merits.
83 Pulastya told Bhishma about sacred places and their merits.
84 Pulastya shared secrets of sacred sites with Bhishma.
85 Pulastya told Bhishma about sacred sites and their merits.
86 Yudhishthira sent Arjuna to obtain celestial weapons.
87 Dhaumya described sacred places, comforting the Pandavas.
88 Dhaumya described sacred places in the south.
89 Dhaumya described sacred spots in the west.
90 Dhaumya described sacred spots in the north, including Saraswati river and Vadari asylum.
91 Lomasa shared his experience at Indra's abode, seeing Arjuna with celestial weapons.
92 Lomasa urged Yudhishthira to visit sacred tirthas, promising protection from Rakshasas.
93 Brahmanas asked Yudhishthira to take them on pilgrimage, promising to share dangers.
94 Yudhishthira lamented to Lomasa about his suffering.
95 The Pandavas visited sacred tirthas, performing ablutions and ascetic penances, seeking spiritual merit and purification.
96 Vaisampayana told the story of Agastya, Lopamudra, and Vatapi's trickery.
97 Agastya married Lopamudra, who renounced her royal life for asceticism.
98 Agastya sought wealth from kings, but refused due to their equal expenses.
99 Agastya ate Vatapi, Ilwala's brother, and received wealth.
100 Gods sought Brahma's help, got Vajra from Dadhicha, and defeated Danavas.
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101 Indra slew Vritra with the Vajra, but fled, thinking he lived.
102 Kalakeyas attacked ascetic retreats, devouring Brahmanas and Munis, filling the universe with terror.
103 Celestials begged Vishnu to stop Kalakeyas, who were killing Brahmanas. Vishnu advised seeking Agastya's help.
104 Vindhya tried to obstruct the sun and moon, but Agastya intervened. Later, Agastya drank up the ocean to defeat the Kalakeyas.
105 Agastya drank up the ocean, astonishing the gods. They praised him, slew demons, and asked him to refill the sea.
106 King Sagara sought a son, got 60,000, but they perished.
107 Sagara's 60,000 sons were burnt to ashes, but revived when Bhagiratha brought the Ganges to earth.
108 Bhagiratha brought Ganges to earth, reviving his ancestors.
109 Ganges fell to earth, reviving Sagara's sons and filling the sea.
110 Rishyasringa, a powerful saint, was born to a hind due to a curse.
111 A courtesan tempted Rishyasringa, and he fell in love.
112 Rishyasringa met a beautiful student who visited him, and his heart was captured by the student's charm and beauty.
113 Vibhandaka warned Rishyasringa about a courtesan who sought to obstruct his penance.
114 Yudhishthira's journey to the sea, where he beheld the divine forest and ascended an altar for valour and strength.
115 Yudhishthira sought Parasurama's presence, hearing tales of his exploits.
116 Akritavrana told Yudhishthira about Jamadagni and his son Rama.
117 Rama avenged his father's death, killing Kartavirya's sons.
118 Yudhishthira visited sacred spots, freed from sins at Godavari.
119 Valarama questioned virtue's value, citing Yudhishthira's suffering.
120 Satyaki urged action, vowing to defeat Duryodhana.
121 Lomasa told Yudhishthira about sacred spots and sacrifices.
122 Chyavana practiced austerities, became covered in ants. Sukanya pierced his eyes, later became his wife.
123 Twin Aswins revived Chyavana's youth, Sukanya chose him, and they lived happily.
124 Chyavana defied Indra, offering Soma to the Aswins, and summoned a demon to challenge him.
125 Lomasa told Yudhishthira about Chyavana's victory and showed him a sacred lake.
126 Yudhishthira asked about Mandhata's birth and achievements.
127 King Somaka sacrificed his son Jantu for 100 sons.
128 Somaka sacrificed son Jantu for 100 sons, shared priest's punishment, and earned blessings.
129 Lomasa shared tales of the place's history, where kings and saints performed sacrifices, and Yudhishthira beheld all worlds.
130 Lomasa told Yudhishthira this spot guarantees heaven, with sacred rivers and spiritual energy nearby.
131 King Usinara sacrificed his flesh to save a pigeon, impressing Indra and Agni, and earning eternal glory.
132 Ashtavakra, a child prodigy, corrected his father's recitation from the womb, earning a curse.
133 Ashtavakra, a young Brahmana, impressed King Janaka with his Vedic knowledge and was granted admittance.
134 Ashtavakra defeated Vandin in an intellectual battle, impressing King Janaka.
135 Yavakri's quest for Vedic knowledge led to pride and downfall.
136 Yavakri's lust led to his downfall.
137 Bharadwaja's son Yavakri was slain, and he died of grief.
138 Paravasu killed his father, mistook him for a deer.
139 Lomasa guided Yudhishthira, warning of dangers.
140 Yudhishthira longed to see Arjuna, praising his virtues.
141 Lomasa told the Pandavas about the celestial mountain Mandara and sacred river Alakananda.
142 Pandavas journeyed to Gandhamadana, facing wind and rain.
143 Draupadi fell, exhausted. Nakula aided her, and Yudhishthira lamented his dice addiction.
144 Pandavas reached Kailasa, beheld celestial trees, and were welcomed by sages.
145 Bhima sought the celestial lotus on Gandhamadana peak, facing challenges and meeting Hanuman, who warned him of the treacherous path ahead.
146 Bhima, proud of his strength, met Hanuman, who challenged him to move his tail, leading to Bhima's humility and curiosity about Hanuman's identity.
147 Hanuman shared his journey with Rama, finding Sita, and Rama's victory. He lives in the forest, entertained by celestial beings, and directed Bhima to the accessible lake.
148 Hanuman told Bhima of his adventures with Rama, then directed him to the lake.
149 Hanuman revealed his enormous form to Bhima, sharing wisdom on duties and governance.
150 Hanuman embraced Bhima, restoring his strength and offering aid.
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151 Bhima marveled at Hanuman's splendor, saw elephants and deer, and found golden lotuses.
152 Bhimasena found a beautiful lotus lake guarded by Rakshasas, drank ambrosial water, and saw celestial lotuses.
153 Bhima fought off Rakshasas with his mace, gathered Saugandhika lotuses, and restored his strength.
154 Bhima gathered flowers, wind arose, Yudhishthira searched for him, found victorious amidst slain Yakshas, rebuked for rashness.
155 Yudhishthira sought Vaisravana's abode, but a celestial voice directed them to Nara and Narayana's hermitage, then Vrishaparva's and Arshtisena's, to behold Kuvera's abode.
156 Bhimasena saved his family from Jatasura, slaying the Rakshasa after a fierce battle, and reunited with his brothers and Draupadi.
157 Yudhishthira and brothers journeyed to mountain Sweta with Draupadi.
158 Yudhishthira met Arshtishena, a sage who advised him on virtue.
159 Bhima battled Rakshasas, slew Maniman, and emerged victorious.
160 Kuvera forgave Bhima, praising his bravery and releasing a curse.
161 Kuvera advised Yudhishthira and praised Arjuna's honesty and bravery.
162 Dhaumya described Mandara, where Sun rises, illuminating the world.
163 Pandavas awaited Arjuna's return, delighted in mountain's beauty.
164 Arjuna returned in Mahendra's car, reunited with his brothers.
165 Indra arrived, Yudhishthira worshiped, Arjuna stood humbly, receiving blessings.
166 Arjuna battled Shiva, received Pasupata weapon, and was invincible.
167 Arjuna learned weapons from Indra and got celestial equipment.
168 Arjuna entered demons' city, frightening them with chariot's sound.
169 Arjuna fought Nivata-Kavachas, piercing them with Brahma's weapons.
170 Arjuna fought Nivata-Kavachas, using Visoshana to dry up water.
171 Arjuna fought Nivata-Kavachas with visible weapons, severing their heads.
172 Arjuna destroyed Hiranyapura with the thunderbolt and Raudra weapons.
173 Indra gave Arjuna celestial weapons and impenetrable mail.
174 Arjuna showed Yudhishthira the celestial weapons, earth trembled, rivers churned.
175 Pandavas spent four years in Kubera's palace, then departed.
176 Pandavas left home, crossed mountains, and reached Visakhayupa forest.
177 Bhima, with immense strength, was overpowered by a serpent.
178 Bhima, overpowered by snake, learns it's ancestor Nahusha's curse.
179 Yudhishthira answers Nahusha's questions, frees Bhima with his wisdom.
180 Yudhishthira asks Nahusha about salvation and the soul's journey.
181 The rainy season brought relief, filling the earth with water.
182 Krishna and Markandeya visit Pandavas in forest exile.
183 Prince kills Brahmana, seeks redemption, learns of their great power.
184 Atri and Gautama debate King Vainya's greatness, Sanatkumara resolves.
185 Saraswati: "Virtue comes from Vedic study, sanctity, and charitable giving."
186 Manu did penance, saved by a fish, recreated the world.
187 Manu's penance saved him from flood, recreated the world.
188 Narayana, the Deity, creates and destroys the universe in cycles.
189 Kalki will be born, restoring peace and order in Kali.
190 Kalki will establish a new Yuga, reestablishing virtue and peace.
191 King Parikshit's wife disappeared, leading to a curse and eventual redemption.
192 Vaka told Indra that immortals suffer from separation and dependence, and emphasized the importance of a simple life.
193 Two kings, Suhotra and Sivi, met on the road. Narada appeared, emphasizing humility, and Suhotra gave way to Sivi.
194 King Yayati gave a Brahmana a thousand kine, happy to give away what he could.
195 Vrishadarbha struck a Brahmana with a whip, then gave him a valuable tribute, showing royal generosity.
196 King Sivi passed a test by refusing to give up a pigeon to a hawk, even cutting off his own flesh to save it.
197 Narada predicted four kings' falls from heaven, citing their flaws, with Sivi's virtue surpassing his own.
198 Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven and regained his place through virtue.
199 Markandeya told the Pandavas about Indradyumna, a royal sage who fell and returned to heaven.
200 Kuvalaswa, with Utanka's help, slew the Asura Dhundhu.
```Here's the HTML code for the table with the specified formatting: ```html < td style="background-color:#CCCCFF;">240 Duryodhana taken prisoner by Chitrasena, Gandharvas capture his brothers.
201 Kuvalaswa slew the Asura Dhundhu, bringing peace to the triple world.
202 Vishnu slew Madhu and Kaitabha on his thighs, preserving balance in the universe.
203 Dhundhu, a powerful Asura, was slain by King Kuvalaswa with the Brahma weapon.
204 Yudhishthira asked Markandeya about women's virtue, praising chaste wives' devotion.
205 Markandeya told Yudhishthira about Kausika, a Brahmana who killed a crane, then sought alms from a virtuous woman.
206 The fowler said, "Virtue is the supreme path to salvation."
207 The fowler said, "Destiny is powerful, I atone for my karma."
208 The fowler: "Truth can be achieved through untruth. Soul is eternal, reborn with karma. Virtue, self-restraint & wisdom lead to salvation."
209 Fowler: People seek knowledge, but passions and desires lead to sin. Virtuous ones cultivate righteousness through spiritual insight.
210 Fowler: Five elements are interconnected, self-discipline subdues senses, and spiritual growth comes from self-control.
211 Fowler: Sattwa is wisdom, rajas is desire, tamas is ignorance; anyone can achieve higher states through good qualities.
212 Fowler: Vital force combines with matter to form body, soul is animating principle, seek Supreme Spirit through renunciation.
213 Fowler worshipped parents like gods, dedicating life to their service.
214 Fowler, once a Brahmana, was cursed for harming a rishi, degraded to Sudra.
215 Fowler and Brahmana discuss spiritual wisdom and contentment.
216 Agni hid in water, feeling threatened by Angiras' power.
217 Angiras' children were exceptional, including son Vrihaspati and daughters like Bhanumati and Kuhu.
218 Vrihaspati's sons, all embodiments of fire, had unique qualities, representing desire, invincibility, and salvation.
219 Uktha's penance created a celestial being, generating five tribes, and later, various beings, including gods and two sons, Vrihaduktha and Rathantara.
220 Tapa's sons included Puranda, Ushma, and Manu, who created five fires, while Bhanu's six sons and Nisa's children had unique roles in the Agnihotra ceremony.
221 Swaha's wife Mudita gave birth to Advanta, a sacred fire. Adbhuta consumes dead bodies, and his son Bharata is worshipped as Niyata.
222 Indra found a woman held by Kesin, an Asura. He defeated Kesin and the woman chose the Adbhuta fire as her husband, begetting Kartikeya, a brilliant warrior who defeated the Asuras.
223 Indra and Devasena sought Brahma's help. The Adbhuta fire, smitten with the Rishis' wives, became a household fire. His love unrequited, he retreated to a forest. Swaha discovered his secret and planned to disguise herself as the Rishis' wives.
224 Swaha, as Siva, united with Agni, resulting in Skanda's birth. He grew rapidly, born with six faces and twelve ears, showcasing his strength.
225 Skanda's birth caused fearful phenomena, reversing natural order. Celestials feared his prowess, but the Mothers adopted him, and Agni honored him.
226 Skanda marched against Indra, who hurled his thunderbolt, piercing Skanda's side. Visakha emerged, and Indra sought mercy, rejoicing at Skanda's mercy.
227 Skanda's strike birthed children, including child-stealing creatures. Bhadrasakha guarded them, making Skanda the father of Kumaras.
228 Skanda, adorned with gold, led celestial forces, honored by Rudra, and married Devasena.
229 Skanda's mothers adopted him, granting protection. Evil spirits afflict children, propitiated by Skanda worship.
230 Skanda's mothers adopted him, evil spirits afflict children.
231 Draupadi's power came from devotion, service, and selfless love.
232 "Draupadi advises Satyabhama to love and respect Krishna devotedly."
233 "Satyabhama reassures Draupadi of victory and reunites with Krishna."
234 "Pandavas suffered in the forest, king lamented their fate."
235 "Sakuni and Karna urged Duryodhana to visit the Pandavas."
236 Duryodhana plots to visit Pandavas in exile with Karna.
237 Duryodhana sought permission to visit cattle stations in the woods.
238 Duryodhana arrived at cattle stations, supervised tale, and hunted animals.
239 Duryodhana's soldiers fled, except Karna, who fought single-handedly.
241 Yudhishthira urged brothers to rescue Duryodhana, protect family honor.
242 Pandavas prepared for battle, donning armor and celestial weapons.
243 Gandharvas attacked Pandavas, Arjuna used Agneya weapon to kill.
244 Arjuna asked Chitrasena why he punished the Kauravas.
245 Duryodhana returned to Hastinapura, heart heavy with grief.
246 "Duryodhana said, 'O Radheya, thou knowest not what hath happened.'"
247 "Duryodhana said, 'That slayer of hostile heroes, Arjuna, then'"
248 "Karna continued, 'O king, this conduct of thine to-day'"
249 "Sakuni tries to comfort Duryodhana, who is resolved to"
250 "The Danavas try to persuade Duryodhana not to give"
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251 "Janamejaya said, "When the high-souled sons of Pritha were"
252 "Vaisampayana continued, "Then, O bull among the Bharatas, that"
253 "Vaisampayana continued, "O king, O lord of men, that"
254 "Vaisampayana continued, "Then all the artisans, the principal counsellors,"
255 "Vaisampayana said, "While, O great king, Duryodhana was entering"
256 "Janamejaya said, 'After having delivered Duryodhana, what did"
257 "Vaisampayana continued, "Dwelling in the woods, O bull of"
258 "Yudhishthira said, "Why did that high-souled one give away"
259 "The messenger of the gods said, 'O great sage, thou"
260 "Janamejaya said, "While the high-souled Pandavas were living in"
261 Vaisampayana said, "One day, having previously ascertained that the"
262 Vaisampayana said, "These great warriors of the race of Bharata"
263 Kotika said, "Excellent lady, who art thou that standest alone"
264 Vaisampayana continued, "The princess Draupadi, thus questioned by that"
265 Vaisampayana said, "O Bharata, Kotikakhya related to those princes"
266 Vaisampayana said, "The daughter of Drupada, though naturally handsome"
267 Vaisampayana said, "Meanwhile those foremost of bowmen on the"
268 Vaisampayana said, "The hostile Kshatriyas, incensed at sight of Bhimasena"
269 Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders"
270 Vaisampayana said, "Jayadratha flying for his life upon beholding"
271 "What did those tigers among men, the Pandavas,"
272 Markandeya said, 'O bull of the Bharata race, even Rama'
273 Markandeya said, "The Muni named Visrava, who was begotten of"
274 Markandeya said, 'Then the Brahmarshis, the Siddhas and the'
275 Yudhishthira said, 'O adorable one, thou hast described to me'
276 Markandeya said, 'Beholding Ravana come, Maricha received him with'
277 Markandeya said, 'That heroic king of the vultures, Jatayu,'
278 Markandeya said, 'Afflicted with grief at the abduction of Sita,'
279 Markandeya said, 'And while the chaste Sita was dwelling there'
280 Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along
281 Markandeya said, 'It was on the breast of that very
282 Markandeya said, 'Having quartered his army in those groves
283 Markandeya said, 'And while those troops (thus withdrawn) were
284 Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana
285 Markandeya said, "Then Kumbhakarna set out from the city,
286 Markandeya said, "Learning that Kumbhakarna had with his followers,
287 Markandeya said, "Beholding both the brothers Rama and Lakshmana
288 Markandeya said, "The Ten-necked (Ravana), excited to fury at
289 Markandeya said, "Having slain Ravana, that wretched king of
290 Markandeya said, "It was thus, O mighty-armed one, that
291 Yudhishthira said, "O mighty sage, I do not so much
292 Markandeya continued, 'On one occasion, O Bharata, when that king'
293 Markandeya said, 'Having pondered over these words (of Narada)
294 Markandeya said, 'At length, O king, after a long time'
295 Markandeya said, The powerful Satyavan then, accompanied by his wife
296 Markandeya continued, 'Then having applauded and reverenced that best'
297 Markandeya continued, 'When the night had passed away, and'
298 Vaisampayana continued, "Surya then said, 'O Karna, thou art'
299 Surya continued, "O Karna, thou art a worshipper of mine"
300 Vaisampayana continued, "And Karna, having obtained the dart, thought"
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301 Vaisampayana continued, "Then Kuntibhoja's daughter, Pritha, hearing these words"
302 And duly waiting upon that Brahmana as if he were
303 And Kunti, having obtained the mantra, was filled with joy
304 Vaisampayana continued, "The princess, filled with shame and fear, again"
305 Vaisampayana continued, "And she passed her days in happiness"
306 "And he grew up to be a great hero, known"
307 "'Take this mail, and these ear-rings, and this coat"
308 "And they all told one another about their respective"
309 "Yudhishthira replied, 'O Nakula, it is for this reason'"
310 "And beholding that lake, Yudhishthira approached it, and saw"
311 "And beholding that lake, Yudhishthira, the son of Kunti"
312 "And he also attaineth a life that is free"
313 "And then, having sat down, those heroes, the five"
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4-1 "Bhima said, 'I shall present myself as a cook, Vallabha'"
2 "Nakula said, 'I intend to present myself before the lord'"
3 "Draupadi replied, 'I shall conduct myself, O king, in'"
4 "Vaisampayana said, 'Those tigers among men, the Pandavas, with'"
5 "And they took up their residence in a potter's house"
6 "And Yudhishthira, with his brothers, and Droupadi, lived in"
7 "And Yudhishthira, that tiger among men, began to live"
8 "And Bhima, that tiger among men, began to live"
9 "And so Draupadi, disguised as a Sairindhri, entered the"
10 "And so Sahadeva, disguised as a cowherd, entered the"
11 "And so Arjuna, disguised as Vrihannala, lived in the"
12 "And so Nakula, disguised as Granthika, entered the service"
13 "And so the Pandavas, disguised as menials, lived in"
14 "Bhima, with his mighty strength, held Kichaka's hand and"
15 "And advancing towards her, he saluted her with reverence,"
16 "And having said this, Draupadi, with eyes red with"
17 "Vaisampayana continued, 'Thus addressed by Bhima, Krishna replied, 'O'"
18 "And she fell at his feet, and began to weep"
19 "Then, O king, Draupadi, overcome with grief, and her"
20 "And he wiped away her tears, and raised her up,"
21 "I will slay this wicked Kichaka, and avenge thy insult."
22 Bhima's fierce battle with Kichaka! Bhima attacked with force, using nails and teeth as weapons. He tossed Kichaka around, finally killing him with a crushing blow.
23 Bhima uprooted a tree and charged at the Sutas, slaying 105 and sending Draupadi back to the city.
24 Draupadi, grateful to Bhima, met Arjuna and the girls. She requested to stay for 13 more days, promising benefit to the king.
25 Duryodhana thrilled at Kichaka's demise, sets out to find Pandavas in Matsya.
26 Duryodhana orders spies to find Pandavas, driven by desire for victory.
27 Drona praises Pandavas, urges Duryodhana to search wisely.
28 Bhishma praises Pandavas, urges honest counsel.
29 Kripa advises Duryodhana to prepare for Pandavas' return.
30 Susarman proposes invading Virata's kingdom to Duryodhana.
31 Pandavas join King Virata's army to battle Trigartas.
32 King Virata and Susarman clashed in fierce combat.
33 Bhima defeated the Trigarta army and rescued King Virata.
34 King Virata offered the Pandavas wealth and honor.
35 The prince set out to battle, vowing to defeat the Kurus.
36 Vrihannala and Uttara emerged victorious, rescuing the kine.
37 Uttara and Vrihannala (Arjuna) emerged victorious, rescuing the kine.
38 Arjuna and Uttara returned victorious, their bond stronger.
39 The Kurus prepared for battle, suspecting the archer was Arjuna.
40 Arjuna told Uttara to retrieve the Pandavas' bows, including his own mighty Gandiva.
41 Uttara retrieved the bows, fearful of their snake-like appearance.
42 Arjuna explained the origin of each weapon, attributing them to the Pandavas, describing their unique characteristics and strengths.
43 Vrihannala described the Pandavas' weapons, attributing exceptional qualities to each, making them almost invincible in battle.
44 Arjuna revealed his true identity, sharing stories of conquests and divine encounters, forging a lasting bond with Uttara.
45 Arjuna's true identity revealed, his weapons appeared, and with reverence , he received them. Their car thundered across the field, Arjuna laughing, assuring Uttara of victory.
46 Arjuna's conch shell blared, terrifying Uttara. Drona recognized Arjuna's presence, warning the Kauravas of impending doom.
47 Duryodhana suspected Bhishma of favoring the Pandavas, while Karna accused him of bias towards Arjuna.
48 Karna boasted he'd defeat Arjuna alone, shooting arrows like locusts.
49 Kripa warned Karna against underestimating Arjuna's prowess.
50 Aswatthaman criticized Karna for boasting, saying true heroes don't brag.
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51 Bhishma urged unity, praising Drona and Aswatthaman's skills.
52 Bhishma warned Duryodhana of a fierce Pandava battle.
53 Arjuna advanced, his banner and car recognizable, striking fear into enemies.
54 Arjuna advanced, his banner and car recognizable, fighting back with ferocity.
55 Arjuna fought back with ferocity, covering the horizon with arrows, his legend growing.
56 The Kurus' ranks resembled clouds, with warriors ready for battle. Celestials arrived, eager to witness the combat.
57 Arjuna blew his conch, Devadatta, and engaged in a fierce battle with Kripa, cutting off his bow and coat of mail.
58 Drona and Arjuna fought fiercely, exchanging arrows. Arjuna's skill prevailed, forcing Drona to retreat, wounded and defeated.
59 Arjuna and Karna clashed like mighty elephants, their bows roaring like thunder.
60 Arjuna's final blow shattered Karna's defenses, sending him fleeing in defeat.
61 Arjuna vowed to triumph, unleashing celestial weapons. His bow sang with deadly rhythm, arrows striking true.
62 Arjuna's arrows covered the Kurus, like mist on mountains. The field was a river of blood, with severed heads and bodies strewn about.
63 Vaisampayana said, "Bhishma rushed at Arjuna, who received him gladly. Bhishma pierced Partha's flag-staff, but Arjuna cut off his umbrella."
64 Vaisampayana said, "Duryodhana pierced Arjuna's forehead, but Arjuna struck back and Duryodhana fled, wounded and vomiting blood."
65 Vaisampayana said, "Duryodhana turned back, stung by Arjuna's censures. Arjuna repelled the Kurus and blew his conch."
66 Vaisampayana said, "Arjuna vanquished the Kurus, recovering Virata's cattle wealth."
67 King Virata recovered his wealth, defeated the Trigartas, and received news of Uttara's victory.
68 Uttara found Kanka wounded, struck by Virata for praising Vrihannala.
69 Uttara credited a celestial youth with recovering the kine and defeating the Kauravas.
70 Arjuna defended Yudhishthira's right to a royal seat, citing his virtues.
71 Virata offered his kingdom and daughter to the Pandavas, welcoming them back with honor and celebration.
72 Arjuna requested Virata's daughter Uttara as his daughter-in-law, and the wedding was held in Upaplavya.
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5-1 Krishna addressed the assembly, urging peace and harmony between Yudhishthira and Duryodhana.
2 Baladeva suggested sending a messenger to Duryodhana for peace talks.
3 Satyaki rebuked Baladeva, vowing to fight for Yudhishthira's throne.
4 Drupada: "Prepare for war, send messages to allies, act quickly."
5 Krishna: "Support Pandu's son. Send message to Kurus. War if refused."
6 Drupada: "Speak righteous words, gain warriors' hearts, estrange opponents, and aid Pandavas."
7 Duryodhana and Arjuna met Krishna. Arjuna chose Krishna, Duryodhana took the army.
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39 Vidura advised Dhritarashtra to abandon Duryodhana and favor the Pandavas.
40 Vidura advised Dhritarashtra to embrace virtue and humility.
41 Missing
42 Missing
43 Missing
44 Sanat-sujata explained Brahmacharya to Dhritarashtra as a path to Brahman.
45 Sanat-sujata warned Dhritarashtra about 12 faults and emphasized self-control and knowledge.
46 Sanat-sujata described the primary Seed as pure Knowledge, upholding all, and the ultimate reality.
47 Vaisampayana said, "Sanjaya returned from the Pandavas, conveying their greetings and respects
48 Vaisampayana said, "Sanjaya returned with the Pandavas' message."
49 Bhishma warned Duryodhana: "Krishna and Arjuna are unbeatable. Your fate is sealed."
50 Dhritarashtra asked Sanjaya about Yudhishthira's response. Sanjaya replied, "Yudhishthira is ready for battle with his allies."
51 Dhritarashtra feared Bhima's wrath, comparing him to a tiger and a lion.
52 Dhritarashtra: "Arjuna, with Gandiva and Krishna, is invincible."
53 Dhritarashtra: "Yudhishthira's wrath will destroy my sons. Let us strive for peace."
54 Sanjaya: "Arjuna's arrows will consume us all."
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13 "And so the Pandavas, disguised as menials, lived in the city of Virata, serving the king and his subjects. Bhima, as Vallava the cook, proved himself a mighty wrestler, defeating all comers in the arena. Arjuna, as Brihannala the eunuch, delighted the king with his singing and dancing."
14 "Bhima, with his mighty strength, held Kichaka's hand and said, 'Stop, O wicked one! Do not dare to harm this chaste lady.' Kichaka struggled to free himself, but Bhima's grip was too strong. He tried to appeal to his sister, but she turned a deaf ear to his pleas."
15 "And advancing towards her, he saluted her with reverence, and standing with joined hands, said, 'O thou of graceful eye-brows, thou art welcome! I have been waiting for thee with impatience. O thou of faultless limbs, thou shinest beautifully like the full moon.'"
16 "And having said this, Draupadi, with eyes red with anger, went to the apartments of Bhimasena, and saw him seated on a couch, his face towards the wall, his eyes fixed on the floor, his mind filled with wrath, and his forehead furrowed into wrinkles. And approaching him, she said, 'O Bhimasena, thou art proud of thy strength, and art skilled in warfare.'"
17 "Vaisampayana continued, 'Thus addressed by Bhima, Krishna replied, 'O Bhima, thou art brave, thou art strong, thou art skilled in arms, and thou art truthful. I have come to thee, O Bhima, for the destruction of my foe. That wicked Kichaka, who hath insulted me, hath been slain by me.'"
18 "And she fell at his feet, and began to weep piteously. And Bhima, seeing her thus, was overwhelmed with grief, and his eyes became red with anger. And he said, 'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these wicked Sutas, and avenge thy insult.'"
19 "Then, O king, Draupadi, overcome with grief, and her voice choked with tears, began to sob aloud, and said, 'Alas, O Bhima, I am doomed to suffer this extreme distress! Oh, what a cruel fate is mine! I am doomed to behold thee, O Bhima, and all our brothers, in this state of bondage!'"
20 "And he wiped away her tears, and raised her up, and consoled her, and said, 'O fair one, thou art not alone, we are with thee. We will slay these wicked Sutas, and avenge thy insult. We will not leave them alive. We will destroy them all, and make thee safe.' And he embraced her, and stroked her hair, and said, 'O Krishna, thou art my queen, my companion in prosperity and adversity.'"
21 "'O Krishna, thou art my beloved, my heart's core, my everything. I will slay this wicked Kichaka, and avenge thy insult. I will not leave him alive. I will destroy him, and make thee safe.' And he took a vow, saying, 'O Krishna, if I do not slay Kichaka, may I not be worthy of my ancestors..."
22 "Bhima's fierce battle with Kichaka! Bhima, disguised and waiting, launched a surprise attack with incredible force. The two engaged in ferocious hand-to-hand combat, using nails and teeth as weapons. Bhima's rage and power eventually gained the upper hand, and he tossed Kichaka around like a toy, finally killing him with a crushing blow. Draupadi was relieved and delighted, her honor avenged. The guards were amazed by Bhima's superhuman strength, wondering how he delivered such a brutal defeat."
23 "Bhima, determined to rescue Draupadi, uprooted a massive tree and charged towards the Sutas, striking fear into their hearts. He slew 105 Sutas, sending them to the abode of Yama, and comforted Draupadi, sending her back to the city. The scene was one of utter chaos, with corpses strewn about, and witnesses left in awe, their power of speech suspended in wonder."
24 "Draupadi, grateful to Bhima, met Arjuna and the girls, who welcomed her back. Vrihannala asked about her ordeal, sharing her own sorrows. Draupadi then sought an audience with Queen Sudeshna, who, at the king's behest, asked her to leave, fearing the Gandharvas' wrath. Draupadi requested to stay for 13 more days, promising benefit to the king. Sudeshna, moved, persuaded the king to grant her request."
25 "Duryodhana, thrilled at Kichaka's demise, exclaimed, 'The Pandavas must be nearby! Let us proceed to Matsya, offer condolences to King Virata, and search for them.' His advisors agreed, and the Kaurava army set out. Duryodhana imagined his glory and prestige upon defeating his enemies, while the Pandavas, still in disguise, served King Virata, unaware of the danger approaching."
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26 Duryodhana orders spies to search for Pandavas, determined to find them before their exile ends. Dussasana expresses doubts, suggesting they may be hiding or have perished. Duryodhana remains resolute, driven by his desire for victory. Spies search far and wide, leaving no corner unexplored.
27 Drona praises Pandavas' bravery, intelligence, and devotion, believing they'll triumph. He urges Duryodhana to act wisely, searching for them with Brahmanas and ascetics, respecting Yudhishthira's mastery of policy and virtue.
28 Bhishma praises Pandavas' virtues, urging honest counsel and no spies. He describes their hiding place as a land of plenty, prosperity, and happiness, showing respect and admiration for their ultimate triumph.
29 Kripa advises Duryodhana to gather intel on Pandavas, assess his strength, and use strategies like conciliation and diplomacy to prepare for their return. He urges Duryodhana to be generous, fair, and merciful to secure a strong kingdom.
30 King Susarman proposes invading Virata's kingdom to Duryodhana, seeking to seize wealth and cattle. Karna agrees, and Duryodhana orders preparations. Susarman leads the Trigartas in a surprise attack, while the Kauravas follow, aiming to capture thousands of cattle.
31 The Pandavas, in disguise, joined King Virata's army to battle the Trigartas. The Matsya army, with thousands of soldiers, elephants, and horses, marched towards the enemy. The Pandavas fought valiantly, showcasing their skills. Bhima wielded his club, Arjuna displayed his archery skills, and Nakula and Sahadeva fought with swords. Yudhishthira directed the army with strategic brilliance, leading to a victorious battle.
32 The battle between Matsyas and Trigartas raged on, with both sides displaying their prowess. King Virata and Susarman engaged in a fierce single combat, exchanging arrows and blows. Their skills evenly matched, the outcome was far from certain, as they fought on, their weapons clashing in mid-air.
33 Bhima defeated the Trigarta army, rescued King Virata, and liberated the kine. The king, grateful for their help, asked them to stay in his city and gave them valuable gifts. The Pandavas thanked him and promised to always stand by his side before bidding farewell and leaving the city.
34 King Virata, grateful for their help, offered the Pandavas wealth, honor, and gems, and asked Yudhishthira to accept the sovereignty of the Matsyas. The Pandavas were overjoyed, and the king's subjects celebrated their victory with feasts and festivities.
35 The prince, with a proud heart, set out to battle, his chariot driven by swift steeds, his standard flying high, and his bow and arrows at the ready. He vowed to defeat the Kurus and bring back the kine, like Arjuna wielding the thunderbolt.
36 Vrihannala (Arjuna) and Uttara charged forward, their weapons flashing in the sunlight. The Kurus were defeated, and they emerged victorious, rescuing the kine and earning great renown. Uttara thanked Vrihannala for his help, and Vrihannala smiled, his true identity still a secret.
37 Uttara and Vrihannala (Arjuna) fought bravely, their bond growing stronger. The Kurus were defeated, and the two warriors embraced, their friendship and respect clear in their eyes. They returned victorious, with the rescued kine and earned great renown.
38 Arjuna and Uttara returned to the city, their chariot adorned with flags of victory. The people cheered, and Uttara hailed Arjuna as his savior and friend. Arjuna praised Uttara, saying, "You have proven yourself a true Kshatriya, worthy of your royal heritage." Their bond of friendship grew stronger, and Arjuna's legend spread throughout the land.
39 The Kuru warriors, led by Bhishma, Drona, and Kripa, prepared for battle, suspecting the mysterious archer was Arjuna. Drona warned of Arjuna's prowess, but Karna belittled his abilities. Duryodhana saw an opportunity to defeat the Pandavas, forcing them to extend their exile. The Kurus charged into battle, but Arjuna's arrows flew swift and true, striking them down with precision and skill.
40 Arjuna told Uttara to climb the Sami tree to retrieve the Pandavas' bows and arrows, including his own mighty Gandiva, which was capable of withstanding immense stress and was adorned with gold. The other bows belonged to Yudhishthira, Bhima, and the twins, and were equally strong and sturdy.
41 Uttara, reluctant and fearful, climbed the tree to retrieve the bows. He beheld the Gandiva and four other bows, shining like the sun and resembling sighing snakes. Overcome with fear, he hesitated, but Arjuna encouraged him to take them down, reassuring him they were not alive.
42 Arjuna explained the origin of each weapon, attributing them to the Pandavas. Yudhishthira's bow had golden bosses, his own had golden elephants, Bhima's had Indragopkas, Nakula's had golden suns, and Sahadeva's was variegated. He continued, describing their arrows, quivers, and swords, each with unique characteristics and strengths, honed for battle and feared by their enemies.
43 Vrihannala described the Pandavas' weapons, attributing exceptional qualities to each. Gandiva, Arjuna's bow, was the most celebrated, with a history of being wielded by esteemed beings. The other bows were renowned for strength, wisdom, swiftness, and precision. Quivers, arrows, and swords were adorned with symbols of bravery and skill, making them almost invincible in battle. The Pandavas' arsenal was a testament to their dedication to justice and their unwavering commitment to protecting the innocent.
44 Arjuna revealed his true identity to Uttara, sharing stories of his conquests and divine encounters. Uttara listened with awe, his skepticism dissipating as he beheld in Arjuna a paragon of valor. With humility and respect, Uttara apologized for his earlier doubts, and the two warriors embraced, forging a bond that would last a lifetime.
45 Arjuna and Uttara charged into battle, their car thundering across the field. Arjuna's weapons flashed in the sunlight, his bowstring singing with a familiar twang. Uttara's heart swelled with awe, his fear dispelled by Arjuna's unwavering confidence. Together, they fought with precision and skill, their bond forged in the heat of battle. The enemy lines wavered, then broke, as Arjuna and Uttara emerged victorious, their names etched forever in history.
46 Arjuna set out for battle with Uttara as his charioteer, hoisting his golden ape-banner and blowing his conch shell. The sound was deafening, causing Uttara to cling to the car in fear. Arjuna encouraged him to be brave, but Uttara remained terrified. Drona, recognizing Arjuna's presence, warned the Kauravas of impending doom, citing ominous portents like trembling earth, pale faces, and dispirited animals.
47 D uryodhana rallied his troops, suspecting Bhishma of favoring the Pandavas. Karna accused Bhishma of extolling Arjuna's virtues, doubting his commitment to their cause. He urged the troops to prepare for battle, ignoring Bhishma's counsel and securing victory. Karna's words were laced with skepticism and frustration.
48 Karna boasted he'd defeat Arjuna alone, shooting arrows like locusts on a tree. He vowed to slay him, discharging his debt to Duryodhana. He likened himself to a cloud dropping arrows, his horses' speed to wind. His arrows would pierce Arjuna like venomous snakes, emerging victorious.
49 Kripa warned Karna against underestimating Arjuna, citing his solo achievements and prowess comparable to Indra's. He cautioned that fighting Arjuna alone would be foolish and urged Karna to join forces with their allies, including Drona, Duryodhana, Bhishma, and Drona's son, to take on the formidable Arjuna.
50 Aswatthaman criticized Karna for boasting, saying true heroes don't brag. He pointed out Karna's deceitful means, like a vendor of meat, and warned that Arjuna's mighty bow Gandiva would overthrow them easily. He emphasized Arjuna's superiority in prowess, bowmanship, and battle skills, and suggested Karna let his uncle Sakuni fight instead.
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51 Bhishma urged unity, praising Drona and Aswatthaman's unmatched mastery of weapons and Vedas. Duryodhana requested peace, and Bhishma pacified Drona, who agreed to protect him from Arjuna's attack. Drona doubted the Pandavas' exile was over and warned of Arjuna's imminent attack, urging preparation. Bhishma's words calmed Drona, and they began planning strategy, knowing unity was crucial.
52 Bhishma warned Duryodhana that the Pandavas, led by Yudhishthira, would fiercely battle for their rightful kingdom. He proposed a strategic division of forces, with himself anchoring the rear, Karna leading the front, Aswatthaman defending the left, and Kripa securing the right. Duryodhana accepted the plan, determined to maintain power.
53 Arjuna advanced towards the Kuru army, his banner and car recognizable from a distance. Drona warned the Kurus, describing Arjuna's skills and feats. Arjuna asked his charioteer to take him to Duryodhana, intending to defeat him and reclaim the stolen cattle. Kripa urged their troops to attack Arjuna's flanks. Arjuna announced his presence with a conch blow and unleashed a barrage of arrows, causing chaos and trembling the earth.
54 Arjuna advanced towards Duryodhana, his banner and car recognizable from a distance. The Kurus, led by Karna, attacked him with a fierce shower of arrows, but he fought back with equal ferocity, piercing Karna's body and striking down his horses and car-driver. The two warriors exchanged arrowy showers, creating a cloud of keen-edged shafts. Arjuna's valor and fame echoed through the battlefield, his legend growing with each passing moment.
55 Arjuna fought back with ferocity, covering the horizon with arrows. His valor and fame echoed through the battlefield, his legend growing. He withstood the rage of the host, like a shore withstanding a surging sea. Arjuna's arrows mangled the hostile ranks, looking like newly-risen clouds. He overwhelmed the great bowmen, piercing Drona, Duryodhana, and Karna. When Karna was pierced, his troops began to break. Arjuna directed Uttara to approach Kripa, Drona, and Bhishma, his legend growing with each victory.
56 The Kurus' ranks resembled clouds, with horses, elephants, and warriors ready for battle. Celestials, including Indra, arrived in heavenly cars, eager to witness the combat between Bhishma and Arjuna. The firmament was filled with gods, Gandharvas, Nagas, and Rishis, their faces filled with wonder. The cars of various gods shone in a splendid array, their jewels reflecting the sun's brightness. The air was filled with the fragrance of celestial garlands, and the dust disappeared, replaced by a soothing breeze.
57 Arjuna told Uttara to drive to Kripa's car, recognizable by its flag bearing a golden altar. Arjuna blew his conch, Devadatta, which resonated loudly. Kripa, enraged, blew his own conch and shot arrows at Arjuna. The two warriors engaged in a fierce battle, their arrows filling the sky. Arjuna spared Kripa's life, cutting off his bow and coat of mail. Kripa's steeds were struck, and he was thrown off his car. Arjuna's wrath intensified, and he shot thirteen arrows at Kripa, cutting off his car's yoke and piercing his steeds. Kripa was eventually led away, defeated.
58 Drona and Arjuna fought fiercely, exchanging arrows. Their bows sang out and the earth shook as they clashed. Neither gained the upper hand until Drona's son joined the fight, allowing Drona to retreat, wounded and defeated. Arjuna's skill and strength proved too much for the veteran warrior.
59 Aswatthaman and Arjuna fought fiercely, their arrows like snakes and fire. Arjuna prevailed, and Karna entered the fray. Arjuna turned towards him with wrath, eager for a single combat. The two warriors clashed like mighty elephants, their bows roaring like thunder, the earth shaking beneath their feet.
60 The battle between Arjuna and Karna raged on, arrows flying swift and true. Arjuna's skill and strength honed to perfection, his defenses held strong. Karna's vision blurred, his movements slowing, his strength waning. Arjuna struck the final blow, a mighty arrow that shattered Karna's defenses and sent him fleeing in defeat. Arjuna's triumph cemented his reputation as the greatest warrior of the age.
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61 Arjuna vowed to triumph over the Kuru army, unleashing celestial weapons. He boasted of past conquests and training from Indra, Brahman, and Prajapati. With fierce determination, he charged into battle, his chariot driven by Uttara. Bhishma's standard fell, and the Kauravas rallied against him. Arjuna's bow sang with deadly rhythm, his arrows striking true.
62 Vaisampayana said, "Arjuna covered the Kurus with arrows, like mist on mountains. The sound of conchs and elephants filled the air. Arjuna's arrows pierced steel coats, killing thousands. He danced on the field, his bow singing with deadly rhythm. The earth was red with blood, severed heads and bodies strewn about. The field was a river of blood, with coats of mail and turbans floating on its surface."
63 Vaisampayana said, "Bhishma, with a golden bow, rushed at Arjuna, who received him gladly. Bhishma pierced Partha's flag-staff with eight arrows, but Arjuna cut off his umbrella. The two warriors exchanged blows, their shafts striking like fireflies in the rain. The Kauravas exclaimed, "Excellent! Bhishma hath performed an exceedingly difficult feat in fighting with Arjuna!"
64 Vaisampayana said, "Duryodhana pierced Arjuna's forehead with a spear-headed shaft. Arjuna, bleeding, struck Duryodhana with venomous arrows. Vikarna's elephant was slain, and Duryodhana fled, wounded and vomiting blood. Arjuna censured him, 'Why flee, turning thy back? Show me thy face, O son of Dhritarashtra!' Duryodhana's name was rendered meaningless, and he fled, leaving behind his pride and glory."
65 Vaisampayana said, "Duryodhana turned back, stung by Arjuna's censures. Arjuna repelled the Kurus with celestial weapons, used the Sanmohana weapon, and blew his conch. He told Uttara's son to take the warriors' garments, avoiding Bhishma. Bhishma struck Arjuna, but Arjuna slew his steeds and pierced him with ten shafts."
66 Vaisampayana said, "Arjuna vanquished the Kurus, recovering Virata's cattle wealth. The defeated Kurus surrendered, and Arjuna spared their lives. He told Uttara to proclaim the victory as his own, and they returned to the city, with Arjuna disguised as Vrihannala. The king of Matsya was delighted to hear of his son's victory, and the city celebrated with joy."
67 King Virata entered his city with the Pandavas, recovered his wealth, and defeated the Trigartas. He enquired about Uttara, who had gone to battle with Vrihannala. Yudhishthira assured him of Uttara's victory, and messengers arrived with news of the win. The king was overjoyed, decorated the city, and received Uttara with honor. However, he struck Yudhishthira with a dice, causing blood to flow, but Draupadi caught it in a golden vessel.
68 Uttara found Kanka bloody and wounded, struck by Virata for praising Vrihannala. Uttara urged his father to appease Kanka, warning of a Brahmana's curse. Virata tried to make amends, and Kanka forgave him. The king then praised Uttara for his bravery in defeating the Kuru warriors and recovering his wealth.
69 Uttara credited a celestial youth with recovering the kine and defeating the Kauravas, repulsing notable warriors with arrows. He challenged Duryodhana, then disappeared, leaving Uttara in awe. Virata sought to meet the hero, unaware he was living in disguise in the palace.
70 Arjuna defended Yudhishthira, saying he deserved a royal seat, citing his virtues: devotion to Brahmanas, knowledge of Vedas, great energy and intelligence, mightiest car-warrior, performer of sacrifices, and protector of the worlds, comparing him to the sun, Indra, and Kuvera.
71 Virata asked Arjuna to identify the Pandavas, and Arjuna revealed their true identities. Virata felt guilty for offending Yudhishthira and offered his kingdom and daughter Uttara's hand in marriage to Arjuna. Yudhishthira accepted, and Virata embraced the Pandavas, welcoming them back with honor and celebration.
72 Arjuna requested Virata's daughter Uttara as his daughter-in-law, suggesting his son Abhimanyu as her husband. The wedding was held in Upaplavya, attended by many kings and warriors, including Vasudeva and Krishna. The festivities included music, dancing, and feasting, and Virata gave away wealth and steeds as dowry.
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1 Krishna addressed the assembly, reminding them of Yudhishthira's defeat, exile, and rightful claim to the kingdom. He praised Yudhishthira's adherence to truth and requested the assembly to consider a solution that would bring peace and harmony, suggesting an ambassador to beseech Duryodhana to share the kingdom.
2 Baladeva suggested sending a messenger to Duryodhana to negotiate peace, urging humble words and respect for Kuru elders. He noted Yudhishthira's mistake in challenging Sakuni to a dice game, and advocated for conciliation over war to achieve their goals.
3 Satyaki rebuked Baladeva, calling him a coward for suggesting Yudhishthira beg for his throne. He vowed to lead the fight against their enemies, declaring that no one could withstand his wrath, not even Arjuna or Krishna. He Vowed to slay their foes and put Yudhishthira on the throne, where he rightfully belongs.
4 Drupada: "Duryodhana won't give up the kingdom peacefully. We must prepare for war and send messages to our allies, like Salya and Dhrishtaketu, to gather an army. Act quickly, as Duryodhana will seek support from other kings. Our priest should go to Dhritarashtra with a clear message."
5 Krishna: "Our duty is to support Pandu's son. Send a message to the Kurus on their behalf. If they refuse peace, we'll take action." King Virata prepared for war, sending word to monarchs, who responded with armies. The land trembled with military forces.
6 Drupada: "You, sir, are superior in understanding and learning. Dhritarashtra's family deceived the Pandavas. Speak words of righteousness to gain the hearts of his warriors. Estrange their adherents, and the Pandavas will prepare for war. Act virtuously, and describe the Pandavas' hardships."
7 Duryodhana and Arjuna went to Dwaraka to meet Krishna. Duryodhana arrived first, but Krishna saw Arjuna first. Krishna offered to send an army or himself, unarmed, to one of them. Arjuna chose Krishna, while Duryodhana took the army. Duryodhana met Kritavarman, who gave him troops. Krishna asked Arjuna why he chose him, and Arjuna wanted Krishna's fame and presence as his charioteer.
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39 Vidura advised Dhritarashtra to abandon Duryodhana, citing his evil nature. Dhritarashtra refused, but approved Vidura's words. Vidura urged him to favor the Pandavas, warning that relatives can either rescue or ruin each other. He stressed the importance of humility, forgiveness, and avoiding wicked companions.
40 Vidura advised Dhritarashtra to embrace virtue, humility, and sincerity, warning against pride, deceit, and unrighteousness. He likened life to a river, urging control over senses and desires. Vidura described duties of the four social orders, encouraging support for Yudhishthira's royal duties. Dhritarashtra acknowledged Vidura's wisdom but felt helpless against fate and his own inclination towards Duryodhana.
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44 Sanat-sujata explained to Dhritarashtra that the knowledge of Brahman requires Brahmacharya, which involves restraining the senses and merging the will into the pure intellect. He described Brahmacharya as a state of utter absence of worldly thought, leading to the attainment of immortality. Brahman is beyond human comprehension, omnipresent, and the basis of everything.
45 Sanat-sujata warned Dhritarashtra about 12 grave faults and listed 12 practices of a Brahmana, emphasizing self-control, renunciation, and knowledge. He described true friendship and encouraged seeking Brahman through restraint and asceticism, rather than just work.
46 Sanat-sujata emphasized that this Eternal One, endued with Divinity, is beheld by Yogins and is the ultimate reality, beyond human comprehension.
47 Vaisampayana said, "The king spent the night conversing with Sanat-sujata and Vidura. The next day, the princes and chiefs gathered in the court-hall to hear Sanjaya's message from the Pandavas. The hall was beautiful, filled with mighty bowmen. Sanjaya entered, adorned with ear-rings, and addressed the Kauravas, 'I have returned from the Pandavas. They offer their congratulations and respects.' Sanjaya began to recount Dhritarashtra's message, his voice clear and strong.
48 Vaisampayana said, "Sanjaya returned with the Pandavas' message, offering congratulations and respects. They seek unity and peace, but demand their rightful share. The hall erupted into a murmur, with Bhishma, Drona, and Kripa conferring gravely, while Duryodhana's anger flared."
49 Bhishma told Duryodhana, "Nara and Narayana, ancient deities, aided Indra in battle. Now united as Krishna and Arjuna, they're unbeatable. You'll soon see them and remember my words." Karna boasted, "I'll slay the Pandavas!" Bhishma retorted, "You're no match for them, and your boasts are empty."
50 Dhritarashtra asked Sanjaya about Yudhishthira's response to their assembled forces. Sanjaya replied, "Yudhishthira is ready to march into battle with his allies, including Dhrishtadyumna, Bhimasena, Vijaya, and other heroes." Sanjaya listed the Pandavas' allies, concluding, "Yudhishthira is prepared for battle."
51 Dhritarashtra feared Bhima's wrath, comparing him to a tiger and a lion. He recalled Bhima's childhood feats and his overthrow of Jarasandha. Dhritarashtra lamented that his sons wouldn't listen and were doomed to destruction by Bhima's deadly mace. He saw no escape and anticipated the wailing of women when his sons were slain.
52 Dhritarashtra said, "Arjuna, with Gandiva and Krishna, is invincible. I fear defeat, as Arjuna's wrath is difficult to pacify. He has never been defeated and will consume my army like a blazing conflagration. I see him shooting arrows, committing havoc, and my troops running away in panic."
53 Dhritarashtra said, "The Pandavas and their allies are eager for victory, resolved to sacrifice their lives. I fear Yudhishthira's wrath, Arjuna's prowess, and the strength of the Twins and Bhimasena. Yudhishthira is like a blazing fire that will destroy my sons. I see the folly of war and predict our destruction. Let us strive for peace."
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55 Duryodhana: "We'll vanquish the foe! Our warriors are superior!"
56 Duryodhana asked Sanjaya about Yudhishthira's army. Sanjaya replied that the Pandavas were ready, with Arjuna's celestial car and divine steeds.
57 Dhritarashtra asked Sanjaya about the Pandavas' army. Sanjaya replied that many kings had joined the Pandavas, led by Dhrishtadyumna.
58 Dhritarashtra urged Duryodhana to make peace, but he refused, vowing to conquer or die.
59 Krishna and Arjuna sat on a golden dais, their feet resting on each other's laps, as Krishna warned of danger and urged peace.
60 Dhritarashtra feared Arjuna's celestial bow and quivers, seeing him as superhuman and capable of defeating the gods.
61 Duryodhana boasted his powers surpass those of the gods, claiming superiority in all aspects.
62 Karna boasted of slaying the Pandavas, but Bhishma predicted his defeat.
63 Vidura rebuked Duryodhana, emphasizing self-restraint and righteousness.
64 Vidura warned Dhritarashtra of family destruction, urging reconciliation with Yudhishthira to avoid war and irreparable losses.
65 Dhritarashtra warned Duryodhana: "Don't underestimate the Pandavas!"
66 Arjuna warns of war devastation.
67 Sanjaya reveals the fate of the Kauravas and Pandavas.
68 Krishna's divine nature and superior strength.
69 Sanjaya describes Krishna's divine nature to Dhritarashtra.
70 Sanjaya describes Krishna's divine names and attributes, highlighting his eternal and supreme nature.
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71 Dhritarashtra envies those who will behold Krishna, describing him as radiant and supreme.
72 Yudhishthira asks Krishna for help, fearing for his safety. Krishna reassures him, offering to negotiate a peace.
73 Krishna urges Yudhishthira to fight, citing Duryodhana's wrongdoings and deserving of death.
74 Bhima urges Krishna to approach Duryodhana with mildness, fearing his wrath will destroy their race.
75 Kesava surprises Bhima, recalling his vows to slay Duryodhana, and urges him to stand firm as a Kshatriya.
76 Bhima boasts, "My arms can crush anyone! I'll trample all Kshatriyas!"
77 Krishna tells Bhima, "I spoke out of affection. Success comes from Destiny and Exertion. War's burden will be on you and Arjuna."
78 Arjuna: "O Krishna, strive for peace or accomplish our good. Duryodhana deserves destruction for his evil deeds."
79 Krishna: "I'll strive for peace, but it's unlikely with Duryodhana."
80 Nakula: "Speak words of mildness and threat, Krishna, and accomplish Yudhishthira's object."
81 Sahadeva and Satyaki urged Krishna to provoke war, seeking revenge.
82 Krishna implored Krishna to aid the Pandavas, recalling her humiliation.
83 Krishna sought to bring peace between the Pandavas and Dhritarashtra's sons.
84 Krishna journeyed to Hastinapura with omens and auspicious signs.
85 Dhritarashtra prepared for Krishna's reception, emphasizing his greatness.
86 Dhritarashtra announced Krishna's arrival, extolling his virtues and offering gifts.
87 Vidura advised Dhritarashtra to be sincere with Krishna, seeking peace.
88 Duryodhana opposed honoring Krishna, proposing imprisonment instead.
89 Krishna arrived in the city, greeted by all except Duryodhana.
90 Pritha lamented her sons' exile, trusting Krishna to help.
91 Krishna refused Duryodhana's offers, supporting the virtuous Pandavas.
92 Vidura warned Krishna of Duryodhana's wicked nature and cautioned him against entering a hostile environment.
93 Krishna sought to liberate the earth from calamity, believing his efforts would have merit even if unsuccessful.
94 Krishna and Vidura conversed, then Krishna proceeded to court, surrounded by soldiers and citizens, and took his seat in silence.
95 Krishna urged Dhritarashtra to establish peace, warning of danger and destruction.
96 Jamadagni's son warned Duryodhana: pride leads to defeat, make peace with Pandavas.
97 Kanwa urged Duryodhana to make peace, citing eternal powers and wisdom over strength.
98 Narada and Matali searched for a husband for Matali's daughter in Varuna's realm, beholding wonders.
99 Narada described Patalam's wonders, seeking a bridegroom for Matali's daughter, but Matali saw none, fascinated by a mysterious egg.
100 Narada showed Matali Hiranyapura, where powerful Danavas lived, but Matali refused to search for a bridegroom there due to god-Danava hostility.
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101 Narada described birds, descendants of Garuda, who subsist on snakes and worship Vishnu, but lack compassion.
102 Narada: "We're in Rasatala, where Surabhi's milk creates the Milky Ocean."
103 Narada: "Bhogavati, ruled by Vasuki, king of Nagas. Shesha supports the earth."
104 Narada praises Matali, strong and virtuous. Sumukha marries Gunakesi, granted immortality.
105 Garuda boasts of his strength, challenges Indra, and is humbled by Vishnu's power.
106 Narada tells the story of Galava and Viswamitra, where Galava fulfills a difficult task to grant his preceptor's wish.
107 Galava, filled with regret, seeks Vishnu's help. Garuda appears, offering to take him to Vishnu.
108 Garuda asks Galava to choose a direction: east (sacred), south (ancestors), west (sunset), or north (gods).
109 Garuda describes Dakshina, where Pitris and celestials reside, and legendary events unfolded.
110 Garuda describes the western quarter, favored by King Varuna, where the sun's rays dismiss at day's end.
111 Garuda describes the northern quarter, where virtue reigns, and Krishna, Jishnu, and Brahman reside.
112 Galava asks Garuda to take him to the east, where gods reside, and is overwhelmed by Garuda's speed and beauty.
113 Garuda's wings fell off after eating with Sandili, but she forgave him and restored them, warning against contempting women.
114 Garuda advises Galava to seek wealth from King Yayati, who has immense wealth, to pay off his debt to Viswamitra.
115 Yayati gives his daughter Madhavi to Galava as alms.
116 Madhavi proposes a solution to Galava's demand for 800 steeds.
117 Divodasa marries Madhavi, fathers Pratardana.
118 Galava offers Madhavi to Usinara for 400 steeds.
119 Garuda advises Galava to offer Madhavi and 600 steeds to Viswamitra.
120 Madhavi chooses forest over Swayamvara, Yayati becomes proud and falls from grace.
121 Yayati falls from heaven, lands among four kings, and is restored by his daughter Madhavi's ascetic merits.
122 King Yayati's daughter's sons restore him to heaven with their virtues.
123 Yayati returns to heaven, learns vanity exhausts merit.
124 Krishna urges Duryodhana to make peace with the Pandavas.
125 Elders urge Duryodhana to make peace with Pandavas.
126 Bhishma and Drona urge Duryodhana to make peace with Pandavas.
127 Duryodhana refuses to compromise, boasting of his strength.
128 Krishna rebukes Duryodhana, predicting war and destruction.
129 Gandhari urges Duryodhana to make peace with the Pandavas.
130 Duryodhana plots to seize Krishna, ignoring Gandhari's warnings.
131 Krishna reveals his divine form, showing his invincibility.
132 Kunti advises Yudhishthira to conquer earth with his arms.
133 Vidula rebukes her son for cowardice, urging him to take action.
134 Vidula urges Sanjaya to fight for his rightful place on the throne.
135 Kunti urges Sanjaya to battle, citing duty and profit.
136 Kunti urges Sanjaya to be brave, revealing secret treasure houses to aid him.
137 Kunti shares a celestial prophecy with Krishna, declaring Arjuna's destiny.
138 Bhishma and Drona urge Duryodhana to make peace with the Pandavas.
139 Bhishma and Drona urge Duryodhana to make peace with the Pandavas.
140 Krishna urges Karna to join the Pandavas, promising a grand ceremony.
141 Karna reveals his past to Krishna, refusing to join the Pandavas due to loyalty to Duryodhana.
142 Krishna tells Karna that the Pandavas' victory is certain, their banner a symbol of triumph. He warns Karna of the impending battle, where the Pandavas will fight with all their might, and the sound of Gandiva will pierce the sky. He instructs Karna to inform the other kings that the time for battle has come, and those who die will attain an excellent state.
143 Karna acknowledges defeat, describing omens and visions of Pandava victory.
144 Kunti decides to use a boon to summon Surya, Karna's father, to persuade him to join the Pandavas.
145 Kunti reveals to Karna that he is her son, born of Surya, and urges him to join the Pandavas.
146 Karna refuses to join Pandavas, seeking redemption through fighting Arjuna.
147 Bhishma advises Duryodhana to make peace with the Pandavas.
148 Drona and Vidura urge Duryodhana to make peace with the Pandavas.
149 Dhritarashtra advises Duryodhana to yield to Yudhishthira's rightful claim.
150 Duryodhana refuses to yield to Yudhishthira's rightful claim.
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151 Yudhishthira chooses Dhrishtadyumna as leader.
152 Pandava army marches to Kurukshetra, blows conchs, roars with joy.
153 Yudhishthira's army encamps at Kurukshetra, preparing for battle.
154 Duryodhana prepares for war, setting up camps on Kurukshetra.
155 Yudhishthira seeks Krishna's guidance, warning of Duryodhana's deceit.
156 Duryodhana distributed his troops, equipping them with weapons and ornaments.
157 Dhritarashtra's son asked Bhishma to lead their army.
158 Yudhishthira prepared for battle, appointing leaders, as Balarama arrived and departed.
159 Rukmi offered to help Arjuna, but was declined and departed.
160 Dhritarashtra felt trapped by Duryodhana's actions, Sanjaya attributed war to destiny.
161 Duryodhana sent Uluka to taunt the Pandavas, mocking Bhima's past as a cook and Arjuna's boasts. He claimed his army was unbeatable, like an uncrossable ocean, and ridiculed their allies. He said the Pandavas would repent and be crushed, with none spared.
162 Uluka taunts Pandavas, mocking their past defeats.
163 Uluka provokes Pandavas, Bhima vows to slay Duryodhana.
164 Arjuna vowed to slay Bhishma, Bhima to quaff Dussasana's blood.
165 Yudhishthira's army prepared to face the Kauravas, with key warriors assigned to battle each other.
166 Bhishma boasted of his prowess, listing skilled warriors in the Kaurava army.
167 Bhishma praised Kaurava warriors, naming notable Rathas.
168 Bhishma praised Kaurava warriors, naming notable Rathas and Maharathas.
169 Bhishma criticized Karna, calling him half a Ratha, leading to a heated exchange.
170 Bhishma praised the Pandavas' strength, citing Arjuna as a mighty Ratha.
171 Bhishma praised Abhimanyu, Satyaki, and others as powerful allies of the Pandavas.
172 Bhishma praised Sikhandin, Dhrishtadyumna, and others as mighty warriors.
173 Bhishma praised warriors, predicting great feats, and vowed to fight with honor, except against Sikhandin.
174 Bhishma defeated suitors in battle, taking three maidens by force, showcasing strength and valor.
175 Amva begged Bhishma to let her go, revealing she had chosen another husband.
176 Amva pleaded with Salwa, but he rejected her, fearing Bhishma.
177 Amva, rejected by Salwa, sought redemption in ascetic life.
178 Amva sought ascetic life; Hotravahana advised seeking Rama's help.
179 Amva chose Rama to defeat Bhishma in battle.
180 Rama vowed to slay Bhishma if necessary.
181 Bhishma and Rama faced off, refusing to back down.
182 Bhishma and Rama fought fiercely, then Bhishma sought forgiveness.
183 Bhishma and Rama fought fiercely, exchanging arrows.
184 Bhishma and Rama fought fiercely, exchanging celestial weapons.
185 Bhishma and Rama fought fiercely, with Brahmanas reviving Bhishma. The battle raged on for 23 days.
186 Bhishma sought help from the gods and Brahmanas, and in a dream, they revealed the secret of the Praswapa weapon.
187 Bhishma and Rama clashed, exchanging arrows. The Brahma weapon was invoked, causing chaos. Bhishma recalled the Praswapa weapon.
188 Bhishma and Rama clashed, but celestial voices intervened, ending the battle with mutual respect.
189 Maiden sought revenge on Bhishma, practiced asceticism, became a river.
190 Princess of Kasi sought revenge, practiced austerities, and became Shikhandi, destined to defeat Bhishma, with Lord Rudra's promise.
191 King Drupada's child, Shikhandi, born a daughter, later became a man.
192 Drupada raised Shikhandi as a son, but her true gender was discovered, enraging King Hiranyavarman.
193 King Drupada sought his wife's counsel, fearing Hiranyavarman's wrath over Sikhandin's gender.
194 Sikhandin's mother revealed the truth to King Drupada, and Sikhandin sought a Yaksha's boon to become a man.
195 Sikhandin, a woman, became a man with Yaksha's help. Bhishma vowed not to slay her.
196 Duryodhana asked Bhishma how long to defeat Pandavas. Bhishma said a month. Karna boasted five days, but Bhishma doubted him.
197 Arjuna boasted he could exterminate the three worlds with Vasudeva's help. He listed their allies, saying they could slay the celestial army. Yudhishthira expressed confidence in their strength.
198 Kings marched against Pandavas, purified and armed. Led by Duryodhana, they included Vinda, Bhishma, and others, ready for battle.
199 Yudhishthira's army marched against the Kauravas, led by Dhrishtadyumna and other warriors, with thousands of elephants, horses, and foot-soldiers.
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1 The Pandavas and Kauravas faced each other, ready for battle. Yudhishthira's tents were set up, and Duryodhana prepared to attack with his brothers and elephants. Conches blew, and the battle began.
2 Vyasa offered Dhritarashtra the power to see the battle, but he declined. Vyasa granted Sanjaya celestial vision instead, warning the king of impending slaughter and terror.
3 Vyasa warned Dhritarashtra of impending doom, describing omens and portents. He urged righteousness, but the king was resigned, and described signs of victory, cautioning that battle is uncertain.
4 Sanjaya explained the merits of earth, classifying creatures and noting their interconnectedness. He emphasized the earth's eternal significance, making it a coveted possession worth fighting for.
5 Sanjaya described the five elements, explaining their combination and existence. He then described the island of Sudarsana, a circular landmass with diverse features and abundant flora and fauna.
6 Sanjaya described the world's geography, with Meru, a golden mountain, at the center, surrounded by four islands.
7 Sanjaya described regions north and east of Meru, including Northern Kurus and Bhadraswa, with wonderous trees and long-lived inhabitants.
8 Dhritarashtra asked Sanjaya about the Varshas and mountains. Sanjaya described their inhabitants and the Lord Hari, who dwells on a golden car, possessing unlimited power.
9 Sanjaya describes the land of Bharata, listing mountains, rivers, and provinces, including the Kuru-Panchalas and Kalingas, and kingdoms of the south and north.
10 Dhritarashtra asks Sanjaya to describe the residents of Bharata and other Varshas. Sanjaya explains the four Yugas, ranking the Varshas in order of superiority.
11 Dhritarashtra asks Sanjaya to describe Sakadwipa, a utopian island with 7 mountains, virtuous people, and no theft or death.
12 Sanjaya describes the northern islands, virtuous and harmonious, with unique features and heavenly bodies.
13 Sanjaya announces Bhishma's fall to Dhritarashtra, lamenting his bravery and honor.
14 Dhritarashtra, with tears and a trembling voice, asks Sanjaya about Bhishma's final moments.
15 Sanjaya tells Dhritarashtra that fate is to blame, not Duryodhana, and shares his divine sight of the battle.
16 Sanjaya describes the battlefield, detailing the splendor of the armies and warriors, comparing them to clouds, lightning, and fire. Bhishma shines like the moon, and the armies are like two oceans about to clash.
17 Sanjaya describes the armies of the Kurus and Pandavas, led by Bhishma and Dhrishtadyumna. Warriors like Aswatthaman and Drona prepare for battle, their standards and weapons shining like fire, sun, and moon. The earth trembles beneath their feet.
18 Sanjaya describes the intense battle preparations, with warriors ready to fight. The earth trembles with loud sounds, and golden standards shine like fire and sun. Legendary warriors like Bhishma take their positions, ready for chaos and destruction.
19 Dhritarashtra asks Sanjaya about Yudhishthira's counter-array. Sanjaya describes the Pandava army's formation, with Bhima leading the charge, striking fear into the enemy's hearts.
20 Dhritarashtra asks Sanjaya to describe the battle's beginning. Sanjaya describes the two armies, with the Pandavas shining like celestials and the Kauravas appearing like Danavas.
21 Arjuna tells Yudhisthira that their righteousness will lead them to victory, with Krishna on their side.
22 Pandava army forms up, Yudhishthira at center, Bhima & Arjuna ready. Krishna urges Arjuna to attack Bhishma. Epic battle looms.
23 Krishna advises Arjuna to invoke Durga, the goddess of strength, before battle. Arjuna praises her, seeking victory. Durga appears, granting her boon and promising success.
24 Dhritarashtra asks Sanjaya about the battle's start. Sanjaya describes both armies as cheerful and fragrant, with a fierce collision.
25 Dhritarashtra asks Sanjaya to describe the battle's start. Arjuna, overcome with emotion, hesitates to fight his kin.
26 Krishna advises Arjuna to fight, teaching selfless action and yoga for inner peace.
27 Arjuna questions Krishna's teachings, and Krishna explains the importance of both devotion and selfless action.
28 Krishna reveals his eternal nature and urges Arjuna to perform duties without attachment, emphasizing knowledge, devotion, and selfless action.
29 Krishna teaches Arjuna that selfless action and devotion are superior, leading to spiritual growth and liberation.
30 Krishna teaches Arjuna about devotion, saying it requires renouncing desires, restraining senses, and equal vision.
31 Krishna reveals his supreme nature, source of all creatures, beyond three qualities, dear to men of knowledge, promising attainment of desires and union with him.
32 Arjuna asks Krishna about Brahman, Adhyatma, and action. Krishna explains Brahman as supreme reality and two paths after death.
33 Krishna reveals to Arjuna that he is the supreme reality, creator, and supporter of all entities, and that worshiping him leads to freedom and eternal tranquility.
34 Krishna reveals his divine perfections to Arjuna, declaring he is the soul, origin, and end of all beings, and the source of everything.
35 Arjuna sees Krishna's universal form, beholding his majesty and greatness, and bows down in awe and fear.
36 Krishna says devotees who fix their minds on him and surrender all actions are dearest to him.
37 Krishna explains Kshetra (body) and Kshetrajna (soul), highlighting the soul's conscious nature.
38 Krishna explains three qualities (gunas): goodness, passion, darkness. Transcending them leads to immortality and union with Brahma.
39 The eternal Ashvattha tree represents life and death. Cutting attachment leads to the supreme seat, beyond pleasure and pain.
40 God-like qualities: fearlessness, purity, compassion. Demoniac qualities: hypocrisy, pride, wrath.
41 Arjuna asks about those who abandon scriptural ordinances. Krishna explains three kinds of faith: good, passionate, and dark, leading to different forms of worship.
42 Arjuna asks about renunciation and abandonment. Krishna explains and encourages seeking refuge in Him for freedom and perfection.
43 Yudhishthira seeks blessings from elders before battle.
44 Pandavas and Kauravas clash, Bhishma shines, outcome uncertain.
45 Bhishma and Arjuna clash, Satyaki and Kritavarman fight fiercely, Abhimanyu gains upper hand, Bhimasena and Duryodhana show great prowess, and chaos ensues.
46 Warriors clash, elephants and cars crash, heroes fall, and blood soaks the earth. Bhishma's standard shines, Pandavas waver, and the battle rages on.
47 Abhimanyu duels Bhishma, piercing him with nine arrows. Pandavas join forces, fighting intensely. Sweta kills Salya. Battle rages on, outcome uncertain. Abhimanyu shines, bravery unmatched.
48 Sweta duels Bhishma, falls to his arrows. Pandavas mourn, Kauravas rejoice. War rages on.
49 Missing
50 Dhritarashtra lamented Sweta's fall, blaming Duryodhana. Arjuna duelled Bhishma, seeking revenge. Dhrishtadyumna slew Bhishma, and the Pandavas won.
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51 Duryodhana rallied his troops, saying, "United, we're invincible!" Conches blew, a deafening din shook the earth, and battle began.
52 Dhritarashtra asked Sanjaya how the battle began. Bhishma and Arjuna engaged in a fierce duel, evenly matched.
53 Drona and Dhrishtadyumna fought fiercely, exchanging arrows. Bhima aided Dhrishtadyumna, piercing Drona with seven arrows.
54 Bhima fought the king of Kalingas, slew his son Sakradeva, and then killed the king.
55 Abhimanyu fought Salya, Kripa, and Aswatthaman, and Arjuna joined the battle, leading the Pandavas to victory.
56 The Kuru army, led by Bhishma, clashed with the Pandavas in a fierce battle.
57 The battle raged on, with Dhananjaya causing great carnage, and both sides suffering heavy losses.
58 Arjuna fought off thousands of cars with his gold-decked arrows, while Bhimasena and Ghatotkacha achieved great feats.
59 Arjuna fought off thousands of cars with his arrows.
60 Arjuna and Bhishma clashed, their bows twanging loudly as they shot arrows at each other.
61 Abhimanyu fought valiantly, slaying Samyamani's son and defeating Samyamani, earning acclaim as a hero and warrior.
62 Dhritarashtra lamented his sons' fate, as Bhima's mace slew many, and Abhimanyu pierced Salya with three shafts.
63 Bhimasena fought off the Kaurava army alone, his mace crushing all in its path.
64 Bhimasena fought off Duryodhana's brothers with his mace, while Ghatotkacha created a terrifying illusion.
65 Dhritarashtra feared Pandavas' victories despite superior Kaurava numbers.
66 Bhishma spoke of Vasudeva, the Supreme God and Universe protector.
67 Bhishma spoke of Vasudeva, the Supreme Being and God.
68 Bhishma spoke of Vasudeva, Master and Lord of gods.
69 Sanjaya described the battle between Pandavas and Dhartarashtras.
70 Sanjaya described the fierce battle between Kaurava and Pandava armies.
71 Sanjaya described the intense battle between Pandavas and Kauravas.
72 Sanjaya described the battle between Pandavas and Kauravas intensely.
73 Sanjaya described the intense battle between Pandavas and Kauravas.
74 Satyaki and Bhurisravas engaged in a fierce battle, shooting arrows.
75 Kurus and Pandavas prepared for battle, forming arrays fiercely.
76 Dhritarashtra's army was strong, like a vast ocean with waves.
77 Bhimasena broke through the Kaurava array, causing fear and comfort.
78 Bhima resisted Duryodhana's arrows and pierced him with sharp shafts.
79 Abhimanyu and Bhimasena pursued Duryodhana's sons, afflicting them fiercely.
80 Bhima pierced Duryodhana's bow, charioteer, and steeds in battle.
81 Duryodhana asked Bhishma for help against the Pandavas.
82 Bhishma arrayed troops in Mandala formation for battle against Pandavas.
83 Bhishma proceeds against Arjuna, Drona pierces Virata with arrows.
84 Dhritarashtra lamented defeats, Sanjaya attributed to fate and bravery.
85 Yudhishthira and Srutayush fought intensely, exchanging blows and arrows.
86 Arjuna fought Trigarta warriors, cutting off bows and piercing shafts.
87 Bhishma attacked Yudhishthira, causing Srinjayas to tremble with fear.
88 Kaurava and Pandava armies formed arrays and fiercely clashed.
89 Bhishma slew Pandava warriors, Bhima resisted, killing Duryodhana's brothers.
90 Dhritarashtra lamented his sons' fall, asking about Bhishma's actions.
91 Sanjaya described the battle to Dhritarashtra, Iravat fought fiercely.
92 Ghatotkacha roared, charged at Duryodhana, seeking to avenge his family.
93 Ghatotkacha shot a dart, killing Bhagadatta's elephant, frightening Kurus.
94 Ghatotkacha shot a dart, killing elephant, frightening Duryodhana's troops.
95 Duryodhana attacked Bhimasena, who seized a mace and charged back.
96 Duryodhana sought Bhishma's help to defeat Ghatotkacha in battle.
97 Arjuna grieved over Iravat's death and vowed to fight on.
98 Duryodhana conspired with Karna to defeat the Pandavas.
99 Bhishma vowed to fight fiercely, but avoid Sikhandin.
100 Kaurava and Pandava armies clash, earth trembles, quarters ablaze.
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101 Abhimanyu's valor in battle scatters Kaurava army with arrowy showers.
102 Abhimanyu defeats Alamvusha, dispels darkness with solar weapon.
103 Drona and Arjuna fight fiercely, exchanging arrows and weapons.
104 Bhishma and Pandavas clash, a fierce and bloody battle ensues.
105 Arjuna kills many Kshatriyas, Pandavas and Kauravas engage in battle.
106 Bhishma surrounded by Pandavas, protected by Dussasana and horsemen.
107 Bhishma strikes Pandavas with shafts, Arjuna vows to slay him.
108 Bhishma won't defend himself against Sikhandin, a former woman.
109 Bhishma unleashes fierce counterattack, but refuses to fight Sikhandin.
110 Bhishma battles Sikhandin, slaughters Pandava troops with swift arrows.
111 Pandavas and Kauravas clash in intense battle, Arjuna leads charge.
112 Pandavas and Kauravas engage in fierce battles, many duels unfold.
113 Drona penetrates Pandava ranks, predicts Arjuna's attack on Bhishma.
114 Bhimasena fights ten Kaurava warriors, displaying remarkable prowess.
115 Arjuna and Bhima fight valiantly, displaying great prowess.
116 Bhishma and Arjuna clash, their arrows meeting in mid-air.
117 Bhishma's bow and arrows rage like fire, consuming all.
118 Sikhandin strikes Bhishma, but Bhishma doesn't retaliate, remembering femininity.
119 Bhishma fights valiantly, slaying thousands in fierce battle.
120 Bhishma fights valiantly, pierced by many arrows, decides to wait.
121 Dhritarashtra lamented Bhishma's fall, regarding the Kurus as slain.
122 Arjuna supported Bhishma's head with three shafts, who applauded him.
123 Bhishma lay on a hero's bed, maidens showered sandalwood powder.
124 Karna came to Bhishma, who embraced him, revealing a secret.
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1 Dhritarashtra lamented Bhishma's death and sought hope in Karna.
2 Karna vowed to avenge Bhishma's death and fight the Pandavas.
3 Karna mourns Bhishma's fall, vows to slay Arjuna.
4 Bhishma praises Karna's prowess, urges him to lead Kurus.
5 Karna suggests Drona as next commander after Bhishma.
6 Duryodhana praises Drona, citing virtues, suitability to lead Kauravas.
7 Drona accepts command, vows to fight valiantly, scatters arrows.
8 Drona single-handedly attacks Pandava army, felling many warriors fiercely.
9 Dhritarashtra laments Drona's death, wondering how Pandavas defeated him.
10 Dhritarashtra lamented, "Who resisted Arjuna, Bhimasena, and Satyaki?"
11 Dhritarashtra praises Vasudeva's feats, infinite prowess, and invincibility.
12 Drona agrees to capture Yudhishthira if Arjuna is absent.
13 Yudhishthira learns of Drona's plan, asks Arjuna for protection.
14 Drona causes chaos in Pandava army with his fierce arrows.
15 Salya and Bhima fight intensely with flashing maces and sparks.
16 Vrishasena fights alone, then Arjuna arrives and gains victory.
17 Drona advises drawing Arjuna away to capture Yudhishthira.
18 Arjuna faces Trigarta brothers, blows conch, and they flee terrified.
19 Arjuna vows to slay Samsaptakas, confuses them with Tvashtra weapon.
20 Drona advances on Yudhishthira, fierce battle rages, earth strewn bodies.
21 Drona fights Pandavas, determined to capture Yudhishthira, slays many.
22 Dhritarashtra asks about Drona, Karna predicts Bhima will fight on.
23 Duryodhana and Karna discuss Drona's battle with Pandavas returning.
24 Bhima breaks through elephant division, causing chaos in battle.
25 Arjuna fights Samsaptaka warriors, then turns to face Bhagadatta.
26 Arjuna and Bhagadatta engage in a fierce battle on elephant.
27 Arjuna and Bhagadatta engage in fierce battle, Arjuna emerges victorious.
28 Arjuna slew Gandhara's sons, dispelled illusions, and showered arrows.
29 Fierce battle rages, heroes fight, Pandavas tremble, awaiting Arjuna's rescue.
30 Bhima fights Karna, Drona, and others in intense battle.
31 Drona's vow broken, Abhimanyu slayed, Kauravas rejoice, Pandavas grieve.
32 Sanjaya praises Pandavas, describes Abhimanyu's death to Dhritarashtra.
33 Abhimanyu agrees to break Drona's array, vowing to succeed.
34 Abhimanyu breaks into Drona's array, fearlessly striking down thousands.
35 Abhimanyu fearlessly strikes down Kaurava warriors, displaying remarkable strength.
36 Abhimanyu battles Salya's brother and followers with skill and strength.
37 Abhimanyu showers arrows on Kaurava warriors, piercing Drona and others.
38 Abhimanyu wounds Duhsasana, who faints, and Pandavas rejoice at victory.
39 Abhimanyu beheads Karna's brother, causing chaos in the Kaurava host.
40 Jayadratha single-handedly checks Pandava army's advance with Mahadeva's boon.
41 Jayadratha fights valiantly, piercing Pandavas with arrows, praised for might.
42 Abhimanyu penetrates Kaurava array, fights off warriors with mighty energy.
43 Abhimanyu defeats many car-warriors, slays hundreds of kings.
44 Abhimanyu defeats many warriors, including Lakshmana, Duryodhana's son.
45 Abhimanyu, youthful and invincible, penetrates Kaurava array, paralyzing opponents.
46 Abhimanyu battles Kaurava warriors, displaying remarkable skill and strength.
47 Abhimanyu fights valiantly, slaying many, before being struck down.
48 The warriors return, covered in blood and grief, to camp.
49 King Yudhishthira laments Abhimanyu's death, feeling responsible for tragedy.
50 Yudhishthira laments Abhimanyu's death, and Vyasa comforts him about Death.
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51 Sthanu appeals to Brahma to stop destruction, filled with compassion.
52 Narada tells story of Death, created by Brahma to destroy.
53 missing
54 missing
55 King Srinjaya's son Suvarnashthivin was born with a golden body.
56 King Suhotra, a virtuous hero, fell prey to death.
57 King Paurava, a heroic king, fell prey to death.
58 King Sivi, son of Usinara, fell prey to death.
59 Rama, son of Dasaratha, fell prey to death, delighted subjects.
60 King Bhagiratha, descendant of Ikshvaku, was dead, gave golden steps.
61 King Dilipa, son of Havila, fell prey to death, performed sacrifices.
62 Mandhatri, son of Yuvanaswa, fell prey to death, conquered earth.
63 Yayati, son of Nahusha, fell prey to death, performed sacrifices.
64 Amvarisha, son of Nabhaga, battled kings, performed sacrifices, gave gifts.
65 King Sasavindu, great warrior, performed sacrifices, gave away sons.
66 Gaya, son of Amartarayas, pleased Agni, performed many sacrifices.
67 Rantideva gave away wealth, food, and treasures to Brahmanas.
68 Bharata, son of Dushmanta, showed great strength and gave away wealth.
69 King Prithu, son of Vena, protected people and gave generously.
70 Rama, son of Jamadagni, will die despite his great virtues.
71 King Srinjaya's grief dispelled by stories of 16 kings.
72 Arjuna grieves for Abhimanyu, lamenting his death in battle.
73 Arjuna vows to kill Jayadratha for Abhimanyu's death.
74 Jayadratha fears Arjuna's vow and seeks Duryodhana's protection.
75 Krishna criticizes Arjuna for vowing to kill Jayadratha alone.
76 Arjuna boasts to Krishna of his ability to defeat Jayadratha.
77 Vasudeva comforts Subhadra, saying Abhimanyu's death was heroic.
78 Subhadra lamented Abhimanyu's death, describing his beauty and bravery.
79 Krishna decided to help Arjuna fulfill his vow to kill.
80 Krishna appears to Arjuna, revealing Pasupata weapon for victory.
81 Arjuna receives Pasupata weapon from Shiva, feels goal achieved.
82 King Yudhishthira rises, prays, and meets Krishna with grandeur.
83 King Yudhishthira meets Krishna, relying on him for victory.
84 Arjuna meets Yudhishthira and Vasudeva, and they proceed to battle.
85 Dhritarashtra laments Abhimanyu's slaughter and warns of Pandava power.
86 Sanjaya criticizes Dhritarashtra for failing to prevent the war.
87 Drona arrays his army in a mighty Sakata formation.
88 Arjuna's arrows cover his foes, striking off heads and chaos.
89 Duhsasana's elephant force attacked Arjuna, who slew them easily.
90 Arjuna battles Drona, seeking to penetrate the Kaurava array.
91 Arjuna battles Drona, using Brahma weapon, and slays others.
92 Arjuna battles the Kuru army, invoking the Sakra weapon.
93 Duryodhana seeks Drona's help, gets magical armor to fight.
94 The Kurus and Pandavas engage in a fierce and awful battle.
95 The Kurus and Pandavas engage in a fierce and intense battle.
96 Kurus and Pandavas engage in fierce battle, warriors fight fearlessly.
97 Drona and Satyaki engage in fierce battle, exchanging blows intensely.
98 Arjuna and Vasudeva proceed through enemy troops, Arjuna shines.
99 Arjuna and Vasudeva proceed, routing the enemy with ease.
100 Arjuna and Vasudeva pierce through enemy host, freed from danger.
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101 Vasudeva urges Arjuna to fight Duryodhana, the root of wrongs.
102 Arjuna and Duryodhana engage in intense battle, armor repels weapons.
103 Kuru warriors rush towards Arjuna, blowing conchs, engaging in battle.
104 Dhritarashtra asks Sanjaya to describe warriors' diverse golden standards.
105 Dhritarashtra asks Sanjaya to describe the fierce battle between Panchalas.
106 Vrihatkshatra and Kshemadhurti engage in a fierce duel, Vrihatkshatra wins.
107 Somadatta's son pierces Draupadi's sons, but they surround and kill him.
108 Ghatotkacha and Alamvusha engage in fierce duel, Ghatotkacha wins.
109 Yuyudhana and Drona battle, Yudhishthira sends Satyaki to aid Arjuna.
110 not there
111 Satyaki agrees to follow Arjuna and slay Jayadratha, assures Yudhishthira.
112 Satyaki charges forward, determined to follow Arjuna despite warnings.
113 Dhritarashtra lamented, "Our army is being slain by Pandavas."
114 Satyaki defeated Kritavarman and fought the Trigarta warriors bravely.
115 Yuyudhana fought valiantly, shooting arrows at Drona and Duryodhana.
116 Drona and Satyaki engaged in a fierce battle, exchanging arrows.
117 Satyaki vanquished Drona, scattering arrows, and slew Sudarsana's forces.
118 Satyaki slays Sudarsana, approaches Arjuna, and routs Kaurava army.
119 Yuyudhana proceeds towards Arjuna, slaying Kaurava troops like a hunter.
120 Dhritarashtra's sons no match for Yuyudhana's fearless fighting skills.
121 Drona rebuked Duhsasana, attacked Panchalas, and emerged victorious.
122 Duhsasana attacked Satyaki, but Satyaki stood firm and victorious.
123 Duryodhana fought valiantly, but Yudhishthira cut off his bow.
124 Drona fought valiantly, slaying many warriors with his shafts.
125 Yudhishthira's anxiety grew, fearing for Arjuna and Satyaki's safety.
126 Bhima prepared to leave, entrusting Yudhishthira's safety to Dhrishtadyumna, and rushed into battle.
127 Bhimasena crossed the car-force, Drona showered arrows, Bhima hurled mace.
128 Dhritarashtra feared Bhimasena, who fought Karna with mighty arrows.
129 Duryodhana, wrathful, approached Drona after troops were defeated.
130 Bhima and Karna fought fiercely, exchanging blows and arrows.
131 Bhima and Karna fought fiercely, exchanging blows and arrows.
132 Bhima and Karna fought fiercely, exchanging blows and arrows.
133 Bhima and Karna clashed, exchanging blows and arrows fiercely.
134 Dhritarashtra lamented Karna's defeat, realizing Bhima's unmatched strength.
135 Bhima and Karna fiercely battled, exchanging blows and arrows.
136 Bhima and Karna battled fiercely, exchanging blows and arrows.
137 Karna and Bhima fiercely battled, exchanging arrowy showers intensely.
138 Karna and Bhima battled fiercely, exchanging arrows and blows.
139 Dhritarashtra lamented Arjuna's penetration, asked Sanjaya to describe Satyaki's fight.
140 Sanjaya described Satyaki's bravery, approaching Arjuna's car alone.
141 Satyaki and Bhurisravas engaged in a fierce and intense battle.
142 Bhurisravas rebuked Arjuna for cutting off his arm in battle.
143 Dhritarashtra asked how Satyaki was defeated by Bhurisravas.
144 Arjuna fought through the Kuru army to kill Jayadratha.
145 Arjuna fought through the Kuru army to reach Jayadratha.
146 Arjuna fought through Kuru army, showing mercy to Kripa.
147 Bhima enraged by Karna's insults, reminds Arjuna of their vow.
148 Krishna worshipped Yudhishthira, saying, "Your prosperity increases, your foe slain."
149 Suyodhana grieves, regrets relying on Karna, and seeks redemption.
150 Drona grieves, regretting his advice was not heeded, blames Duryodhana.
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151 Duryodhana blames Drona, Karna defends him, citing Arjuna's prowess.
152 Kurus and Pandavas clash, Duryodhana fights intensely, Yudhishthira breaks bow.
153 Drona fiercely battles Pandavas, piercing thousands with his shafts.
154 Drona enters Pandava ranks, slays many, Bhima kills with fists.
155 Drona enters Pandava ranks, slays many, Bhima fights back fiercely.
156 Pandavas and Kauravas engage in intense battle, Bhima slays many.
157 Karna boasts of slaying Pandavas, Kripa criticizes his empty words.
158 Aswatthaman rushes at Karna, but is stopped by the king.
159 Aswatthaman, enraged, vowed to destroy Pandavas, fought fiercely, emerged victorious.
160 missing
161 Yudhishthira and Bhimasena surrounded Drona's son, fierce battle ensued.
162 Darkness enveloped the battle, lamps lit, weapons and ornaments shone.
163 Warriors engaged in fierce battle, weapons shining in lamp light.
164 Yudhishthira attacked Drona, Kritavarman counterattacked, and Yudhishthira retreated.
165 Bhuri and Satyaki fought fiercely, Satyaki killing Bhuri eventually.
166 Karna resisted Sahadeva, cutting off his bow and slaying steeds.
167 The ruler of Madras and Virata engaged in a fierce battle.
168 Chitrasena and Satanika exchanged arrows, Vrishasena attacked Drupada fiercely.
169 Sakuni and Nakula exchanged arrows, piercing each other fiercely.
170 Dhrishtadyumna and Drona clashed, exchanging arrows in a fierce battle.
171 Kings surrounded Yuyudhana, but he cut off their arrows.
172 Thy son rebuked Karna and Drona, and they fought fiercely.
173 Karna and Dhrishtadyumna engaged in a fierce battle, exchanging arrows.
174 Ghatotkacha and Alamvusha engaged in a fierce duel, displaying illusions.
175 Ghatotkacha, a gigantic Rakshasa, fought Karna with illusions.
176 Alayudha, a powerful Rakshasa, sought revenge for his kinsmen.
177 Alayudha, a powerful Rakshasa, joined the battle to fight.
178 Ghatotkacha slew Alayudha, a powerful Rakshasa, in battle.
179 Ghatotkacha, delighted after slaying Alayudha, uttered loud victorious roars.
180 Vasudeva celebrated, revealing Karna's dart had been baffled, making him vulnerable.
181 Vasudeva explained how powerful warriors were slain through clever means.
182 Vasudeva protected Arjuna, rendering Karna's dart fruitless in battle.
183 Dhritarashtra lamented Karna's dart killing Ghatotkacha, not Arjuna or Krishna.
184 Yudhishthira refrained from killing Karna, and the battle continued.
185 Duryodhana rebuked Drona, who called Arjuna "unslayable" in response.
186 Arjuna pierced the Kuru host, Drona resisted, but was baffled.
187 The battle resumed at sunrise with noise and chaos.
188 Duhsasana attacked Sahadeva, but Sahadeva quickly cut off his driver's head.
189 missing
190 Duhsasana encountered Dhrishtadyumna, who showered arrows on his steeds.
191 Drona caused carnage among Panchalas, making Pandavas hopeless of victory.
192 Dhrishtadyumna attacked Drona, who was grief-stricken and anxious.
193 Drona fought fairly, consuming many Kshatriyas, then devoted to Yoga.
194 Kauravas fled in fear after Drona's fall, Aswatthaman raged on.
195 Dhritarashtra asked about Aswatthaman's reaction to Drona's death.
196 Aswatthaman vowed to exterminate Panchalas, slay Dhrishtadyumna, and avenge Drona.
197 Aswatthaman rallies Kauravas, seeking revenge for Drona's death.
198 Bhimasena and Panchala king's son defend their actions, urging fight.
199 Dhritarashtra laments Drona's death, Satyaki condemns Dhrishtady umna's actions.
200 Drona's son wreaks havoc, Bhimasena charges, Arjuna refuses to fight.
201 Drona's son wreaks havoc on Pandava army, Bhimasena fights back.
202 Aswatthaman's Narayana weapon attacks Pandava army, Bhimasena fights back.
203 Sanjaya said, "Drona fell, ascended to Brahma's realm after battle."
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1 Kauravas grieve over Drona's fall, make Karna their generalissimo.
2 Sanjaya reports Karna's fall to distressed King Dhritarashtra.
3 Drona falls, Duryodhana rallies troops with Karna as generalissimo.
4 Dhritarashtra falls, overcome with grief, upon hearing of Drona's death.
5 Dhritarashtra learns of battle's outcome, laments destruction and loss.
6 Dhritarashtra asks Sanjaya about slain Pandavas, including Abhimanyu.
7 Dhritarashtra mourns loss of warriors, overcome with grief and sorrow.
8 King Dhritarashtra lamented Karna's death, praising his strength and bravery.
9 Dhritarashtra lamented Karna's death, praising his strength and bravery.
10 Kauravas install Karna as commander, hoping to defeat Pandavas.
11 Karna's army was arrayed, his car shone like the sun.
12 Bhima and Kshemadhurti clashed, their elephants locking tusks fiercely.
13 Karna attacked Pandavas, Nakula and Satyaki fought back fiercely.
14 Srutakarman and Citrasena fought fiercely, exchanging arrows and falling.
15 Drona's son and Bhima fought fiercely, exchanging arrows intensely.
16 Arjuna penetrated the samsaptaka force, causing chaos and destruction.
17 Arjuna and Ashvatthama fought a fierce battle, exchanging blazing shafts.
18 Arjuna fought Dandadhara and Danda, killing them with arrows.
19 Arjuna slew many warriors, cutting off heads and weapons.
20 Pandya, a skilled warrior, fought Ashvatthama in a fierce battle.
21 Karna and Pandavas clashed, filling the sky with arrows.
22 Pandavas and Kauravas clashed in an intense and fierce battle.
23 Sahadeva and Duhshasana clashed in a fierce battle. Sahadeva's bow was cut off, but he took up a sword and hurled it at Duhshasana's chariot. The sword was deflected, and Duhshasana countered with arrows. Sahadeva retaliated, striking Duhshasana's driver and sending his chariot fleeing. Sahadeva emerged victorious, crushing Duryodhana's division.
24 Nakula and Karna clashed, Karna emerged victorious and mocked Nakula.
25 Yuyutsu, Srutakarman, and Shakuni emerged victorious in their battles.
26 Kripa and Kritavarma victorious, Pandava army flees in defeat.
27 Arjuna battled many warriors, unleashing thousands of shafts victoriously.
28 Pandavas and Kauravas clashed in a fierce and chaotic battle.
29 Yudhishthira and Duryodhana engaged in a fierce and intense duel.
30 Kauravas and Pandavas clashed in an intense and bloody battle.
31 Karna vowed to defeat Arjuna, boasting of his abilities.
32 Duryodhana asks Shalya to be Karna's driver in battle.
33 Duryodhana tells Shalya the story of gods and Asuras.
34 Duryodhana tells Shalya the story of gods vs. Asuras battle.
35 Duryodhana asks Shalya to be Karna's driver in battle.
36 Duryodhana asks Shalya to be Karna's driver in battle.
37 Karna boasts to Shalya about his prowess, fearing no one.
38 Karna offers rewards to anyone who can show him Arjuna.
39 Shalya tries to dissuade Karna from fighting Arjuna, calling him foolish.
40 Karna defends his merit and boasts of his strength and weapons.
41 Shalya tells Karna a story about a boastful crow.
42 Karna boasts of his abilities, vowing to defeat Arjuna.
43 Karna tells Shalya he cannot be intimidated in battle.
44 Karna and Shalya argue, Karna criticizes Shalya's character and clan.
45 Karna and Shalya argue, exchanging criticisms and insults.
46 Karna and Shalya exchange words before the epic battle.
47 Arjuna charges against the samsaptakas, fierce battle ensues.
48 Karna penetrates Pandava troops, slays many, and afflicts Yudhishthira.
49 Karna rushes towards Y udhishthira, cutting off weapons and slaying foes.
50 Bhima and Karna clash, exchanging blows in intense battle.
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51 Bhima defeats Karna, killing his brothers and striking him.
52 Warriors fight fiercely, elephants and horses clash in intense battle.
53 Arjuna clashes with samsaptakas, emerges victorious with unmatched valor.
54 Kuru and Pandava armies clash in fierce battle, Shikhandi duels.
55 Ashvatthama showcases archery skills, covering sky with arrows, Pandavas retreat.
56 Ashvatthama showcases archery skills, covering the sky with arrows.
57 Duryodhana rallies troops, Ashvatthama vows revenge, fierce battle ensues.
58 Krishna shows Arjuna the battlefield's carnage and bravery.
59 Karna and Pandavas clash, Dhrishtadyumna and Karna engage in combat.
60 Krishna points out Yudhishthira, pursued by Dhartarashtra's mighty bowmen.
61 Dhritarashtra asks Sanjaya to describe the battle between Pandavas.
62 Sanjaya describes the battle to Dhritarashtra, Arjuna arrives on scene.
63 Karna afflicts Kaikayas, kills 500 warriors, pursues Yudhishthira.
64 Ashvatthama battles Arjuna, baffling his weapons, invoking aindra weapon.
65 Arjuna finds wounded Yudhishthira, rejoices, and worships his feet.
66 Yudhishthira welcomes Krishna and Arjuna, rejoicing at Karna's defeat.
67 Arjuna battles Ashvatthama, destroying arrows and afflicting him with shafts.
68 Yudhishthira rebukes Arjuna for not killing Karna, feeling betrayed.
69 Krishna calms Arjuna, suggests symbolic disrespect to Yudhishthira.
70 Arjuna boasts of strength, seeks forgiveness, promises to slay Karna.
71 Krishna praises Arjuna's virtue, bids him slay Karna.
72 Arjuna prepares to face Karna, equipping his chariot and steeds.
73 "Karna is determined to vanquish you, Arjuna, slay him today."
74 "Arjuna prepares to fight Karna, vows to emerge victorious."
75 "Pandava army roared like clouds, weapons flashing like lightning."
76 Bhima advances into battle, eager to fight the enemy.
77 Arjuna and Bhima advanced in battle, their bows flashing.
78 Karna's prowess was great, checking the entire Pandava army.
79 Arjuna and Karna engage in a fierce duel, determining fate.
80 Arjuna rescues Bhima with a hail of arrows, causing chaos.
81 Arjuna fights off car-warriors and Mlecchas, Bhimasena joins with mace.
82 Karna destroys Pancalas, Arjuna and Bhimasena fight back fiercely.
83 Bhima battles Duhshasana, fueled by rage, and kills him.
84 Bhima and Arjuna fight Karna's son Vrishasena in battle.
85 Arjuna kills Karna's son Vrishasena in a fierce battle.
86 Karna and Arjuna engage in an intense battle, bows drawn.
87 Karna and Arjuna engage in a fierce duel, gods watch.
88 Karna and Arjuna engage in fierce battle, gods watch in awe.
89 Karna and Arjuna engage in fierce battle, gods watch.
90 Karna and Arjuna engage in fierce battle, gods watch.
91 Vasudeva rebukes Karna, "Where was your virtue when Draupadi..."
92 Shalya advanced, wrathful, as troops were crushed, Duryodhana sorrowed.
93 Dhritarashtra asked Sanjaya to describe the Kuru army's state.
94 Shalya described the battlefield to Duryodhana, chaos and destruction.
95 Kauravas fled in fear after Karna's death, hopeless and grief-stricken.
96 Krishna embraced Arjuna, saying, "Tell Yudhishthira of your victory."
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1 Duryodhana grief-stricken after Karna's death, resolves to continue fighting.
2 Dhritarashtra lamented, "My sons have perished, all is lost."
3 After Karna's death, great fear entered hearts of Dhritarashtra's sons.
4 Kripa advises Duryodhana to seek peace with the Pandavas.
5 Duryodhana rejects peace, chooses fame and glorious death in battle.
6 Ashvatthama recommends Shalya as generalissimo to lead their army.
7 Shalya accepts command, vows to vanquish Pandavas, and troops cheer.
8 King Duryodhana commands warriors to arm for battle against Pandavas.
9 Fierce battle between Kurus and Srinjayas, like gods vs Asuras.
10 Madra king Shalya fights Pandavas, Nakula kills Chitrasena and brothers.
11 Pandavas and Kauravas engage in fierce battle, Bhima fights Shalya.
12 Bhima and Shalya engage in fierce duel with maces.
13 Shalya single-handedly fights Pandavas, repelling attacks with formidable bow.
14 Arjuna fights son of Drona, destroys 2,000 cars in battle.
15 Duryodhana and Dhrishtadyumna fight fiercely, shooting showers of arrows.
16 Shalya and Yudhishthira engage in a fierce duel, exchanging arrows.
17 Yudhishthira and Shalya engage in a fierce duel, exchanging arrows.
18 Madraka warriors fought Pandavas, despite Duryodhana's orders to stop.
19 Kuru army fled in fear after Shalya's fall, leaderless and frightened.
20 Shalva, Mleccha king, rode elephant against Pandavas with fierce shafts.
21 Kritavarma resisted Pandavas after Salwa's death, dueled Satyaki fiercely.
22 Duryodhana fought fiercely, covering the earth with thousands of arrows.
23 Duryodhana's army rallied, fighting Pandavas with intense ferocity and portents.
24 Shakuni re-entered battle, urging Kshatriyas to fight, vowing victory.
25 Arjuna's shafts struck the Kaurava army, causing them to flee.
26 Bhimasena destroyed an elephant division, killing many of Duryodhana's sons.
27 Krishna urged Arjuna to slay Duryodhana and remaining troops.
28 Sahadeva and Shakuni exchange arrows in intense battle, Sahadeva prevails.
29 Duryodhana fled, wounded and humiliated, and entered a lake.
30 Duryodhana fled to a lake, refusing to fight again.
31 Yudhishthira called out to Duryodhana, "Arise and fight, O king!"
32 Duryodhana emerged from the lake, mace in hand, to fight.
33 Bhimasena vowed to slay Duryodhana, ending his reign of terror.
34 Rama arrived to witness the battle between Bhimasena and Duryodhana.
35 Rama went on a pilgrimage to the Sarasvati River.
36 Trita was thrown into a pit by his brothers.
37 Baladeva visited tirthas along Sarasvati River, giving away wealth.
38 Janamejaya asked about Sapta-Saraswat and Mankanaka's remarkable feat.
39 Baladeva worshipped at Usanas, a tirtha with a Rakshasa story.
40 Janamejaya asked about Arshtishena, Sindhudwipa, Devapi, and Vishvamitra's stories.
41 Vaishampayana said, "Vaka poured Dhritarashtra's kingdom as a libation."
42 Vishvamitra and Vasishtha's rivalry led to a curse.
43 Sarasvati flowed with blood, Rishis freed her, Indra bathed.
44 Skanda, born from Maheshvara's seed, became celestial generalissimo.
45 Gods invested Kartikeya as generalissimo, gave diverse companions and shouted.
46 Mothers, slayers of foes, followed Kartikeya to destroy daityas.
47 Janamejaya asked about Varuna's installation as Lord of waters.
48 Sruvavati practiced austerities to win Indra's heart, impressing him.
49 Baladeva visited Indra's tirtha and other sacred places, worshipping gods.
50 Asita-Devala, a virtuous Rishi, worshipped ascetic Jaigishavya in his asylum.
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51 Bala proceeded to Sarasvata's tirtha, where a great battle fought.
52 Maiden created by Kuni-Garga practiced severe penances, refused marriage.
53 Samantapanchaka is Brahman's northern altar, where sacrifices are performed.
54 Baladeva visited a hermitage, beheld a sacred tirtha, and bathed.
55 Bhima and Duryodhana clashed with uplifted maces in fierce battle.
56 Bhima and Duryodhana engaged in a fierce verbal battle beforehand.
57 Bhima and Duryodhana fought fiercely, their maces producing loud sounds.
58 Bhima and Duryodhana fight, Vasudeva advises Bhima to cheat.
59 Bhima insults Duryodhana, touches head with foot, Yudhishthira intervenes.
60 Baladeva enraged by Bhima's unfair strike on Duryodhana, Krishna intervenes.
61 Pandavas celebrate Duryodhana's fall, Krishna cautions against cruel speeches.
62 Pandavas celebrate victory, enter Duryodhana's tent, Krishna directs Arjuna.
63 Yudhishthira sent Krishna to comfort Gandhari after the battle.
64 Duryodhana lamented his fate, struck down unfairly by Bhimasena.
65 Ashvatthama finds Duryodhana on ground, covered in blood and dust.
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1 Ashvatthama seeks revenge after Duryodhana's fall, inspired by owl.
2 Destiny and exertion govern men's actions, says Kripa.
3 Ashvatthama vows to avenge his father's death in sleep.
4 Kripa urges Ashvatthama to rest before seeking vengeance.
5 Ashvatthama vows to avenge his father's death despite Kripa's advice.
6 Ashvatthama encounters a terrifying being at the camp gate.
7 Ashvatthama prayed to Lord Mahadeva, offering himself as a victim.
8 Ashvatthama prayed to Lord Mahadeva, offering himself as victim.
9 Duryodhana lay struck down, surrounded by three surviving warriors.
10 Yudhishthira fell, overcome with grief, lamenting their defeat.
11 Yudhishthira grieved, Draupadi vowed praya until Ashvatthama was slain.
12 Krishna warned Yudhishthira of Ashvatthama's threat to the Pandavas.
13 Krishna and Pandavas approach Ashvatthama, who prepares a weapon.
14 Krishna tells Arjuna to use celestial weapon, neutralizing Ashvatthama's.
15 Arjuna withdraws weapon, fearing Drona's son's counterattack.
16 Krishna predicts Parikshit's birth, Drona's son curses his own fate.
17 Ashvatthama sought Mahadeva's aid, making his weapon irresistible.
18 Rudra's wrath destroyed the sacrifice, causing earth to shake.
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1 King Dhritarashtra grieved, but Sanjaya consoled him to cast grief.
2 Vidura consoled King Dhritarashtra, saying, "Why grieve? Everything ends."
3 Vidura: "Wise find tranquility by controlling grief and joy."
4 Vidura: "Creatures develop, face evils, and are bound by desires."
5 Vidura's allegory: brahmana's journey through treacherous forest symbolizes life.
6 Vidura explains allegory: wilderness is world, desires are bees seeking.
7 Vidura teaches self-restraint, renunciation, and compassion for liberation.
8 Vyasa consoles Dhritarashtra, reminding him of life's instability and fate.
9 Vidura consoles Dhritarashtra, reminding him of life's fleeting nature.
10 Dhritarashtra, sorrowful, summons ladies, who come, uttering loud wails.
11 Dhritarashtra meets Kripa, Ashvatthama, and Kritavarma, who reveal his son's fall.
12 Dhritarashtra grieves for his sons, breaks iron Bhima statue.
13 Krishna rebukes Dhritarashtra for his faults, and he accepts them.
14 Gandhari grieves for her sons, Vyasa advises forgiveness and peace.
15 Gandhari rebukes Bhima, then comforts Pandavas with Kunti.
16 Gandhari beheld the slaughter and lamented piteously with her eye.
17 Gandhari wept, embracing Duryodhana's blood-covered body, lamenting his fate.
18 Gandhari lamented to Krishna, "My hundred sons, all slain!"
19 Gandhari lamented to Krishna, "My sons lie slain, so young!"
20 Gandhari lamented to Krishna, "Abhimanyu, Arjuna's son, lies slain!"
21 Gandhari lamented, "Karna lies slain, a blazing fire extinguished!"
22 Gandhari lamented, "The lord of Avanti lies slain, vultures feed."
23 Gandhari lamented, "Shalya lies dead, face eaten by crows."
24 Gandhari lamented, "Somadatta's son lies dead, pecked by birds!"
25 Somadatta's son lies dead, pecked by birds, Bhurishrava's arm torn.
26 Gandhari, don't grieve! Duryodhana's actions caused many deaths.
27 Kunti reveals Karna as her son, Yudhishthira mourns his death.
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1 Yudhishthira grieves for Karna, his secret uterine brother.
2 Narada tells story of Karna, doomed by Brahmana's curse.
3 Rama teaches Karna Brahma weapon, but discovers his true identity.
4 Karna and Duryodhana attend Kalinga princess's self-choice, fight ensues.
5 Karna fought Jarasandha, gained town, but was later slain.
6 Kunti consoled Yudhishthira over Karna's death and revealed past attempts.
7 Yudhishthira grieved for Karna, renouncing the world for redemption.
8 Arjuna spoke, "Oh, king, why abandon earth for poverty?"
9 Yudhishthira renounces worldly pleasures for a righteous forest life.
10 Bhimasena: Renunciation is for the weak, not Kshatriyas like us.
11 Arjuna: Ascetics mistaken, Indra guides them to life of duty.
12 Nakula: Domesticity is superior, give away wealth and restrain soul.
13 Sahadeva: Cast off mental attachments, look upon all as self.
14 Draupadi: "Arise, O king, and enjoy the earth, don't be depressed!"
15 Arjuna: "Chastisement governs, protects, and upholds righteousness and order."
16 Bhimasena: "Conquer thy mind's foe and govern thy kingdom."
17 Yudhishthira: "Renounce desires, practice penances, and attain beatitude."
18 "Rule the Earth, give grace, and support the pious."
19 "Renunciation and Brahma knowledge are superior to wealth and weapons."
20 "Sacrifice is key to happiness, and wealth is the means."
21 "Contentment is the highest heaven, conquering desires beholds the soul."
22 "Why grieve, O king, when you've obtained sovereignty?"
23 "Arjuna's words are true, domestic duties are essential, Yudhishthira."
24 "Krishna-Dwaipayana told Yudhishthira to rule and protect his subjects."
25 "Vyasa told Yudhishthira to govern with intelligence and sacrifice."
26 "Yudhishthira tells Arjuna wealth isn't key to happiness and heaven."
27 "Yudhishthira lamented, 'I'm a covetous sinner, unfit to live.'"
28 "Joys and griefs attach, robbing reason, in destiny's ocean."
29 "Joys and griefs attach, robbing reason, devoured by time."
30 "Narada and Parvata, two Rishis, cursed and forgave each other."
31 Narada tells Yudhishthira about Suvarnashthivin, king with golden excreta.
32 Vyasa tells Yudhishthira to follow scriptures and perform expiatory acts.
33 Vyasa consoles Yudhishthira, says Time is responsible, not him.
34 Missing
35 Vyasa lists sinful acts and means of expiation to Yudhishthira.
36 Vyasa tells Yudhishthira that sins can be washed away through penances.
37 Yudhishthira asks Vyasa about clean food and worthy gifts.
38 Yudhishthira seeks guidance from Vyasa on duties and morality.
39 Yudhishthira enters city, greeted by citizens and ladies praising Pandavas.
40 Janardana addresses Yudhishthira, saying Brahmanas are gods on earth.
41 Yudhishthira took his seat on a golden throne, surrounded by.
42 King Yudhishthira: "Serve King Dhritarashtra, our father and god."
43 King Yudhishthira performed Sraddha rites, giving wealth and gems away.
44 King Yudhishthira hailed Krishna, the One Being and soul Universe.
45 King Yudhishthira assigned brothers magnificent palaces, ending their hardships.
46 Yudhishthira regained his kingdom and honored Vidura and Krishna.
47 Krishna praised Bhishma's prowess and knowledge to Yudhishthira.
48 Bhishma thought of Krishna and hymned his praise devoutly.
49 Krishna and Yudhishthira proceeded to Kurukshetra, a haunted battle field.
50 Rama, born to Jamadagni, slew Kshatriyas and filled earth.
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51 Vasudeva praised Bhishma's prowess, saying he was equal to gods.
52 Bhishma, filled with joy, addressed Krishna, saying "How can I?"
53 Krishna meditated, performed ablutions, and visited Bhishma with Pandavas.
54 Bhishma, comfortable and clear-headed, ready to discourse on duties.
55 Bhishma offers to discourse on duty, praising Yudhishthira's virtues.
56 Yudhishthira sought guidance on kingly duties from Bhishma.
57 Yudhishthira sought guidance from Bhishma on kingly duties and morality.
58 Bhishma advises Yudhishthira on kingly duties, emphasizing protection.
59 Bhishma advises Yudhishthira on kingly duties and protection of subjects.
60 Yudhishthira asks Bhishma about duties of four social orders.
61 Bhishma describes four modes of life and their duties.
62 Bhishma advises Yudhishthira to follow righteous path for happiness.
63 Bhishma advises Yudhishthira on Brahmana duties and kingly responsibilities.
64 Kingly duties are essential for protecting all creatures, says Bhishma.
65 Kingly duties are essential, says Indra to Mandhatri.
66 A king's duties include justice, gifts, and compassion, says Bhishma.
67 Electing a king is the first duty of a kingdom.
68 The king's duties are the root of all men's duties.
69 A king's duties include self-control, wisdom, and protecting his kingdom.
70 A king should be kind, faithful, brave, and humble always.
71 Protect subjects righteously, be liberal, and observe righteousness, Yudhishthira.
72 Appoint a priest who protects good, punishes wicked, shares merit.
73 King and priest need each other, flourish together, chaos otherwise.
74 King's strength comes from priest, Brahmanas and Kshatriyas work together.
75 King should be liberal, protective, and compassionate, earning merit.
76 Virtuous Brahmanas are equal to Brahma, others are like Sudras.
77 King protects subjects and wealth, except for observant Brahmanas.
78 Bhishma advises Brahmanas on supporting themselves in times of distress.
79 Bhishma lists qualities of ideal priests for sacrifices and penances.
80 Bhishma advises king on ministers, trust, and cautious friendship.
81 Bhishma advises Yudhishthira to use soft words and forgiveness.
82 Bhishma tells Yudhishthira about sage Kalakavrikshiya's exposure of corruption.
83 Bhishma advises Yudhishthira on characteristics of a king's officials.
84 Bhishma shares conversation on agreeable speech with Yudhishthira.
85 Yudhishthira asks Bhishma about king's path to blessedness and fame.
86 Yudhishthira asks Bhishma about the ideal capital city's defenses.
87 Bhishma advises Yudhishthira on consolidating and protecting a kingdom.
88 Bhishma advises Yudhishthira on king-craft, protecting and benefiting subjects.
89 Bhishma advises Yudhishthira on king-craft, protecting Brahmanas and subjects.
90 Bhishma recites Utathya's words to Mandhatri on king's righteousness.
91 Utathya advises Mandhatri: king's righteousness is crucial for prosperity.
92 Yudhishthira asks Bhishma about righteous kingship, citing Vamadeva's advice.
93 Vamadeva advises king to rule righteously and follow scriptures.
94 Vamadeva advises king to win victories without battles and wisely.
95 Bhishma advises Yudhishthira on fair conduct in battle and victory.
96 Bhishma advises Yudhishthira on righteous conduct in war and victory.
97 Kings become pure through sacrifices, gifts, and penances, says Bhishma.
98 Battle is a sacrifice, brave warriors earn felicity, cowards hell.
99 King Janaka showed warriors heaven for brave fighters, hell for cowards.
100 Bhishma advises Yudhishthira on leading troops to battle successfully .
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101 missing
102 missing
103 Rama teaches Karna the Brahma weapon, then curses him.
104 Karna helps Duryodhana abduct princess, defeats pursuing kings.
105 Karna and Jarasandha fought a fierce battle, Karna won Malini.
106 Kunti reveals past attempts to unite Karna with brothers.
107 Yudhishthira grieved for Karna, lamenting their rivalry and power pursuit.
108 Arjuna's words were a passionate appeal to Yudhishthira's sense of duty and responsibility, and a reminder of the importance of maintaining their position and prosperity.
109 Yudhishthira renounces worldly life, seeking eternal happiness and liberation.
110 Bhimasena rebuked Yudhishthira, saying renunciation was unsuitable for Kshatriyas.
111 Arjuna recounts Indra's advice to embrace domestic life and duties.
112 Nakula advises Yudhishthira to embrace domestic life and Kshatriya duties.
113 Sahadeva advises casting off mental attachments for true renunciation.
114 Draupadi asks Yudhishthira why he's depressed, citing his kingly duties.
115 Arjuna tells Yudhishthira to wield the rod of chastisement.
116 Bhimasena urges Yudhishthira to assume sovereignty and overcome grief.
117 Yudhishthira advises Bhima to renounce desires and earthly goods.
118 Arjuna recounts King Janaka's story to encourage Yudhishthira.
119 Yudhishthira tells Arjuna that renunciation is superior to wealth.
120 Devasthana tells Yudhishthira that sacrifice is essential, citing examples.
121 Devasthana cites Vrihaspati, who praises contentment and non-injury as best.
122 Arjuna tells Yudhishthira to stop grieving and follow Kshatriya duties.
123 Vyasa tells Yudhishthira to follow domestic duties and Kshatriya roles.
124 Krishna-Dwaipayana advises Yudhishthira to rule and perform sacrifices.
125 Vyasa tells Yudhishthira that Time is the means of acquisition.
126 Yudhishthira tells Arjuna wealth isn't only means to happiness.
127 Yudhishthira grieves for fallen warriors, feeling guilty and overwhelmed.
128 Vyasa advises Yudhishthira to cast off grief and enjoy life.
129 Yudhishthira grieves; Krishna consoles him, stressing duty and mortality.
130 Narada and Parvata's compact leads to curses and marriage.
131 Narada tells Yudhishthira about Suvarnashthivin, a child with golden excreta.
132 Vyasa advises Yudhishthira to follow duty and protect his subjects.
133 Yudhishthira grieves over war's devastation, feeling guilty for deaths.
134 missing
135 Yudhishthira asks Vyasa about acts requiring expiation and sin.
136 Vyasa tells Yudhishthira that sins can be washed away through penances.
137 Yudhishthira asks Vyasa about clean food and worthy gifts.
138 Yudhishthira asks Vyasa about royal duties and morality, seeking guidance.
139 Yudhishthira enters city, greeted by citizens, praised by ladies.
140 Janardana tells Yudhishthira about Brahmanas and shares Charvaka's story.
141 Yudhishthira took his seat on a golden throne, coronation began.
142 King Yudhishthira serves King Dhritarashtra, appoints brothers to positions.
143 King Yudhishthira performed Sraddha rites, ruled with virtue and compassion.
144 King Yudhishthira hailed Krishna, the One Being and soul of Universe.
145 King Yudhishthira comforted his brothers, assigning them lavish palaces.
146 Yudhishthira appointed duties, gave generously, and honored Krishna's grace.
147 Krishna praised Bhishma's prowess and knowledge, urging Yudhishthira to approach.
148 Bhishma sought refuge in Krishna, the supreme lord and creator.
149 Hrishikesa and Yudhishthira proceeded to Kurukshetra, a field of bones.
150 Rama, Jamadagni's son, avenged his father's death and slaughtered Kshatriyas.
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151 Bhishma, on his bed of arrows, salutes divine Krishna.
152 Bhishma spoke to Krishna, "I'm unable to speak due to wounds."
153 Krishna awoke, meditated on Brahma, and was praised by others.
154 Janamejaya asked about Bhishma's conversation with the Pandavas.
155 Bhishma offers to discourse on duty to Yudhishthira.
156 Yudhishthira asks Bhishma about kingly duties and their importance.
157 Bhishma advises Yudhishthira on decisive action, justice, wisdom, and protection.
158 Bhishma says protection of subjects is a king's main duty.
159 Bhishma explains kingship arose to maintain order and justice.
160 Yudhishthira asks Bhishma about duties of the four orders.
161 Bhishma describes four modes of life and their duties.
162 Yudhishthira asks Bhishma about auspicious duties for their order.
163 Bhishma tells Yudhishthira about Brahmana duties and kingly importance.
164 Bhishma tells Yudhishthira about kingly duties and their importance.
165 Indra tells Mandhatri that Kshatriya duties are the foremost.
166 Bhishma explains to Yudhishthira that a king attains four modes.
167 Yudhishthira asks Bhishma about kingdom's duties, Manu becomes first king.
168 Yudhishthira asks why Brahmanas consider the king a god, Bhishma explains.
169 Yudhishthira asks Bhishma about a king's duties and virtues.
170 Yudhishthira asks about virtues for a king, Bhishma lists thirty-six.
171 Yudhishthira asks how a king should protect his subjects righteously.
172 Bhishma advises Yudhishthira to appoint a priest for guidance.
173 Bhishma advises Yudhishthira to appoint a learned priest for guidance.
174 Bhishma tells Yudhishthira that a king's strength rests on his priest.
175 Yudhishthira asks Bhishma about a king's conduct and duties.
176 Yudhishthira asks Bhishma about Brahmanas' duties and their roles.
177 Yudhishthira asks Bhishma about the king's role and responsibilities.
178 Yudhishthira asks Bhishma about Brahmanas' duties in times of distress.
179 Yudhishthira asks about qualities of priests in sacrifices, Bhishma answers.
180 Yudhishthira asks about king's minister, Bhishma explains four kinds friends.
181 Yudhishthira asks how to win over friends and foes, Bhishma advises.
182 Bhishma tells Yudhishthira to protect those who advance his interests. Sage Kalakavrikshiya exposed corrupt officers in King Kshemadarsin's kingdom, accusing them of embezzlement. The officers united and killed his crow, but the sage sought the king's protection and advised him to strike against them cautiously.
183 Yudhishthira asks Bhishma about the characteristics of a king's advisors. Bhishma advises that legislators should be modest and truthful, ministers of war should be courageous, and counsellors should be wise and forgiving. The king should consult with devoted, wise, and courageous ministers and keep his counsels secret.
184 Bhishma tells Yudhishthira that Vrihaspati advised Sakra to use agreeable speech to win hearts. Sweet words can bring happiness, love, and reconciliation, even in difficult situations. A king should use sweet words when punishing or taking something away. Sakra followed this advice and became beloved. Yudhishthira should do the same.
185 Yudhishthira asks Bhishma how a king can achieve great blessedness and fame. Bhishma advises a king to conduct himself righteously, protect his subjects, and appoint worthy ministers. He should administer justice fairly, punish offenders, and cherish good men. The king should be cautious and not trust anyone too readily.
186 Yudhishthira asks Bhishma about the ideal city for a king. Bhishma advises a strong citadel, abundant resources, and a loyal population. The king should protect his people, fill his treasury, and establish justice. He should also honor ascetics, use spies, and protect the helpless.
187 Yudhishthira asks Bhishma how to consolidate and protect a kingdom. Bhishma advises a well-organized administration, fair taxation, and protection of the people, especially the Vaisyas. He should be a just and fair king, beloved by his subjects, and surround himself with able ministers and advisors.
188 Bhishma advises Yudhishthira on how a king should behave when desiring more wealth. He should protect his subjects, impose taxes gradually, check disorderly elements, and encourage productive activities. A wise king should display truth, sincerity, and absence of wrath, and wield the rod of chastisement to enhance his treasury and kingdom.
189 Bhishma advises Yudhishthira on kingcraft, protection, and support for all.
190 Bhishma advises King Mandhatri to uphold righteousness and justice.
191 King Mandhatri should act virtuously, protect subjects, and uphold righteousness.
192 Yudhishthira asks Bhishma about a righteous king's duties and behavior.
193 Vamadeva advises King Vasumanas to set a good example always.
194 Vamadeva advises king to win victories without battles for greatness.
195 Bhishma advises Yudhishthira to fight battles with fair and righteous means.
196 Bhishma advises Yudhishthira to conquer with righteous means always.
197 Kings attain felicity through sacrifices, gifts, and brave deeds.
198 Bravery in battle is a form of sacrifice, earning felicity.
199 King Janaka shows warriors heaven and hell before battle.
200 Bhishma advises kings on leading troops to battle effectively.
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201 Bhishma describes regional warriors' traits and heroic characteristics.
202 Bhishma lists signs of army's success and advises peaceful means.
203 Bhishma cites Vrihaspati's advice on handling different types of foes.
204 Bhishma advises Yudhishthira to seek felicity in solitude and simplicity.
205 The sage advises the king to renounce pride and humble himself.
206 King refuses deceit, seeks righteousness, forms alliance with Videhas ruler.
207 Bhishma advises king to unite with courageous men, avoid strife.
208 Worship and serve mother, father, and preceptor, says Bhishma.
209 Bhishma advises Yudhishthira on virtue, truth, and falsehood's complexity.
210 Follow scriptural duties, cultivate virtues, and seek refuge in Narayana.
211 A jackal, formerly a cruel king, becomes compassionate and truthful.
212 Bhishma advises Yudhishthira to avoid idleness and use intelligence.
213 Yudhishthira asks Bhishma about facing powerful foes without aids.
214 Yudhishthira asks Bhishma how to respond to harsh speeches.
215 Yudhishthira asks Bhishma about the duties of a king.
216 Bhishma tells story of sage and dog transformed into leopard.
217 Dog transformed into various animals, becomes ungrateful, returns to form.
218 King should appoint qualified ministers, exercise supervision, and protect subjects.
219 Appoint servants to fitting offices, says Bhishma to the king.
220 Bhishma advises Yudhishthira on kingly duties: protection and adaptability.
221 Chastisement is the lord of everything, embodiment of righteousness.
222 Bhishma tells story of King Vasuhoma and origin of Chastisement.
223 Yudhishthira asks about Virtue, Wealth, and Pleasure's interconnectedness.
224 Yudhishthira asks Bhishma about acquiring virtuous behavior and prosperity.
225 Yudhishthira asks Bhishma about Hope and its elusive nature.
226 King Sumitra meets ascetics, seeking wisdom on the nature of Hope.
227 Rishabha meets Tanu, an emaciated Rishi, in Nara's asylum.
228 King Viradyumna searches for lost son, meets ascetic Tanu.
229 Yudhishthira asks Bhishma to discourse on morality and truth.
230 Yudhishthira asks Bhishma about a king's conduct in distress.
231 Yudhishthira asks Bhishma about a weak king's actions in distress.
232 Yudhishthira asks Bhishma about living without righteous rule.
233 Bhishma advises king to fill treasury for religious merit.
234 Bhishma advises Kshatriyas to prioritize power and wealth for duty.
235 Bhishma tells story of Kayavya, robber who followed Kshatriya duties.
236 Bhishma advises kings to take wealth from non-religious for treasury.
237 Bhishma tells story of three fish friends: foresight, adaptability, procrastination.
238 Bhishma advised Yudhishthira on strategy, alliances, and seeking wise counsel for prosperity.
239 Bhishma tells story of Pujani, bird who sought revenge.
240 Bhishma advises Yudhishthira on kinghood, citing Bharadwaja's wise words.
241 Bhishma tells Viswamitra's story to Yudhishthira for guidance.
242 Bhishma advises Yudhishthira to use wisdom and respect Brahmanas.
243 Bhishma tells story of pigeon protecting foe, illustrating mercy.
244 Pigeon laments wife's absence, praises her devotion and constant love.
245 She-pigeon advises husband to help fowler, prioritizing virtue and duty.
246 Pigeon sacrifices himself to feed fowler, transforming his heart.
247 Fowler transformed by pigeon's sacrifice, vows to practice righteousness.
248 She-pigeon reunites with husband in afterlife, joyful and honored.
249 Fowler seeks redemption, dies in fire, and attains heavenly success.
250 King Janamejaya kills Brahmana, seeks redemption for his sin.
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251 Janamejaya seeks redemption, pledges to never harm Brahmanas again.
252 Saunaka advises Janamejaya to cultivate righteousness and perform horse-sacrifice.
253 Bhishma tells story of child restored to life by Sankara.
254 Bhishma tells story of Salmali and Pavana's protective friendship.
255 Narada scolds Salmali for boasting and withholding worship from Wind.
256 Wind god approaches Salmali in rage, but Salmali is unfazed.
257 The Salmali tree cut off its branches, surrendering to Wind.
258 Covetousness is the root of all sin, says Bhishma.
259 Bhishma says ignorance originates from covetousness, root of all misery.
260 Bhishma says self-restraint is highest duty, leading to great merit.
261 Bhishma says penance is the root of everything, essential for success.
262 Bhishma says truth is eternal duty, highest refuge, and righteousness.
263 Bhishma explains origins of vices to Yudhishthira, true knowledge conquers.
264 Bhishma describes malevolent individuals as slanderous, mean, and deceitful.
265 Bhishma advises Yudhishthira to support impoverished Brahmanas and sacrifices.
266 Bhishma tells Nakula the sword's origin and its purpose.
267 Yudhishthira and brothers discuss Virtue, Wealth, and Desire's importance.
268 Bhishma advises Yudhishthira on forming friendships and alliances.
269 Gautama finds heavenly spot, meets bird Rajadharman, receives hospitality.
270 Rajadharman helps Gautama, a poor Brahmana, acquire wealth from king.
271 Gautama, a poor Brahmana, considers harming crane for food.
272 Gautama slew crane Rajadharman, despite his kindness and hospitality.
273 Rajadharman revived by Surabhi's milk, reunites with Gautama.
274 Bhishma advises detachment to overcome grief and attain tranquility.
275 Bhishma shares Medhavin's story, urging virtue and self-restraint.
276 Bhishma advocates for renunciation, citing its liberating power.
277 Manki's story teaches renouncing attachment and desire for happiness.
278 Bhishma shares stories to teach freedom from attachments and desires.
279 Prahlada and Ajagara's story teaches simplicity and detachment.
280 Wisdom is the greatest refuge, says Bhishma to Yudhishthira.
281 Virtuous acts lead to happiness, sinful acts lead to suffering.
282 Manasa, the Primeval Being, created the universe and all things.
283 Brahman created by fiat of will, first creating water.
284 The five elements are infinite, vast, and create all objects.
285 Heat resides in the head, protecting the body, causing exertion.
286 Bharadwaja questions life's value, significance, and continuation after death.
287 The Soul transforms, migrates, and witnesses, feeling pleasure and pain.
288 Brahman created four orders equally, distinguished by actions and qualities.
289 Characteristics, not birth, define one's order, leading to Brahma.
290 Truth is Brahma, creating and upholding the universe, leading to happiness.
291 Four modes of life: study, domestic, forest, and renunciation.
292 Forest recluses and Parivrajakas live ascetic lives, free from attachment.
293 Good conduct involves purity, sun worship, and right eating habits.
294 Adhyatma: Supreme Soul creates and destroys, witnesses all beings.
295 Bhishma explains four kinds of yoga meditation to Yudhishthira.
296 Yudhishthira asks about fruits of silent recitation, Bhishma explains benefits.
297 Bhishma explains Reciters' faults and consequences, including hell and rebirth.
298 Bhishma describes hell for Reciters, Supreme Soul's region is supreme.
299 A Brahmana, devoted to Gayatri recitation, chose it over heaven despite deities' urging.
300 Bhishma describes Brahmana and monarch's equal rewards and shared end.
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301 Bhishma narrates discourse between Manu and Vrihaspati on knowledge.
302 Manu explains the universe's origin and the soul's journey.
303 Manu describes the Soul as the silent Witness, omniscient.
304 Manu explains the Soul's nature and its relationship with senses.
305 Manu advises against brooding over sorrow, recommends wisdom and self-restraint.
306 Manu explains uniting senses and mind reveals supreme Brahma.
307 Yudhishthira asks Bhishma to describe Vishnu, the Creator and origin.
308 Yudhishthira asks about the first Prajapatis and Rishis, Bhishma explains.
309 Yudhishthira asks Bhishma about Krishna's energy and great feats.
310 Yudhishthira asks Bhishma about the highest yoga for emancipation.
311 Bhishma explains the cycle of rebirth and the eternal Soul.
312 Bhishma advises abandoning earthly attachments to attain emancipation.
313 Bhishma explains Passion and Darkness lead to sorrow and bondage.
314 Bhishma explains knowledge and scriptures can conquer the senses.
315 Attachment to sensory objects leads to helplessness, detachment to freedom.
316 A yogin should abandon sleep and dreams, influenced by passion.
317 To know Brahma, understand four topics: dreams, slumber, attributes, transcendence.
318 Yudhishthira asks Bhishma about Janaka's path to emancipation, seeking knowledge.
319 Bhishma tells Yudhishthira about Janadeva's conversation with Panchasikha.
320 Yudhishthira asks Bhishma about path to happiness and freedom.
321 Yudhishthira asks Bhishma about eating sacrifices' remnants and penance.
322 Yudhishthira asks Bhishma about man's role in his own actions.
323 Yudhishthira asks Bhishma about living on after losing prosperity.
324 Vali, now an ass, advises Indra on the fleeting nature.
325 Sree, goddess of Prosperity, deserts Vali and chooses Indra.
326 Namuchi remains untroubled, accepting his fate with wisdom and cheer.
327 Yudhishthira seeks advice; Bhishma emphasizes fortitude and understanding Time’s power.
328 Sree, goddess of prosperity, leaves Asuras for Indra's virtues.
329 Wise men attain Brahma, unperturbed by praise or blame.
330 Narada is learned, humble, and free from pride and malice.
331 Bhishma shares Vyasa's explanation: Brahma exists before creation and cycles.
332 Brahma creates universe with Avidya, leading to Mahat and Mind.
333 Universal dissolution: Suns and flames burn, consuming the universe.
334 A Brahmana's duties include studying Vedas and making gifts.
335 A Brahmana's duties include knowledge, restraint, sacrifice, and self-control.
336 Knowledge and self-restraint lead to emancipation, says Vyasa.
337 Vyasa: Knowledge is key to emancipation, surpassing natural causes.
338 Vyasa: Acts lead to knowledge and emancipation, Yogins believe Brahma.
339 Success in attaining Brahma comes through knowledge, penance, sense control, renunciation, and perceiving the Soul within all beings.
340 Vyasa: Unite intellect, mind, and senses to attain knowledge.
341 Suka asks about contradictory Vedic declarations, acts vs. knowledge.
342 Suka asks Vyasa about contradictory Vedic declarations on acts.
343 Vyasa explains householder duties: store grain, worship guests, self-restraint.
344 Bhishma explains Vanaprastha and Renunciation modes of life.
345 Suka asks Vyasa about attaining knowledge through Yoga and solitude.
346 Vyasa explains Jiva-soul and Supreme Soul's relationship and concealment.
347 Vyasa explains Adhyatma as five great entities forming all creatures.
348 Mind creates ideas, understanding settles, and heart discriminates agreeability.
349 Understanding creates objects, Soul presides, and wisdom brings happiness.
350 Restrain senses, concentrate mind, and behold the blazing Soul within.
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351 True Brahmana transcends desire, achieving knowledge of the Soul.
352 Vyasa teaches Adhyatma, explaining elements and attributes leading to Emancipation.
353 Vyasa explains the subtle Soul and Supreme cause of universe.
354 Vyasa describes a tree of Desire born from Error.
355 Bhishma explains properties of elements, mind, and understanding.
356 Yudhishthira asks Bhishma about life and death after battle.
357 Sthanu pleads with Brahman to spare created beings from death.
358 Narada tells story of Death's origin, consoles Yudhishthira about son.
359 Yudhishthira asks Bhishma about righteousness and its sources.
360 Yudhishthira questions how to determine duty and righteousness amidst complexity.
361 Bhishma tells Yudhishthira about Jajali's penances and his pride.
362 Tuladhara advocates for universal friendliness and harmlessness to all creatures.
363 Tuladhara advocates for non-violent sacrifice and mental self-reflection.
364 Tuladhara emphasizes importance of faith and non-injury to Jajali.
365 King Vichakhy condemns animal slaughter, praising harmlessness as highest duty.
366 Chirakarin reflects on contradictory obligations, delays acting, earns praise.
367 King Satyavat suggests gentle punishment, considering offence and morality.
368 Kapila and cow discuss authoritativeness of Vedas and sacrifice.
369 Kapila and Syumarasmi debate existence and path to emancipation.
370 Kapila and Syumarasmi debate path to emancipation and Brahma.
371 Bhishma tells story of Kundadhara, a Cloud granting virtue.
372 Bhishma tells story of Satya, a Brahmana who performed sacrifices.
373 Bhishma explains sin, virtue, renunciation, and emancipation to Yudhishthira.
374 Bhishma explains means to achieve Emancipation to Yudhishthira.
375 Narada and Asita-Devala discuss the universe's creation and essence.
376 Yudhishthira seeks to dispel thirst for wealth after sinful deeds.
377 Yudhishthira asks Bhishma about source of good amidst time's terror.
378 Yudhishthira asks Bhishma about attaining Brahma's place through self-control.
379 Yudhishthira asks Bhishma about achieving a sorrow-free life of Renunciation.
380 Usanas praises Vishnu's greatness, Sanatkumara explains universe's resting place.
381 Yudhishthira asks about Vritra's battle with Indra and his defeat.
382 Indra slew Vritra, but Brahmanicide's sin pursued him fiercely.
383 Fever originated from Mahadeva's sweat when he was angry.
384 Daksha's Horse-sacrifice destroyed for omitting Mahadeva's invitation.
385 Yudhishthira asked for the names by which Daksha worshipped the deity. Bhishma recounted Daksha's hymn. Mahadeva, pleased, granted boons and forgiveness.
386 Yudhishthira asks Bhishma about Adhyatma, the science of the self.
387 Yudhishthira asks Bhishma about preventing sorrow and death, citing Samanga.
388 Yudhishthira asks Bhishma about what is beneficial for the soul.
389 Yudhishthira asks Bhishma about behavior, Bhishma shares Arishtanemi's advice.
390 Yudhishthira asks Bhishma about Usanas, a celestial Rishi's story.
391 Yudhishthira asks Bhishma about beneficial acts for happiness.
392 Parasara advises using body and mind for knowledge and righteousness.
393 Parasara says people act for personal gain, but righteousness is eternal.
394 Parasara advises Sudras to serve other classes and be righteous.
395 Wealth righteously earned is praiseworthy. Brahmanas can take Kshatriya or Vaisya duties but fall with Sudra duties. Lust, Wrath, and Cupidity corrupted men; Siva destroyed these Asuras. Seek knowledge, abstain from harm, and maintain virtue.
396 Parasara discusses penances, leading to heaven and happiness for all.
397 Janaka asks Parasara about the origin of different classes.
398 Parasara advises devotion to seniors and respecting one's sire.
399 Janaka asks Parasara about path to happiness and success.
400 Yudhishthira asks Bhishma about virtues, citing truth and self-restraint.
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401 Yudhishthira asks Bhishma about Sankhya and Yoga philosophies.
402 Yudhishthira asked about Sankhya philosophy. Bhishma explained it emphasizes understanding existence, detaching from desires, and achieving Emancipation. Followers attain union with the Supreme Soul, escaping the birth-death cycle. This leads to the highest spiritual state, embodying the universe's essence.
403 Yudhishthira asked about Undeteriorating. Bhishma explained Prakriti creates the Manifest, which is destructible. Vishnu, the Undeteriorating, transcends all. Knowledge reveals the Indestructible's true nature.
404 The Soul, in consequence of ignorance, undergoes countless births. Though transcending attributes, the Soul sees itself practicing various duties and experiencing the cycle of birth, death, and rebirth due to attachment and ego.
405 Vasishtha explains Jiva's repeated births and deaths due to ignorance.
406 Janaka asks Vasishtha about male and female, Purusha and Prakriti.
407 Janaka asks Vasishtha to clarify Unity and multiplicity concepts.
408 Vasishtha explains Vidya and Avidya, describing Sankhya philosophy and Jiva.
409 Vasishtha explains difference between Buddhas and Abuddha, Supreme Soul and Jiva.
410 King Vasuman meets Rishi, advised to pursue righteousness and virtue.
411 Yudhishthira asks Bhishma about nature of reality and creation.
412 Yajnavalkya explains time and creation, Mind leads the Senses.
413 Yajnavalkya describes destruction of universe by Brahman and Sambhu.
414 Yajnavalkya explains Adhyatma, Adhibhuta, and Adhidaivata, and Prakriti's attributes.
415 Yajnavalkya explains Prakriti's attributes and Purusha's various forms.
416 Yajnavalkya explains Purusha and Prakriti, their distinctness and relationship.
417 Yajnavalkya explains Yoga science, equivalent to Sankhya philosophy.
418 Praise Indra and Visnu, mighty heroes, with Soma juice offering.
419 Yajnavalkya obtained Vedas from Surya, who commanded Saraswati to enter his body, granting profound knowledge.
420 Yudhishthira asks Bhishma how to avoid death and decrepitude.
421 Yudhishthira asked about Emancipation. Bhishma recounted Janaka and Sulabha's discourse. Sulabha tested Janaka's detachment using Yoga.
422 Yudhishthira asked about Suka's renunciation. Bhishma answered, Vyasa taught Suka: "Endure, practice righteousness, and seek preceptors."
423 Yudhishthira asks Bhishma about gifts, sacrifices, and penances' efficacy.
424 Yudhishthira asks Bhishma about Suka, son of Vyasa's penances.
425 Bhishma tells story of Suka's divine birth and spiritual growth.
426 Suka seeks Emancipation, travels to Mithila, meets King Janaka.
427 King Janaka teaches Suka about Emancipation and transcending attachments.
428 Suka goes to Himavat, meets Vyasa, and disciples seek boon.
429 Vyasa's disciples leave, and Narada visits, prompting Vedic recitation.
430 Narada visits Suka, seeking wisdom on spiritual growth and liberation.
431 Narada says, "Listen to scriptures for tranquility and happiness."
432 Narada says, "Transitions of happiness and sorrow are inevitable."
433 Suka, Vyasa's son, sat on a mountain summit and meditated.
434 Suka, a regenerate Rishi, dwelt in Brahma like a fire.
435 Narayana explained the minute Soul (Kshetrajna) as ultimate reality.
436 Narada sought universe's secrets from Narayana, king Uparichara's story.
437 King Uparichara performed horse sacrifice, Vrihaspati angry at Narayana.
438 King Vasu fell from heaven due to Rishis' curse.
439 Narada worshipped Narayana's devotees on White Island, reciting hymns.
440 Narada worshipped Narayana's devotees, reciting hymns on White Island.
441 Narayana creates, sustains, and dissolves the universe.
442 Kesava explains diverse names of Hari, Supreme Soul and universe.
443 Arjuna asked Krishna about Agni and Shoma's uniform nature. Krishna explained that after the universe dissolves into water, Brahma creates Agni and Shoma from his eyes. Brahmanas come from Shoma, Kshatriyas from Agni, and sacrifices uphold divine order.
444 Saunaka asks Sauti about narrative of Narayana and his journey.
445 Nara and Narayana praise Narada for beholding Narayana's majesty.
446 Narada worships Vishnu, who created Pitris as a boar.
447 Narada devoted to Narayana, supreme soul and refuge.
448 Vishnu's horse-head form recovered stolen Vedas from Madhu and Kaitabha.
449 Vaisampayana explained the religion of devotion, dear to Narayana.
450 Narayana created Brahma, who created the universe and Vedas.
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451 Brahma meditated on the infinite, supreme Purusha, the universe itself.
452 The supreme Purusha is eternal, immutable, and pervades all things.
453 Vaisampayana shared a story about duties leading to emancipation.
454 A Brahmana sought guidance on duties and path to heaven.
455 A mighty Naga, Padmanabha, dwells in the city of Naimisha.
456 "Your words bring me comfort, like a heavy load lifted."
457 The Brahmana arrived at the Naga's house, proclaiming his presence.
458 Nagas persuaded the Brahmana to eat, offering hospitality and food.
459 The Naga chief returned home, his wife greeted him.
460 Naga chief questions wife about Brahmana, decides to see him.
461 Naga chief meets Brahmana Dharmaranya, who seeks spiritual guidance.
462 Naga describes a being merging with the sun's disc.
463 Surya says the Being is a Brahmana who attained heaven.
464 Missing
465 Brahmana thanks Naga, decides to follow Unccha vow, departs.
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1 Bhishma tells Yudhishthira a story about Gautami and a serpent.
2 Sudarsana, son of Agni, conquers Death through virtue and hospitality.
3 Yudhishthira asks Bhishma about Viswamitra's transformation into a Brahmana.
4 Bhishma tells Yudhishthira about Viswamitra's birth and transformation.
5 Bhishma tells Yudhishthira about a parrot's compassion for a tree.
6 Bhishma discusses Exertion and Destiny with Yudhishthira, citing Brahma.
7 Bhishma explains the fruits of good deeds to Yudhishthira.
8 Bhishma reveres knowledgeable Brahmanas and those who respect them.
9 Bhishma explains the fate of those who break promises to Brahmanas.
10 Bhishma shares a story of a Sudra who sought instruction.
11 Goddess of prosperity resides with the virtuous and righteous ones.
12 King Bhangaswana, transformed into a woman, chooses to remain so.
13 Avoid harmful acts, Bhishma advises, for a pleasant life.
14 Yudhishthira asked Bhishma to describe Mahadeva's names and powers. Bhishma praised Mahadeva's omnipresence and supremacy, highlighting his roles in creation and destruction. Bhishma suggested only Krishna could fully describe Mahadeva's attributes. Krishna, sharing his penances to please Mahadeva, confirmed his immeasurable power.
15 Krishna bowed to the deity and asked for various boons.
16 Tandi meditated for 10,000 years and beheld Mahadeva's glory.
17 Upamanyu uttered an abstract of Mahadeva's celebrated names.
18 "Recite Mahadeva's names, let Maheswara be gratified," Vasudeva said.
19 Yudhishthira asked about joint duties, Bhishma told Ashtavakra's story.
20 Bhishma continued the story of Ashtavakra and the lady.
21 Bhishma continued the story of Ashtavakra and the lady.
22 Yudhishthira asked Bhishma about proper gift recipients and qualities.
23 Yudhishthira asked Bhishma about Sraddha ordinances and worthy Brahmanas.
24 Yudhishthira asked Bhishma about Brahmanicide without killing a Brahmana.
25 Yudhishthira asked Bhishma about merits of bathing in sacred waters.
26 Yudhishthira asked Bhishma about ordinances for Sraddha rituals.
27 Yudhishthira asked Bhishma about changing caste and becoming a Brahmana.
28 Bhishma tells story of Matanga, who seeks Brahmana status.
29 Matanga seeks Brahmana status, practices penances, and gains new powers.
30 Vitahavya, a Kshatriya, becomes a Brahmana through Bhrigu's grace.
31 Narada worships Brahmanas devoted to deities, penances, and righteousness.
32 King Vrishadarbha protected a pigeon, even cutting off his flesh.
33 Worshipping Brahmanas is a king's foremost act, says Bhishma.
34 Worshipping Brahmanas leads to prosperity, fame, and knowledge, says Bhishma.
35 Bhishma praised Brahmanas as objects of adoration and mouths of deities.
36 Bhishma shares story of Sakra and Samvara on respecting Brahmanas.
37 Bhishma advises Yudhishthira on best person to give gifts to.
38 Bhishma discusses women's nature with Yudhishthira, citing Panchachuda's words.
39 Yudhishthira asks Bhishma about women's nature and their restraint.
40 Vipula protects his preceptor's wife Ruchi from Indra's advances.
41 Vipula protects Ruchi from Indra's seduction attempt using yoga powers.
42 Vipula, proud of his ascetic merit, encounters disputing couples.
43 Vipula protects his preceptor's wife, praised for his bravery.
44 Bhishma advises Yudhishthira on bestowing daughters in marriage wisely.
45 Bhishma advises on inheritance, marriage, and daughter's rights.
46 Bhishma quotes Daksha, saying women deserve respect and protection.
47 Bhishma explains inheritance rules to Yudhishthira, prioritizing same-order spouses.
48 Bhishma explains duties of mixed castes to Yudhishthira.
49 Bhishma explains birth and disposition to Yudhishthira, citing actions.
50 Bhishma tells story of Rishi Chyavana's compassion for fish.
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51 King Nahusha finds Rishi Chyavana enmeshed with fish, showing compassion.
52 Yudhishthira asks about Rama's birth and his Kshatriya status.
53 King and queen remain devoted to Rishi despite tests.
54 King Kusika approaches Rishi's golden mansion, sees heavenly wonders.
55 Chyavana explains motives, promises king's grandson will be powerful ascetic.
56 Chyavana explains prophecy, grants king's wish for Brahmanahood.
57 Bhishma advises Yudhishthira on penances, gifts, and good deeds.
58 Digging tanks and planting trees leads to heavenly rewards.
59 Gifts to Brahmanas are best, leading to heaven and salvation.
60 Gifts to unsoliciting Brahmanas are more meritorious, says Bhishma.
61 Gifts and sacrifices to righteous Brahmanas lead to merit and prosperity.
62 Gift of earth is foremost, yielding all good things.
63 Food is the best gift, source of energy and strength.
64 Make gifts under specific constellations for happiness and merit.
65 Gifts of gold, ghee, and water bring merit and prosperity.
66 Gifts to Brahmanas bring protection, prosperity, and merit, says Bhishma.
67 Gifts of food and drink are superior, sustaining life and energy.
68 Yama praises gifts of sesame, water, lamps, gems, and robes.
69 Kine are sacred, bestowing happiness and prosperity, and deserve worship.
70 Taking a Brahmana's property leads to destruction, warns Bhishma.
71 Nachiketa learns about gifts of kine from Yama in heaven.
72 Yudhishthira seeks knowledge on regions of kine and their merits.
73 Grandsire describes regions of kine and merits of gifting kine.
74 Stealing or selling a cow leads to hell, gold is best.
75 Completing vows leads to felicity, self-restraint superior to gift.
76 Gift of kine leads to eternal felicity, highest in merit.
77 Giving away Kapila cows is most meritorious, due to their energy.
78 Kine are sacred, a refuge and source of prosperity and blessing.
79 Giving away kine leads to honors in various heavenly regions.
80 Kine are sacred, the mothers of the universe, and the refuge.
81 Kine are the most sacred objects, upholding and cleansing all.
82 Sri resides in cow dung due to kine's kindness.
83 Kine are essential for sacrifice and uphold all creatures.
84 Gold is superior, eternal, and highly valued for its cleansing properties.
85 Gold is superior, eternal, and highly valued for its cleansing properties.
86 Karttikeya, born from Agni's seed, slew the Asura Taraka.
87 Bhishma explains the Sraddha ceremony and its benefits to Yudhishthira.
88 Bhishma lists offerings to Pitris, their durations, and benefits.
89 Bhishma explains optional Sraddhas under different constellations for various benefits.
90 Bhishma advises careful selection of Brahmanas for Sraddha offerings.
91 Nimi conceived the Sraddha ritual to honor his deceased son.
92 Pitris suffered indigestion, sought help from the Self-born Brahman.
93 "Indra stole lotus stalks. Rishis took oaths to prove innocence. Indra admitted theft to learn about duties. Agastya forgave him. The Rishis continued their journey."
94 Rishis took oaths to uphold righteousness after Agastya's stalks stolen.
95 Jamadagni's anger at sun's heat led to custom's introduction.
96 Jamadagni spares Surya, receives umbrella and sandals as remedy.
97 Householder should worship, sacrifice, and offer hospitality to attain prosperity.
98 Offering flowers, incense, and lamps brings prosperity and celestial bliss.
99 Nahusha's pride led to his downfall from divine position.
100 Nahusha's pride led to his downfall and transformation into snake.
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101 Stealing from Brahmanas leads to suffering, emancipation through self-sacrifice.
102 Gautama retrieves his elephant from Indra's grasp, attains heavenly regions.
103 not there
104 "Yudhishthira asked Bhishma why humans die young, and how to attain longevity, fame, and wealth. Bhishma explained that conduct determines lifespan, prosperity, and reputation. Improper conduct leads to a short life, while good conduct ensures longevity and success."
105 "Eldest brother should be patient and understanding towards younger brothers."
106 Fasts are ordained for Brahmanas and Kshatriyas, says Angiras.
107 Fasts and good conduct ensure heavenly rewards, longevity, and prosperity.
108 Manasa is the most sacred Tirtha, with Truth as its waters.
109 Fasting and worshiping Krishna leads to merits equal to sacrifices.
110 Chandravrata vow grants beauty, prosperity, and happiness, says Bhishma.
111 Righteousness determines favorable rebirth; misdeeds lead to suffering and lower forms.
112 Making gifts of food leads to merit and cleanses sin.
113 Vrihaspati advises Yudhishthira to practice universal compassion and kindness.
114 Bhishma explains the religion of compassion to Yudhishthira.
115 Bhishma explains abstaining from meat is the highest religion.
116 Bhishma explains abstaining from flesh shows compassion to all creatures.
117 Bhishma shares a story about a worm's past life.
118 Vyasa tells worm its memories are due to his penance.
119 Vyasa guides Kshatriya, formerly a worm, to attain eternal Brahma.
120 King Nriga suffered for taking a Brahmana's cow, Krishna rescued.
121 Nachiketa learns about gifts of kine from Yama in underworld.
122 Yudhishthira asks Bhishma about regions of kine and their virtues.
123 The Grandsire describes regions of kine, where righteous individuals dwell.
124 Stealing or selling a cow leads to suffering in hell.
125 Self-restraint and truth are meritorious, leading to heavenly rewards.
126 Gift of kine is highest in merit, rescues giver's race.
127 Giving away virtuous kine cleanses sins, leads to felicity.
128 Kine are sacred, fragrant, and the source of all blessings.
129 Kine practiced austerities to become best Dakshina in sacrifices.
130 Kine are sacred, yielders of ghee and milk, most virtuous.
131 Kine are sacred, grantors of wishes, and essential for sacrifices.
132 Sri, goddess of wealth, resides in cow dung and urine.
133 Kine are essential for sacrifice and uphold all creatures.
134 Rituals with blue bull's horns and full moon offerings confer merits.
135 Brahmanas can accept food from Brahmanas, Kshatriyas, or Vaisyas.
136 Bhishma explains expiations for Brahmana accepting different foods and valuables.
137 Bhishma shares stories of princes who attained heaven through charity.
138 Bhishma explains five types of gifts: merit, profit, fear, choice, pity.
139 Bhishma tells story of Krishna's vow and fiery manifestation.
140 Narada narrates discourse between Sankara and Uma on Himavat.
141 Maheswara explains his features and duties to Uma.
142 Maheswara explains forest recluses' duties and rewards for virtue.
143 Maheswara explains how Brahmana status can be lost or gained.
144 Maheswara explains righteous conduct and compassion lead to heaven.
145 Maheswara explains conduct leading to heaven or hell to Uma.
146 Mahadeva asks Uma about duties of women, she consults Rivers.
147 Maheswara praises Vasudeva, eternal and superior to the Grandsire.
148 Narada describes wonders after Mahadeva's speech, thunders and lightning.
149 Yudhishthira asks Bhishma about the one god for benefits.
150 Yudhishthira asks Bhishma about Mantra for silent recitation.
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151 Yudhishthira asks about whom to worship and how to behave.
152 Yudhishthira asks Bhishma about worshiping Brahmanas and their rewards.
153 The wind god describes Brahmanas' attributes and warns Arjuna humbly.
154 The wind god tells Arjuna stories of Brahmanas' great power.
155 Bhishma tells Arjuna stories of Agastya and Vasishtha's greatness.
156 Bhishma tells Arjuna stories of Atri and Chyavana's great power.
157 Bhishma tells Arjuna about gods seeking Brahmanas' protection and help.
158 Bhishma tells Yudhishthira to ask Krishna about worshiping Brahmanas.
159 Vasudeva explains merits of worshiping Brahmanas to Yudhishthira.
160 Vasudeva recites Sata-rudriya, a hymn to powerful Mahadeva.
161 Vasudeva describes Rudra's many names and forms, Supreme Lord.
162 Bhishma advises Yudhishthira on authority of scriptures and Righteousness.
163 Yudhishthira notes fortune and misfortune influence wealth acquisition, Bhishma advises.
164 Bhishma explains good deeds lead to merits, faith in righteousness wisdom.
165 Bhishma advises Yudhishthira to recite names of deities and sages.
166 Vaisampayana continues the story, describing the silent assembly after Bhishma.
167 Yudhishthira visits Bhishma, bearing offerings, and asks what to do.
168 Bhishma ascends to heaven, funeral rites performed, goddess consoled.
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1 Yudhishthira grieves, lifted by Bhima, Dhritarashtra advises duty and kindness.
2 Krishna and Vyasa console Yudhishthira, advising him to pursue duties.
3 Vyasa advises Yudhishthira to perform sacrifices, citing celestial examples.
4 Vyasa advises Yudhishthira to perform sacrifices, citing celestial examples.
5 Vyasa tells Yudhishthira about King Marutta, who challenged Indra.
6 Marutta seeks Vrihaspati, but is rejected, and follows Samvarta.
7 Samvarta questions Marutta, agrees to perform sacrifice, and vows.
8 Samvarta sends Marutta to Munjaban peak to appease Lord Mahadeva.
9 Indra sends Agni to offer Vrihaspati to Marutta, who refuses.
10 Indra demands Marutta accept Vrihaspati, but Marutta refuses.
11 Krishna comforts Yudhishthira with the story of Indra and Vritra.
12 Vasudeva advises Yudhishthira to overcome mental struggles alone.
13 Vasudeva advises Yudhishthira to renounce desires and cultivate virtue.
14 Yudhishthira, consoled by sages, overcame grief and regained his kingdom.
15 Krishna comforted Arjuna, praising Yudhishthira's righteousness and mighty brothers.
16 Krishna discoursed on eternal truths, but Arjuna's mind was unreceptive.
17 Harmful acts lead to disease, death, and rebirth, says the sage.
18 Jiva's acts produce fruits in future bodies, yielding happiness or misery.
19 Absorb in the one receptacle, free from thoughts and attachments.
20 Brahmana seeks soul's seat, beyond senses and opposites.
21 Brahmana explains ten Hotris and libations to his wife.
22 Seven sacrificing priests: nose, eye, tongue, skin, ear, mind, and understanding.
23 Five sacrificing priests: Prana, Apana, Udana, Samana, and Vyana.
24 Narada and Devamata discuss life-winds and their paired movements.
25 Chaturhotra sacrifice explained, with four sacrificing priests and seven senses.
26 One Ruler, Preceptor, and guide reside in the heart, teaching all.
27 Brahmana enters forest of Brahman, transcending worldly joy and sorrow.
28 Brahmana transcends senses, discusses sacrifice with Yati and Adhwaryu.
29 King Karttaviryya-Arjuna conquered Earth, fought Ocean, and met Rama.
30 Alarka, a royal sage, conquered Earth and found inner peace.
31 King Amvarisha said cupidity is the greatest vice to conquer.
32 King Janaka realizes everything is both his and not his.
33 Brahmana: "I'm not bound, I pervade the universe, destroying all."
34 Brahmana's wife seeks knowledge, Krishna reveals himself as the answer.
35 Arjuna asks Vasudeva about Brahma, the highest object of knowledge.
36 Brahma explains three qualities: Darkness, Passion, and Goodness exist.
37 Brahman explains quality of Passion: injuring, beauty, pleasure, and pain.
38 Brahmana describes quality of Goodness: joy, satisfaction, nobility, enlightenment.
39 Darkness, Passion, and Goodness are interconnected and exist in union.
40 Mahat, the Great Soul, is the source of all qualities.
41 Egoism creates five great elements, causing delusion and ignorance.
42 Missing
43 Prajapati is lord of all creatures, Vishnu is king of kings.
44 The sun, fire, Prajapati, and Om are the first of each.
45 Brahmana describes the wheel of life with understanding as strength.
46 Brahmacharin should study, live a life of penance, and subsist.
47 Brahmana says Renunciation is penance, leading to supreme Brahman goal.
48 Brahmana describes Brahman as transcendent, free from distress, and immortal.
49 Rishis ask which duty is most worthy, noting contradictory views.
50 Brahmana explains abstention from harm and knowledge as highest happiness.
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51 Mind controls elements, individual soul drives chariot of senses.
52 Krishna and Dhananjaya journeyed to the elephant city, praising Krishna.
53 Krishna departed, and the Pandavas embraced him, looking back.
54 Krishna revealed the Adhyatma, explaining three qualities depend on him.
55 Utanka recognized Krishna, asked to see his sovereign form.
56 Utanka's devotion to Gautama and his subsequent quest for ear-rings.
57 Utanka meets King Saudasa, asks for celestial ear-rings.
58 Utanka retrieves jewelled ear-rings with help from Indra and fire.
59 Krishna returns to Dwaraka, greeted by relatives and parents.
60 Krishna describes the battle between Kurus and Pandavas to Vasudeva.
61 Krishna describes Abhimanyu's brave fight and heroic death to Vasudeva.
62 Vasudeva performs rites for Abhimanyu, Vyasa consoles the Pandavas.
63 Yudhishthira follows Vyasa's advice to obtain Marutta's wealth.
64 The Pandavas set out cheerfully, praised by eulogists and bards.
65 Yudhishthira made offerings to Mahadeva, then excavated the treasure.
66 Krishna returns to Kuru capital, revives stillborn Parikshit, fulfills vow.
67 Subhadra begs Krishna to revive Abhimanyu's dead son, fulfilling vow.
68 Krishna enters lying-in room, Uttara begs him to revive Parikshit.
69 Uttara laments, Krishna promises to revive her child, and does.
70 Krishna withdraws Brahma-weapon, child moves, Pandavas return with wealth.
71 Vasudeva meets Pandavas, they enter city, worship elders, and sacrifice.
72 Yudhishthira agrees to sacrifice, Arjuna to protect the horse.
73 Yudhishthira initiated, horse let loose, Arjuna follows with bow Gandiva.
74 Arjuna battles Trigartas, resists their attack, and they submit.
75 Bhagadatta's son seized the horse, Arjuna pursued and defeated him.
76 Vajradatta battles Arjuna, seeking to avenge his father's death.
77 Arjuna battled Saindhavas, who sought revenge for their clan's slaughter.
78 Arjuna fought Saindhavas, spared lives, and showed mercy to queen.
79 Vabhruvahana fought Arjuna, his father, in a fierce battle.
80 Chitrangada grieves, Ulupi revives Arjuna with a gem.
81 Ulupi expiates Arjuna's sin, fulfilling Vasus' prophecy.
82 Arjuna battles Meghasandhi, spares his life, and proceeds onward.
83 Arjuna follows steed, battles kings, and meets Vasudeva in Dwaravati.
84 Arjuna battles Gandharas, spares king, and shows kindness afterwards.
85 Yudhishthira prepares for sacrifice as Arjuna returns with horse.
86 Yudhishthira honors kings, Krishna arrives, and Arjuna's message is shared.
87 Yudhishthira asks Krishna about Arjuna's hardships, Arjuna arrives triumphantly.
88 Vabhruvahana meets Kunti, others; Yudhishthira begins Horse-sacrifice.
89 Vaisampayana said, "Horse sacrificed, Yudhishthira cleansed of sin, gave gold."
90 Janamejaya said, "Tell me of any wonderful incident during my grandsires' sacrifice."
91 Janamejaya asks about mongoose depreciating Yudhishthira's Horse-sacrifice.
92 Janamejaya asks about wealth and sacrifice, Vaisampayana tells Agastya's story.
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1 Pandavas ruled with Dhritarashtra as head, treating him with respect.
2 Pandavas worshipped Dhritarashtra, ensuring his comfort and honor.
3 Dhritarashtra unhappy, regrets past, seeks permission to retire to woods.
4 Vyasa advises Yudhishthira to let Dhritarashtra retire to woods.
5 Dhritarashtra advises Yudhishthira on righteous governance and decision-making.
6 Dhritarashtra advises Yudhishthira on statecraft and understanding alliances.
7 Dhritarashtra advises Yudhishthira on war and peace strategies.
8 Dhritarashtra decides to retire to the forest, seeking permission.
9 Dhritarashtra asks forgiveness for past mistakes and seeks pardon.
10 Citizens respond to Dhritarashtra, praising his wisdom and Yudhishthira's virtues.
11 Vidura informs Yudhishthira of Dhritarashtra's plan to retire to woods.
12 Arjuna persuades Bhima to honor Dhritarashtra's request for wealth.
13 Vidura conveys Yudhishthira's offer to provide wealth for Sraddha rituals.
14 King Dhritarashtra performs grand Sraddha-sacrifice, giving away vast wealth.
15 Dhritarashtra departs for forest, Pandavas and others overcome with grief.
16 Kunti follows Dhritarashtra to forest, feeling guilty over Karna's birth.
17 Kunti explains her encouragement to sons to reclaim their kingdom.
18 Kunti decides to retire to woods, despite family's persuasion.
19 King Dhritarashtra takes up residence on Bhagirathi's banks, performs rites.
20 Narada visits Dhritarashtra, shares stories of kings who reached heaven.
21 Pandavas and citizens sorrow after King Dhritarashtra's forest retirement.
22 Pandavas grieve after mother's departure, decide to visit her.
23 Pandavas journey to visit Dhritarashtra, troops and citizens following.
24 Pandavas arrive at Dhritarashtra's retreat, reunite with mother and aunt.
25 King Dhritarashtra meets Pandavas in his retreat, Sanjaya identifies them.
26 Dhritarashtra asks Yudhishthira about well-being, Vidura appears and unites with him.
27 Pandavas stay in ascetic retreat, Yudhishthira surveys and gives gifts.
28 Vyasa asks Dhritarashtra about his life, grief, and family's well-being.
29 Vyasa offers to show Dhritarashtra his deceased children in heaven.
30 Kunti reveals her secret: her son Karna, born of Surya.
31 Vyasa reveals divine plan, promises reunion with deceased loved ones.
32 Vyasa summons deceased warriors, who arise from the Bhagirathi River.
33 Deceased warriors and loved ones reunite, free from anger and sin.
34 Acts have consequences, bodies are born of acts, and elements eternal.
35 Vyasa shows Janamejaya his father, Parikshit, in his true form.
36 Dhritarashtra returns to his retreat, free from grief, and departs.
37 Dhritarashtra, Gandhari, and Kunti die in a forest fire.
38 Yudhishthira laments the death of Kunti, criticizing the deity of fire.
39 Dhritarashtra, Gandhari, and Kunti die in sacred fire, not unsanctified.
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1 Vrishnis destroyed by iron bolt 36 years after great battle.
2 Evil omens appear, foreboding destruction of Vrishnis and Andhakas.
3 Vrishnis have bad dreams, see omens, and slaughter each other.
4 Krishna and Rama depart from the human world, ascend to Heaven.
5 Arjuna finds Dwaraka in despair after Vrishnis' slaughter.
6 Vasudeva laments the destruction of the Vrishnis, entrusts Arjuna with care.
7 Arjuna settles Vrishni remnants, retires to Vyasa's retreat.
8 Arjuna meets Vyasa, recounts Vrishni destruction and Krishna's departure.
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1 Pandavas retire, install Parikshit, and cast off Gandiva and quivers.
2 Pandavas journey north, each falling due to their individual flaws.
3 Yudhishthira refuses to abandon dog, reunites with brothers in Heaven.
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1 Yudhishthira sees Duryodhana in Heaven, turns back in rage.
2 Yudhishthira finds brothers and companions in a region of suffering.
3 Yudhishthira's journey through Hell was an illusion to test devotion.
4 Yudhishthira sees Krishna and others in their celestial forms.
5 Vaishampayana explains the fate of characters after death.
6 Janamejaya asks Vaishampayana about properly listening to the Mahabharata, and Vaishampayana explains the rituals and benefits.

Aristades

 

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1 Belief in one God, creator and ruler of all.
2 Four races: Barbarians, Greeks, Jews, Christians.
3 Barbarians worship elements, not the true God.
4 Elements not gods, creations subject to change.
5 Elements serve us, not gods; God is unchanging.
6 Sun, moon, stars not gods, creations serving a purpose.
7 Worshipping elements, images wrong; true God unchanging.
8 Worshipping elements, images wrong; true God unchanging.
9 Greek god origins portray them as immoral.
10 Greek gods are needy, immoral, and powerless.
11 Greek gods: immoral, needy, powerless, bad influence.
12 Egyptians: most corrupt, worship animals, powerless gods.
13 Greeks worship weak, immoral gods; wrong about God.
14 Jews believe in one God, but worship practices wrong.
15 Christians believe in one God, good morals, future reward.
16 Christians: moral, God-fearing, hope for afterlife.
17 Christians: moral, truthful, hope for forgiveness and afterlife.
```Oddesy

 

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1 Trapped in his own home, Telemachus fumes as greedy suitors devour his father's wealth. A glimmer of hope arrives in the form of a wise visitor, Mentes (disguised Athena). Mentes urges Telemachus to seek news of Odysseus, missing for years after the Trojan War. Inspired, Telemachus plans a daring move: a journey to Pylos and Sparta to question Nestor and Menelaus, fellow heroes. Athena, impressed by Telemachus' courage, sheds her disguise and reveals her true form. With newfound purpose and a secret goddess as his guide, Telemachus prepares to sail, leaving the feasting suitors fuming and the fate of his father hanging in the balance.
2 Telemachus, frustrated by the suitors in his house, is encouraged by disguised Athena to seek news of his missing father Odysseus. He calls a meeting where he's mocked by the suitors but gets some support from a wise elder. Athena secretly gathers a crew and readies a ship for Telemachus' journey. Telemachus deceives his nurse Euryclea and gathers provisions. With Athena disguised as Mentor by his side, Telemachus sets sail at night, leaving the suitors in a drunken stupor.

``` Iliad

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1 Sing, O goddess, the anger of Achilles that brought countless ills upon the Achaeans, sending many brave souls to Hades and leaving heroes prey to dogs and vultures. This fulfilled the will of Jove from the day Achilles and Agamemnon quarreled. Apollo, angry at Agamemnon for dishonoring his priest Chryses, sent a plague upon the Achaeans. Chryses, seeking to ransom his daughter, was rudely dismissed by Agamemnon, who refused the ransom and kept the girl. Chryses prayed to Apollo, who sent a deadly plague. After nine days, Achilles called an assembly, urging the seer Calchas to reveal the cause. Calchas declared the plague was due to Agamemnon's actions against Chryses. Agamemnon, furious but willing to give up Chryseis, demanded a new prize. Achilles accused Agamemnon of greed and threatened to leave for home. Agamemnon countered, threatening to take Achilles’ prize, Briseis, leading to a heated argument. Achilles was on the verge of violence when Minerva intervened, calming him. Achilles obeyed, though still furious, and railed against Agamemnon. Nestor, an elder, tried to reconcile them, emphasizing unity against Troy. Despite Nestor's plea, the quarrel continued. Agamemnon sent heralds to take Briseis from Achilles, who, heartbroken, withdrew from battle. He prayed to his mother Thetis, who promised to persuade Jove to favor the Trojans. Meanwhile, Agamemnon's sacrifice appeased Apollo, who ceased the plague. Achilles' withdrawal and Thetis’ plea to Jove set the stage for further strife, as the gods and heroes continued their epic struggles.
2 Jove was awake, planning to honor Achilles and destroy many Achaeans. He sent a dream to Agamemnon, urging him to arm the Achaeans, promising victory over Troy. The dream, taking Nestor's form, delivered the message, and Agamemnon believed it, though he didn't know Jove's true plans. Agamemnon summoned his elders and told them of the dream, suggesting they test the army's resolve by pretending to retreat. Nestor supported the plan, and the elders agreed. Agamemnon then called a general assembly, and the army gathered. Despite Thersites' mocking, Ulysses rebuked him and restored order. Inspired, Agamemnon prepared for battle. The Achaeans, motivated by Minerva, readied themselves, transforming war into a fervent desire over returning home. As dawn broke, the armies assembled, led by their respective captains. The Trojans, warned by Iris, also prepared, with Hector and Aeneas among their leaders. Both sides stood ready, anticipating the epic conflict ahead.
3 The Trojan and Achaean armies, each led by their captains, faced each other. The Trojans advanced like a flock of birds, loud and chaotic, while the Achaeans marched in disciplined silence, united in purpose. Alexandrus (Paris) stepped forward as the Trojan champion, dressed in panther skin and armed, challenging the bravest Achaean to single combat. Menelaus accepted eagerly, leaping from his chariot. But Alexandrus, seeing Menelaus' readiness, hesitated and retreated into the Trojan ranks, fearing for his life. Hector rebuked Alexandrus for his cowardice, urging him to face Menelaus and settle the conflict honorably. Hector then proposed a truce: both sides would lay down their arms while Menelaus and Alexandrus fought for Helen and her wealth. The victor would take Helen, and a peace treaty would be sworn to by the remaining Trojans and Achaeans. The armies agreed, and preparations were made for the duel. Priam, watching from the walls, sent offerings for the oath ceremony. Amid prayers and sacrifices, the leaders swore their solemn oaths to abide by the outcome. Menelaus and Alexandrus squared off on the battlefield, hurling spears that struck shields and armor but failed to wound. Menelaus then attacked with his sword, but it shattered upon impact. Seizing Alexandrus by his helmet plume, Menelaus nearly dragged him back to the Achaean lines, until Venus intervened, rescuing Alexandrus and spiriting him away. She then disguised herself to convince Helen to join Alexandrus in their chamber, inciting Helen's anger and sorrow. As the duel paused, Agamemnon demanded the Trojans uphold their promise: return Helen and pay reparations. The Trojans, stirred by the outcome and the gods' will, prepared to honor the terms, though tensions lingered between the armies.
4 The gods gathered in council on Olympus while Hebe, goddess of youth, served them nectar. Jove, king of the gods, playfully teased his wife Juno about the roles of goddesses in the Trojan War. Juno, ever protective of her favorites, protested vehemently against the plans to sack Troy. Minerva, goddess of wisdom and war, remained silent but visibly displeased with Jove's manipulative schemes. Jove, undeterred by Juno's objections, decided to interfere directly in the affairs of mortals. He commanded Minerva to provoke the Trojans into breaking their truce with the Greeks. Taking on the guise of Laodocus, Minerva appeared before Pandarus, a Trojan prince skilled in archery. Under her influence, Pandarus shot an arrow at Menelaus, breaking the fragile peace and igniting the flames of war once more. Back at the Greek camp, Menelaus, outraged and wounded but not mortally, rallied the Achaean forces. Agamemnon, king of Mycenae and Menelaus's brother, seized the opportunity to marshal their armies for battle. Joined by their most formidable warriors—including Ajax, Diomedes, and Achilles—the Greeks prepared for a new phase of conflict against the Trojans. Thus, with divine intervention and mortal ambition colliding, the stage was set for another chapter in the epic struggle of the Trojan War, where heroes would rise and fall, and the fate of nations would be decided amidst the whims of gods and the valor of men.
5 The thunderous clash of bronze echoed across the dusty plains, a symphony of war conducted by the screams of dying men. Diomedes, the mighty Greek warrior, surged through the Trojan ranks like a storm unleashed by the gods themselves. Athena, the fierce-eyed goddess of wisdom and war, had cloaked him in her favor, his spear a blur of deadly lightning. Phegeus, a Trojan brute known for his size and strength, roared a challenge and charged. But Diomedes, guided by Athena's keen sight, met the blow with a parry that sent Phegeus's axe clattering to the ground. A swift counter-strike found the Trojan warrior's chest, crumpling him lifeless in the dust. Fear flickered in the eyes of Aeneas, a Trojan prince renowned for his piety and courage. Diomedes, fueled by the frenzy of battle, pressed his advantage. But a radiant light erupted before him, forcing him back. It was Venus, the breathtaking goddess of love, her beauty marred by a fresh wound on her hand, a crimson stain blooming on her alabaster skin.Diomedes, blinded by battle lust, had dared to strike a goddess. With a shriek of fury, Venus abandoned the battlefield, leaving her son, Aeneas, exposed. Diomedes lunged, victory within his grasp. But a shimmering image of Aeneas flickered into existence, drawing his strike harmlessly away. It was Apollo, the sun god, his power weaving a cruel illusion to save the Trojan prince. The battle raged on, a chaotic tapestry of courage and carnage. Mars, the god of war, materialized amidst the Trojans,disguised as a mortal warrior. His presence rekindled their fighting spirit. Sarpedon, a mighty Trojan ally, roared at Hector, the Trojan prince and leader, for allowing the Greeks to gain the upper hand. Shame flushed on Hector's face, and with a renewed fury, he drove himself deeper into the fray. Across the battlefield, the Greeks, led by the mighty Agamemnon, their king, fought with unyielding determination.Blades clashed, shields splintered, and the earth ran slick with blood. Deicoon, a Trojan warrior known for his unwavering loyalty, fell victim to Agamemnon's relentless onslaught, his lifeless body a testament to the brutality of the war. As the sun dipped towards the horizon, casting long shadows across the battlefield, the fight showed no signs of abating.Both sides, fueled by a potent mix of hatred and glory, dug deep, their reserves of strength seemingly boundless. Yet,amidst the chaos, a single thought echoed in the minds of all who fought: would dawn bring an end to the bloodshed, or would another day be consumed by the insatiable hunger of war?
6 The battle between Trojans and Greeks raged on. Ajax, a mighty Greek warrior, broke the Trojan line and killed Acamas,a prominent Thracian. Diomedes, another Greek hero, slew Axylus, a wealthy man, and his charioteer Calesius. Other Greeks, Euryalus, Polypoetes, Ulysses, Teucer, Nestor's son Antilochus, and Agamemnon, the Greek king, all claimed their share of Trojan lives. The Trojans weren't giving up without a fight. Menelaus captured Adrestus alive, but Agamemnon, persuaded by his brother to show no mercy, killed him. Nestor urged the Greeks to fight on and not waste time plundering the dead. Seeing the Greeks gaining the upper hand, Helenus, Priam's wisest son, advised Hector, the Trojan hero, to rally the troops and fortify the city. Hector followed his brother's advice and left for the city. Meanwhile, a tense exchange took place between Diomedes and Glaucus, a Lycian warrior fighting for the Trojans. They discovered they were from families with guest-friendship ties and exchanged gifts, refusing to fight each other. Hector reached Priam's palace and urged his mother, Queen Hecuba, to gather Trojan women at the temple of Athena and plead for the goddess's protection. He then went to find Paris, his brother, who had caused the war by abducting Helen. Hector found Paris preparing for battle and scolded him for his laziness. Paris assured Hector of his commitment to the fight and they hurried back to the battlefield.
7 The tide of battle swayed between Trojans and Greeks. Blood stained the Trojan soil, a testament to the ferocity of the clash. Ajax, a Greek warrior renowned for his size and strength, cleaved through Trojan ranks like a storm. Hector, the Trojan prince and bulwark of his city, roared defiance in response. Suddenly, Hector stood before the Trojan lines, a beacon of challenge. "Silence!" he boomed, his voice carrying over the battlefield. "Hear me, Greeks and Trojans! Let us end this pointless slaughter. One warrior from each side, let them fight,and may the gods decide the outcome!" A tense silence followed. Menelaus, ever fierce in his pursuit of Helen, was the first to rise. Agamemnon, his brother, held him back. The stakes were high, and Menelaus, though brave, was not Hector's equal. Nestor, the wise old counselor, scanned the Greek ranks. His gaze fell upon Ajax, his broad shoulders and unwavering stance a symbol of unyielding strength. With a nod of approval, Nestor called for Ajax to step forward. The two champions met in the center of the battlefield. Hector, younger and quicker, was clad in gleaming bronze. Ajax, a mountain of a man, bore a shield made from the hides of seven bulls, a nearly impenetrable barrier. The clash of their spears echoed across the plains. Hector, nimble and skilled, danced around Ajax, searching for an opening. Ajax, his movements deliberate but powerful, pressed forward, his shield a wall against Hector's onslaught. They fought with the fury of a storm, spear meeting shield, bronze scraping bronze. The earth trembled under their blows.Each warrior landed strikes that would have felled lesser men, but neither could gain a decisive advantage. As the sun began its descent, casting long shadows across the battlefield, the duel continued. The warriors, weary but unwilling to yield, fought on. Finally, exhaustion settled, and the heralds, those sacred messengers of gods and men,intervened. "Enough!" cried Idaeus, the Trojan herald. "Night falls, and the gods demand rest. Let us honor the dead and fight another day." Ajax, his chest heaving, lowered his weapon. "Very well," he rumbled. "But know this, Hector, the Trojans will fall. This fight may be paused, but our victory is certain." Hector, his face bloodied but his spirit unbroken, returned the sentiment. "We shall see, Ajax. The gods have not yet spoken the final word." With a grudging respect for each other's prowess, the warriors returned to their lines. The Greeks celebrated Ajax's valiant stand, while the Trojans mourned their fallen. A fragile truce settled over the battlefield, a brief respite before the storm of war raged anew.
8 The Olympian air crackled with tension. The gods, gathered atop Mount Olympus, watched the chaos unfold below. The Trojan War, a bloody stalemate for years, had reached a fever pitch. From their vantage point, they could see the glint of bronze armor under the unforgiving sun, the dust clouds billowing from the clashing armies, and hear the roar of the battle echoing up the mountain. Zeus, the king of gods, boomed with a voice that shook the very foundations of Olympus. "Witness the Trojans fight with the fury of a storm! Hector, son of Priam, leads them like a lion amongst sheep!" Hera, his ever-combative wife, scowled. "And the Greeks? Do they not deserve a fighting chance, husband?" Her voice dripped with icy defiance. "The fates weave their tapestry, Hera," Zeus replied, his voice laced with a hint of amusement. "Hector's time has come to shine. Let the Trojans have their glory... for now." Athena, the goddess of wisdom and war, bristled. "But father," she interjected, "the Greeks are on the verge of collapse!Surely, a little nudge in their favor wouldn't hurt?" Zeus's eyes flashed with a dangerous glint. "Do not test my patience, daughter. This is not your battle to fight. Let the mortals settle their differences with their own blades." With a flick of his wrist, Zeus sent a surge of power towards the battlefield. The Trojan ranks, already emboldened by Hector's leadership, were infused with a renewed vigor. Hector, a whirlwind of rage and skill, tore through the Greek lines, felling warrior after warrior. Across the battlefield, Agamemnon, king of Mycenae and leader of the Greek forces, bellowed commands. He rallied his men, urging them to stand firm against the Trojan onslaught. The Greeks, inspired by their king's defiance, pushed back with renewed determination. The tide of battle swayed back and forth. Teucer, a skilled archer on the Greek side, rained arrows down on the enemy, his aim precise and deadly. But Teucer's prowess was short-lived. Hector, with a mighty throw, launched a stone that struck Teucer's arm, shattering the bone and sending the young archer sprawling in the dust. With Teucer out of the fight, the Greek resistance faltered once more. The Trojan tide surged forward, pushing the Greeks back towards their ships, the salty tang of the sea a grim reminder of the potential defeat looming before them. Hera, unable to bear the sight of the Greeks' suffering any longer, turned to Athena, her eyes blazing with defiance. "We cannot stand idly by and watch them be crushed, Athena! We must intervene!" Athena, ever the strategist, knew the risks. "We must tread carefully, mother. Zeus's wrath is terrible." But the pleas of the Greeks resonated within them. Just as Hera was about to launch herself towards the battlefield, a thunderous voice echoed across Olympus. "Do not even think about it," Zeus boomed. The very air vibrated with his power. "This is a mortal war. Let them fight it themselves." Hera and Athena, cowed by Zeus's show of force, could only clench their fists in silent frustration. The fate of the battle, it seemed, would be decided on the blood-soaked ground below, far from the watchful eyes of the gods. As night fell,casting its long shadow over the battlefield, the Trojans regrouped, their victory seemingly within reach.
9 Disrespect, the humiliation he had endured at the hands of the king. The pain, raw and festering, spilled from his lips in a torrent of rage. The carefully chosen words, the promises of glory and riches, all fell on deaf ears. Achilles, consumed by his fury, saw only betrayal. Phoenix, his heart heavy with a love that stretched back years, stepped forward. His voice, laden with age and sorrow, cut through the anger. He spoke of the bond they shared, of the years spent molding Achilles into the mighty warrior he was.He implored him to rise above his anger, to remember his duty and the glory that awaited him on the battlefield. But Achilles remained unmoved. He countered with a story of his own, a cautionary tale woven from the threads of a forgotten legend. He spoke of Meleager, a warrior consumed by pride, who refused to fight, leading to the destruction of his city. It was a stark warning, a chilling reflection of the path Achilles now trod. The delegation, their mission a failure, returned to Agamemnon, their faces etched with disappointment. The fragile hope that had flickered in the king's heart had been extinguished. The tide had turned, and it threatened to drown them all.
10 The story is about two Greek heroes, Agamemnon and Menelaus, who are leading a war against the Trojans. The Trojans have stolen Helen, Menelaus' wife, and the Greeks are trying to get her back. The story begins with Agamemnon and Menelaus meeting with Nestor, an older and wiser Greek hero. They are discussing the war and how to defeat the Trojans. Nestor suggests that they send a spy into the Trojan camp to gather information. Agamemnon and Menelaus choose Odysseus, another Greek hero, to be the spy. Odysseus goes into the Trojan camp disguised as a beggar and gathers information about the Trojans' defenses. Odysseus returns to the Greek camp and tells Agamemnon and Menelaus what he has learned. The Greeks then use this information to plan their attack on Troy. The story ends with the Greeks defeating the Trojans and rescuing Helen.
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11 Sing, oh Muse, of wrath that burned like a supernova, of heroes forged in the fires of war, and a city besieged beneath a sky choked with smoke. Ten summers had bled into autumns since Agamemnon, King of Mycenae, first called upon the sons of Greece to reclaim the stolen Helen, wife of Menelaus. Now, locked in a war that mirrored the rage of the dying star Xarax, the Achaean host and the Trojans clashed on the blood-soaked plains of Troy. From atop the shimmering walls of Troy, the keen-eyed archer Paris, his heart a tangled knot of guilt and pride, let loose an arrow that found its mark in the mighty thigh of Agamemnon. A roar of triumph echoed from the Trojan lines as the King of Men, his bronze greaves stained crimson, bellowed in pain and was forced to withdraw from the fight. Seizing the moment, Hector, the Trojan prince whose courage burned bright as a thousand suns, rallied his men. Like a battering ram fueled by the gods, the Trojan phalanx smashed into the Greek ranks. Chariots thundered, bronze screamed against bronze, and the earth ran slick with the blood of heroes. But the Greeks, though disheartened, were not broken. Diomedes, son of Tydeus, a warrior with the fury of a storm unleashed, cleaved a path through the Trojan ranks. Odysseus, the cunning Ithacan, his mind as sharp as the obsidian dagger at his hip, fought with the ferocity of a lion protecting its pride. Yet, fate, fickle as the wind, intervened. An arrow from the cowardly Paris, guided by the hand of the capricious god Apollo, pierced the arm of Odysseus, sending him reeling from the fray. Seeing his friend fall, the mighty Ajax, a bulwark of bronze and defiance, stepped into the breach. His shield, emblazoned with a coiling serpent, cast a chilling shadow as he drove the Trojans back with thunderous blows. But the gods, ever meddling in the affairs of mortals, thwarted the clash of titans. A blinding flash of light separated the two warriors, leaving them frustrated but unharmed. The tide of war continued to turn. Machaon, the skilled healer whose touch could mend the most grievous wound, fell victim to another stray arrow from Paris. Despair threatened to grip the hearts of the Achaeans, their ranks thinning with every fallen comrade. But amidst the carnage, Zeus, the father of gods and men, sat upon his celestial throne, a cruel smile twisting his lips. He raised a hand, unleashing a bolt of crackling energy that split the heavens. With a booming voice that echoed across the battlefield, he declared his favor for Hector, promising victory to the Trojans. As the sun dipped below the horizon, painting the sky with hues of crimson and gold, the fate of Troy hung in the balance. Hector, empowered by the divine will of Zeus, stood poised for another devastating assault. The Greeks, battered but not defeated, braced themselves for a night of uneasy slumber, well aware that the dawn would bring renewed bloodshed and the ultimate test of their courage.
12 The Trojan army surged against the Greek fortifications, a tide of bronze and fury threatening to engulf the Achaean defenses. Yet, the Greeks, though weary from days of relentless fighting, stood firm. They were a stalwart bulwark against the relentless Trojan onslaught. Atop the ramparts, the great Ajax and his companions fought with the desperation of men cornered. They rained down stones and spears upon the Trojan ranks, thinning their numbers but failing to halt their charge. In the midst of the fray, Hector, the Trojan prince, emerged as a colossus of destruction. He hefted a massive stone, a feat of superhuman strength, and hurled it with devastating force against the Achaean gates. The impact shattered the hinges and burst the doors open, creating a breach in the Greek defenses. With a terrifying roar, Hector charged through the opening, his armor gleaming like a baleful sun. The Greeks, demoralized by the breach in their wall, fell back in disarray. Panic rippled through their ranks as the tide of battle turned decisively in favor of the Trojans.
13 The acrid tang of burning wood hung heavy in the air, choking Elara as she watched the Trojan flames lick closer to the Greek ships. Terror gnawed at her. Just a day ago, the mighty wall, a testament to their engineering prowess, had stood defiant. Now, it was a smoldering ruin, a gaping maw in their defenses. Hector, the Trojan prince, a colossus of rage and steel, had led the charge, and the Greeks were reeling. Elara, a young healer from Thessaly, pressed herself deeper into the makeshift field hospital, the cries of the wounded a constant counterpoint to the clash of bronze on bronze. But the metallic symphony was getting closer, the tide of battle pushing inexorably towards their fragile sanctuary. Suddenly, a booming voice split the air, shaking the very ground. Elara stumbled out of the tent, drawn by the sheer power of it. There, amidst the smoke and fury, stood a figure radiating an otherworldly aura. Neptune, the god of the sea, his face a mask of fury, surveyed the battlefield. "What is this, you sons of Argos?" he roared, his voice a lash across the cowering Greek ranks. "Will you let these Trojans burn your homes, defile your wives? Remember who you are! Remember your strength!" His words, a divine spark, ignited a dormant fire within the Greeks. Ajax the Great, a walking fortress, raised his massive shield and let out a guttural battle cry. Idomeneus, the Cretan king, renowned for his ferocity, was a whirlwind of steel at the front lines. Elara watched, mesmerized and terrified, as the battle raged anew. The earth trembled with the pounding of feet, the air shimmered with the relentless dance of blades. In the distance, she saw Idomeneus, his crimson cloak a beacon amidst the chaos, take down Trojan after Trojan. But victory, she knew, often came at a terrible cost. A tremor ran through the crowd as two figures locked in a deadly embrace. Idomeneus and Deiphobus, a Trojan warrior known for his cunning, exchanged blows with practiced savagery. A glancing blow from Idomeneus sent sparks flying from Deiphobus' helm. Just then, a new figure entered the fray. Tall and broad-shouldered, clad in gleaming armor, Aeneas, the Trojan hero whispered of in prophecies, joined the fight. Elara felt a surge of despair. Would the Greeks ever find respite? But then, a cheer erupted from the Greek ranks. From the corner of her eye, Elara saw Idomeneus, with a swift maneuver, disarm and slay Deiphobus' brother-in-law, Alcathous. Deiphobus, his face etched with grief, roared in defiance. The battle lines surged forward, a tide of humanity crashing against the Trojan advance. Elara knew this was far from over. The fight for the ships, a fight for their very survival, hung in the balance. But for now, at least, the Greeks had found their courage, their hope, rekindled by a god and a king.
14 The Trojan tide had turned. Their wall, a supposed impenetrable bulwark, lay in ruins. Hector, the Trojan champion, raged at the Greek ships, while the Achaean army reeled back in disarray. Agony gnawed at the wounded kings like Agamemnon and Ulysses, forced to witness the rout from the safety of their beached ships. Suddenly, Nestor, the seasoned advisor, arrived. He urged Agamemnon to consider flight, a suggestion met with fierce resistance from the fiery Diomedes. Just then, a powerful presence, unseen, bolstered the Achaean spirits. It was Neptune, the earth-shaker, disguised as an old man. With a mighty roar, he rallied the Greeks, urging them to fight on. Meanwhile, away from the battlefield, a scene of a different nature unfolded. Juno, queen of the gods, sought to manipulate her husband, Zeus. Adorned with a girdle imbued with irresistible charm, she lured him into a deep sleep, ensuring Zeus wouldn't intervene in the battle. Empowered by Neptune and freed from the fear of Zeus' wrath, the Greeks launched a ferocious counterattack. The tide of battle shifted again. The mighty Ajax, fueled by newfound courage, led the charge, felling Trojan warriors like Hyrtius and Hyperenor. With every fallen Trojan, Achaean hope blossomed, and the battle raged on.
15 The Trojan army roared across the battlefield, fueled by the wrath of Zeus and the guidance of Apollo. Their spears found purchase, their swords sang their deadly song, and the Greeks, once seemingly unstoppable, found themselves pushed back. Zeus, ever the tempestuous king, had turned his favor from the Greeks he once aided to the Trojans, swayed by the machinations of the cunning Juno. This divine shift mirrored the fortunes of the battle. Teucer, a skilled Greek archer, fell victim to an arrow guided by Apollo himself, leaving the Greek ranks a man short and their spirits dampened. Hector, the Trojan prince, a whirlwind of fury and valor, seized this moment. With a bellow that echoed across the plains, he rallied his men, urging them to press their advantage. "Burn their ships!" he roared, "Let the flames consume their hopes of returning home!" His words ignited a fire in the Trojan hearts, and they surged forward with renewed vigor. But the Greeks, though battered and weary, were not broken. Ajax, the mighty warrior, stood his ground like an immovable mountain. His booming voice rose above the din, calling upon his brothers-in-arms to stand firm. "We fight for home! We fight for glory! We fight for all of Greece!"
16 Chapter 1: A Shadow Falls The sun beat down mercilessly on the Trojan plains, baking the earth and turning the air thick with the stench of war. For ten long years, the armies of Greece had laid siege to the mighty city of Troy. Yet, victory remained an elusive dream, the walls of Troy seemingly impregnable. At the heart of the Greek camp, a storm raged not of wind and rain, but of a warrior's fury. Achilles, the mightiest warrior among the Greeks, son of the sea goddess Thetis and Peleus, king of the Myrmidons, sat brooding within his tent. His rage, a smoldering ember fanned by the winds of pride, burned hotter with each passing day. The cause of this inferno was Agamemnon, the king of Mycenae and leader of the Greek expedition. In a brazen display of arrogance, Agamemnon had seized a prize rightfully belonging to Achilles – a captive maiden named Briseis. Achilles, fueled by a potent mix of anger and wounded pride, had withdrawn from the battlefield, vowing not to fight until Briseis was returned. Chapter 2: A Plea for Honor Across the camp, in the tent of the Myrmidons, sat Patroclus, Achilles' closest friend. Unlike the wrathful Achilles, Patroclus was known for his gentle nature and unwavering loyalty. Witnessing the toll Achilles' rage took on the Greeks, a deep worry gnawed at him. With each passing day, the Trojans grew bolder, pushing the Greeks back towards their ships. One starlit night, Patroclus could bear the inaction no more. He slipped into Achilles' tent and found the warrior brooding by the firelight. "Achilles," Patroclus began, his voice soft. "The Greeks are in dire straits. Hector, the Trojan prince, leads his men with courage that inspires fear in our hearts. Their attacks grow ever fiercer. How much longer can we hold them at bay?" Achilles raised his head, a flicker of pain crossing his features. "My heart aches for them, Patroclus, but my honor demands satisfaction. Agamemnon's arrogance cannot stand unchallenged." "But at what cost?" Patroclus countered, his voice rising. "Our brothers fall, their blood staining the Trojan soil. Is your honor worth more than their lives?" Chapter 3: A Reluctant Hero Patroclus' words struck a chord in Achilles' heart. Shame battled with pride within him. He saw the desperation in Patroclus' eyes and the truth in his words. "There may be another way," Achilles conceded at last, a new determination hardening his voice. "You, Patroclus, may wear my armor, lead the Myrmidons into battle. Perhaps seeing my colors upon the battlefield will give the Greeks the courage they need." Patroclus' face lit up with gratitude. "But Achilles," he cautioned, "warn your men not to push too far. Let them drive the Trojans back, but do not chase them within Troy's walls." A shadow of foreboding crossed Achilles' face, but he nodded in agreement. He knew the battlefield was a fickle mistress, and fate held its own dice. Chapter 4: The Fury of the Myrmidons The next morning, a tremor ran through the Greek camp as Patroclus, clad in Achilles' gleaming armor, led the Myrmidons into battle. The sight of the mighty warrior, his bronze greaves flashing in the sunlight, sent a surge of hope through the Greek ranks. The Myrmidons charged into the fray with the ferocity of a lioness defending her cubs. Led by their indomitable leader, they swept through the Trojan ranks, pushing them back with relentless force. Panic seized the Trojans as memories of Achilles' past exploits flooded their minds. The clash of bronze on bronze echoed across the battlefield as Patroclus fought with a valor that rivaled even Achilles'. He cut a swathe through the Trojan ranks, his spear a deadly instrument claiming life with each thrust. Chapter 5: A Deadly Encounter The tide of battle had turned decisively in favor of the Greeks. Fueled by newfound hope, they pressed their attack, driving the Trojans towards the safety of their city walls. In the heat of the battle, Patroclus locked eyes with a Trojan warrior unlike any he had faced before. Tall and imposing, with a gleaming golden breastplate, the warrior bore the unmistakable mark of a god's son – Sarpedon, son of Zeus himself. A fierce duel erupted, the ground trembling beneath their feet as warrior met god-born prince. Patroclus fought with the desperation of a man out to prove himself, while Sarpedon, burdened by the weight of his lineage, fought to uphold his honour. The battle raged, a whirlwind of bronze.
17 Patroclus lay fallen, his bronze armor gleaming dull in the dust. Ajax and Menelaus, their faces grim with grief and determination, stood shield-to-shield, a desperate phalanx against the tide of Trojans. Hector, their finest warrior, roared, lusting to drag Patroclus' body back to Troy as a trophy. The air crackled. Athena, cloaked in invisibility, whispered courage into Menelaus' ear. Apollo, on the Trojan side, showered Hector with unnatural strength. Blades clashed with a deafening clang, sparks erupting as spear met shield. The earth churned underfoot, choked with the dead and dying. Ajax, a whirlwind of fury, held the Trojans at bay. Menelaus, lighter and faster, danced around the edges of the fray, protecting Patroclus with his life. Every thrust, every parry, was fueled by a desperate love for their fallen comrade. Hours bled into dusk. The sky, once ablaze with the sun's fury, bled into bruised purples and fiery oranges. Exhaustion gnawed at them, sweat stinging their eyes, but the thought of failing Patroclus spurred them on. Finally, with a weary groan from the earth itself, darkness descended. The Trojans, weary too, reluctantly retreated, leaving a battlefield littered with heroes. Beneath the bruised tapestry of the night sky, Ajax and Menelaus sank to their knees, their victory a bitter pill.
18 Achilles, the mighty Greek warrior, is consumed by grief after his friend Patroclus falls in battle. Infuriated and refusing to fight, he sulks away. The gods, noticing the stalled war, take action. Thetis, Achilles' mother, pleads with Hephaestus, the god of craftsmanship. She convinces him to forge a new, magnificent suit of armor for her son, ensuring his return to the battlefield. Hephaestus, swayed by Thetis' pleas, gets to work. He crafts a dazzling shield, a masterpiece depicting scenes of life, war, and even a bustling city. The description of this shield is incredibly detailed, though lengthy.
19 Achilles, crushed by Patroclus' death, abandons the fight. The Greeks falter, their morale plummeting. Witnessing their plight, Achilles' mother, Thetis, seeks Hephaestus, the god of craftsmanship. He forges a breathtaking suit of armor for Achilles, depicting life and war in stunning detail. This magnificent armor reignites Achilles' fury. Meanwhile, Agamemnon apologizes for his past actions, offering gifts to appease the warrior. Achilles, consumed by grief, rejects the apology but prepares for battle. Clad in his new armor, Achilles emerges, a beacon of hope for the demoralized Greeks. With a thunderous roar, he charges into battle, leading the Achaean army towards the Trojans. Grief and vengeance fuel his every move, promising a storm of fury to befall his enemies.
20 The gods descended, cleaving the sky. War thundered as Neptune joined the fray, tipping the scales in favor of the Greeks. Achilles, a storm himself, led the charge. Across the battlefield, Aeneas, emboldened by Apollo, stood defiant. Their spears clashed, but a tremor shook the earth, and Aeneas vanished. Fury contorted Achilles' face. He tore through the Trojan ranks, his spear a crimson blossom. Hector, grief ablaze, roared a challenge. But Apollo, unseen, steered his spear aside. Frustration gnawed at Achilles, yet he pressed on. Demoleon, Polydorus, Trojans fell like wheat before a scythe. Three times Achilles lunged for Hector, three times Apollo intervened, a phantom shield. The air crackled with unseen power. With a frustrated roar, Achilles turned his fury on lesser prey.
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21 The mighty warrior Achilles is chasing the Trojan army towards their city. River God Scamander is angry with Achilles for killing so many Trojans in his waters and tries to drown him. However, Achilles is aided by the gods Neptune and Minerva. Meanwhile, a fight breaks out among the other gods who support different sides in the Trojan War. In the end, Apollo enters Troy to protect the city from Achilles. A Trojan warrior Agenor considers fleeing but steels himself to fight Achilles. The passage ends here.
22 The dust swirled around Troy's walls as Achilles, fueled by rage, chased Hector. Apollo, unseen, nudged Hector's every step, keeping him just out of reach. Gods bickered above, divided in their favor. Exhausted, Hector contemplated surrender, but shame spurred him on. A glint of armor – Deiphobus, his loyal friend, arriving! Or so he thought, tricked by Athena's illusion. With a mighty throw, Achilles' spear found its mark. Hector crumpled, pleas for mercy dying on his lips. Deaf to pleas, Achilles dragged Hector's body behind his chariot, a gruesome trophy. Back in Troy, wails echoed. Andromache, Hector's wife, collapsed, visions of a fatherless Astyanax flickering in her mind. Tears streamed down her face as she clutched Hector's armor, a chilling reminder of the hero forever lost. The city prepared the pyre, the flames ready to consume not just Hector's body, but Andromache's hope.
23 A shroud of grief hung heavy over the Achaean camp. Achilles, the great warrior, wept openly for his fallen friend, Patroclus. The echo of his anguished cries carried on the salty wind, a lament for a bond severed too soon. To honor Patroclus, Achilles declared a grand funeral games, a competition worthy of the hero he'd lost. After days of mourning and a feast fit for the gods, a towering pyre was constructed on the desolate beach. Offerings were piled high – gleaming armor, ornate bronze vessels, and sacrificed animals. With heavy hearts, the Achaeans laid Patroclus on the pyre, a final goodbye etched on their faces. Then, a single torch ignited the dry wood, sending flames licking skyward. The air crackled with anticipation as the first competition was announced – a chariot race. Brave warriors stepped forward, their bronze chariots gleaming in the flickering firelight. Nestor, the wise old counselor, knelt beside his son, Antilochus, whispering battle-tested strategies. Antilochus, a skilled charioteer but young in experience, nodded intently, absorbing his father's wisdom. As the signal flared, the chariots exploded from the starting line, a whirlwind of pounding hooves and whipping reins. Dust billowed like a brown cloud, momentarily obscuring the furious race. Shouts from the crowd rose in a crescendo, urging their favored contenders on. In the heart of the chaos, Antilochus remembered his father's words, a cool strategy forming in his mind. With a daring maneuver, he cut a sharp turn around a treacherous pylon, shaving precious seconds off his time. The crowd roared in surprise as Antilochus surged ahead, eventually crossing the finish line first, a victor against all odds. The chariot race was just the beginning. Many more contests awaited – wrestling, boxing, archery – each a testament to Patroclus's valor and a chance for the Achaeans to find solace in competition. Through victory and defeat, the games echoed with the memory of their fallen comrade, a bittersweet tribute that danced between grief and glory.
24 King Achilles, furious over the death of his friend Patroclus, dishonored the body of Trojan prince Hector by dragging it behind his chariot. The gods disapproved and urged Mercury to help retrieve Hector's body. Mercury disguised himself and met Priam, Hector's father, on his way to plead with Achilles. Mercury secretly guided Priam through the Greek camp and into Achilles' tent. Priam, despite the risk, embraced Achilles' knees and begged for the return of Hector's body. He reminded Achilles of his own father and the grief of losing a son. Achilles, moved by Priam's pleas and the memory of his own father, agreed to return Hector's body. The story ends with a sense of reconciliation between the two sides.
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1 Achilles' anger causes conflict, plague, and strife among the Achaeans.
2 Achilles' anger causes conflict, plague, and strife among the Achaeans.
3 Trojans and Achaeans faced off; Alexandrus and Menelaus fought fiercely.
4 Greek gods manipulate Trojan War, sparking conflict, mortal heroes engage.
5 Trojans and Greeks clash; gods intervene, battle rages on.
6 Trojan and Achaean Clash: A Bloody Stalemate
7 The Duel of Ajax and Hector
8 missing
9 Achaean glory fades as Achilles' anger boils.
10 Ithacan king journeys home, facing monsters and gods.
11 The Song of the Starfire Siege: Canto One
12 Greeks fight desperately, Trojans breach wall, victory sways.
13 Walls crumble, gods rage, ships hang in the balance.
14 Greek gods manipulate Trojan War, sparking conflict, mortal heroes engage.
15 Steeled by Ajax's call, the Greeks met the Trojan charge with unwavering determination. The clash of steel echoed across the land, and the earth ran red with the blood of heroes. Neither side would yield, and the battle raged on, a ferocious dance of death under the gaze of a fickle god.
16 The Rage of Achilles: A Song of Troy
17 Greeks defend Patroclus, gods clash, night ends bloody fight.
18 In short, Achilles' grief disrupts the war, prompting divine intervention. His mother secures him new, powerful armor, paving the way for his inevitable return to the fight.
19 Achilles mourns, armor arrives, fury leads him to war.
20 Blood painted the earth. The stench of death choked the air. Achilles, an avenging spirit, drove his chariot over fallen bodies, the wheels churning crimson mud. His rage, a boundless fire, threatened to consume all before him.
21 Achilles chases Trojans, River God fights back, Gods clash.
22 Trojan hero falls, city mourns, wife faces lonely future.
23 Achilles mourns Patroclus with games, grief, and glory.
24 Priam begs Achilles for Hector's body, finding war's weary truce.
Edward Gibbon
1-1 The author explains the scope and structure of their historical work, "The History of the Decline and Fall of the Roman Empire". The work is divided into three periods, covering the decline of the Roman Empire from the age of Trajan to the fall of Constantinople. The first period, already published, covers the decline of the Western Empire. The second period will cover the Eastern Empire, the rise of the Arabs, and the revival of the Western Empire under Charlemagne. The third period will cover the Crusades and the fall of Constantinople. The author notes that the work is imperfect and may require many years to complete.
1-2 The Roman Empire, under the rule of Augustus and his successors, maintained a policy of moderation and peace, avoiding distant wars and securing borders through diplomacy and strategic alliances. However, the conquest of Britain and the campaigns of Trajan in Dacia and the East marked exceptions to this policy. Trajan's military exploits, driven by a desire for fame and a rivalry with Alexander the Great, expanded the empire's borders but ultimately proved transient and costly. His successor, Hadrian, would later abandon Trajan's eastern conquests, recognizing the limits of Roman power and the need for a more sustainable approach to imperial management.
1-3 The Roman Empire's military strength was maintained through a combination of discipline, training, and strategic recruitment. The legions, comprising heavy-armed infantry, were divided into cohorts and companies, with a uniform armor and weaponry. The soldiers were trained in various exercises, including marching, running, swimming, and handling weapons. The legion's constitution and tactics were perfected over nine centuries, with alterations and improvements introduced by various generals and emperors. The cavalry, though not as prestigious as in the republican era, was still a vital part of the legion, with troops recruited from the same provinces and classes as the infantry. Auxiliaries, including provincial levies and dependent princes, were also incorporated into the Roman army, with some trained in Roman discipline and others retaining their native arms and habits. The legion's artillery, comprising large and small engines, added to its formidable strength.
1-4 The Roman Empire's military strength relied on discipline, training, and strategic recruitment. Legions, comprising heavy-armed infantry, were divided into cohorts and companies with uniform armor and weapons. Soldiers trained in various exercises, perfecting tactics over time. Cavalry, though less prestigious, remained important. Auxiliaries, including provincial levies and dependent princes, joined the army, with some trained in Roman discipline and others retaining native arms. Artillery, including large and small engines, added to the legion's strength. This formidable force enabled Rome to maintain its vast empire, ensuring peace and security through military prowess.
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2-1 The Roman Empire's military strength was raised and preserved by wisdom. The obedient provinces were united by laws and adorned by arts. The various modes of worship were considered equally true by the people, equally false by philosophers, and equally useful by magistrates. The Roman gods were cast in a similar mold of fiction and allegory as other nations. The philosophers of Greece deduced morals from human nature, rather than God's. The Roman conquerors respected the religion of their subjects, and the freedom of the city was bestowed on all the gods of mankind. By the commencement of the social war, the citizens of Rome had multiplied to 463,000 men able to bear arms.
2-2 463,000 men able to bear arms 80,000 Romans massacred in one day 40 years after the reduction of Asia 100 years after the reduction of Asia (mentioned in the previous chapter) 4 generations to obliterate traces of servile origin 3,600 yoke of oxen 250,000 head of smaller cattle 4,116 slaves 6,945,000 Roman citizens 20,000,000 Roman citizens including women and children 120,000,000 persons in the Roman Empire
2-3 This text describes the Roman Empire's architectural achievements and the prosperity of its cities under the rule of the emperors. It highlights the grandeur of Rome's public buildings, monuments, and infrastructure, such as aqueducts, theaters, and temples, which were often built with private funds and intended for public benefit. The text also mentions the prosperity of other cities in the empire, including those in Italy, Gaul, Spain, Africa, and Asia, many of which were adorned with similar grand buildings and monuments. The author notes that the empire's prosperity was not limited to the capital city, but was widespread throughout the provinces, and that many cities were able to maintain their independence and prosperity even under imperial rule.
2-4 This text describes the Roman Empire's achievements in architecture, engineering, and governance, which facilitated communication, commerce, and cultural exchange across the vast empire. It highlights the empire's extensive network of roads, bridges, and public buildings, as well as its sophisticated system of governance, which allowed for the free flow of ideas, goods, and services. The text also notes the empire's cultural achievements, including the spread of literacy, the cultivation of arts and sciences, and the development of a shared language and culture. However, it also suggests that this period of peace and prosperity led to a decline in military spirit, political engagement, and intellectual curiosity, ultimately contributing to the empire's downfall.
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3-1 To summarize, the text describes the Roman Empire's achievements in architecture, engineering, governance, and culture, which facilitated communication, commerce, and cultural exchange across the vast empire. However, this period of peace and prosperity led to a decline in military spirit, political engagement, and intellectual curiosity, ultimately contributing to the empire's downfall.
3-2 The Roman Empire's extensive roads, bridges, and public buildings facilitated communication, commerce, and cultural exchange. A sophisticated system of governance allowed for the free flow of ideas, goods, and services. Literacy spread, arts and sciences flourished, and a shared language and culture developed. However, this period of peace and prosperity led to a decline in military spirit, political engagement, and intellectual curiosity. The empire's strength was gradually eroded, paving the way for its eventual decline and fall. Gibbon's classic work chronicles the empire's transformation and eventual collapse.
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4-1 This text describes the Roman Emperor Marcus Aurelius and his son Commodus, who succeeded him. Marcus was a wise and just ruler, loved by his people, while Commodus was cruel and corrupt. Commodus's reign was marked by bloodshed, extravagance, and tyranny, and he was eventually killed by a conspiracy involving his own ministers. The text also describes the rise and fall of various officials and nobles during Commodus's reign, including the corrupt and powerful minister Cleander. Overall, the text portrays a decline in the Roman Empire's leadership and morality, from the wisdom and virtue of Marcus to the corruption and tyranny of Commodus.
4-2 Marcus Aurelius, a wise and just emperor, was succeeded by his son Commodus, who was cruel and corrupt. Commodus's reign was marked by bloodshed, extravagance, and tyranny. He executed many innocent people, including his own sister and several nobles. His minister, Cleander, was equally corrupt and amassed great wealth through bribery and extortion. The empire suffered greatly during Commodus's reign, and he was eventually killed by a conspiracy involving his own ministers. The once-great empire was now plagued by corruption, violence, and instability, a far cry from the wisdom and virtue of Marcus Aurelius.
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5-1 Marcus Aurelius, a wise emperor, was succeeded by his cruel son Commodus. Commodus executed many innocents, including his sister and nobles. His minister Cleander was corrupt, amassing wealth through bribery and extortion. The empire suffered greatly during Commodus's reign, marked by bloodshed, extravagance, and tyranny. He was eventually killed by a conspiracy involving his own ministers. The once-great empire was now plagued by corruption and violence, a far cry from Marcus's wisdom and virtue. Commodus's reign was a decline into darkness, forgetful of his father's virtues and the empire's former glory.
5-2 Marcus Aurelius's son Commodus succeeded him, but was cruel and corrupt. He executed many innocents, including his sister and nobles. His minister Cleander amassed wealth through bribery and extortion. The empire suffered greatly during Commodus's reign, marked by bloodshed, extravagance, and tyranny. He was eventually killed by a conspiracy involving his own ministers. The once-great empire was plagued by corruption and violence, a far cry from Marcus's wisdom and virtue. Commodus's reign was a decline into darkness, forgetful of his father's virtues and the empire's former glory, and marked by his own brutal and selfish rule.
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6-1 The text describes the reign of Emperor Severus and his two sons, Caracalla and Geta. Severus, a wise and just ruler, appoints his sons as co-emperors, hoping to reconcile their differences. However, their rivalry and hatred for each other lead to a division of the empire, with Caracalla ruling the West and Geta the East. Caracalla eventually has Geta murdered, and then orders the deaths of thousands of people connected to his brother. The reign of Caracalla is marked by brutality, paranoia, and guilt, ultimately leading to his own downfall. The text highlights the decline of the Roman Empire, once great and united, now divided and plagued by corruption and violence.
6-2 Emperor Severus, wise and just, appoints his sons Caracalla and Geta as co-emperors, hoping to reconcile their differences. However, their rivalry and hatred lead to a division of the empire, with Caracalla ruling the West and Geta the East. Caracalla has Geta murdered, then orders the deaths of thousands connected to his brother. His reign is marked by brutality, paranoia, and guilt. The empire, once great and united, is now divided and plagued by corruption and violence. Severus's hopes for a united empire are shattered, and his sons' rivalry leads to a dark period in Roman history.
6-3 Emperor Severus appoints his sons Caracalla and Geta as co-emperors, hoping to reconcile their differences. However, their rivalry leads to a division of the empire, with Caracalla ruling the West and Geta the East. Caracalla has Geta murdered, then orders the deaths of thousands connected to his brother. His reign is marked by brutality, paranoia, and guilt. The empire is divided and plagued by corruption and violence. Severus's hopes for a united empire are shattered, and his sons' rivalry leads to a dark period in Roman history. Caracalla's reign is a decline into darkness and tyranny.
6-4 Emperor Severus appoints his sons Caracalla and Geta as co-emperors, but their rivalry leads to division and violence. Caracalla has Geta murdered and orders the deaths of thousands connected to him. His reign is marked by brutality, paranoia, and guilt. The empire is divided and plagued by corruption and violence. Severus's hopes for a united empire are shattered. Caracalla's reign is a decline into darkness and tyranny, marked by bloodshed and fear. The once-great empire is torn apart by the sons' rivalry, leaving a legacy of destruction and chaos.
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7-1 Emperor Severus appoints his sons Caracalla and Geta as co-emperors, but their rivalry leads to division and violence. Caracalla murders Geta and orders thousands of deaths. His reign is marked by brutality, paranoia, and guilt. The empire is divided and plagued by corruption and violence. Severus's hopes for unity are shattered. Caracalla's reign is a dark descent into tyranny, marked by bloodshed and fear. The once-great empire is torn apart by the sons' rivalry, leaving a legacy of destruction and chaos. The Roman Empire's decline begins with the tragic consequences of their fraternal strife.
7-2 Emperor Severus appoints sons Caracalla and Geta as co-emperors, but their rivalry leads to division and violence. Caracalla murders Geta and orders thousands of deaths. His reign is marked by brutality, paranoia, and guilt. The empire is divided and plagued by corruption and violence. Severus's hopes for unity are shattered. Caracalla's reign descends into tyranny, marked by bloodshed and fear. The empire's decline begins with the tragic consequences of their fraternal strife. The once-great empire is torn apart, leaving a legacy of destruction and chaos. Severus's failed attempt at unity leads to a dark era in Roman history.
7-3 Philip, seeking to distract from his crimes, celebrated the secular games with grandeur. This ancient tradition, revived by Augustus, was now in its fifth cycle, marking 1,000 years since Rome's founding. The ceremonies, excluding slaves and strangers, featured mystic sacrifices, music, and dances. Twenty-seven noble youths and virgins implored the gods to maintain Rome's virtue, felicity, and empire. The spectacle dazzled the multitude, while the reflective few pondered the empire's past and future. Despite appearances, the Roman empire was in decline, its strength and discipline waning, leaving it vulnerable to barbarian threats.
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8-1 Tacitus describes the Romans' domestic troubles and external threats from enemies like the Germans and Parthians. As Rome declined, barbarian tribes attacked its provinces, establishing themselves within the empire. To understand these events, it's essential to know the character, forces, and designs of these nations. In ancient times, Asia was home to populous cities and extensive empires, while Europe was still a forest inhabited by savages. The Persians, under Artaxerxes, defeated the Parthians and established a new dynasty, which ruled until the Arab invasion. This revolution had a significant impact on the Romans, who faced a formidable new enemy in the Persians.
8-2 Tacitus describes Rome's domestic troubles and external threats from enemies like the Germans and Parthians. As Rome declined, barbarian tribes attacked its provinces, establishing themselves within the empire. To understand these events, it's essential to know the character and designs of these nations. The Persians, under Artaxerxes, defeated the Parthians and established a new dynasty. This revolution had a significant impact on the Romans, who faced a formidable new enemy. The Persians' religion, based on Zoroaster's teachings, emphasized the struggle between good and evil. Their empire, under Artaxerxes, sought to restore the splendor of Cyrus' reign.
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9-1 Ancient Germany, excluding the province west of the Rhine, extended over a third of Europe. Various tribes of one nation inhabited the region, with a common origin and language. The climate was colder than it is today, with frozen rivers and intense frost. The reindeer, native to the Hercynian forest, has since disappeared from the region. The harsh climate formed the physical strength and bravery of the Germans, who were taller and more robust than southerners. They excelled in violent exertions but were unsuited to patient labor. Their hardiness made them formidable enemies to the Romans.
9-2 Ancient Germany covered a third of Europe, inhabited by various tribes of one nation with a common origin and language. The climate was colder, with frozen rivers and intense frost. The reindeer, native to the Hercynian forest, has since disappeared. The harsh climate formed the physical strength and bravery of the Germans, who were taller and more robust than southerners. They excelled in violent exertions but were unsuited to patient labor. The Romans found them formidable enemies. Germany's climate and people were distinct from the Roman provinces, making them a force to be reckoned with in European history.
9-3 Ancient Germany covered a third of Europe, inhabited by tribes with a common origin and language. The climate was colder, with frozen rivers and intense frost. The reindeer, once native to the Hercynian forest, has since disappeared. The harsh climate formed the Germans' physical strength and bravery. They were taller and more robust than southerners, exceling in violent exertions but not patient labor. The Romans found them formidable enemies. Germany's distinct climate and people made them a significant force in European history. The region's cold, dark winters and dense forests shaped the Germans' way of life.
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10-1 The Roman Empire was plagued by barbarous invaders and military tyrants from the secular games of Philip to the death of Emperor Gallienus. The historian faces difficulties due to the scarcity of authentic memorials and the need to collect, compare, and conjecture. The successive murders of emperors loosened allegiance between the prince and people, and the rebellion against Philip broke out in 249 among the legions of Maesia. Decius, a senator, was chosen to restore peace and discipline to the army, and he eventually became emperor after Philip's death. The Goths, a great people, were first mentioned in this period and later broke the Roman power, sacked the Capitol, and reigned in Gaul, Spain, and Italy.
10-2 The Goths, possessing fertile Ukraine with its navigable rivers and forests, resisted settling there, preferring Roman territories like Dacia. The weakened Roman Empire faced Gothic invasions, Decius's efforts, and Valerian's ascension amid internal strife. Gallienus and Valerian battled foreign threats: Franks, Alemanni, Goths, and Persians. Franks, rooted in Lower Rhine and Weser regions, formed a confederacy around 240 CE for liberty and plunder, contrasting Swiss unity. Their raids persisted despite treaties, defining their restless nature against Rome's declining order under Valerian and Gallienus' tumultuous rule.
10-3 The Romans faced constant threats from the Germans of Lower Germany, necessitating Gallienus's presence. His co-rule with Salonius from Treves showcased imperial might while Posthumus led armies, later betraying Valerian. Medals boasted his victories, but Franks breached the Rhine, ravaging Spain. Suevi rituals at Sonnenwald, birthplace myths, and unique hairdos set them apart. Caracalla met Suevi hordes at Mein, fostering Alemanni. Goths plagued Danube's borders, pillaging Pontus and Bithynia, annexing Bosphorus. From treacherous Cyzicus to plundered Athens, Gothic might spread. Gallienus curtailed Alemanni at Milan, while marrying Pipa. Gothic fleets sacked Trebizond, ravaged Greece, and menaced Italy, only to retreat. Their banded raids wielded terrors and wealth in equal measure, echoed in future conquests.
10-4 In the annals of human calamities, individual deaths and even the ruin of famous structures often receive indifferent disregard. Yet, the temple of Diana at Ephesus, repeatedly restored, met its final destruction by Gothic hands, a marvel of marble columns and Praxiteles' sculptures. Though smaller than St. Peter's, it stood as a wonder, revered by Persians, Macedonians, and Romans. Amidst these epochs, Gothic invaders, disdainful of foreign beliefs, allegedly spared Athens' libraries, claiming that Greek learning hindered martial spirit—a claim at odds with history, where eras of enlightenment often coincided with military virtue.
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11-1 During Valerian and Gallienus's reigns, the Roman Empire was nearly destroyed by internal and external turmoil. It was revitalized by a series of military leaders from Illyricum: Claudius, Aurelian, Probus, and Diocletian. They reestablished discipline, strengthened frontiers, and were celebrated as restorers of the Roman world. Gallienus's death led to Claudius's rise, who overcame the Gothic threat and laid the groundwork for restoring the empire. His successor, Aurelian, continued these efforts, maintaining strict military discipline and achieving significant victories, ultimately restoring the empire's stability and territorial integrity.
11-2 After Claudius’ death, the Goths seized the opportunity to cross the Danube and invade Roman territories. Aurelian faced them in a fierce battle that ended inconclusively. Exhausted by years of conflict, both sides agreed to a treaty. The Goths provided auxiliaries for the Roman army and were allowed to retreat peacefully. Aurelian also tactically withdrew Roman forces from Dacia, ceding it to the Goths and Vandals. This led to a more stable relationship between Rome and the barbarians, with Dacia serving as a buffer against northern invasions. Aurelian’s prudent actions reinforced the empire's defenses.
11-3 After a victorious campaign against Gothic raiders, the Palmyrene prince returned to Emesa, Syria, where he fell victim to treachery. His nephew, Maeonius, angered by a perceived insult, assassinated him. Zenobia, his widow, seized power, extending Palmyra's dominion over Egypt. Her reign, marked by wise and resolute governance, was eventually challenged by Emperor Aurelian. Despite fierce resistance, Zenobia was captured, and Palmyra was subdued. Aurelian celebrated his triumph with grand ceremonies, showing mercy to Zenobia, who lived in Rome thereafter. This victory restored stability to the Roman Empire, showcasing Aurelian’s military prowess and leadership.
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12-1 The fate of Roman emperors, whether they led lives of virtue or vice, often ended in treason and murder. Aurelian’s death had remarkable consequences. His legions admired and avenged him, punishing the conspirators and seeking the Senate’s help to appoint a successor. The Senate hesitated to select a new emperor, leading to a period of calm anarchy for eight months. Ultimately, they chose the elderly senator Tacitus, whose brief reign was marked by efforts to restore stability and address external threats. His death and the subsequent brief usurpation by Florianus highlighted the challenges of maintaining order in a tumultuous empire.
12-2 The Roman Empire faced numerous challenges, including barbarous invaders and military tyrants. Historical records are scarce, making it difficult to narrate this period. Successive emperor murders led to a loosening of allegiance between rulers and subjects. The Goths, a powerful people from Scandinavia, emerged during this time. They were known for their martial fanaticism and lightning-fast raids. The Goths significantly impacted the empire, eventually breaking Roman power and reigning in various territories. Their legacy endured, shaping European history. Origins and exploits remain mysterious, fueling ongoing fascination.
12-3 The Roman Empire was thrown into turmoil after the death of Emperor Carus. His sons, Carinus and Numerian, were left to navigate the treacherous waters of imperial politics. Carinus, the elder, was consumed by luxury and cruelty, while Numerian, the younger, was gentle and virtuous. Numerian's death led to a power struggle, and the Praetorian prefect, Arrius Aper, attempted to seize control. However, the army discovered Numerian's corpse and accused Aper of murder. Diocletian, commander of the bodyguards, was chosen as the new emperor and promptly executed Aper. Carinus was eventually killed by a tribune seeking revenge.
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13-1 Carinus, son of Emperor Carus, was a cruel and luxurious ruler. He abandoned himself to pleasure and indulged in vanity. Carinus married and divorced nine wives, leaving them pregnant. He hated those who remembered his former obscurity and persecuted his school-fellows. The palace was filled with singers, dancers, and prostitutes. Carinus preferred doorkeepers and favorites to senators and ministers. When Carus died, Carinus's conduct worsened. He exhibited the Roman games with splendor, but his reign was marked by extravagance and cruelty. His eventual downfall was a result of his own vices and the intrigue of Diocletian, who succeeded him as emperor.
13-2 Britain’s main threat came from within; as long as loyalty and discipline were maintained, external invasions by the Scots or Irish posed minimal risk. Diocletian’s strategy involved creating internal conflicts among barbarian tribes and fortifying Roman frontiers. He established strongholds from Egypt to Persia and rebuilt defenses across Europe. This policy curbed barbarian incursions and shifted conflicts away from Rome. Diocletian’s approach to managing conquered peoples involved integrating them into Roman society while denying them military power. In the East, he expanded Roman influence through diplomatic and military actions, including the restoration of Armenian independence and a decisive campaign against Persia.
13-3 The Roman Empire's power struggle led to Diocletian's rise to emperor. He assembled an army in Syria and eventually met with Galerius, who had defeated the Persians. They received an ambassador from the Persian king, Narses, seeking peace. Galerius was furious, recalling the Persians' past cruelty to Roman emperor Valerian. Diocletian, however, sought a moderate peace. The emperors proposed terms, including the cession of Mesopotamia and five provinces beyond the Tigris to Rome. Narses agreed, and a lasting peace was secured. This treaty marked a significant turning point in Roman-Persian relations, with the empire's dominance evident.
13-4 Diocletian, a Roman emperor, assembled an army in Syria and eventually met with Galerius, who had defeated the Persians. An ambassador from the Persian king, Narses, sought peace. Galerius was furious, recalling the Persians' past cruelty to Roman emperor Valerian. Diocletian sought a moderate peace, proposing terms including the cession of Mesopotamia and five provinces beyond the Tigris to Rome. Narses agreed, securing a lasting peace. This treaty marked a significant turning point in Roman-Persian relations, showcasing the empire's dominance. The terms also included the restoration of Tiridates to the Armenian throne and the establishment of a boundary along the Aboras River.
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14-1 Diocletian and Galerius, Roman emperors, met after Galerius' victory over the Persians. An ambassador from Narses, the Persian king, sought peace. Galerius recalled the Persians' past cruelty, but Diocletian sought a moderate peace. The terms included Mesopotamia and five provinces beyond the Tigris going to Rome, restoring Tiridates to the Armenian throne, and setting the Aboras River as the boundary. Narses agreed, securing a lasting peace. This treaty showcased the Roman Empire's dominance and marked a significant turning point in Roman-Persian relations. The emperors' wise leadership ensured a durable peace, stabilizing the region.
14-2 Constantine and Maxentius, though not allies, faced a common enemy and considered an alliance. Maximian, despite his age, crossed the Alps to unite with Constantine, giving him his daughter Fausta in marriage. As tensions rose, Galerius invaded Italy, seeking revenge but met resistance. Constantine, careful in his approach, observed the unfolding conflict, ultimately defeating his rivals. Galerius's army retreated, plundering Italy. Meanwhile, Maximian's ambitions led to his downfall and death. The political landscape saw shifts in alliances and power struggles, with Constantine emerging as a significant figure. His reign, though marked by some controversy, brought stability to his territories.
14-3 Hannibal’s crossing from Gaul to Italy required pioneering through untouched mountains and hostile tribes. The Alps, now fortified with citadels, were then a natural barrier. In Constantine's era, these mountains had become more accessible due to Roman roads and civilized local inhabitants. Constantine preferred the Cottian Alps route, surprising his enemies with swift attacks. At Turin, he decisively defeated Maxentius’s forces, and after significant sieges and battles, including at Verona and Rome, Constantine ultimately prevailed. His victories led to the downfall of Maxentius, the abolition of the Praetorian Guard, and significant political and military reforms throughout Italy.
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15-1 The rise of Christianity was a significant event in the history of the Roman Empire. Despite persecution, Christianity spread rapidly, aided by its pure teachings, miraculous powers, and the union of its followers. The inflexible zeal of Christians, derived from Judaism, played a crucial role. While the Roman Empire declined, Christianity grew, eventually becoming the dominant religion. Its influence extended beyond the empire's borders, shaping European society and culture. The historian must acknowledge the mixture of error and corruption that Christianity acquired over time, but its enduring legacy is a testament to its profound impact on human history.
15-2 The separation of Christianity from Judaism was a gradual process. Jewish converts to Christianity, like the Nazarenes, respected Jesus as a prophetic teacher but adhered to Jewish ceremonies. They argued that if God intended to abolish these rites, he would have done so clearly. However, the Gentiles rejected these ceremonies, and the Nazarenes eventually renounced them to join the Catholic Church. The Ebionites, who refused to abandon Jewish practices, were deemed heretics and excluded from salvation. The Gnostics, who emerged later, rejected the Mosaic law and Jewish scriptures, instead blending Christianity with oriental philosophy.
15-3 The early Christians believed it was their duty to avoid idolatry, which was deeply ingrained in everyday life. They struggled to participate in social events, commerce, and art without being exposed to idolatrous practices. Even seemingly innocent customs, like decorating doors with lamps and laurel, were viewed with suspicion due to their association with household gods. The Christians' zeal for their faith led them to protest against these practices, fortifying their attachment to the gospel. Their belief in the immortality of the soul was rooted in divine revelation, as philosophical and religious teachings of the time offered limited and conflicting views on the subject.
15-4 The ancient doctrine of the Millennium was tied to Christ's second coming. It was believed that after 6,000 years, a 1,000-year Sabbath would begin, and Christ would reign on earth with the saints. A New Jerusalem would be built, with a garden of Eden and supernatural abundance. This hope was widespread and contributed to Christianity's progress. But when the church was established, the doctrine was rejected as heresy. A prophecy that supported the sentiment was nearly excluded from the sacred canon. While Christians awaited a triumphant reign, they also predicted calamities for the unbelieving world, including Rome's destruction by fire.
15-5 The primitive Christians demonstrated their faith through virtues like repentance and the desire to support their community's reputation. Critics accused Christians of attracting criminals, but this criticism actually honors the church. Many saints were former sinners who devoted themselves to virtue and penitence. As a small society, the church's character relied on its members' behavior, encouraging them to watch over each other. Christians were bound to abstain from crimes and lived austerely, practicing chastity, temperance, and humility. Their faults came from excess virtue, like self-mortification and patience. This sublime doctrine commanded veneration but not suffrage from worldly philosophers.
15-6 The primitive Christians' love of action led them to govern the church, adopting internal policies and appointing ministers. This led to a spirit of patriotism and ambition, as they sought to raise themselves or friends to honors and offices. The church's government became a prize to be won, with hosts of turbulent passions. The episcopal form of government emerged, with presbyters and bishops guiding congregations. The bishop's office evolved, becoming a perpetual magistracy with a president to execute duties. This episcopal form spread, sanctioned by antiquity, and revered by powerful churches in the East and West.
15-7 The primitive Christians' enthusiasm eventually gave way to a more natural state, and their love of action found a new outlet in governing the church. They adopted internal policies and appointed ministers, fostering a spirit of patriotism and ambition. The church's government became a prize to be won, with individuals seeking to advance themselves or their friends. Turbulent passions emerged, mirroring those of the Roman Republic. The episcopal form of government evolved, with bishops and presbyters guiding congregations. This system spread, gaining acceptance across the empire and becoming a cornerstone of Christian governance.
15-8 The apostle of the Gentiles spread the gospel in the provinces from the Euphrates to the Ionian Sea. His disciples cultivated the seeds he scattered, and during the first two centuries, the most significant body of Christians was in these limits. The seven churches of Asia, Ephesus, Smyrna, Pergamus, Thyatira, Sardes, Laodicea, and Philadelphia, were immortalized in the Apocalypse. Christian republics were established in Corinth, Sparta, and Athens. The Greek and Asiatic churches flourished, and even heretics like the Gnostics served as a testimony to the orthodox church's strength. The writings of Lucian and Pliny attest to the spread of Christianity in the East.
15-9 The progress of Christianity was likely exaggerated by both Christians and non-Christians. Origen, a reliable source, reported that the number of Christians was insignificant compared to the larger population. The actual number of Christians is unknown, but it's estimated that more than 50,000 Christians lived in Rome alone. Despite their small numbers, Christians were united and passionate, which made them appear more numerous than they were. The church attracted people from all walks of life, including the lower classes, but also some wealthy and educated individuals. Christianity spread despite persecution and persecution.
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16-1 The sixteenth chapter ingeniously yet disgracefully excuses Roman magistrates' cruelties against Christians, displaying prejudice unworthy of a philosopher. Instead of condemning Cyprian's unjust execution for refusing to sacrifice to Jupiter, it highlights trivial politeness. This leniency contrasts with Dr. Robertson's criticism for his stance on Spanish tyrants in America. Such tolerance reveals the eighteenth century's anti-Christian sentiment. Considering Christianity's purity, one would expect respect, not persecution, from Roman authorities who tolerated polytheism. Yet Christians faced severe punishment, unlike Jews, because they rejected all gods except their own, challenging both societal norms and state power.
16-2 History should record past events for future generations without excusing tyrants or justifying persecution. Early emperors, less harsh towards Christians, contrast with later sovereigns who violently suppressed religious dissent. Emperors like Charles V or Louis XIV might have understood conscience and faith, unlike Roman rulers who couldn’t fathom Christian resilience against state traditions. Early Roman persecution of Christians was less severe, driven by pragmatic policy rather than zealotry, leading to intermittent peace for the church. Nero’s infamous cruelty towards Christians, falsely blamed for Rome’s fire, reflected broader public scapegoating rather than genuine religious intolerance.
16-3 The Roman Emperor Trajan's response to Christians revealed a mix of justice, humanity, and religious policy. He prioritized protecting the innocent over punishing the guilty, and prohibited anonymous accusations. Accusers had to provide evidence and specify details, making it difficult to prosecute Christians. The emperor's edicts protected Christians from mob violence and irregular accusations. Even when convicted, Christians could choose life over death by renouncing their faith. Magistrates often showed leniency, using persuasion and torture only when necessary. The number of martyrs was relatively small, and many Christians escaped persecution altogether.
16-4 When Valerian and Gallienus were consuls, Paternus, the African proconsul, ordered Cyprian to abandon Christianity or face punishment. Cyprian, steadfast in his faith, was exiled to Curubis. He later returned, anticipating martyrdom. Arrested and given a final chance to renounce his faith, Cyprian refused. The proconsul sentenced him to beheading for opposing Roman gods. As Christians expressed their support, Cyprian was escorted to execution. His calm acceptance, the public mourning, and the dignified funeral illustrated his lasting impact. His martyrdom was a testament to his devotion and the admiration of early Christians for their faith’s defenders.
16-5 Tertullian's apology highlights two ancient, singular, yet suspicious instances of imperial leniency: Tiberius's edicts protecting Christians and Marcus Antoninus's favor after a miraculous event. The skepticism arises from Pontius Pilate's report to Tiberius, the latter's sudden respect for Jesus despite disdain for religion, and the absence of these events in Greco-Roman histories. Marcia's protection under Commodus contrasts with Marcus Aurelius's persecution. Severus's brief tolerance ended with Christian growth. Philip's rumored conversion and Gallienus's edict were favorable, but Decius persecuted, and Valerian wavered. Diocletian initially tolerated Christians but later intensified persecution amid rising Christian influence and philosophical backlash.
16-6 Diocletian and Constantius leaned towards toleration, but Maximian and Galerius despised Christians. Educated only in warfare, they retained soldierly superstitions. Though they obeyed imperial laws publicly, secret persecutions happened in camps and palaces, exploiting Christian zeal. Maximilianus was executed for rejecting soldiering, and Marcellus for refusing his centurion role. Amid Diocletian's leniency, Galerius intensified Christian exclusion, sparking fear of their growing influence. Nicomedia's church was razed; Galerius wanted Christians burned alive, but Diocletian hesitated. Severe penalties targeted Christians; their books were burnt, properties seized. Despite resistance, persecution spread, bolstered by suspicion after palace fires. Even Pagan mercy faced peril for shielding Christians.
16-7 Diocletian's edicts against Christians led to varying enforcement across the empire. Constantius, Caesar at the time, softened persecution in Gaul (including Britain), protecting Christians from mob violence and legal harshness. Conversely, Datianus in Spain zealously followed imperial decrees, leading to some martyrdoms. Constantius' later elevation to Augustus allowed him to promote tolerance more openly, laying groundwork continued by his son, Constantine. Maxentius' rule in Italy and Africa offered a brief respite, his treatment of Christians less severe than his tyranny towards others. Galerius' initial fervor waned, eventually issuing an edict of toleration with Licinius and Constantine, marking a pivotal shift towards Christian acceptance.
16-8 The number of Christian martyrs under Diocletian’s edicts remains uncertain. While legend claims vast casualties, Eusebius suggests nine bishops and ninety-two martyrs in Palestine. Extrapolating, this totals around fifteen hundred empire-wide over ten years, approximating an annual rate of 150. Across Italy, Africa, and Spain, the total may approach two thousand. Despite these figures, Christian-on-Christian persecution in later centuries, notably during the Reformation, exceeded ancient martyrdoms. Grotius cites over 100,000 Protestant executions in the Netherlands alone, eclipsing early Christian losses. Such comparisons challenge historical credibility, urging scrutiny of sources and caution in assessing ancient martyrologies.
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17-1 Constantine's reign saw Licinius as his final rival and captive, marking the triumph of his dynasty. Under his rule, Rome witnessed a new capital, policy, and religion, shaping future generations. His era overflowed with pivotal events, demanding meticulous chronology for clarity. Political reforms for stability preceded the recounting of wars and shifts hastening Rome's decline. A novel division into civil and ecclesiastical realms highlighted Christian victories and discord, rich in lessons of piety and controversy. Post-Licinius, Constantine strategized a city's birth from Byzantium, envisioning a bastion transcending his empire and faith. Such ambitions underscored his legacy amid geopolitical transformations and cultural innovations.
17-2 Constantine, aiming to immortalize his rule, lavished vast resources on Constantinople's construction: 2.5 million pounds funded walls, porticos, aqueducts. Materials, like marble from Proconnesus, were plentiful, aided by sea transport. Architects, despite lacking Pericles' era skill, adorned the city with artworks pillaged from Greece and Asia. The Forum, atop a hill, featured a circular design, triumphal arches, statues, and a column topped by a bronze Apollo. The Hippodrome, 400 by 100 paces, once hosted serpentine columns and obelisks, now lost. Zeuxippus' baths, enriched by Constantine, symbolized the city's opulence, growing to rival Rome, drawing elites and artisans, as the new capital burgeoned under imperial patronage.
17-3 The Roman pride in power initially left ceremonial grandeur to the East. But as freedom waned, Asian court customs seeped in. Personal merit faded under imperial despotism, replaced by strict rank and title hierarchy from throne-seated slaves to power's tools. A divine-like hierarchy emerged, exacting in rank and ceremony, debasing Latin purity with grandiose flattery. Officials, even the emperor, were adorned with titles like "Your Sincerity," "Your Eminence," in elaborate displays of power. Consuls, once free state leaders, now mere imperial symbols, wielded ritualized authority in public festivities. The Patricians lost their noble distinction, their ranks diluted in a changing empire, yet their titles endured in imperial service, a nod to past glories.
17-4 In the imperial hierarchy, those titled Respectable formed a tier between illustrious praefects and provincial magistrates. Proconsuls of Asia, Achaia, and Africa held preeminence due to ancient dignity; appeals to praefects marked their dependence. Empire governance divided into thirteen Dioceses, each akin to a powerful kingdom. The count of the east managed the first Diocese with 600 staff. Augustal proefect of Egypt retained title and unique powers. Twelve vicars governed remaining Dioceses. Roman armies' lieutenant-generals held Respectable rank. Civil magistrates, drawn from law, upheld justice. Diocletian’s policy crumbled the empire into 116 provinces, each with costly administration. Constantine bemoaned corrupt justice; promoted lawyers to key roles, aiding governance decay.
17-5 The Roman Empire increasingly relied on Barbarian soldiers, essential yet perilous. Scythians, Goths, and Germans joined both auxiliaries and legions, mingling with Romans and adopting their ways. Promoted based on military skill, their ascent reshaped Roman leadership, even holding high commands against their kin. Constantine broke tradition, honoring deserving Barbarians with consulship. The palace and army were dominated by Franks, unified and proud, overshadowing Roman officials. Meanwhile, the Imperial bureaucracy flourished: eunuchs managed the emperor’s private quarters, and quaestors governed finances and legislation. Posts and roads enhanced communication but were misused for espionage and oppression. Torture was common, especially for treason, eroding civil liberties despite exemptions for some.
17-6 The term "indiction" in the Middle Ages, derived from Roman tributary practices, marked the chronology. Emperors signed purple-inked edicts, "indictions," posted across diocesan cities two months prior to September 1st. Originally a measure of tribute for yearly payments, indiction adapted to levy based on state needs. Finances' execution involved Praetorian prefects managing imposed taxes. Assessing provinces, cities, individuals, the process filled Imperial treasuries annually. Census' detail, every 15 years, surveyed lands, with produce like wine, oil, and cattle taxed for Imperial use. Though oppressive, it maintained state function until Barbarian influence and economic decline reshaped policy and contribution terms.
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18-1 Constantine's legacy is polarized between adulation and condemnation. Christians laud him as the champion of their faith, while critics liken him to despised tyrants. His towering stature and dignified presence captivated many, his military prowess and administrative diligence were renowned. Yet, as his reign progressed, he succumbed to opulence and excess, straining the empire's finances. His treatment of Crispus, unjustly executed amidst suspicions stoked by court intrigue, tainted his later years. Despite attempts to reconcile his legacy's conflicting hues, Constantine remains an enigmatic figure, a blend of ambition and downfall, whose actions reverberate through history's judgments of power and its pitfalls.
18-2 After Crispus's death, the succession fell to Fausta's three sons—Constantine, Constantius, and Constans. Each was made Caesar in their tenth, twentieth, and thirtieth year respectively, by their father's favoritism. Constantine further risked stability by elevating nephews Dalmatius and Hannibalianus; the latter even granted the title "King," unprecedented and controversial. Educated for rule, the princes excelled in martial and intellectual pursuits. Constantine's death left them as heirs, each governing distinct regions—Constantine in Gaul, Constantius in the East, Constans in the West, Dalmatius on the Gothic frontier, and Hannibalianus in the East. Constantine's reign saw relative peace, marred only by minor uprisings and involvement in Gothic and Sarmatian conflicts.
18-3 The dying emperor entrusted Constantius with his funeral, given his close proximity in the East, away from his brothers in Italy and Gaul. Upon seizing Constantinople, Constantius reassured his kin with an oath for their safety, then sought release from a rash vow by employing fraud. The Bishop of Nicomedia supplied a forged will, accusing his brothers of poisoning their father. Soldiers, judge and executioner, massacred uncles, cousins, and others. Amid alliances like Constantius marrying his uncle's daughter, and sister to cousin, family ties were meaningless. Of many, only Gallus and Julian survived. Constantius, burdened with guilt, later showed fleeting remorse.
18-4 The fate of Constans was delayed, and vengeance for his brother's death fell to a domestic traitor. Constantine's flawed system showed in his sons' weak rule, losing people's esteem. Constans' pride in undeserved victories was marred by incompetence. His favoritism towards German captives was scandalous, aiding Magnentius, a soldier of Barbarian descent, to seize power amid public discontent. Magnentius' troops, Jovians and Herculians, led the coup at Autun. Marcellinus funded seduction; soldiers broke hereditary servitude for an able ruler. Magnentius crowned emperor, hunted Constans but killed his son. West's provinces backed Magnentius; Constantius, rallied by the murdered Constans' shade, rejected peace; Vetranio's alliance failed; Mursa's battle saw Constantius prevail, ending Magnentius.
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19-1 The divided provinces of the empire were again united by Constantius' victory, but his weak rule allowed eunuchs to dominate. These beings, products of Oriental despotism, entered Greece and Rome with Asiatic luxury, gaining influence despite earlier contempt. Eunuchs like Eusebius controlled Constantius through flattery and intrigue, exploiting justice for wealth and favor. Gallus, Constantine's nephew, survived childhood exile to become Caesar, but his reign in Antioch turned tyrannical. His cruel rule, guided by his wife Constantina, bred fear and discontent, leading to reckless acts like the brutal executions of Domitian and Montius. Eventually, Gallus' downfall came swiftly amid accusations and betrayals, ending in his execution.
19-2 After a long delay, the reluctant Caesar finally embarked on his journey to the Imperial court. Travelling from Antioch to Hadrianople with a grand retinue, he concealed his fears behind games in Constantinople. His journey hinted at danger: cities' ministers seized power, troops were kept from aiding him, and his retinue was reduced. At Hadrianople, he was ordered to stay while the Caesar rushed ahead alone. His respect faded to familiarity, and he was arrested at Petovio, then imprisoned and interrogated. Condemned by Constantius, he was beheaded. Only Julian survived, and his grace with the empress spared him, leading to his exile in Athens, where he found solace in philosophy and Greek culture.
19-3 "Forty-five flourishing cities, Tongres, Cologne, Treves, Worms, Spires, Strasburg, &c., besides a far greater number of towns and villages, were pillaged, and for the most part reduced to ashes. The Barbarians of Germany, still faithful to the maxims of their ancestors, abhorred the confinement of walls, to which they applied the odious names of prisons and sepulchers; and fixing their independent habitations on the banks of rivers, the Rhine, the Moselle, and the Meuse, they secured themselves against the danger of a surprise, by a rude and hasty fortification of large trees, which were felled and thrown across the roads."
19-4 Under these melancholy circumstances, an inexperienced youth was appointed to govern Gaul, admitting it was to display the vain image of Imperial greatness. Julian’s scholastic education left him ignorant of war and governance; he found solace in Plato’s philosophy, inspiring virtue, fame, and contempt of death. Temperance from his studies aided camp life; rejecting delicacies, he ate with soldiers. In a bitter winter, he refused fires, rising at night to work or study. Julian’s eloquence aided troop morale; his Latin mastery balanced Greek. Lacking legal training, philosophy guided his justice and equity. Despite setbacks, Julian’s vigor and Sallust’s counsel fostered military success in Gaul, overcoming challenges and earning respect.
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20-1 The establishment of Christianity by Constantine marks a pivotal domestic revolution, sparking enduring global effects. Despite varied accounts of his conversion—from Lactantius's eager proclamation to Zosimus's skepticism—the exact moment remains ambiguous. Constantine's faith evolved gradually, navigating political challenges and personal beliefs. His eventual advocacy for Christianity, underscored by the Edict of Milan and reforms favoring Christians, reshaped religious tolerance in the empire. This historical transformation, blending faith with governance, reverberates through modern religious institutions and societal values, embodying both the complexities and enduring impacts of Constantine's religious journey and policies.
20-2 Constantine's conversion to Christianity and its impact on his reign and the empire. Constantine's elevation was seen as a divine act by Christians, who believed that God had chosen him to rule. He was a soldier and a statesman who had risen to power through his military prowess and political maneuvering. His conversion to Christianity was a gradual process, influenced by his mother Helena and his advisor Bishop Eusebius. The famous vision of Constantine before the battle of Milvian Bridge, in which he saw a cross of light and heard a voice telling him to conquer under that sign, was a turning point in his conversion. He became a devout Christian and used his power to promote the religion, making it the dominant faith of the empire. The text also highlights the role of the Labarum, a military standard bearing the cross, which became a symbol of Constantine's power and the protection of God. The author suggests that Constantine's conversion was a politically savvy move, as it helped him to consolidate power and unite his empire under a single religion. However, the text also notes that Constantine's faith was sincere and that he was a devout Christian who saw himself as a servant of God.
20-3 This is a concise summary of the conversion of Constantine the Great to Christianity and the subsequent effects on the Roman Empire. Constantine was hesitant to convert to Christianity for some time, but eventually did so out of political and personal reasons. His conversion had a profound impact on the empire, as Christianity was now the favored religion. This led to a number of changes, including the building of new churches, the persecution of pagans, and the increasing power of the Christian clergy. The conversion of Constantine is a significant event in history, as it marked the beginning of the end of paganism in the Roman Empire and the rise of Christianity as the dominant religion.
20-4 The edict of Milan secured the peace and revenue of the church. Christians recovered lands and houses stripped by Diocletian's laws and acquired a title to possessions enjoyed by connivance. The emperor granted permission to bequeath fortunes to the church, and devout liberality flowed freely. Constantine's liberality increased with his faith and vices, assigning a regular allowance of corn to supply ecclesiastical charity. Christian temples displayed his piety, and the clergy enjoyed legal prerogatives, including trial by their peers. The bishop's jurisdiction was a privilege and restraint, and their arbitration was ratified by law.
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21-1 Constantine's conversion to Christianity had far-reaching consequences. He granted privileges to the clergy, built churches, and promoted Christianity throughout the empire. However, he also persecuted Heretics and dissenting sects, such as the Novatians and Donatists. The Donatist schism in Africa lasted over three centuries. Constantine's involvement in ecclesiastical affairs led to the Council of Nicea, which established the orthodox faith and condemned Arianism. The Trinitarian controversy continued to divide the empire, with Arianism spreading among the barbarian tribes. Theological disputes became intertwined with political power struggles, shaping the fate of the empire.
21-2 The Christian Revelation, completed under Emperor Nerva, revealed the secret of the Logos, who was both God and the creator of all things, incarnate in Jesus Christ. The evangelic theologian aimed to confute two heresies: the Ebionites, who saw Jesus as a prophet, and the Docetes, who denied his human nature. The divine sanction of Plato's principles encouraged Christians to study his writings, leading to a mix of truth and error. The Trinity was debated in Alexandria's philosophical and Christian schools, with even Athanasius admitting the difficulty of comprehending the divinity of the Logos.
21-3 The Christians' tender reverence for Christ and horror of profane worship led them to assert the Logos' equal divinity, while avoiding unity and supremacy violations. Theologians' writings, post-apostolic age and pre-Arian controversy, show suspense and fluctuation between opposite tendencies. Their suffrage is claimed by both orthodox and heretical parties. Critics acknowledge that even if they possessed Catholic verity, their conceptions were delivered in loose, inaccurate, and sometimes contradictory language. The degree of weakness may be measured by dogmatic confidence. Devotion inflamed philosophical indifference, and metaphors suggested fallacious prejudices.
21-4 Fourscore years after Christ's death, Bithynian Christians declared before Pliny's tribunal that they invoked Christ as a god. His divine honors have been perpetuated by various sects. Their reverence for Christ and horror of profane worship led them to assert the Logos' equal divinity, avoiding unity and supremacy violations. Theologians' writings show suspense and fluctuation between tendencies. Suffrage is claimed by both orthodox and heretical parties. Critics acknowledge loose and inaccurate language. Weakness is measured by dogmatic confidence. Devotion inflamed philosophical indifference, and metaphors suggested fallacious prejudices.
12-5 Their suffrage is claimed, with equal confidence, by the orthodox and by the heretical parties; and the most inquisitive critics have fairly allowed, that if they had the good fortune of possessing the Catholic verity, they have delivered their conceptions in loose, inaccurate, and sometimes contradictory language. The suspense and fluctuation produced in the minds of the Christians by these opposite tendencies, may be observed in the writings of the theologians who flourished after the end of the apostolic age, and before the origin of the Arian controversy.
12-6 The adventures of Athanasius deserve attention. When the church of St. Theonas was attacked, he calmly awaited death, chanting a psalm of David. The soldiers burst in, firing arrows and rushing forwards with drawn swords. Athanasius refused to desert his post until the congregation was safe. He escaped, and his hiding place was kept secret by monks. For six years, he was pursued by Constantius's forces, but he continued to write and negotiate with his friends. His exile united and animated the orthodox party, and his writings contributed to Constantius's downfall. Athanasius's perseverance and courage made him a legendary figure.
12-7 Constantius's cruel disposition was exacerbated by the tumults in his capital and the criminal behavior of a faction that opposed his authority and religion. He punished with death, exile, and confiscation. By his edict, those who refused to communicate with Arian bishops were deprived of immunities and rights. Macedonius, the Semi-Arian tyrant, exceeded his commission, administering sacraments to reluctant victims and using cruel methods to force baptism and communion. The Novatians, confused with Catholics, were attacked by Macedonius, resulting in the defeat of Roman legions by Paphlagonian peasants. Theological calamities afflicted the empire, with many imprisoned, persecuted, or driven into exile.
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22-1 The divisions of Christianity suspended the ruin of Paganism. The holy war against infidels was less vigorously prosecuted by princes and bishops, who were more immediately alarmed by domestic rebellion. Every motive of authority and fashion, interest and reason, now militated on the side of Christianity. Two or three generations elapsed before its victorious influence was universally felt. The religion of the Roman empire was still revered by a numerous people, less attached to speculative opinion than ancient custom. The superstition of the senator, peasant, poet, and philosopher was derived from different causes but met with equal devotion in the temples.
22-2 The religion which had been established in the Roman empire was still revered by a numerous people. Their zeal was provoked by the insulting triumph of a proscribed sect, and their hopes were revived by the confidence that the presumptive heir of the empire had secretly embraced the religion of his ancestors. Constantius's cruel disposition was exacerbated by tumults and opposition to his authority and religion. He punished with death, exile, and confiscation, and his edict deprived those who refused to communicate with Arian bishops of immunities and rights.
22-3 Julian's elevation to emperor was marked by his rejection of extravagance and luxury. He reduced the palace staff, dismissed eunuchs and slaves, and rejected the pomp of royalty. However, his reforms were executed with haste and severity, leading to accusations of cruelty. Julian also established a tribunal to punish crimes committed during his predecessor's reign, but it was marred by violence and factionalism. Despite his efforts to promote justice, Julian's reign was marked by controversy and bloodshed. His philosopher-emperor ideals were often at odds with the harsh realities of ruling the empire.
22-4 The generality of princes would sink to the lowest rank of society without their fortune. But Julian's personal merit was independent of his fate. He would have obtained or deserved the highest honors in any profession. His talents would have placed him beyond the reach of kings. Julian's genius was less powerful than Caesar's, and his prudence less steady than Augustus'. Yet he sustained adversity with firmness and prosperity with moderation. He connected authority with merit and happiness with virtue, making him a lover of his country and deserving of the empire.
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23-1 Julian's personal merit shone despite his fate. He would have excelled in any profession, earning the highest honors. His talents surpassed those of kings. While his genius wasn't as powerful as Caesar's, nor his prudence as steady as Augustus', he faced adversity with firmness and prosperity with moderation. Julian connected authority with merit and happiness with virtue, making him a lover of his country and deserving of the empire. His reign was marked by freedom, justice, and revival of the Roman spirit. Even faction and religious foes acknowledged his genius, sighing that the apostate Julian deserved the world's empire.
23-2 The generality of princes would sink to the lowest rank of society without their purple. But Julian's personal merit was, in some measure, independent of his fortune. Whatever his choice of life, he would have obtained, or at least deserved, the highest honors of his profession. Julian might have raised himself to the rank of minister or general. His genius was less powerful than Caesar's, and his prudence less steady than Augustus'. Yet he sustained adversity with firmness, and prosperity with moderation. His virtues shone, even in the eyes of his foes.
23-3 The walls of Jerusalem enclosed the mountains of Sion and Acra, with the temple of the Jewish nation on Moriah. After the temple's destruction, a ploughshare was drawn over the ground, and a chapel dedicated to Venus was built on the spot of Christ's death and resurrection. Constantine demolished the chapel and built a magnificent church, attracting pilgrims. The clergy multiplied these visits, exhibiting instruments of Christ's passion and the cross, which was discovered and fragmented into relics. Despite the influence of the place and belief in miracles, the inhabitants of Jerusalem were familiar with vice, and the church's wealth excited ambition.
23-4 Julian's restoration of the Jewish temple was connected to the ruin of the Christian church. He maintained religious toleration, but his contempt for Christians was evident. He excluded them from liberal allowances, transferred clerical honors to his own religion, and prohibited Christians from teaching grammar and rhetoric. The edict was applied to physicians and professors, reserving approval to himself. Julian's goal was to deprive Christians of wealth, knowledge, and power, removing them from offices and trusting pagans with government. Christians suffered under his administration, and their exclusion from education would lead to their relapse into simplicity.
23-5 Religious conflicts during the reign of Roman Emperor Julian (361-363 CE). Julian, a pagan, sought to restore traditional Roman religions and persecute Christians. He banished Athanasius, the Christian Archbishop of Alexandria, and ordered the destruction of churches. However, Julian's attempts to suppress Christianity ultimately failed, and the religion continued to spread throughout the empire. The text highlights the tensions between pagans and Christians, each believing their faith was superior and justified in their actions.
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24-1 Conflicts between Roman Emperor Julian and the people of Antioch, where he resided for a time. Julian, a pagan, sought to restore traditional Roman religions and persecute Christians, while the people of Antioch, who were mostly Christian, resisted his efforts. The text also highlights the tensions between Julian and the sophist Libanius, who was a prominent figure in Antioch and had a complicated relationship with the emperor. Despite their differences, Libanius was one of the few people in Antioch who could appreciate Julian's virtues and genius. The text ultimately portrays the conflicts between Julian and the people of Antioch as a result of their fundamentally different beliefs and values.
24-2 Roman Emperor Julian, a pagan, marched his army into Mesopotamia to restore traditional Roman religions and persecute Christians. He was met with resistance from the people of Antioch, who were mostly Christian. Julian's army consisted of 65,000 soldiers, and he led them across the Euphrates River, leaving a detachment to secure the frontier. They marched through the desert, encountering various obstacles and enemies. The army eventually reached the fertile province of Assyria, where they found ruins of an ancient wall built by the kings of Assyria. Julian's expedition aimed to conquer Persia, but he was met with resistance from the Persian general and other forces.
24-3 The Roman army, led by Emperor Julian, marched through Mesopotamia, passing through the desert and encountering various obstacles. They reached the fertile province of Assyria, which stretched from the Tigris River to the Persian Gulf. The region was known for its artificial canals, palm groves, and fertile soil, which produced wheat, barley, and dates. The army approached the ancient wall of Macepracta, built by the kings of Assyria, and prepared to face the Persian forces. Julian's expedition aimed to conquer Persia and restore Roman dominance in the region.
24-4 The province of Assyria, stretching from the Tigris to the Persian Gulf, was known for its fertility and artificial canals. The land produced wheat, barley, and dates, and was dotted with palm groves. The region was also home to numerous towns and villages, built from sun-dried bricks and bitumen. The ancient wall of Macepracta, built by the kings of Assyria, marked the boundary of the province. The Romans, led by Emperor Julian, marched through this region, intent on conquering Persia and restoring Roman dominance. The province's rich resources and strategic location made it a valuable prize.
24-5 Disaster struck Rome after Julian's death in Persia. The new emperor, Jovian, secured a hasty peace by surrendering territory and riches to the Persians. This shameful treaty enraged Romans, who felt Jovian prioritized his own safety over the empire's honor. The once-proud Roman army retreated in disarray, enduring hardship and witnessing the surrender of key cities. Though Jovian reached safety, he left a trail of Roman humiliation.
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25-1 Jovian became emperor after Julian's death. He signed a peace treaty giving up Roman land to Persia. This angered Romans who felt Jovian prioritized safety over honor. Jovian died a few months later. The throne was vacant for ten days. Valentinian was then chosen emperor. He knew the empire was too big for one ruler so he made his brother Valens co-emperor, even though Valens had no experience.
25-2 Before dividing the provinces, Valentinian reformed the empire's administration, inviting public accusations against those who had oppressed subjects under Julian. The praefect Sallust’s integrity was praised, and while Valentinian refused his resignation, many of Julian's favorites were dismissed. Procopius, escaping persecution, eventually led a rebellion but was ultimately betrayed and executed. Valentinian's reign was marked by despotism, harsh punishments, and a brutal crackdown on alleged magical practices. His severe justice hardened him to cruelty, often ordering executions for minor offenses. Valentinian's ferocity extended to enjoying the spectacle of bears devouring criminals, showing his preference for loyal yet ruthless servants.
25-3 In calmer moments, Valens and Valentinian displayed virtues akin to those of a father of their country. Valentinian's keen judgment prioritized public interest, reflecting the wisdom of the praefect Sallust. Both emperors maintained a simplicity in their lives, ensuring courtly pleasures did not burden their people. They reformed abuses from Constantius's time, and built on Julian's policies, establishing educational institutions and healthcare in Rome. Valentinian was particularly noted for his impartiality during religious disputes, focusing on governance rather than theological debates, and promoting a general religious tolerance, albeit with strict measures against magic.
25-4 When Valentinian ascended to power through the support of generals and soldiers, his military reputation and discipline were decisive factors. The pressing demand for a colleague reflected the dire state of public affairs, which Valentinian himself knew required more than one man to defend the vast and vulnerable empire. Despite the death of Julian, which emboldened enemies, Valentinian's resolve and military ingenuity maintained stability. He faced numerous threats from various fronts, including Germany, Britain, Africa, the East, and the Danube. Notably, he quelled Germanic invasions, fortified the Rhine frontier, and mitigated Saxon pirate raids, ensuring the empire's security for over a decade.
25-5 Six years after Constantine's death, his son Constans visited Britain, facing threats from Scots and Picts. Despite panegyric praise, his achievements were modest. The province suffered from foreign invasions and corrupt governance. The relief provided by Julian was short-lived, and the soldiers' neglect led to desertion and rebellion. Theodosius later restored order, secured Britain, and revitalized the province. Meanwhile, in Africa, the corrupt Count Romanus betrayed the province, leading to revolt. Theodosius, a skilled general, quelled the uprising, but his fate contrasted starkly with Romanus's impunity, reflecting the injustice and political machinations of the Roman court.
25-6 The whole country might have claimed the peculiar name of Mesopotamia, as the two rivers, the Euphrates and Tigris, approach each other. A multitude of artificial canals connected the rivers, intersecting the plain of Assyria. The uses of these canals were various and important, facilitating commerce and irrigation. The soil produced wheat, barley, and dates, and the region was famous for its leather and linen manufactures. The Romans, under Emperor Julian, marched through Assyria, seeking to conquer Persia. The province's wealth, industry, and location made it a valuable prize.
25-7 Valentinian, emperor of the West, died after a fit of rage, aged 54, during a campaign against the Quadi. His son Gratian, 17, was next in line for the throne, but a group of generals and ministers sought to install Valentinian's younger son, also Valentinian, as emperor instead. The infant prince was proclaimed emperor at just four years old, with his mother Justina as regent. Gratian, however, accepted the decision and took command of the Western empire, while the younger Valentinian and his mother resided in Italy. Gratian eventually consolidated his power and authority.
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26-1 Emperor Valentinian's death led to a succession crisis. His son Gratian, 17, was the rightful heir, but generals Mellobaudes and Equitius sought to install Valentinian's younger son, also Valentinian, as emperor. The four-year-old was proclaimed emperor with his mother Justina as regent. Gratian accepted the decision and took command of the Western empire, while the younger Valentinian and Justina resided in Italy. Gratian later consolidated his power, punishing those who had plotted against him. The empire was governed in the names of Valens and the two nephews, but Valens had little influence in the West.
26-2 The government of the Roman world was exercised in the united names of Valens and his two nephews. But the feeble emperor of the East, who succeeded to the rank of his elder brother, never obtained any weight or influence in the councils of the West. Gratian dissembled his resentment till he could safely punish or disgrace the authors of the conspiracy. He gradually confounded, in the administration of the Western empire, the office of a guardian with the authority of a sovereign. The empire was governed in the names of Valens and the two nephews, but Valens had little influence in the West.
26-3 The Roman Empire was governed by Valens and his nephews, but Valens had little influence in the West. Gratian, who had accepted the younger Valentinian as emperor, eventually consolidated his power and authority. He punished or disgraced those who had plotted against him, and took control of the Western empire. The empire was governed in the names of Valens, Gratian, and the younger Valentinian, but Gratian held the real power in the West. Valens, the feeble emperor of the East, had little say in the matters of the Western empire.
26-4 Gratian, who had accepted the younger Valentinian as emperor, eventually consolidated his power and authority. He punished or disgraced those who had plotted against him and took control of the Western empire. The empire was governed in the names of Valens, Gratian, and the younger Valentinian, but Gratian held the real power in the West. Valens, the feeble emperor of the East, had little influence in the West, and the government was effectively divided between Gratian and Valens. The younger Valentinian was only a figurehead, with his mother Justina acting as regent.
26-5 The empire was governed in the names of Valens and his two nephews. Gratian dissembled his resentment until he could safely punish or disgrace the authors of the conspiracy. He gradually confounded the office of a guardian with the authority of a sovereign. The government of the Roman world was exercised in the united names of Valens and his nephews, but Valens had little influence in the West. Gratian behaved with tenderness and regard to his infant colleague, but eventually consolidated his power and authority.
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27-1 Gratian, Roman Emperor, was celebrated for his virtues and accomplishments before the age of 20. However, his reputation declined due to a change in character and conduct. He abandoned his duties, indulging in hunting and lavish displays of wealth. The army, feeling neglected and insulted by his Scythian attire and favorites, revolted. Gratian's forces deserted him, and he was killed by the usurper Maximus. Theodosius, his brother and emperor of the East, chose not to avenge his death, instead accepting Maximus' alliance to avoid further bloodshed and instability in the empire.
27-2 Theodosius, emperor of the East, was the first to be baptized in the true faith of the Trinity. He delayed his baptism until an illness almost took his life. After his recovery, he received baptism from Acholius, bishop of Thessalonica, and issued an edict proclaiming his faith and prescribing the religion of his subjects. The edict declared that all nations under his rule must adhere to the religion taught by St. Peter, professed by Pontiff Damasus, and practiced by Peter of Alexandria. He authorized Catholics to assume their title and condemned heretics.
27-3 Theodosius, a Christian emperor, delayed his baptism until an illness almost took his life. He received baptism from Acholius, bishop of Thessalonica, and issued an edict proclaiming his faith. The edict required all subjects to adhere to the religion taught by St. Peter and professed by Pontiff Damasus and Peter of Alexandria. He authorized Catholics to use their title and condemned heretics. Theodosius' faith was unwavering, and he refused to engage with Arian doctors. A dramatic encounter with Bishop Amphilochius solidified his beliefs. He associated with orthodox bishops and abolished idol worship, earning him glory.
27-4 Theodosius was baptized by Acholius, bishop of Thessalonica, after a near-death experience. He issued an edict proclaiming his faith and requiring subjects to follow the religion taught by St. Peter and professed by Pontiff Damasus and Peter of Alexandria. He authorized Catholics to use their title and condemned heretics. Theodosius refused to engage with Arian doctors and associated with orthodox bishops. He abolished idol worship, earning him glory. His reign was marked by religious reforms. The emperor's faith was solidified by a dramatic encounter with Bishop Amphilochius, who used a parable to illustrate the importance of acknowledging the divine Son.
27-5 Theodosius was baptized and issued an edict proclaiming his faith, requiring subjects to follow the religion taught by St. Peter and professed by Pontiff Damasus and Peter of Alexandria. He authorized Catholics and condemned heretics. Theodosius refused to engage with Arian doctors and associated with orthodox bishops, abolishing idol worship. His faith was solidified by a dramatic encounter with Bishop Amphilochius, who used a parable to illustrate the importance of acknowledging the divine Son. Theodosius' reign was marked by religious reforms, earning him glory as a champion of Christianity. He successfully established orthodoxy in the empire.
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28-1 Theodosius, a Christian emperor, abolished Paganism in Rome, establishing Christianity as the dominant religion. The Roman priests, who had once held significant influence, saw their power and privileges eradicated. The temple of Victory, a symbol of Paganism, was removed from the senate, and the altar of Victory was banished. Symmachus, a senator and pontiff, petitioned the emperor to restore the altar, arguing that the ancient rites were essential to the empire's prosperity. However, Ambrose, the archbishop of Milan, opposed Symmachus, and Theodosius ultimately rejected the petition, solidifying Christianity's position in Rome.
28-2 the suppression of paganism and the destruction of temples and idols during the reign of Theodosius in the 4th century. Theodosius, a Christian emperor, prohibited sacrifices and shut down temples, confiscating their property. Many temples were destroyed, and some were converted into churches. The text also describes the violent conflicts between Christians and pagans, including the destruction of the temple of Serapis in Alexandria and the killing of pagans who resisted the destruction of their idols. The emperor's laws imposed harsh penalties for practicing paganism, including death and fines. The text presents a neutral historical account of the events without taking a side or making a value judgment.
28-3 Theodosius, a Christian emperor, suppressed paganism through laws and destruction of temples and idols. Temples were shut down, property confiscated, and many were destroyed or converted into churches. The temple of Serapis in Alexandria was demolished, and pagans who resisted were killed. Theodosius' laws imposed harsh penalties for practicing paganism, including death and fines. The suppression was violent, with Christians and pagans clashing, and pagans being forced to flee or hide their beliefs. Theodosius' actions marked the end of paganism as a legitimate religion in the Roman Empire.
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29-1 Theodosius' laws imposed harsh penalties for practicing paganism, including death and fines. The suppression was violent, with Christians and pagans clashing, and pagans forced to flee or hide their beliefs. Theodosius' actions had a lasting impact on the religious landscape. The temples of the Roman Empire were deserted or destroyed, and the old religion was gradually erased. Theodosius' persecution of pagans was a significant turning point in the history of religion, marking the end of paganism's dominance and the beginning of Christianity's reign as the official religion of the Roman Empire.
29-2 Theodosius' laws banned paganism and imposed harsh penalties, including death and fines. The suppression was violent, with Christians and pagans clashing. Pagans were forced to flee or hide their beliefs. The temples were deserted or destroyed, and the old religion was erased. This marked the end of paganism's dominance and the beginning of Christianity's reign. Theodosius' actions had a lasting impact on the religious landscape, making Christianity the official religion of the Roman Empire. The laws were enforced by his sons and grandsons, receiving applause from the Christian world.
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30-1 Theodosius' death was followed by a Gothic invasion of the Roman Empire. Alaric, a renowned Gothic leader, marched through Greece, destroying cities and slaughtering inhabitants. He bypassed Thermopylae and captured Athens, imposing a heavy ransom. The Goths then proceeded to Corinth, Argos, and Sparta, leaving a trail of destruction. Stilicho, the Roman general, eventually defeated Alaric but allowed him to escape. Alaric then negotiated a treaty with Constantinople, securing his position as master-general of Eastern Illyricum. He was later proclaimed king of the Visigoths and invaded Italy, sacking several cities and threatening Rome.
30-2 Emperor Honorius, consumed by fear, considered fleeing Milan as Alaric approached. Stilicho, his general, resisted this plan, promising to return with an army to confront the Goths. Stilicho hastened to the Rhaetian frontier, where he had dispatched troops, and repressed the enemy's advance. He selected brave youths from the Barbarian tribes, earning their respect. Stilicho then ordered remote Western troops to march to Italy's defense. The Rhine fortresses were abandoned, and Britain's legion was recalled. Alani cavalry joined the emperor's service. Stilicho's prudence and vigor shone, but the empire's weakness was exposed.
30-3 The legions of Rome, which had long since languished in the gradual decay of discipline and courage, were exterminated by the Gothic and civil wars. It was found impossible, without exhausting and exposing the provinces, to assemble an army for the defence of Italy. The prudence and vigor of Stilicho were conspicuous on this occasion, which revealed, at the same time, the weakness of the falling empire. The fortresses of the Rhine were abandoned; and the safety of Gaul was protected only by the faith of the Germans, and the ancient terror of the Roman name.
30-4 The legions of Rome, weakened by decay and civil wars, were exterminated by the Goths. It was impossible to assemble a defense army without draining the provinces. Stilicho's prudence and vigor stood out amidst the empire's weakness. The Rhine fortresses were abandoned, leaving Gaul's safety to depend on German loyalty and the lingering fear of the Roman name. The legion from Britain was recalled, and Alani cavalry joined the emperor's service. The empire's decline was evident, and Stilicho's efforts only delayed the inevitable.
30-5 In the Pyrenees, Constantine's ambition found proximity to danger justified. He solidified his throne through the conquest of Spain, where local submission underpinned Gallic praefecture governance. Theodosius's family, however, opposed him not by state or public spirit but by personal zeal. Grateful for honors from their kinsman, they armed slaves and dependents in Lusitania, only to be crushed in the Pyrenees. Honorians, troops negotiated for Spanish war, helped Constantine secure the West. Stilicho's alliance with Alaric, despite Gothic neutrality, aimed at defending Rome from Radagaisus. Stilicho’s fall at Honorius's hand marked the end of an era, the last gasp of Roman military might in Western Europe.
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31-1 The incapacity of a weak and distracted government can resemble treasonous collusion with the enemy. Even Alaric, had he been in Ravenna's council, might have advised the same disastrous policies as Honorius' ministers. Alaric, though benefiting from Stilicho's downfall, would not condone the empire's cruelty, spurred by Olympius' fanaticism. Alaric's tactics included exploiting Rome's internal strife and seeking just reparation for grievances. His descent into Italy was marked by shrewd negotiations and swift military maneuvers, culminating in a siege of Rome itself, previously inviolate for six centuries. Rome's decline was accelerated by infighting and misplaced confidence, squandering opportunities to mitigate Alaric's advance.
31-2 The legion, which had been stationed to guard the wall of Britain against the Caledonians of the North, was hastily recalled; and a numerous body of the cavalry of the Alani was persuaded to engage in the service of the emperor, who anxiously expected the return of his general. The prudence and vigor of Stilicho were conspicuous on this occasion, which revealed, at the same time, the weakness of the falling empire. The fortresses of the Rhine were abandoned; and the safety of Gaul was protected only by the faith of the Germans, and the ancient terror of the Roman name.
31-3 Fourteen centuries later, recounting the military exploits of Rome's conquerors suffices, without delving into their political motives. Alaric, amidst apparent success, may have sensed a vulnerability or feigned moderation to deceive Honorius's ministers. Seeking peace, he proposed exchanging hostages and treaties, yet his ambitions for military command and territories suggested ulterior motives. Despite setbacks like Olympius's obstinacy and the Senate's protests, Alaric persisted in negotiations, even sparing Rome initially. His sack was mitigated by sparing Christian sanctuaries and treasures, though atrocities occurred. Rome’s fall echoed through history, marked by plunder, arson, and moral quandaries amidst the clash of cultures and religions.
31-4 Only one senator perished in the massacre of Rome, but many were reduced to captives and exiles. Barbarians, needing money more than slaves, often set moderate ransoms for prisoners, with the redemption price paid by friends or charity. While captives sold legally could regain freedom, they usually had to serve for five years. Many Italian fugitives, including the noble Proba, fled to Africa. The devastation of Rome spread fear and dislocation, leading some to seek refuge in distant places. The retreat of Alaric’s Goths, though orderly, left Italy in ruins, its prosperity severely diminished by barbarian invasion.
31-5 Adolphus, brother-in-law of the deceased Gothic king, was unanimously elected as the new monarch. Initially driven by ambition to overthrow Rome, Adolphus realized the necessity of laws for a stable state. Embracing a new vision, he sought to restore the Roman Empire’s prosperity with Gothic support, securing an alliance with Rome. His marriage to Placidia, Honorius's sister, furthered his cause. Despite initial resistance, his troops conquered parts of Gaul, but his motivations remained contested. The Gothic influence persisted, marked by wealth and cultural shifts, until Italy's gradual recovery from Gothic invasions, highlighted by significant social and administrative reforms.
31-6 Spain's long peace, insulated from Roman enemies by natural and provincial barriers, marked its domestic happiness over 400 years, with few significant historical events. Even Barbarian incursions under Gallienus barely disturbed its tranquility. By the fourth century, cities like Merida, Corduba, and Seville were thriving. Spain's wealth in natural resources bolstered trade and industry, protected under Roman rule. However, with the decline of Rome, the mercenaries of the Pyrenees allowed Barbarian invasions. The subsequent conflicts led to widespread devastation, famine, and pestilence, ultimately dividing Spain among the Suevi, Vandals, and Alani, while some Spaniards preferred Barbarian rule over Roman oppression.
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32-1 The division of the Roman Empire between Theodosius's sons marked the establishment of the Eastern Empire, which endured for 1,058 years until the fall of Constantinople to the Turks. The Eastern emperors retained the titles of Caesar and Augustus, claiming succession from the original Roman rulers. Constantinople's splendor rivaled that of Persia, and the city became a center of art, learning, and luxury. Despite this, the empire suffered from corruption and weakened by despotism and superstition. Figures like the eunuch Eutropius exemplified this decay, misusing power, and inciting rebellion, ultimately leading to the decline of Roman authority in the East.
32-2 The satirist unfairly demeans history by likening Theodosius's son to a passive animal. Two emotions, fear and love, roused Arcadius. His wife Eudoxia’s pleas and the Barbarian threat led to Eutropius's condemnation. John Chrysostom's sermon saved Eutropius briefly, but he was exiled, recalled, and executed. Gainas revolted, but his army was crushed, leading to his demise. Chrysostom’s efforts against clerical corruption provoked opposition. His firm stance, however, eventually led to his exile and death, his memory later revered. The triumphant return of Chrysostom's relics signified the enduring impact of his virtuous life and eloquence.
32-3 Arcadius' successor's paternity was dubious, as Eudoxia’s illicit relations suggested Count John as Theodosius’ real father. The child was celebrated by Arcadius, but Eudoxia died young. Her death was seen as divine retribution for persecuting St. Chrysostom. Arcadius died at 31, leaving no notable achievements. Procopius claims Arcadius entrusted his son to Persian King Jezdegerd's guardianship, a unique decision criticized by Agathias. Pulcheria, Theodosius' sister, ruled the Eastern Empire for forty years. Theodosius' wife, Athenais, later Eudocia, was known for her literary works and religious devotion. Political strife led to her exile and eventual death in Jerusalem.
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33-1 During Honorius' 28-year reign, he was estranged from his brother and nephew ruling the East, leading to indifference and joy in Constantinople over Rome's woes. Placidia's adventures reunited the empires. Captured by Goths, she later ruled and influenced her husband's elevation to emperor. Her brother's misplaced affection led to her exile. Meanwhile, John usurped Honorius' throne, prompting Theodosius to reclaim it for Placidia's son, Valentinian III. He rose to Augustus, marrying Theodosius' daughter. Placidia ruled in Valentinian's minority but failed to match the virtues of her predecessors, with generals Aetius and Boniface marking Rome's last defense before the Vandal invasion of Africa.
33-2 Boniface skillfully prolonged the siege of Hippo for fourteen months, and the Vandals retreated due to famine. Placidia sought aid from the Eastern ally, and with combined forces, Boniface battled the Vandals, losing Africa. Genseric’s slow conquest of Africa faced internal conspiracies and revolts. Carthage, a wealthy metropolis, fell to Genseric, who imposed harsh reforms. He punished resistance severely and redistributed lands among his followers. The fall of Carthage displaced many, like Maria, a noblewoman sold into slavery but later rescued. The legend of the Seven Sleepers, a tale of miraculous preservation, reflects on the profound changes in human affairs over time.
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34-1 The Western world faced oppression from the Goths and Vandals, fleeing the Huns. The Huns, despite spreading from the Volga to the Danube, were plagued by internal discord. Under Attila, they became a global terror, degrading their dignity for spoils and waging war against both East and West. Emperors struggled to repel them, often yielding to their demands. Attila's empire, marked by fear and superstition, spanned Germany to Scythia. Despite vast conquests, Attila's forces, lacking the art of siege warfare, relied on overwhelming invasions. His brutal campaigns and strategic cunning positioned him as a formidable adversary, remembered as the Scourge of God.
34-2 The Huns significantly depopulated Roman provinces by taking many captives during their invasions. These captives were dispersed among Attila’s hordes, with their value assessed by uneducated Barbarians. Skilled in various trades, some captives became valuable assets. The Huns despised the complex Roman laws and valued practical skills over intellectual ones. They respected physicians and feared disease, leading them to esteem medical captives highly. Priscus’s account reveals a diverse perspective on the declining Roman Empire, highlighting oppressive taxes, ineffective protection, and widespread corruption, which contrasted starkly with the relative freedom and reward for diligence among the Huns.
34-3 I am unable to form a satisfactory theory regarding the connection of these poems with their historical context or origin period. Despite the efforts of Schlegels, Grimms, P. E. Muller, Lachman, and others, including Mr. Herbert's bold ideas on Attila, clarity remains elusive. Lachman's approach—collecting and comparing traditions without preconceived mythical or poetical notions—seems promising. The antiquity of this poetic cycle is suggested by its pre-chivalric manners, though chivalry's influence can be glimpsed in the monk's Latin poem. Attila's saga reveals intrigues and treachery, notably the failed plot against him and Theodosius's submission. The subsequent rule of Pulcheria and Marcian signaled changes in Byzantium's leadership and orthodox faith's influence.
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35-1 Attila's invasion of Gaul repulsed by Aetius and the Visigoths. Attila later invaded and evacuated Italy. Meanwhile, the deaths of Attila, Aetius, and Valentinian III marked a tumultuous period. Marcian's policy advocated peace tempered with the readiness for war, rejecting Attila's demands for tribute and asserting Rome's military resolve. Attila's threats to both Eastern and Western empires preceded his decisive invasions, driven by ambitions stoked by Aetius's complex maneuvers and alliances, notably with the Huns. These events underscored the fragile peace amidst barbarian pressures and internal Roman discord.
35-2 Attila, in a gesture of chivalric zeal, supported his allies the Vandals and Franks while romantically professing love for Honoria, sister of Valentinian III, elevating her to Augusta. She, however, detested her status, and, seeking love, sent Attila a ring, proposing marriage. He rebuffed her advances and demanded her and her share of the empire. His invasion spurred Aetius and Theodoric, and a colossal battle ensued at Chalons, devastating both sides. Attila retreated, and despite threats from the Franks, ended his conquests. His death shortly after marked the end of his empire and the era of Huns in Europe.
35-3 Attila's Gallic campaign's failure didn't diminish his spirit, forces, or reputation. He pressed Honoria for marriage and riches, but faced resistance. He invaded Italy, besieged Aquileia with unskilled Barbarians, yet sustained by Gothic courage. After a failed siege, a stork's flight inspired him to renew the assault. Aquileia fell, followed by ruthless plunder across Lombardy. Attila's royal palace in Milan mocked Roman emperors, Venice rose from refugee islands, thriving via maritime commerce. Attila, seeing his might as predestined, died after wedding Ildico, and his empire crumbled posthumously. Valentinian's weak rule ended violently, Rome's decline foreshadowed by corrupt elites and merciless taxes.
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36-1 The loss of provinces from the Ocean to the Alps diminished Rome's glory. Africa's separation deepened Rome's poverty. Vandals seized lands, cut subsidies, worsened conditions. Genseric, skilled in naval arts, expanded in the Mediterranean, conquered Sicily, Palermo. Rome’s defenses faltered. Maximus, a noble born of the Anician family, enjoyed fortune, art, and manners, served thrice as Praetorian prefect, twice consul, and patrician. Maximus, after seizing power, was killed. Genseric sacked Rome, plundered temples, took Eudoxia captive, pillaged for 14 days. Avitus, aided by Theodoric, assumed power. Theodoric conquered Spain, defeated the Suevi, took Braga, halted by winds, returned to Pyrenees, and sacked Pollentia and Astorga.
36-2 The pressing entreaties of the senate and people persuaded Emperor Avitus to establish himself in Rome and accept the consulship for the following year. His son-in-law, Sidonius Apollinaris, lauded him in a panegyric of 600 verses, though the work, rewarded with a brass statue, seemed to exaggerate both Avitus's genius and virtues. Avitus indulged in Italian luxuries despite the empire's reduced stature, and his amorous escapades and insults to husbands provoked popular contempt. With Senate discontent and support from Count Ricimer, Avitus was compelled to abdicate and later died en route to safety. His daughter inherited his wealth, while Sidonius faced political troubles in Gaul.
36-3 Genseric, without a personal interview, understood his foe's genius. His fraud and delay failed against Majorian's resolve to annihilate Carthage, distrustful of his subjects' valor. Guided by traitors, Genseric decimated Majorian's fleet. Majorian, undeterred, negotiated peace but was betrayed by Ricimer. Ricimer, scorning virtue, anointed Libius Severus, who fell swiftly. Marcellinus resisted, protected Sicily, waged war. Aegidius, equal to Rome's heroes, defied Ricimer, ruled Gaul. Italy, under Ricimer, suffered Vandal attacks. Leo's rise marked East-West tensions. Anthemius, esteemed for lineage, ruled Rome. Yet, suspicions of religious tolerance marred his reign, though he achieved peace, hosting Lupercalia. His reign saw the decline of ancient Roman customs under Christian rule.
36-4 In his public statements, Emperor Leo assumed paternal authority over his son Anthemius, with whom he shared rule. Leo avoided personal risk in an African campaign due to his situation and character. The East mobilized to oust the Vandals from Italy and the Mediterranean. Heraclius launched a successful attack from Egypt, Thebais, and Libya, utilizing Arab support. After initial losses, Genseric sought peace, but Marcellinus's reconciliation with the empires alarmed him. Leo funded the African expedition with considerable wealth but at the expense of cities. Despite early success, Basiliscus's fleet was devastated by Vandals. Genseric then expanded his rule over Italy, Greece, and Asia.
36-5 During the vacancy of Italy's throne, lawless Barbarians roamed freely. Empress Verina tried to boost her family's power by marrying her niece to Julius Nepos, who ruled Dalmatia. Byzantine court's indecisiveness delayed Anthemius and Olybrius' successor. Glycerius briefly claimed power, then became bishop. Nepos, gaining approval from Senate, Italians, and Gauls, seemed promising but failed within a year. His reign’s sole notable event was ceding Auvergne to Visigoths. Orestes led Barbarian allies against Nepos, who fled to Dalmatia, leaving Italy to Orestes and his son Augustulus. Orestes rejected Barbarian demands, prompting Odoacer's rise, ending Nepos and Augustulus' rule, marking Rome's end in the West.
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37-1 The intertwining of civil and ecclesiastical realms impels me to recount Christianity's evolution: from inception to persecution, establishment, divisions, triumph, and eventual corruption. Delayed but pivotal events include: I. Monasticism's rise, where ascetic Christians renounced worldly pleasures for eternal reward, establishing communities and inspiring respect. II. The conversion of northern Barbarians, shaping Europe's religious and social fabric. Antony's solitary desert life in Egypt heralded monasticism, spreading widely through Athanasius to Rome and beyond. Monks influenced politics, society, and spiritual leadership, impacting an empire grappling with change. Their austere lives, from Egypt's deserts to Gaul's monasteries, marked an enduring era of devotion amid societal upheaval.
37-2 Pleasure and guilt were equated by monks, who found that strict fasting and sparse diets curbed impure desires. Their abstinence varied, with festive Pentecost balanced by austere Lent; new monasteries waned in fervor. Egyptian monks were content with 12 ounces of bread split into two meals, sometimes indulging in cheese, fruit, or Nile fish. Wine was scant, replaced by beer up north. Monks renounced possessions, lived by labor, did menial tasks, and traded surplus goods. Monastic studies leaned towards superstition; some monks made wooden goods. Charity swelled monastic coffers, but luxury and laxity followed, fading their virtue.
37-3 The motives influencing Barbarian converts to Christianity varied widely and often unpredictably. Conversion could be triggered by dreams, omens, or reports of miracles, as well as the influence of priests or heroes. The emotional attachment of a believing spouse or a personal experience, like surviving a dangerous situation after praying to the Christian God, also played significant roles. The early biases from their upbringing eroded gradually through regular interaction with Christians, who exemplified virtues. Monastic lifestyles and the influence of relics and religious ceremonies further solidified their beliefs. Reasoned debates, though complex for some, complemented the authoritative sway and gradually turned the tides in favor of Christianity.
37-4 The Catholics, oppressed yet intellectually superior, used Greek and Latin fathers' arguments against Arians, but resorted to fraudulent tactics due to impunity. They attributed polemical works to revered names like Athanasius and Augustin, but actually penned by Vigilius and others. The famous creed on Trinity and Incarnation likely originated from this African school. Even Scriptures were tampered with; a significant textual alteration in Latin Bibles was instigated by Catholic bishops in Carthage. Despite later printing revelations, the legacy of these theological manipulations endured, fostering religious conflict. The famed miracle of tongueless African confessors, validated by multiple witnesses, remains a marvel of faith and skepticism.
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38-1 The Gauls, who had reluctantly accepted Roman rule, received a stern lesson from Vespasian's lieutenant, vividly portrayed by Tacitus: "Under Roman protection, Gaul found peace from internal strife and foreign threats. Though losing independence, you gained Roman citizenship and its benefits. Safety comes with armies, which you help sustain. Rome defends the Rhine from Germanic tribes craving Gaul's wealth. If Rome falls, so will you, to savage masters. The fall of the Western Empire saw Gaul melted into the citizenry, contending with Germanic conquerors. The Gauls, though cultured, faced derision from northern tribes. Peace meant loyalty to Rome for survival amid turmoil and barbarism."
38-2 The intrigue of his brother and Godegesil’s betrayal ensured Clovis’s victory. Gundobald, challenged and lacking allies, fled to Avignon after yielding at Langres. Clovis pursued peace with tribute and alliances, yet Gundobald’s cruelty marred it. Sigismond, his son, a Catholic saint, fell victim to Sigismond’s remorseful crime, symbolizing the dynasty’s tragic end. Clovis, the Gothic threat subdued, turned to Alaric. Their alliance frayed; war followed. Poitiers sealed the Franks’ dominance, expanded to Spain and beyond, ruling Gaul. Their ascension echoed through history, melding Roman law and German customs, forging a realm that, despite conflicts, heralded the birth of medieval France.
38-3 In the loose society of the Germans, revenge was honorable and often seen as virtuous. Independent warriors took justice into their own hands, settling disputes through personal actions. Magistrates intervened not to punish but to reconcile, focusing on fines to resolve conflicts. The Frankish spirit resisted stricter laws, leading to continual breaches of public peace, exacerbated by corruption from Gaul's wealth. Frankish laws reflected inequality, valuing a Frank's life over a Roman's. As Frankish manners evolved, laws became more severe, seeking to emulate Visigoth and Burgundian justice. Under Charlemagne, capital punishment became widespread in Europe's legal systems.
38-4 Before the Austrasian army retreated from Auvergne, Theodoric exacted pledges of future loyalty from the locals, restrained by fear rather than goodwill. Noble youths, sons of senators, were sent to Theodoric as hostages. Attalus, one such hostage, ended up tending horses in Treves after being enslaved. Gregory, his grandfather, attempted to ransom him, but Theodoric demanded an exorbitant sum. Attalus escaped with Leo's help, who worked as a cook. Leo's culinary skill impressed Theodoric, leading to Attalus and Leo's eventual escape to Langres. Gregory freed Leo and gave him land. This tale, likely shared by Attalus, highlights the Franks' impact on Gaul's Roman inhabitants.
38-5 In a century marked by unending war, British defenders showed courage and some skill, yet their champions' memories are nearly forgotten. Ambrosius Aurelian, descended from Roman nobility, blended modesty with valor. Arthur, prince of the Silures and king of Britain, gained fame through twelve victories against the Angles and Saxons, but suffered later from ingratitude and domestic woes. The Norman conquerors revived his legend, adding embellishments. Saxon conquest was brutal, desecrating churches and eradicating Roman influence. Britons faced massacre and cultural annihilation. Despite this, remnants of British Christianity endured in Wales and Armorica, preserving Celtic language and traditions against Saxon dominance.
38-6 After Greece fell to Rome, Greeks attributed Rome's triumphs not to merit but fortune. A wiser Greek historian, however, revealed Rome’s true greatness: citizens’ fidelity to state and each other, educated by honor and virtue. Patricians and plebeians balanced power, uniting freedom with senatorial wisdom and magisterial authority. Each citizen swore ten years’ military service, perpetually fueling Rome’s legions. Rome’s military superiority, guided by political prudence and courage, shattered nations. Yet immoderate greatness brought decline—prosperity bred decay, and external threats dissolved Rome’s strength. Rome's fall wasn’t a surprise; that it endured so long was. Its legacy, while tarnished, reshaped Europe’s republics and kingdoms, fostering stability and progress amid lingering uncertainties.
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39-1 After the fall of the Roman Empire in the West, an obscure period ensued until Justinian's reign, marked by Zeno, Anastasius, and Justin as rulers of Constantinople. Meanwhile, Italy thrived under Theodoric the Ostrogoth, descendant of Amali royalty. Born near Vienna, Theodoric grew under Gothic leadership amidst wars and alliances with Byzantium. Educated in Constantinople, he returned to Italy at 18, leading the Ostrogoths. His early triumphs, conflicts, and ultimate rule over Italy were overshadowed by tensions with the Byzantines and internal strife. Theodoric's reign blended Gothic strength with Roman governance, impacting Italy's fate profoundly.
39-2 Theodoric's reign marked a turning point among Western Barbarians. His conquests initially instilled fear, but his pursuit of peace soon earned respect. His wise rule mediated conflicts, promoting civility and impressing foreign envoys with his wisdom and generosity. Despite military successes, he governed justly, stabilizing regions from Rhaetia to Dalmatia. His alliances spanned Europe, forging ties with Frankish, Burgundian, Visigothic, Vandal, and Thuringian royalty. Theodoric's governance extended from Sicily to the Danube, uniting Goths and Romans under a shared prosperity that, while brief, could have set a lasting precedent if not for subsequent events. His legacy bridged the gap between Roman tradition and Gothic rule, yet fell short of transformative legislation, leaving Italy vulnerable to future upheavals.
39-3 Theodoric's reign exemplified by Ravenna's residence and Gothic architecture coin image. Italy's cities flourished with churches, aqueducts, and palaces. His Arian faith and tolerance for Catholics ensured peace. Italy's religious strife continued against Jews, amid Theodoric's troubled end, stained by injustices and philosophical contributions. Boethius, a noble philosopher, contrasted fate's cruelty with the Consolation of Philosophy in Pavia's tower. Accused unjustly by Theodoric, Boethius faced death defiantly. Theodoric's deathbed remorse and divided legacy closed his complex rule, marked by prosperity, cultural contributions, and enduring controversies.
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40-1 Justinian, born near modern Sofia to Barbarian parents, owed his rise to his uncle Justin, who abandoned farming for soldiering with Justin. Recruited into the guards, Justin rose through Isaurian and Persian wars, finally seizing power from Amantius with bribes meant for others. With no rivals, Justin became emperor, supported by soldiers, clergy, people, and provincials. Although inexperienced, Justinian’s nephew was cultivated for succession. After Justin’s death, Justinian, with Theodora, ruled, cementing power, suppressing rivals like Vitalian, and engaging in religious and administrative reforms. Procopius' writings reflect Justinian's reign's complexities, including wars, laws, and the powerful influence of Theodora.
40-2 Belief in the total depravity of women who lose chastity led to widespread condemnation of Theodora, emphasizing her vices while downplaying her virtues. She shunned public attention, preferring solitude by the Propontis and Bosphorus. Focused on beauty, luxury, and rest, her court was indulgent to her favorites but harsh to those who opposed her. Though her avarice and ambition were understandable given her circumstances, her cruelty stained her legacy. Despite heretical leanings, Theodora's charity towards fallen women stands out, founding a monastery that sheltered 500. Her influence and devotion were pivotal, contrasting with her earlier life's excesses.
40-3 The Bosphorus, a vital waterway for trade and defense, was crucial in ancient times. It linked the Black Sea to the Mediterranean, serving as a strategic passage for commerce and military operations. Its control was pivotal for Constantinople's security and prosperity, ensuring a flow of goods and protection from naval threats. The city's defenses relied on its position along this narrow strait, safeguarding the Byzantine Empire from potential invasions by sea. The Bosphorus was integral to Constantinople's identity as a powerful maritime capital of the medieval world.
40-4 Dishonor ultimately tarnished Justinian's character, yet ministers reaped guilt and profit, Tribonian's legal reforms notwithstanding. John of Cappadocia's corruption overshadowed his talents. Despite accusations of magic and pagan beliefs, his wealth rose on ruin. Theodora feuded with Justinian over him, orchestrating his downfall. Even in exile, his life was tormented. Justinian's ambitious building projects, like St. Sophia, symbolized empire's might. Engineers vied with Archimedes' legend. Structures adorned with marble, gold, and mosaics impressed. Justinian's legacy in fortifications spanned Europe, Asia Minor, and the Hellespont, yet failed against marauding Isaurians. His reign, a blend of grandeur and vulnerability, shaped Byzantium's fate.
40-5 Justinian's strategic measures spanned from Aethiopia to the Tanais mouth. He fortified Crimea for Goths and Lazica, now Mingrelia, against Persia. Trebizond received his patronage, securing the Euxine's curve. Chalybians were held by seven forts; Euphrates' source, guarded; Edessa's resistance mythic. Westward, a desert split empires; Persian Huns defeated Perozes. Dara, fortified, defied Persia. Gates at Derbend and Caucasus barred Scythians; Gog-Magog wall spanned Daghestan. Athens' decline came under Christian hegemony; Persian retreat humbled Proclus' Platonic optimism. Consuls' pageantry waned; Justinian ended their lineage, favoring festivity limits and eras. Philosophy faded, as did consul nostalgia, post-Justinian, as law dismissed a tradition, eclipsing Greek thought's classical sway.
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41-1 When Justinian ascended the throne, about fifty years after the Western Empire fell, the kingdoms of the Goths and Vandals had firmly established themselves in Europe and Africa. Barbarian conquests had erased Roman victories, legitimizing their rule through time, treaties, and oaths of fealty. Christianity and experience dispelled Rome's divine claims. Constantinople, inheriting Rome’s mantle, sought to reclaim the West from heretics and Barbarians. Justinian, after costly Persian wars, purchased a truce, enabling him to focus on Africa. Hilderic, a Vandal king favorable to Catholics, was ousted by Gelimer, triggering Justinian’s intervention. Belisarius, renowned for his military prowess, led the Byzantine expedition to Africa, battling logistical challenges, rebellious Huns, and Vandal luxuries.
41-2 "As soon as the tumult had subsided, Belisarius pitched his camp on the field of victory, near Carthage, known as Decimus. Marching cautiously the next day, he halted at Carthage's gates, allowing a night's rest to prevent disorder. Carthage celebrated with torches, opening its gates joyously to Roman liberators. The Vandals sought refuge in churches; Roman fleets arrived, securing a nearby harbor. Belisarius addressed his troops, urging respect for the Africans. Order prevailed; commerce thrived. Belisarius restored Carthage’s fortifications swiftly, securing Africa and appointing officials. Gelimer’s defeat and capture followed, completing Roman conquest and Justinian’s ambitions in Africa."
41-3 Theodatus, despite his noble lineage, lacked martial skill and courage. Influenced by philosophers like Plato and Cicero, he remained plagued by avarice and fear. Acquiring his scepter through ingratitude and murder, he tarnished his reign further by submitting to Belisarius after Gelimer’s fall. Byzantine pressure and Peter's eloquence coerced Theodatus into ignominious treaties, reducing him to beg senate honors and Roman consent for any judgment. Ultimately, for a pension, he relinquished the Gothic throne, retiring to philosophy and farming. Though he secretly offered a second treaty, Justinian accepted his abdication, and Theodatus met a tragic end fleeing Gothic judgment.
41-4 Belisarius, determined to withstand the siege, ensured Rome's provisions against famine by importing grain from Sicily and requisitioning crops from Campania and Tuscany. Aqueducts were blocked, so he used river vessels and makeshift mills. Despite losing Porto, he fortified Rome against Gothic incursions. He managed internal dissent, rotated guards, and intercepted traitors, like Pope Sylverius. Antonina influenced papal appointments, possibly through simony. Belisarius notified Justinian of successes and needed reinforcements. Despite internal strife and external threats, including the Franks, Belisarius reclaimed Milan and repelled the Goths, ending their siege of Rome effectively.
41-5 Belisarius, after securing Italy, focused on besieging Osimo. Nearly struck by an arrow, he was saved by a guard who lost a hand. The Goths of Osimo, with those from Faesulae and the Cottian Alps, were among the last to resist, earning his respect. Refusing safe conduct, he allowed their honorable surrender, saving their wealth and offering service in Persia. Despite Gothic numbers, only famine subdued Ravenna. Ambassadors brought an unwelcome peace treaty from Constantinople, dividing Italy. Belisarius, alone and disobeying, rejected it, aiming to lead Vitiges captive. The Goths, seeing no other choice, offered Ravenna and kingship to Belisarius, who accepted, triumphing without battle.
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42-1 The passage provides a detailed historical account, emphasizing the military exploits and cultural characteristics of various ancient peoples. It highlights the rise and accomplishments of figures like Belisarius and Narses, contrasting the prowess of Roman armies with their internal challenges. It also explores the impact of Barbarian invasions, focusing on groups like the Gepidae, Bulgarians, and Sclavonians, who clashed with and sometimes undermined Roman authority. The narrative spans diverse regions, from Italy to Asia, illustrating the complex dynamics of power, loyalty, and conflict during the era. Ultimately, it underscores the turbulent transitions and struggles that marked the decline of the Roman Empire.
42-2 In their swift conquests, the Turks subdued the Ogors by the River Til, earning the moniker "Black" from dark waters or forests. The Ogor khan and many perished; survivors accepted Turkish strength. 20,000 chose exile, journeying via Volga, mistakenly likened to Avars, spreading fear. They learned of Rome’s wealth from Alani princes, seeking it via Lazica. At Constantinople, awed by strange Huns’ attire, they requested alliance for gifts and aid. Justinian, aged and weary, appeased with luxuries, pondered their use against foes. Despite distrust, Turks marched to Danube and Elbe, subduing Bulgarians and Slavs. Chagan courted alliance; Persian rivalry soured it, but commerce flourished, uniting East and West.
42-3 Kobad's son faced war with Constantine's successor, leading to a truce mediated by Justinian. Chosroes accepted gold for peace, with Persia guarding Caucasus gates and Dara spared as a general's seat. Justinian used peace to conquer Africa, sharing spoils with Chosroes. Belisarius's triumphs alarmed Chosroes, who incited Almondar against Rome. Persia attacked Dura and Syria, pillaging cities. Antioch fell despite Chosroes's feigned remorse. His campaign despoiled cities, spared churches, and enjoyed local customs. Chosroes bathed in the Mediterranean, controlled Euphrates crossings, and settled at new Chosro-Antioch. His ambition threatened Jerusalem and Byzantium but stalled against Belisarius's return, securing Rome and sparing East. His Colchian and Lazic wars balanced trade from India via Caspian and Euxine.
42-4 Colchos, an ancient kingdom, shift from Persian control to Roman influence. From the Persian era, where kings like Mithridates of Pontus expanded their dominions, to the Roman expeditions under Pompey, Colchos remained on the periphery of direct Roman rule. The Lazi people, facing Roman exploitation and Persian encroachment, sought alliances strategically but faced challenges of cultural and religious integration. The Byzantine era brought attempts at reconciliation, but local rulers like Gubazes were met with tragic ends, reflecting the volatile alliances and conflicts that shaped Colchos's fate amidst the broader geopolitical shifts of its time.
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43-1 The review from the Danube to the Nile exposes Roman weakness, questioning their empire's expansion when they struggle with defense. Justinian’s conquests falter due to age, harming Africa and Italy. His minister's taxes exploit Africa, provoking mutinies. Roman soldiers, marrying Vandals, claim inheritance, fueling rebellion. Arians resist Byzantine religious laws. Stoza's rebellion in Africa prompts chaos, despite Roman victories. A brutal war ensues, Africa’s decline quickens. Gothic Italy falls; Totila conquers Rome, leaving famine and despair. Belisarius, recalled, struggles to aid Rome. Bessas, Gothic governor, profits from Rome's suffering. Justinian’s chaotic victories leave Africa and Italy devastated, drained by war and suffering.
43-2 Totila’s strategic genius was evident in every obstacle he set for Belisarius. Ninety furlongs from Rome, he erected a bridge-tower system over the Tiber, protected by iron chains and archers. Belisarius, undeterred, employed cavalry diversion, while infantry and provisions were ferried in fortified boats. Leading a fleet upstream, they breached the bridge, setting a tower ablaze. Rome was saved but for the neglect of Bessas and Isaac. Famine weakened Rome, and Isaurian sentinels betrayed it to Totila. Despite this, Belisarius reclaimed Rome, fortifying it against Totila’s siege and rescuing its remaining populace. His subsequent campaigns, though marred by setbacks, underscored his enduring military brilliance and unwavering commitment to Justinian’s cause.
43-3 Narses acted swiftly and decisively, driven by prudence amidst a fragile political landscape. Each day's delay added to the already steep costs of war, risking unrest among nations unfamiliar with discipline. Totila, sensing internal dissent and Papal aspirations, gambled the Gothic kingdom on swift action. Despite treaty talks, he moved to surprise Narses, confident in his warrior skills. At Taginae, Narses' strategy and disciplined troops prevailed; Totila fell in battle, symbolizing Gothic defeat. Narses' subsequent campaigns solidified Byzantine rule in Italy, despite lingering Gothic resistance and subsequent Barbarian incursions, marking a decisive era in Italy's history under Roman sway.
43-4 About two years after Belisarius' last victory, Emperor Justinian returned from a Thracian journey, plagued by a head pain. Rumors of his death spread, causing panic: citizens looted bakers' shops, homes were shut. Senators convened at noon, ordering a city-wide illumination for the emperor's health. Guards mutinied over pay; fires and quakes sparked disorder. Orthodox and heretics clashed violently. Marcellus and Sergius plotted Justinian's assassination at a royal banquet, but Sergius betrayed them. Belisarius was wrongly implicated, saved only by his fame. Freed after unjust imprisonment, he died within months. Justinian's ingratitude seized Belisarius' wealth; his widow Antonina founded a convent. Justinian, a mixed ruler, sought glory but lost love.
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44-1 In the notes to this chapter, I consulted: I. newly-discovered Institutes of Gaius, (Gaii Institutiones, ed. Goeschen, Berlin, 1824,) and other Roman law fragments, (Codicis Theodosiani Fragmenta inedita, ab Amadeo Peyron. Turin, 1824.) II. History of Roman Law by Professor Hugo, in French translation by M. Jourdan. Paris, 1825. III. Savigny, Geschichte des Romischen Rechts im Mittelalter, 6 bande, Heidelberg, 1815. IV. Walther, Romische Rechts-Geschichte, Bonn, 183. I am particularly indebted to an edition of the French translation of this chapter by Professor Warnkonig, published at Liege, 18. I have included almost all these notes, noted by 'W.'
44-2 The Twelve Tables garnered profound reverence among Romans, extolled by Cicero for their wisdom and antiquity. "They charm with old words and ancient customs, imparting sound principles of governance and ethics," he lauded. Tully, with ardor or sincerity, hailed Rome's civil prudence over Greek philosophy. Preserved from Gaulish destruction, they persisted to Justinian's time, partly restored by modern scholars. Yet, besieged by new laws after five centuries, they waned, eclipsed by vast senatorial acts. The Decemvirs' approval by wealth-weighted centuries gave way to plebeian power through tribunes, yet secret ballot accelerated chaos. Augustus curbed assemblies, birthing Senate's legislative sway, enduring till Justinian's codification.
44-3 Among savage nations, the absence of written language was partially compensated by visual symbols, crucial for recording public and personal events. Early Roman jurisprudence resembled a pantomime: words synchronized with gestures, where procedural errors could nullify substantial claims. Marriage's unity was marked by fire and water; divorce, by returning keys of household governance. Freeing a son or slave involved a gentle cheek tap; a stolen goods chase required a linen towel to avoid women’s gaze. Roman legal actions were theatrical: touching a witness’s ear, seizing an adversary’s neck, or casting earth for disputed land. This arcane legal dance persisted until revealed, reforming into a more coherent civil code.
44-4 When Justinian ascended the throne, reforming Roman jurisprudence was vital yet challenging. Centuries of legal texts filled thousands of volumes, inaccessible to all but the wealthiest and most learned. The language barrier further hindered justice in Greek provinces. Justinian, an Illyrian with early legal training, chose scholars to assist. Tribonian, a controversial figure, shaped his era with legal reforms, despite accusations of impiety and greed. Justinian’s Codex Justinianus, Digest, and Institutes, though criticized for omissions and alterations, unified and preserved Roman law for future generations, underpinning his legacy as a pivotal legal reformer of the Eastern Roman Empire.
44-5 The distinction of ranks and persons is crucial for balanced government. In France, liberty survives through nobles. In England, 200 families form the second legislature branch. Genoa, Venice, and Rome thrived via patricians, plebeians. Democratic equality blurs despotism and democracy; respect for ancestral wealth and titles persists. Justinian’s monarchy eroded Roman distinctions; his laws affirmed masters’ rights over slaves, gradually easing servitude. Roman paternal dominance extended to life, inheritance, until Numa’s reforms. Matrimonial law evolved; women gained rights, albeit slowly. Roman marriage, initially stringent, relaxed by Christian influence. Divorce and remarriage rights expanded but faced regulation. Incest prohibition varied. Concubinage provided alternative family structures, endorsed for centuries.
44-6 Guardianship in Roman law entrusted an orphan's person and property to a friend or nearest paternal relatives. If none were available, a praetor appointed a guardian. Guardianship lasted until puberty; then, a curator managed the ward's affairs until age 25. Women's tutelage persisted due to ancient laws. Property rights originated from prior occupancy and labor, extending to cultivated fields. As society evolved, monopolies formed, defended by law. Inheritance favored equality among children, with collateral succession based on kinship degrees. Testaments allowed arbitrary property distribution, but heirs could contest unfair disinheritance. Trusts ensured testators' wishes were honored.
44-7 The Romans worshipped the goddess of faith through their actions, and were known for fulfilling obligations, though a naked pact or promise did not create a civil obligation without legal form. Real obligations were created by delivering a thing, requiring restitution. Contracts of sale, location, partnership, and commission involved various obligations. Interest rates varied, with usury discouraged but practiced. Private injury led to a personal right of action. Theft was punished by civil action, while personal injuries were compensated. The Twelve Tables were harsh, but later laws moderated penalties. Roman criminal law evolved with civil obligations and the preservation of social order.
44-8 The new legislation of Constantine’s era, inspired by Christian values, adapted Roman laws to moral standards. Adultery became a capital crime, likened to severe offenses like poison, sorcery, and parricide. Offenders, including those guilty of paederasty, faced drowning, beheading, or burning. Justinian mitigated punishments for female infidelity to penance but harshly persecuted unmanly lust, imposing brutal penalties. Bishops and others often faced unjust accusations and severe punishments. Despite legal reforms, private and public wrongs were harshly punished, and the criminal code evolved, balancing ancient severity with moderated justice.
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45-1 During Justinian's final years, his mind focused on heavenly matters, neglecting worldly affairs. His death was feared to cause chaos. Seven nephews, raised in princely splendor, awaited his succession. Upon his death, Justin, Vigilantia’s son, was hurriedly crowned by the senate, securing order. Adorned in imperial garments, he was coronated with both military and religious rites. The hippodrome filled with cheering factions. Justin pledged to correct past abuses and revived the consulship. His immediate debt payments displayed his generosity. His wife Sophia later emulated his benevolence, relieving many citizens from debt and usury, despite potential for abuse by fraudsters.
45-2 The ambitious Rosamond sought power through her lover, controlling Verona and supported by loyal Gepidae. However, Lombard chiefs rallied, demanding justice for their murdered king. Fleeing to Ravenna with her daughter and treasures, Rosamond allied with Longinus. When her lover Helmichis realized he was poisoned by her, he forced her to drink the deadly potion, resulting in both their deaths. Rosamond's daughter and Lombard spoils went to Constantinople. Clepho was elected king but soon murdered, leading to a decade of ducal rule. Meanwhile, the empire struggled with internal and external crises, and Tiberius and Maurice faced challenges maintaining control.
45-3 The Lombards' appearance changed by the fourth generation, contrasting their shaven heads and long beards with linen garments decorated with broad stripes. Despite their fierce look, they often showed gentleness. Their vices stemmed from ignorance and passion, while their virtues were genuine. Autharis' adventurous courtship of Theudelinda, involving disguises and daring feats, exemplified chivalric romance. After Autharis' death, Theudelinda remained influential, allowing the Lombards to choose kings with wisdom. Lombard laws, recorded and refined over time, balanced justice with pragmatism, offering more equitable governance than other Barbarian kingdoms. Their legislative councils excluded bishops, ensuring laws reflected Barbarian reason.
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46-1 The conflict between Rome and Persia lasted from Craesus to Heraclius. Seven centuries of war proved the impossibility of sustaining conquests beyond the Tigris and Euphrates. Despite repeated hostilities without significant change, the rival empires persisted. Persian leaders aimed to restore Cyrus's empire, while Rome's Byzantine rulers used diplomacy. Nushirvan, admired as a model king, and his grandson Chosroes, who led to the East's revolution, were pivotal figures. After internal strife and Roman support, Chosroes regained his throne, maintaining peace with Rome. His reign was marked by gratitude and significant territorial gains, though his sincere conversion to Christianity remained ambiguous.
46-2 While the Roman name revived in the East, Europe's prospects dimmed. The Lombards' departure and Gepidae's ruin left the Avars dominant from the Alps to the Euxine. Baian, their chagan, imitated Attila's character, humbling emperors Justin, Tiberius, and Maurice. The Avars' incursions pressured Europe as Persia threatened Asia. Roman envoys faced contempt from Baian, who demanded extravagant tributes and gifts. Despite their cruelty, the Avars exhibited rare generosity, as with sparing Anchialus. Their reign extended over Hungary, Poland, and Prussia. Maurice's attempt to reform the army led to revolt and his fall, highlighting the challenges of military and diplomatic endeavors.
46-3 Phocas' only child married patrician Crispus, and their images were displayed beside the emperor's, offending Phocas. The green faction tribunes, blamed for this, were condemned but spared by popular demand. Crispus doubted Phocas' forgiveness. Discontent spread, and Heraclius, exarch of Africa, defied Phocas, encouraged by Crispus and the senate. Heraclius' son and Nicetas led a rebellion, one by sea, the other by land. Phocas, unprepared, faced imminent defeat. Crispus defected, aiding Heraclius, who captured Phocas. After Phocas' execution, Heraclius was crowned, uniting the empire. Crispus, distrusted, was forced into monastic life by Heraclius, ensuring loyalty.
46-4 Amidst the campaign's glories, Heraclius fades from view. He traverses Albania to Media, reaching Casbin and Ispahan. Alarmed, Chosroes recalls forces from the Nile and Bosphorus. Surrounded by three Persian armies, Heraclius' veterans falter, but he rallies them. He repels attacks, divides his troops, and surprises Sarbaraza at Salban. In spring, he crosses the Tigris and informs Constantinople of his success. After battles on the Euphrates and Sarus, Heraclius triumphs. Pursuing victory, he crosses Kurdistan and returns to Sebaste, ending his expedition with acclaim. The empire rejoices in his return and prepares for the next challenges.
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47-1 After paganism's end, Christians could have relished their victory in peace, but discord brewed within. The Trinity disputes were replaced by those of the Incarnation, causing church scandal and state harm. This chapter will cover a 250-year religious war, the Oriental sects' schism, and the ensuing conflicts. Initially, Ebionites and Nazarenes, practicing Mosaic rites, lacked understanding of Christ's divinity. Their creed was influenced by Jewish prophecy. The Nazarenes acknowledged Christ's virgin birth, while the Ebionites saw Him as purely human. Over time, these disputes grew, leading to significant theological and political divisions within the early Christian church.
47-2 The prize of the patriarchate of Alexandria was substantial. Away from the court, the patriarch wielded significant civil authority. Cyril, ardent in his fight against heresy, began his reign by oppressing the Novatians and expelling Jews from the city. His zeal led to conflict with Orestes, the praefect of Egypt, culminating in the murder of the philosopher Hypatia. Cyril's influence extended to court politics, where he manipulated religious fervor to maintain power. Despite his controversial methods, his orthodoxy prevailed, although his legacy was tainted by the brutal measures he employed against perceived enemies of the church.
47-3 After the death of the Alexandrian primate, zeal and abuse of victory characterized the Catholics. The monophysite doctrine was rigorously preached, protected by Cyril's sanctity. Eutyches, a monk, was initially a minor figure, but Flavian's actions exposed his heretical views. Eutyches' appeal to a general council, supported by powerful allies, led to the second synod of Ephesus, dominated by Dioscorus. This synod condemned the two-natures doctrine, reinstated Eutyches, and deposed Flavian, who died from injuries inflicted by monks. The synod was later branded as violent and illegitimate, sparking ongoing theological and political conflict.
47-4 Justinian, known as a prince, conqueror, and lawgiver, was also a fervent theologian. He endorsed the reverence for saints, bolstered clerical privileges, and sided with the church in disputes. His devotions were rigorous, and he credited saints for his recovery from illness. His reign saw extensive church-building, reflecting both genuine faith and ostentation. Justinian's theological interests led to severe persecutions, demanding conversion or exile for heretics. Despite initial orthodoxy, influenced by his wife Theodora, he later leaned towards Monophysitism. His controversial stance on Christ's nature caused widespread discord, culminating in church councils that defined orthodox Christian doctrine.
47-5 Nestorius' heresy quickly faded in his province. By Justinian's reign, Nestorian churches were rare within the Roman Empire but thrived in Persia, spreading to India, China, and beyond, benefiting from Persian tolerance. The Monophysites, led by Severus, initially flourished but faced suppression. Jacobites, under James Baradaeus, maintained their faith despite persecution. Maronites balanced between Nestorians and Eutyches, surviving persecution on Mount Lebanon and maintaining autonomy under Turkish rule. Armenians, influenced by Monophysites, rejected Chalcedon, preserving their distinct faith and thriving in commerce despite persecution. Egyptians resisted Chalcedon, with Monophysites facing suppression but persisting through force and conversion efforts.
47-6 Patriarch Theodosius resisted Justinian’s threats and promises, prioritizing his soul over life or power. He refused the Chalcedonian creed and, after confronting the emperor, ended his days in Egypt. Despite Apollinaris' celebration of Theodosius' death, the Monophysite church continued under new leaders, maintaining a strong presence in Egypt. The Coptic nation rejected Chalcedon and Greek influence, resisting the emperor’s orders outside Alexandria. Chosroes' brief rule provided respite, but Heraclius renewed persecution. The Jacobites, a small, impoverished group in Cairo, survive today. Nubia and Ethiopia, once allies, converted to Islam, abandoning Christianity after centuries of religious and political strife.
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48-1 I have traced the Roman emperors from Trajan to Constantine and Heraclius, covering five centuries of decline and fall. However, over eight hundred years still separate me from Constantinople's fall to the Turks. Continuing at this pace would create a lengthy and monotonous narrative. The later Byzantine history is marked by repeated tales of weakness and misery, diminishing the grandeur of the empire. The Byzantine rulers from Heraclius onward faced a shrunken, darkened domain, contrasting sharply with the freedoms of ancient Athens. Despite the Byzantine empire's opulence, its subjects' liberties and virtues waned significantly.
48-2 Justinian showed some honor by rewarding allies and recalling his wife. Terbelis left with gold measured by his whip. Justinian, however, kept his revenge oath, dragging usurpers Leontius and Apsimar to the hippodrome. He placed his foot on their necks while spectators cheered. His six-year reign saw torture and executions, notably against the Chersonites. Justinian’s cruelty led to his assassination. His son, Tiberius, sought refuge but was killed, ending the Heraclian dynasty. This period of tyrants and short-lived reigns ended with Leo the Isaurian, whose rise and reign marked the start of a new era in Byzantine history.
48-3 The Russians borrowed much of their civil and ecclesiastical policy from the Greeks, including the marriage customs of the Czar. They selected the daughters of principal nobles for the sovereign's choice. Similarly, Emperor Theophilus chose his bride by walking between two lines of beauties, ultimately choosing Theodora over Icasia due to a witty remark. Theodora earned his love and the guardianship of their son Michael. She restored images, opposed the Iconoclasts, and retired peacefully. Her son, Michael III, neglected governance for indulgence and mockery of religion, leading to his assassination by Basil the Macedonian, who revitalized the empire with prudence and reforms.
48-4 John Zimisces, a valiant Armenian warrior, was initially rewarded but later degraded and exiled by the emperor's jealous brother. Secretly visiting Empress Theophano, they plotted Nicephorus's assassination, leading to John's ascent to the throne. After killing Nicephorus, Zimisces was crowned but was admonished by the patriarch to dismiss Theophano. He then ruled justly, winning battles against the Russians and Saracens. Suspiciously, Zimisces died, possibly poisoned. Under his rule, the young emperors, Basil and Constantine, matured but remained under the influence of a minister, until Basil, known for his military prowess, eventually asserted control, continuing Byzantine conquests.
48-5 John the Handsome's two eldest sons died prematurely. He preferred Manuel, the younger of the two survivors, and the soldiers ratified this choice. Manuel's loyal ally Axuch secured Isaac's confinement and bribed ecclesiastics to consecrate Manuel as emperor. Manuel visited Constantinople, where his subjects admired his stature and martial grace. His reign of thirty-seven years involved constant warfare. Manuel's iron temper as a soldier was unparalleled. Despite his valor, his victories brought no lasting conquests. His rule was marked by a mix of war and luxury, ultimately straining the empire's resources and earning him both admiration and criticism.
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49-1 In considering the connection between church and state, I have viewed the church as subservient to the state, a principle often neglected. I've avoided speculative theology topics like Gnosticism, predestination, and Eucharistic transformation, focusing instead on the ecclesiastical history that affected the Roman Empire's decline: the spread of Christianity, the Catholic Church's constitution, Paganism's fall, and the Trinity and incarnation controversies. Image worship, fiercely disputed in the 8th and 9th centuries, led to Italy's revolt, the papal temporal power, and the Western Roman Empire's restoration. Initially, Christians opposed images, influenced by Jewish laws and opposition to Greek practices.
49-2 Two original epistles from Gregory the Second to Emperor Leo survive; they may lack eloquence and logic, but reveal Gregory's papal ambitions. Gregory laments Leo's change, accusing him of ignorance and impiety for labeling Catholics as idolaters. He argues that Christian images, unlike pagan idols, represent real, miracle-endorsed figures. Gregory criticizes Leo's iconoclasm, promotes obedience to spiritual authorities, and asserts the pope's right to chastise kings. He warns Leo of divine retribution for persecuting the church and highlights the pope's role in uniting and protecting the Christian world, urging him to abandon his destructive policies.
49-3 The mutual obligations of the popes and the Carlovingian family link ancient and modern, civil and ecclesiastical history. The popes provided the Carlovingians with the titles of king of France and patrician of Rome. Pope Zachary decided the Franks could unite title and authority, leading to Pepin's coronation. Charlemagne, a German chieftain, was transformed into the Lord's anointed by the pope. The Franks swore allegiance to his family, with the popes confirming the election of the kings. The Carlovingians were seen as saviors of the Roman church, receiving cities and provinces, including the Exarchate, transforming the popes into temporal princes.
49-4 Under the reign of Irene, the popes consummated the separation of Rome and Italy by aligning with Charlemagne. They chose between rival nations, prioritizing political advantages over solely religious motives. The Romans had tasted freedom, and the popes enjoyed sovereignty, resisting Byzantine revenge. Pope Adrian threatened excommunication if the Greeks didn’t restore seized lands. The popes valued Charlemagne's support and couldn’t renounce his gifts or governance. Charlemagne embraced Roman liturgy, making the revival of the Western empire a strategic move to secure papal power, unite Latin Christians, and reestablish Rome's authority.
49-5 The empire of the Franks stretched from the Ebro to the Elbe or Vistula, and from Beneventum to the River Eyder. Charlemagne's influence grew due to Europe's distress and division. British and Irish lands were contested by Saxon and Scottish princes, while Alphonso the Chaste's kingdom shrank to the Asturian mountains. These smaller rulers sought Charlemagne’s alliance, viewing him as the emperor of the West. He maintained equal relations with caliph Harun al Rashid, exchanging gifts and keys to the Holy Sepulchre. Despite preferring the north over the south, his conquests opened Europe to Scandinavian raids.
49-6 Holding remote countries and foreign nations against their will opposes nature and reason. Empires require refined policy and oppression: centralized power, swift communication, fortifications, a regular administration, and a disciplined army to instill fear without causing despair. Unlike this, German Caesars' patrimonial estates were scattered, revenues low, and armies unreliable. Frequent desertions and disease plagued their campaigns in Italy. Amidst this instability, Italian cities revived municipal governments, promoting agriculture, commerce, and liberty. This resurgence, supported by Venice, Pope Alexander III, and the Greek emperor, led to the downfall of oppressive regimes and the establishment of autonomous republics.
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50-1 After six hundred years of pursuing the Caesars of Constantinople and Germany, we arrive at Heraclius' reign on the eastern borders of the Greek monarchy. While the state was weakened by the Persian war and religious strife, Mahomet established his rule with the sword and the Koran, leading to the decline of the Eastern empire. The Arabian prophet's genius, his nation's customs, and his religion contributed to this downfall, marking a significant revolution that changed the character of global nations. Arabia's harsh climate and landscape influenced its population's resilience and independence, shaping their unique societal structure.
50-2 The Arab enjoys personal freedom and some societal benefits, without losing natural prerogatives. Each tribe has a leading family, and positions like sheik and emir pass through this lineage, though succession is based on merit. Sometimes, even women command. Tribes unite temporarily for war or form a nation under a supreme emir. If rulers abuse power, they face desertion, maintaining the Arabs' free spirit. Unlike the Yemeni monarchy, cities like Mecca and Medina functioned as republics. Leaders, like Mohammed’s ancestors, ruled by wisdom and integrity, convening assemblies and valuing oratory, reflecting their unique, simpler form of public freedom.
50-3 Arabia was free, attracting persecuted sects who sought refuge. The religions of the Sabians, Magians, Jews, and Christians spread across the land. Sabianism, influenced by Chaldaeans and Assyrians, worshiped seven gods tied to planets. Magians overthrew Babylon's altars but suffered under Alexander and foreign rule. Jews settled in Arabia 700 years before Mohammed, and Christians, including Catholics and various sects, established churches. Arabs freely chose or created personal religions, blending local superstition with advanced theology. The unity of God was a fundamental belief, and the Bible, translated into Arabic, was accepted by both Jews and Christians.
50-4 The communication of ideas requires similar thought and language: a philosopher's discourse would fail on a peasant. Yet, the gap between finite and infinite minds is greater. Hebrew prophets, apostles, and evangelists used reason and memory in their inspired works, evident in the diverse styles of the Bible. Mahomet, however, claimed to be a humble editor of the Koran, considered uncreated and eternal, revealed by Gabriel. His followers recorded it on palm leaves and bones. After his death, the Koran was compiled, asserting a uniform text. Mahomet's mission relied on the Koran's merit, challenging others to match its beauty.
50-5 The people of Mecca, hardened by superstition and envy, despised Mahomet's reform efforts. His uncle, Abu Taleb, defended him against the Koreishites, who saw Mahomet's teachings as impious. Despite their threats and demands, Abu Taleb protected Mahomet until his death. Following Abu Taleb’s death, Mahomet faced increasing threats and plotted escape. He fled Mecca with Abubeker, evading assassins. In Medina, he was warmly received, establishing a base for his growing following. Mahomet's early followers, known as Mohagerians and Ansars, were bound by a fraternity, ensuring unity. His military and spiritual leadership began shaping the nascent Islamic community.
50-6 Mahomet initially chose Jerusalem for prayer, hoping for Jewish support, but their rejection turned his friendship to enmity. He besieged and expelled the Jewish Kainoka tribe and confronted other Jewish tribes, who conspired against him. After their defeats, Mahomet's forces grew, leading to the conquest of Mecca. Despite opposition, Mecca submitted, and idols were destroyed. Subsequent battles solidified his control over Arabia. Mahomet's death led to mourning and the rise of Abu Bakr as leader. Balancing Mahomet's virtues and flaws is complex; his early piety evolved into political ambition, yet he believed his actions served a divine mission.
50-7 Mahomet rejected royal pomp, performing household chores himself. He maintained a simple diet, often going weeks without a fire on his hearth. Despite the Koran's limits on polygamy, he had multiple wives, citing divine dispensation. His favorite wife, Ayesha, married him at nine. His attempts to conceive heirs mostly failed, with only his daughter Fatima's descendants surviving. After his death, disputes over his succession led to ongoing conflicts among Muslims. Ali, his son-in-law, was favored by some but faced opposition. The caliphate's first rulers were praised for their virtue, but political and religious discord continued to plague the Muslim community.
50-8 Ali's martial activity remained undiminished by age and contemplation. However, he displayed rashness and neglected to secure the allegiance of Telha and Zobeir. They revolted, taking control of Bassora and demanded vengeance for Othman's blood. Ayesha, the prophet's widow, joined them, opposing Ali. In the Battle of the Camel, Ali defeated the rebels, with Telha and Zobeir killed. Ayesha was captured but respectfully sent back to Medina. Ali then faced Moawiyah in a prolonged conflict. Despite initial victories, Ali's forces faltered, leading to a truce. Eventually, Ali was assassinated, his burial site remaining secret to avoid desecration.
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51-1 The death of Mahomet signaled a return to independence for the Arabs, shaking the foundations of his nascent power and religion. His initial followers, who had shared his hardships, stayed loyal, but many new converts were driven by force or prosperity. The tribes' historical feuds and diverse beliefs challenged unity and obedience to Islam's precepts. Rebellions arose, but Caliph Abubeker quelled them with military might. In Yemen, the self-proclaimed prophet Moseilama's defeat solidified Islam's dominance. The early caliphs focused on justice and humility rather than personal gain, maintaining discipline and unity through prudent governance, thus expanding the Islamic empire successfully.
51-2 After the defeat of Cadesia, the Persians' morale crumbled, leading to the swift conquest of Ctesiphon by the Saracens. Believing their end was near, Persian resistance faltered, allowing Said, Omar's lieutenant, to capture the city. The victorious Arabs, overwhelmed by the immense treasures found, shouted in religious fervor. Omar redistributed these spoils, showing his disregard for opulence. Ctesiphon, eventually abandoned, fell into decay, and the new capital, Kufa, rose nearby, sustained by veteran soldiers. Subsequent victories at Jalula and Nehavend solidified Arab control, and the last Sassanian king, Yezdegerd, met his end while fleeing.
51-3 One of Syria's provinces, east of the Jordan, was called Arabia by the Romans. The Saracens justified their invasion as a national right. This trade-rich region, fortified by emperors, included cities like Gerasa, Philadelphia, and Bosra. Familiar with the road from Medina, the Arabs besieged Bosra. Caled, with 1,500 horsemen, saved his comrades and led the attack, capturing the city through a traitorous governor. The conquest of Bosra encouraged them to besiege Damascus. Despite fierce resistance, Damascus fell after 70 days. The city’s fall was partly due to internal betrayal and the relentless Arab siege.
51-4 The conquerors of Damascus, informed of the annual fair at Abyla, planned an expedition. Abdallah, with 500 horsemen, led the attack on the fair, which attracted Jews, Christians, Greeks, and Armenians, and was guarded by 5,000 horsemen. Despite their small numbers, the Saracens charged the enemy, nearly overwhelmed, until Caled's timely arrival turned the tide. The Christians were defeated, leaving behind riches, including merchandise, money, and the governor's daughter. Laden with spoils, the Saracens returned to Damascus. A hermit, after a brief confrontation with Caled, was spared and left amidst the devastation.
51-5 Syria, enriched by trade, fertile lands, and a temperate climate, had numerous wealthy cities from David's era to Heraclius. Despite Persian war ravages, Syria attracted the desert tribes. Key cities included Damascus, Aleppo, and Antioch, each with strategic importance. The Saracens, led by Caled and Abu Obeidah, swiftly conquered these regions using military prowess and strategic truces. The siege of Jerusalem lasted four months, ending with a capitulation ratified by Caliph Omar. The conquest continued, with Aleppo and Antioch falling next. Heraclius, unable to defend Syria, fled, leaving the region to the Saracens' control.
51-6 The sieges and battles of six campaigns claimed many thousands of Moslems, who died cheerfully as martyrs. An Arabian youth expressed their faith, saying he sought God’s favor and believed martyrs' spirits would reside in paradise. The faithful captives showed resilience, refusing malice of infidels. Caliph Omar, though austere, was compassionate, advising moderation in victory. A deadly plague soon struck, killing 25,000 Saracens. Syria then became the stronghold of the Ommiyah dynasty, supporting the caliphs' empire. The Saracens expanded their conquests north to Cilicia, east to the Euphrates and Tigris, and west to the Mediterranean, with maritime dominance reaching Cyprus and Rhodes.
51-7 The fate of the Alexandrian library, as described by Abulpharagius, is notable. Amrou, curious and liberal, conversed with John Philoponus, who requested the library as a gift. Amrou sought the caliph Omar's consent, who replied, "If these writings agree with the book of God, they are useless; if they disagree, they are pernicious." Consequently, the library was burned, fueling baths for six months. Scholars lament the loss, but some, like the author, question the veracity and impact of the event, noting that significant works of antiquity have survived despite numerous historical devastations.
51-8 From 698-709, the Greeks were expelled, but the Arabians did not yet control the country. The Moors, led by Queen Cahina, resisted the Arab invaders with great enthusiasm. The veteran bands of Hassan were overwhelmed, forcing the Arab leader to retreat to Egypt for five years, awaiting reinforcements. Queen Cahina proposed demolishing cities and burying treasures to deter Arab conquest, leading to widespread destruction from Tangier to Tripoli. However, Cahina's efforts ultimately failed, and she was slain in battle. The Saracens resumed their conquest of Africa, ultimately subjugating the region and incorporating it into the Islamic Caliphate.
51-9 Musa, envious of Tarik's rapid success, feared there would be nothing left to conquer. Leading 18,000 troops, he landed in Spain, met by Count Julian. Despite some remaining resistance from Goths in Seville and Merida, Musa's forces prevailed. After capturing Merida, Musa met Tarik in Toledo, where tensions rose, leading to Tarik's imprisonment. Musa continued his conquest, reaching as far as Carcassonne and Narbonne, before being recalled by the Caliph. Musa's return to Damascus displayed immense spoils, but he was tried and humiliated, eventually dying in disgrace. His family faced execution, ending his once-prominent legacy.
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52-1 When the Arabs first issued from the desert, they were surprised at their success. As they advanced to the Indus and the Pyrenees, their astonishment grew at any resistance. Soldiers' confidence can be excused; even historians marvel at how church and state survived the danger. The Arabs besieged Constantinople, inspired by a saying of the prophet. However, Constantinople's defenses, including Greek fire, repelled them. The siege lasted for years, but eventually, shipwreck, disease, and fierce resistance forced the Arabs to retreat. The secret of Greek fire remained with the Byzantines for centuries, a critical factor in their defense.
52-2 The Arabs were blocked from entering Europe via Constantinople and Greek fire but invaded Gaul through the Pyrenees. The weakened French monarchy, led by the lazy Merovingian kings, could not resist. The real power lay with the mayors of the palace, like Pepin. Charles Martel, Pepin's son, restored Frankish strength and defeated the Arabs at the Battle of Tours in 732, stopping their advance. Charles, known as Martel ("The Hammer"), crushed the Saracens, preventing further invasions. His victory was crucial in preserving Christianity in Europe, despite his controversial use of church wealth for military purposes.
52-3 In a private condition, desires are repressed by poverty and subordination, but a despotic prince's wishes are instantly gratified. The lives of millions serve him, yet true happiness remains elusive. Abdalrahman, despite fifty years of wealth and power, counted only fourteen days of genuine happiness. His reign illustrates that luxury and power do not ensure happiness. The caliphs' luxury weakened the Arabian empire, diverting focus from conquest to pleasure. The Abbassides' neglect of economy and military rewards led to decline, as their subjects sought riches, fame, and domestic tranquility, diminishing their enthusiasm for war.
52-4 Under Almamon at Bagdad and Michael the Stammerer at Constantinople, the Arabs conquered Crete and Sicily. Andalusian volunteers, unhappy in Spain, turned to piracy, invading Alexandria and then Crete. They established a colony at Candax, leading to 138 years of conflict with Constantinople. In Sicily, Euphemius sought Saracen aid against the Byzantine Empire, leading to a Saracen foothold and the eventual fall of Syracuse. The Saracens' raids extended to Italy, threatening Rome itself. Pope Leo IV rallied allies and defenses, repelling the invaders. The Saracens' disunity prevented further conquests, saving Italy from becoming part of the Arab Empire.
52-5 The caliph Almamon claimed it was easier to rule the East and West than to manage a chess-board. However, his authority weakened in distant provinces. Local rulers grew powerful, often assuming royal attributes, keeping revenues for themselves. Egypt and Syria were twice taken by Turkish slaves who founded independent dynasties. In the East, adventurers like Jacob the robber rose to power, while the Taherites and Soffarides maintained control until replaced by others. Eventually, the provinces' revolts confined the caliphs to Baghdad, where they struggled against internal factions, African and Turkish guards, and the emerging Fatimites in Egypt and Syria.
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53-1 In the tenth century, Constantine Porphyrogenitus wrote instructional texts for his son, illuminating the Byzantine Empire's state, both in peace and war. He detailed Constantinople's ceremonies, surveyed the provinces, explained Roman military tactics, and revealed Byzantine political secrets. These works, while ambitious, had limitations. The Basilics, a partial version of Justinian's laws, were marred by bigotry. Historical books highlighted ancient virtues but included superstitious saints' lives. Agricultural and military treatises mixed wisdom with outdated practices. Despite these flaws, Constantine's works provided insights into Byzantine governance, military, and culture, blending original thought with inherited traditions.
53-2 The vague and scanty records of the times do not provide an accurate estimate of the Greek empire's taxes, revenue, and resources. Despite this, it is evident that Constantinople's wealth was immense, as described by the Jewish traveler Benjamin of Tudela, who marveled at its riches. He noted the daily income of twenty thousand gold pieces from various trades and tributes. The wealth accumulated by rulers like Theodora and Basil II was substantial, suggesting significant financial resources. However, modern policy emphasizes public credit over hoarded treasure, highlighting a shift from ancient practices of wealth accumulation.
53-3 The highest titles and humblest postures, once reserved for the Supreme Being, were used to flatter and intimidate humans. Diocletian adopted the Persian custom of prostration and kissing the emperor's feet. This practice persisted in the Greek monarchy, except on Sundays. All, including princes and foreign ambassadors, had to show this reverence. Liutprand, Bishop of Cremona, described his humiliating first audience with the Byzantine emperor, who displayed his wealth and power through elaborate ceremonies. Such traditions, rooted in fear and flattery, illustrate the rigid and ostentatious nature of Byzantine court life.
53-4 A name of some German tribes between the Rhine and the Weser spread its influence over Gaul, Germany, and Italy. The common appellation of Franks was used by Greeks and Arabians for the Latin Christians of the West. United by Charlemagne, the empire's power waned after his lineage divided, failing to rival Byzantine Caesars. By the tenth century, Charlemagne's family had nearly vanished, his empire fractured into independent states, leading to anarchy and discord. Nobles defied their sovereigns, waged private wars, and oppressed vassals, fostering a martial spirit but undermining centralized authority and governance.
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54-1 Christianity’s diverse national characters are evident: Syrians and Egyptians devoted themselves to contemplative devotion, Rome sought world dominance, and Greeks engaged in theological disputes. The mysteries of the Trinity and Incarnation sparked vehement controversies from the Council of Nice to the seventh century, affecting the church's unity and the empire's decline. After the eighth century, curiosity waned, zeal faded, and the Greeks adhered blindly to their clergy. The Isaurian emperors’ attempts to reform were met with resistance, culminating in the restoration of images celebrated as orthodoxy. Religious disputes persisted, impacting both ecclesiastical and civil life.
54-2 In the eighth century, Constantine Copronymus found many Paulicians in Armenia and moved them to Constantinople and Thrace, spreading their doctrine in Europe. The Paulicians in Thrace resisted persecution and maintained ties with Armenian brethren. In the tenth century, John Zimisces relocated more Paulicians to Mount Haemus. Despite persecution, they thrived, holding the city of Philippopolis and influencing local Bulgarians. The Paulicians’ defiance and zeal continued even after Alexius Comnenus' attempts at conversion and suppression. Their doctrines spread into Europe, where they influenced groups like the Albigenses and contributed to later Protestant movements.
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55-1 In the mid-eighth century, Constantine Copronymus discovered many Paulicians in Armenia and relocated them to Constantinople and Thrace. This spread their doctrine in Europe. The Paulicians in Thrace resisted persecution, maintained ties with their Armenian brethren, and supported Bulgarian converts. In the tenth century, John Zimisces moved more Paulicians to Mount Haemus. Despite efforts to convert them, they persisted in their beliefs, even after Alexius Comnenus' punitive measures. Their influence reached into Europe, contributing to movements like the Albigenses, and continued to challenge both Byzantine and Western authorities with their resilience and distinct Christian interpretation.
55-2 Constantine Copronymus found many Paulicians in Armenia and relocated them to Constantinople and Thrace, spreading their doctrine in Europe. Despite persecution, the Paulicians thrived in Thrace and influenced the Bulgarians. In the tenth century, John Zimisces moved more Paulicians to Mount Haemus, using them for military purposes. They resisted forced conversions, and under Alexius Comnenus, they faced imprisonment and baptism. Their influence extended into Europe, contributing to movements like the Albigenses, challenging Byzantine and Western authorities with their resilience and distinct Christian interpretation, and leaving a lasting impact on the religious landscape of Europe.
55-3 In 190 years, the Russians attempted four times to plunder Constantinople, driven by tales of its wealth and their own desires. Their naval expeditions were large, with boats made from beech or willow, carrying 40-70 men. Their invasions often failed due to Greek fire, but they occasionally succeeded by surprise or during times of Greek weakness. Treaties sometimes diverted their attacks. Eventually, under leaders like Swatoslaus, they engaged in significant military campaigns, even threatening Constantinople. Over time, Russian interaction with the Greeks, including the conversion of rulers like Olga and Wolodomir, brought Christianity and cultural exchange to Russia.
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56-1 The Greeks, Saracens, and Franks clashed in Italy, with southern provinces mainly under the Lombard dukes of Beneventum. This region eventually split into rival principalities, inviting Saracen intervention. For 200 years, Italy faced repeated invasions, primarily from Saracen forces based in Palermo. An alliance between Basil the Macedonian and Lewis, Charlemagne's great-grandson, led to the siege and capture of Bari. Despite initial success, the alliance soon faltered due to mutual jealousy. Ultimately, the Normans established dominance in southern Italy, transforming the region with their martial prowess and integration into the local socio-political fabric.
56-2 The Normans of Apulia, situated between two empires, leveraged both German and Byzantine alliances. Their primary claim was conquest, driven by ambition and avarice, leading to distrust and resentment. Divided among twelve counts, their internal conflicts worsened under Drogo's leadership. Byzantine efforts to relocate them to Persia failed, sparking a coalition against them. Pope Leo IX's campaign with German support ended in defeat at Civitella, where Normans triumphed. Subsequently, Robert Guiscard, a prominent Norman leader, expanded their territory, solidified by papal alliance, leading to the establishment of the Kingdom of Naples, enduring through subsequent centuries.
56-3 Roger, the youngest son of Tancred, joined the Apulian camp after his father’s death, quickly earning the esteem and envy of his brother for his valor and charisma. Initially impoverished, he resorted to theft but rose to glory through holy war. With Guiscard’s help, Roger conquered Sicily, earning the title of Great Count. He maintained Muslim religious freedom and translated Arabic works into Latin, favoring the Arabian over Greek scholars. Roger's enlightened rule and military achievements solidified Norman power. Despite setbacks, Robert Guiscard's ambitions extended to the Byzantine Empire, with fluctuating fortunes in battles against the Greeks.
56-4 Henry IV, king of Germany and Italy, was the most powerful ally of Alexius against Robert. The Greek monarch’s letter to Henry was filled with friendship and offers of alliance. Alexius congratulated Henry’s successes and sought help against Robert’s enterprises. He sent valuable gifts, including gold and relics, and promised more upon Henry’s military action in Apulia. Henry’s involvement pressured Robert into retreating. The pope, Gregory VII, allied with the Normans, but Henry’s persistence led to Gregory’s exile. Despite setbacks, Robert Guiscard resumed his eastern conquests, eventually succumbing to illness. His son Bohemond continued his legacy.
56-5 Manuel sought to restore the empire’s glory by reclaiming Italy and Sicily from Norman control. Calabria still favored Greek traditions, and Apulia, ruled by Norman kings, was ripe for rebellion. Manuel sent Palaeologus to lead the army. Despite some initial successes, including the capture of Bari and Salerno, the campaign faltered. Manuel’s alliances with the pope and Italian cities eventually fell apart. Internal conflicts and the death of Palaeologus weakened the Greek forces. King William II of Sicily eventually secured peace, becoming a vassal to the Byzantine Empire. Subsequent conflicts led to further losses for both sides.
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57-1 Manuel sought to restore the empire's majesty by reclaiming Italy and Sicily. Calabria favored Greek traditions, and Apulia, under Norman rule, was ripe for rebellion. Manuel sent Palaeologus with an army; initial successes included Bari and Salerno, but internal conflicts and Palaeologus's death weakened the Greeks. King William II of Sicily secured peace, becoming a Byzantine vassal. Subsequent conflicts saw further losses for both sides. Manuel's ambitions waned as alliances faltered, leading to the decline of Byzantine influence in Italy, and the Normans eventually regained control of their territories.
57-2 Following the fall of the caliphs, the discord of the Saracens spared the Asiatic provinces of Rome, which had expanded under Nicephorus, Zimisces, and Basil. However, 25 years post-Basil, a new race of Barbarians assaulted these territories. Combining Scythian valor with fanaticism, Turkish horsemen spread across a vast frontier. Despite initial bloodshed, Togrul's impact on the Greek empire was minimal. His successor, Alp Arslan, targeted Armenian cities and Georgia, spreading terror but meeting resistance. Ultimately, the fall of Armenia was lamented by some Christians, but the bravery of the Macedonian legions preserved some hope.
57-3 The greatness and unity of the Turkish empire ended with Malek Shah. His throne was contested by his brother and four sons, leading to civil wars and the division of the Seljuk dynasty into branches: Kerman, Syria, and Roum. Malek's policies allowed ambitious princes to seek new territories. Soliman, one of these princes, conquered Roman Asia Minor, establishing the Sultanate of Roum. This new kingdom, from the Euphrates to Constantinople, disrupted the Byzantine Empire. Soliman's reign saw the spread of Turkish culture and Islamic faith, diminishing Christian influence and preparing the region for future conflicts and Crusades.
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58-1 About twenty years after Jerusalem’s conquest by the Turks, Peter, a hermit from Amiens, visited the holy sepulchre. Moved by the Christians' plight, he vowed to rally Europe for their cause. The patriarch provided letters, and Peter sought Pope Urban II’s support. Despite his humble appearance, Peter’s fervent preaching inspired many. He traveled across Italy and France, stirring crowds with tales of Jerusalem’s suffering. His zeal led to a massive response, culminating in the First Crusade. Urban II endorsed Peter's mission, and the cry “God wills it” echoed across Europe, rallying countless crusaders for the holy war.
58-2 Twenty years after Jerusalem's conquest by the Turks, a hermit named Peter from Amiens visited the holy sepulchre. Deeply moved, he vowed to rally Europe for the Christian cause. With support from Pope Urban II, Peter’s fervent preaching inspired many. His zeal led to the First Crusade, with "God wills it" echoing across Europe. The promise of salvation and military glory drove countless crusaders. Despite knowing little about their journey or foes, they sold lands and possessions to finance the expedition. The initial waves of crusaders suffered greatly, but their sacrifices set the stage for the more organized efforts that followed.
58-3 Between the age of Charlemagne and the crusades, European military organization transformed. Infantry service was relegated to plebeians, while cavalry became the army's strength, with knights serving on horseback. Sovereigns distributed lands among barons and vassals, forming the noble or equestrian order. This system preserved noble bloodlines, though valiant plebeians could rise through the ranks. Knighthood ceremonies, initially simple, gained religious significance during the holy wars, with knights swearing to uphold justice and protect the distressed. This institution refined barbarian temperaments, promoting faith, justice, and humanity, and fostering a shared chivalric culture across Christendom.
58-4 I have expounded on the crusaders' initial steps, illustrating Europe's manners and character. However, I shall condense the account of their blind achievements. After leaving Nicomedia, they advanced, besieging Nice. Sultan Kilij Arslan resisted fiercely but ultimately lost the city to the crusaders, aided by Emperor Alexius. Moving towards Phrygia, the crusaders faced Sultan Kilij Arslan again, who rallied a massive force. Despite initial setbacks, the crusaders triumphed at Dorylaeum. Their journey through Asia Minor was arduous, marked by battles and sieges, notably Antioch, where treachery and heroism intertwined. They continued, driven by faith and ambition, towards their ultimate goal: Jerusalem.
58-5 Jerusalem's sieges highlight its historical significance. Its defenses, formidable during ancient conquests, were diminished by the time of the Crusades. The Crusaders faced weakened fortifications, a resolute Muslim garrison, and harsh conditions. Despite initial setbacks, they ultimately captured Jerusalem through perseverance and strategic use of siege engines. Their victory led to a brutal massacre of the inhabitants and the establishment of a Christian rule. Godfrey of Bouillon was elected leader, rejecting the title of king, and the Crusaders prepared for future conflicts to defend their new holdings, which included Jerusalem and surrounding regions.
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59-1 Alexius I, like a jackal following a lion, benefited from the Crusaders' conquests. He secured Nice, pushing the Turks away from Constantinople. While the Crusaders ventured inland, Alexius reclaimed coastal cities like Rhodes and Chios, extending his empire and rebuilding Christian communities. Despite ignoring the holy sepulchre, he fortified the empire, but the Crusaders saw him as treacherous. Bohemond of Antioch, facing Greek and Turkish threats, rallied support in Europe but ultimately failed to reclaim lost territories. His successors maintained a fragile peace, with Byzantine boundaries restored, preventing further Turkish advances and stabilizing the region.
59-2 The Fatimites lost Syria to the Turks and Franks, weakening their power in Egypt. Though revered, they remained isolated in Cairo. Latin ambassadors described their introduction to the Fatimite palace, guarded by soldiers and eunuchs, and adorned with treasures. The viziers, though appearing subservient, held real power. Rival factions, Dargham and Shawer, sought help from external forces, including the sultan of Damascus and the king of Jerusalem. Shiracouh, a Turkish commander, restored Shawer but faced betrayal, leading to his withdrawal. Later, Shiracouh returned, conquering Egypt, which led to the fall of the Fatimites and the rise of Saladin.
59-3 Philip Augustus of France and Richard the Lionheart of England joined forces in the Crusades but were plagued by rivalry. Philip was seen as superior but was more a statesman than a warrior and left Acre soon after its capture, leaving the Duke of Burgundy behind. Richard, known for his bravery, was celebrated by both his people and his enemies. Despite his valor, the Crusade was marked by infighting and strategic missteps. Richard’s heroics, including the defense of Jaffa, couldn't secure a decisive victory. Eventually, a truce allowed Christian pilgrims access to Jerusalem, but the gains were short-lived.
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60-1 Charlemagne's restoration of the Western empire led to the division of the Greek and Latin churches. This schism hastened the fall of the Eastern Roman Empire by alienating allies and provoking enemies. Greek disdain for Latin servitude grew into a prideful assertion of religious and cultural superiority. The Greeks viewed themselves as the true bearers of Christian knowledge and scorned Western innovations. Conversely, Westerners criticized Eastern theological intricacies. The addition of the "filioque" to the Nicene Creed deepened the rift, as did differing practices like clerical celibacy and Eucharistic bread types, exacerbating the animosity between the two sides.
60-2 When the French ambassadors arrived in Venice, they were warmly received by the Doge, Henry Dandolo. Despite his age and blindness, Dandolo was a wise and courageous leader. He praised the crusaders' zeal but sought approval from his council. Venice agreed to provide ships and provisions for the crusaders in exchange for 85,000 marks of silver and an equal share of conquests. The treaty was ratified, and Venice prepared the fleet. Despite setbacks and financial shortfalls, the crusaders agreed to assist Venice in capturing Zara, which strained their mission and led to their involvement in Byzantine politics.
60-3 The crusaders were unwilling to release their hostage until they secured their payment. Four ambassadors, including Matthew of Montmorency and the marshal of Champagne, were sent to the emperor. The streets were lined with guards, and the presence-chamber glittered with gold and jewels. The ambassadors delivered their demands, which included the submission of the Eastern empire to the pope and a large silver contribution. Despite the emperor's reservations, he agreed. The heir, Alexius, was introduced to the city and crowned. However, his reign quickly soured as his alliance with the Latins made him unpopular among the Greeks, leading to unrest and eventual betrayal.
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61-1 After the lawful princes' deaths, the French and Venetians agreed to divide their future possessions. Twelve electors, six from each nation, would choose the Eastern emperor, with the Byzantine throne and a fourth of the empire assigned to him. The remaining three parts would be split between Venice and the French barons, who would perform homage and military service to the emperor. The Latins pledged another year for the Greek provinces' conquest and defense. After Constantinople's conquest, Baldwin of Flanders was chosen as emperor, with Boniface crowned king of Thessalonica. The division of territories led to feudal rule and internal conflicts.
61-2 Proud of his victory and royal prize, the Bulgarian advanced to destroy the Latins. The marshal of Romania displayed cool courage and skill, maintaining his position between the city and Barbarians. Villehardouin's masterful three-day retreat repelled the Comans with a line of impenetrable spears. Reaching Rodosta, they united with friends, and Count Henry assumed the regency. Calo-John's cruelty continued, even as the pope implored him for peace. Baldwin's death in captivity was rumored tragic. Eventually, the virtuous Henry repelled the Bulgarian and preserved remaining cities. Henry's reign saw brief prosperity and peace, contrasting with the Latin conquerors' eventual decline.
61-3 In their distress, the emperor and empire held an ideal treasure: the crown of thorns, revered by Christians. The barons of Romania borrowed gold on the crown's credit but couldn't repay. Venetian Nicholas Querini covered the debt, making the crown his if unredeemed. Baldwin sought to transfer it to the King of France. Two Dominicans retrieved it, and King Louis bore it to Paris, giving Baldwin ten thousand marks of silver. Baldwin also offered other relics to St. Louis, who spent twenty thousand marks on the Sainte-Chapelle for their reception. The belief in these relics fueled religious fervor and superstition.
61-4 The northern conquerors of the Roman Empire gradually mingled with the provincials, rekindling the arts of antiquity. By Charlemagne's age, their settlements had some stability but faced invasions by Normans, Saracens, and Hungarians, which led to anarchy. By the 11th century, these threats subsided, allowing for progress. Despite the turmoil of the Crusades, they inadvertently weakened feudal oppression, leading to charters of freedom and improved conditions for peasants. The arts and commerce flourished, but the costs of the Crusades diverted energy from domestic improvement, ultimately delaying Europe’s maturity despite some philosophers’ praise of their influence.
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62-1 The loss of Constantinople briefly revived Greek vigor. Princes and nobles, driven from their palaces, fought for the remnants of the empire. Among them, Theodore Lascaris and John Ducas Vataces stood out for restoring the Roman standard in Nice. Lascaris, commanding only three cities and two thousand soldiers, expanded his principality into an empire through boldness and rapid victories. His successor, Vataces, consolidated power, reclaimed territories, and revitalized agriculture, turning royal lands into productive estates. His internal policies promoted self-sufficiency and learning. Despite some personal vices, Vataces' reign was marked by prosperity and strategic alliances, securing his legacy.
62-2 The danger and scandal of this excommunication lasted over three years until popular clamor subsided. Arsenius' inflexible spirit was condemned, and the emperor hinted he might seek a more lenient judge in the Roman pontiff. Arsenius was accused of conspiracy, deposed by a synod, and exiled. Gregory of Adrianople replaced him but failed to support the emperor's absolution. Joseph, a monk, finally absolved the emperor in a public ceremony, restoring him to communion. However, Arsenius' followers continued a schism for forty-eight years, proposing a miracle test that failed, briefly uniting, then renewing the conflict until reconciliation.
62-3 The first Palaeologus saved his empire by causing Western kingdoms to rebel. This discord led to a generation of warriors who later endangered his son's empire. Debts and taxes corrode modern peace, but in the disorderly Middle Ages, disbanded armies caused chaos. Idle and proud, mercenaries turned to robbery. Post-Sicily peace, many Genoese, Catalans, and others joined forces to fight Turks in Asia. Supported by Sicily's king, they became a powerful force under Roger de Flor, who, despite initial success against the Turks, led his troops into conflict with the Greeks, leading to further turmoil and disorder.
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63-1 The long reign of Andronicus the Elder is notable for disputes within the Greek church, the Catalan invasion, and the rise of Ottoman power. Celebrated for his virtue and learning, he contributed little to personal or societal improvement. Superstitious and surrounded by enemies, he feared both hell and war. Under the Palaeologi, choosing a patriarch became crucial, with monks' virtues or vices proving problematic. Patriarch Athanasius's harsh discipline led to his ousting. After his reinstatement, Athanasius's enemies orchestrated his final removal. Andronicus's reign, consumed by civil discord, ended with his grandson's takeover and his own forced monastic life.
63-2 In Demotica, John Cantacuzenus was invested with the purple buskins. Despite this act of rebellion, he proclaimed the titles of John Palaeologus and Anne of Savoy before his own and his wife Irene's. Constantinople remained loyal to the young emperor, and cities in Thrace and Macedonia hesitated before renouncing their allegiance to Cantacuzene. His army, stationed at Melas, was dispersed by treachery or fear, leading to his retreat to Thessalonica. The ensuing civil war lasted nearly six years, involving various factions and foreign allies, until Cantacuzene's forces eventually overcame his opponents.
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64-1 From the petty quarrels of a city and her suburbs, and the cowardice and discord of the falling Greeks, I now ascend to the victorious Turks. Their rise and progress, connected with significant modern history, are rooted in the great eruption of the Moguls and Tartars. From the highlands between China, Siberia, and the Caspian Sea, emigrations and wars have repeatedly emerged. In the twelfth century, these regions were occupied by pastoral tribes united by Zingis (Temugin). His ascent to power involved military discipline, religious enthusiasm, and the energy of the national character, leading to significant conquests and a new code of laws.
64-2 Zingis Khan and his lieutenants conquered the hordes between China and the Volga, becoming rulers of many millions of shepherds and soldiers. The Mogul emperor demanded tribute from China, leading to wars where ninety cities were stormed. The Chinese emperor retreated, and Zingis besieged Pekin, adding five northern provinces to his empire. In the West, Zingis defeated the Sultan of Carizime after the massacre of his ambassadors. His invasion of Persia and the West led to the downfall of many kingdoms, extending Mogul dominance from the Caspian to the Indus.
64-3 Despite the Mogul invasion, the Roman Empire escaped due to its dismemberment by Greeks and Latins. Batou's retreat from the Danube was seen as a victory by Franks and Greeks, but he died before attacking Constantinople. His brother Borga invaded Bulgaria and Thrace but shifted focus to Russia. An alliance with the Mamalukes led to a civil war among the Moguls, diverting attention from Byzantine targets. The rise of the Ottoman Empire followed, with Othman establishing dominance in Bithynia. The eventual fall of Constantinople to the Ottomans was marked by strategic marriages and military advancements.
64-4 The Turkish cimeter was wielded with the same spirit by Amurath I, son of Orchan and brother of Soliman. He subdued Thrace, choosing Adrianople as his seat of government in Europe. Constantinople was surrounded by Ottoman forces in both Asia and Europe. Amurath postponed its conquest, focusing instead on subduing Slavic nations. His vizier established the Janizaries, an elite corps from Christian captives, which became a formidable force. The Janizaries crushed the Slavic tribes at the Battle of Cossova. Amurath was later killed by a Serbian soldier. His successor, Bajazet, continued the expansion, earning the nickname "Ilderim" for his rapid campaigns.
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65-1 Timour's ambition was twofold: conquering the world and being remembered by future generations. His reign's events were meticulously recorded and reviewed by knowledgeable individuals, with Timour possibly contributing to his own commentaries and governmental institutions. However, his fame suffered due to ignorance and calumny, despite his noble lineage. Born in Sebzar, Timour rose from a young warrior to a nation's hero, overcoming early struggles with remarkable resilience. He ultimately claimed imperial power, honoring the house of Zingis, and embarked on numerous conquests. Timour's empire extended over Persia, Tartary, and India, demonstrating his unparalleled military prowess.
65-2 The military republic of the Mamalukes reigned in Egypt and Syria, with the Circassian dynasty overthrowing the Turks. Barkok, a former slave, was restored to the throne amidst rebellion and discord. Timour's forces subdued Syria, using elephants and cavalry to cause disarray among the Mamalukes. Aleppo fell through treachery, and Damascus suffered a similar fate. Timour spared only those who had buried Hosein's head and artisans sent to Samarcand. Returning from Palestine, Timour burned Aleppo again, rewarding Ali's sectaries. After conquering Bagdad and Georgia, he prepared to battle the Ottoman emperor, enrolling 800,000 men and securing immense riches.
65-3 On the throne of Samarcand, Timour displayed his magnificence and power, addressing the people's complaints, rewarding and punishing justly, and building palaces and temples. Ambassadors from Egypt, Arabia, India, Tartary, Russia, and Spain visited him. The marriage of his six grandsons was a grand event with lavish festivities, feasts, and entertainments. After two months of peace, he prepared for the invasion of China with 200,000 soldiers, but fell ill and died near Otrar. His empire soon dissolved, his ambitions unfulfilled. Timour was known for his vigor, temperance, love of learning, and unyielding authority, though his reign brought both order and destruction.
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66-1 During the last centuries of the Greek emperors, their relationship with the pope and the Latins fluctuated with their fortunes. When threatened by the Seljuk Turks, Alexius sought the pope's aid. Once the French pilgrims defeated the sultan, the Greeks resumed their disdain for the West, hastening their empire's decline. The Mogul invasion saw John Vataces using conciliatory language. Later, Palaeologus courted the pope when threatened by Charles, but Andronicus rejected Latin overtures. Andronicus’s grandson sought Western alliance when Bithynia fell to the Turks. However, proposals for a united synod and military aid were met with indifference by the pope and Western kings.
66-2 During the Crusades, the Greeks observed with awe the constant emigration from the West. Visits from their last emperors revealed the powerful European nations, previously dismissed as Barbarians. Manuel and his followers recorded their observations, noting Germany's vast size, numerous free cities, and innovations in mechanics and warfare. France was highlighted for its wealth, royal court, and military history, though recently humbled by the English. Britain was described as fertile, populous, and powerful, with unique language and customs, though mischaracterized for its purported disregard for conjugal honor, reflecting misunderstandings rather than reality.
66-3 After a seventy-seven-day journey, the Greek squadron anchored before Venice. The reception by the republic was grand, with the emperor seated on a throne, receiving the adoration of the doge and senators. The Bucentaur, accompanied by twelve galleys, led a procession of gondolas amid music and cheers. The Greeks marveled at Venice’s splendor, including its spoils from Constantinople. After fifteen days, Palaeologus traveled to Ferrara, where he was honored by the pope and local nobility. Despite initial festivities, dissatisfaction arose as political negotiations began, revealing the pope's weaker position than expected.
66-4 During the Crusades, Greeks were astounded by the constant influx of Western emigration. The last emperors' visits unveiled powerful European nations, previously deemed Barbarians. Manuel's observations, preserved by a Byzantine historian, reveal fascinating insights into Germany, France, and England. Germans were numerous, devout, and skilled in duels and mechanics. France, wealthy and ancient, suffered recent English war defeats but prided itself on historical victories. England, rich in agriculture and textiles, maintained a powerful aristocracy despite frequent internal strife. Despite cultural gaps, these observations underline a transformative period of mutual recognition and respect between East and West.
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67-1 Emanuel Chrysoloras, a Greek scholar, celebrated the merits of Rome and Constantinople, comparing the grandeur of the ancient capital to the splendor of his native city. He admired Rome's ruins, which evoked its historical glory, and acknowledged Constantinople's strategic location and architectural marvels. Chrysoloras highlighted Constantinople's advantageous position between Europe and Asia, its secure harbor, formidable walls, and abundance of marble from nearby isles. Despite his patriotic pride, he conceded that Constantinople's excellence reflected Rome's legacy. However, he lamented the destruction of ancient sculptures and buildings, emphasizing the city's decline from its former magnificence.
67-2 At Warna, instead of finding an allied fleet, the Christians faced Amurath, who emerged from Magnesia, transporting his forces from Asia to Europe. The Greek emperor may have granted passage to the Bosphorus, with accusations of corruption aimed at the Genoese and the pope's nephew. The sultan advanced with 60,000 men. Despite the initial success of the Hungarian king, his forces were overwhelmed by the Janizaries. Ladislaus was killed, leading to the Christians' defeat, while Huniades struggled to save the remnants of his cavalry. The battle resulted in 10,000 Christian and significant Turkish casualties.
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68-1 Mahomet the Second, son of Amurath II, was born to a concubine, not a Christian princess. Raised as a devout Mussulman, he purified himself after conversing with infidels. Later, he distanced from this strictness, showing disdain for religious authority. Mahomet was educated in various languages, including Arabic, Persian, Hebrew, Latin, and Greek. Despite his learning, his nature was savage and ruthless. His reign saw the conquest of two empires, twelve kingdoms, and many cities, yet his brutal methods and insatiable ambition, particularly his obsession with Constantinople, overshadowed his achievements.
68-2 Mahomet II meticulously studied the new Latin artillery, surpassing previous models. A cannon founder, possibly a Dane or Hungarian, joined the Turks and answered Mahomet's query affirmatively about creating a cannon capable of breaching Constantinople's walls. Within three months, a massive cannon was produced, boasting a bore of twelve palms and launching a 600-pound stone bullet. The cannon's test was proclaimed to prevent panic, and its impact was felt miles away. Transporting this colossal weapon required extensive logistical efforts, showcasing the Turks' commitment to overwhelming Constantinople with superior firepower and engineering.
68-3 Constantine negotiated essential supplies in the Archipelago, Morea, and Sicily. By April, five ships, including one imperial and four Genoese, loaded with wheat, barley, wine, oil, vegetables, soldiers, and mariners, faced a Turkish blockade. Despite the Turkish fleet's vast size, their poorly constructed and manned ships failed against the five well-equipped Christian ships. The Christian squadron advanced triumphantly, with Mahomet witnessing the Ottomans' heavy losses. Though the victory revived Greek hopes, Western allies remained indifferent. Mahomet’s retreat plans were halted by a daring strategy to transport lighter vessels overland into the harbor, intensifying the siege and leading to Constantinople's fall.
68-4 While waiting for an angelic descent, the doors were broken, and the Turks faced no resistance. They swiftly captured prisoners, favoring youth, beauty, and apparent wealth. Captives were bound, and society's ranks were confounded. Senators were linked with slaves, prelates with porters, and noble maids with young men. Amidst the chaos, families were separated, and the nuns’ wailings were the loudest. Captives were driven through streets, quickly gathered more prey, and taken to the camp and fleet. Sixty thousand Greeks were transported and sold, including historian Phranza's family. This marked the tragic and irreversible fall of Constantinople.
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69-1 As they awaited the angel's arrival, the doors were broken down, and the Turks began taking prisoners without resistance. They chose captives based on youth, beauty, and wealth. Men were bound with cords, and women with veils and girdles. Society's ranks were mixed as nobles and commoners alike were taken. Nuns wailed the loudest as they were dragged from the altar. Captives were driven through the streets to the camp and fleet. Above sixty thousand were sold or dispersed throughout the Ottoman Empire. Notable captives included historian Phranza, whose son was killed, and his daughter likely died in the seraglio.
69-2 Arnold of Brescia, protected by nobles and people, thundered eloquence over Rome's seven hills. Mixing Livy and St. Paul, he called for Romans to reclaim their rights and restore the republic's laws and magistrates, urging the pope to stick to spiritual duties. Arnold’s reformist zeal also challenged the corrupt clergy's control. His ten-year influence saw two popes, Innocent II and Anastasius IV, exiled. Pope Adrian IV, however, retaliated, banishing Arnold and eventually executing him with Emperor Frederic Barbarossa's support. Arnold was burned alive, his ashes cast into the Tiber to prevent martyrdom. His sect dispersed, but his ideas lived on among Romans.
69-3 In the mid-13th century, the Romans called Brancaleone from Bologna to be their senator. Despite his initial refusal due to the task's difficulty, he accepted and served for three years. Brancaleone's strict justice led to accusations of cruelty and partiality, but his supporters praised his firmness and integrity. He executed two nobles, demolished 140 towers, and compelled the bishop to reside in his diocese. Betrayed by those he served, he was imprisoned but later restored by popular acclaim. His governance ended with gratitude, his head preserved in a precious vase.
69-4 Around the mid-13th century, the Romans called from Bologna the senator Brancaleone. Despite his initial refusal, his office was extended to three years. He was accused of cruelty and partiality, but his firmness restored peace and order. No criminals eluded his justice; even powerful nobles faced execution. He demolished 140 towers sheltering criminals. Though imprisoned by Romans he angered, Bologna's intervention secured his release. His final governance was successful, and his legacy endured after his death. Subsequently, the Romans elected powerful princes like Charles of Anjou as senators to defend against enemies and internal strife, marking a shift in governance.
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70-1 Petrarch, celebrated for his love poems to Laura, is lauded as the father of Italian lyric poetry. Though foreign perspectives may vary, Italy honors him for his contributions. However, his contemporaries valued his Latin works on philosophy, poetry, and eloquence more highly, spreading his reputation across France and Italy. Aspiring to the poetic crown, he was honored in Rome with a laurel wreath, symbolizing his merit. Petrarch's Latin writings, not his Italian sonnets, solidified his fame, reviving the spirit of the Augustan age and earning him the title of poet laureate. His legacy endures in both Italian and Latin literature.
70-2 Rienzi transformed Rome from a den of robbers to a disciplined city, swift in justice and punishment. His tribunal was open to all, disregarding birth or church immunity. He dismantled privileged houses, using their materials for the Capitol's fortifications. High-ranking offenders, like Peter Agapet Colonna and Martin Ursini, faced arrest and execution. His reforms purified Rome, reviving trade and security. Rienzi dreamed of uniting Italy under Rome's leadership but faced resistance from regional tyrants. Despite initial success and widespread acclaim, his rule declined due to extravagance, leading to his eventual downfall and exile.
70-3 Count Pepin restored the aristocracy and the church without drawing his sword. Three senators were chosen, with the legate assuming the first rank and accepting his two colleagues from the Colonna and Ursini families. The tribune's acts were abolished, and his head was proscribed. Despite this, Rienzi remained in the castle of St. Angelo for a month, trying in vain to revive Roman support. Eventually, he left peacefully. The vision of freedom and empire faded, and the Romans would have accepted servitude had it ensured tranquility. Bloody feuds among the barons resumed, and the peaceful citizens suffered under their rapacious rule.
70-4 Martin V resumed the royal prerogative of coining money, ending a near three-century exercise by the senate. His successors, Eugenius IV and Nicholas V, marked significant events: Eugenius IV was the last pope expelled by Roman tumult, while Nicholas V dealt with the presence of a Roman emperor. During Eugenius IV's conflict with the Council of Basel, Romans briefly usurped city governance, electing seven governors and besieging the pope. His artillery forced their surrender. Nicholas V, in contrast, focused on Rome's restoration, accommodating Emperor Frederick III's coronation peacefully, an event marking the end of Roman emperor presence in the Vatican.
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71-1 In the last days of Pope Eugenius IV, Poggius and a friend viewed Rome's ruins from the Capitoline hill, reflecting on its fall. Once a thriving empire, the city now lay in desolation, with overgrown paths and collapsed monuments. They lamented the transformation from grand temples and forums to overgrown fields and ruins. Poggius described visible remnants, including eleven temples, public baths, triumphal arches, and mausoleums. These observations highlighted Rome's deterioration over centuries due to time, nature, barbarian invasions, material reuse, and internal conflicts, contrasting sharply with its former grandeur.
71-2 The Coliseum, originally known as the Amphitheatre of Titus, might have endured eternally if left to time and nature. Antiquaries suggest it had stone steps and wooden galleries, repeatedly restored after fires. Statues and ornaments were looted by barbarians and Christians. The holes in its stones likely indicate the removal of metal links and the adaptation for market stalls. Despite this, the Flavian amphitheater stood in awe and was preserved under Pope Benedict XIV. Over time, its grandeur has inspired reverence, symbolizing Rome's enduring legacy.

Spanish War

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1 Pompey's son, Cn. Pompey, wages war in Further Spain, gains support.
2 Caesar, now dictator, marches into Spain to defeat Pompey's son.
3 Caesar sends troops to relieve Ulia, captures Pompey's camp at night.
4 Caesar's troops use clever tactic to defeat enemy at Corduba.
5 Caesar builds bridge, crosses river, and clashes with Pompey's forces.
6 Caesar besieges Ategua, Pompey counterattacks, capturing some cavalry.
7 Pompey camps on high ground, Caesar prepares to storm Ategua.
8 Pompey uses Spain's mountains and fortresses to prolong the war.
9 Pompey attacks Caesar's fort, but is repelled with heavy losses.
10 Pompey retreats to Corduba, king Indus captured and killed.
11 Caesar's cavalry pursues Pompey's forces, gains deserters and prisoners.
12 Spanish legionaries captured, executed; Pompey's couriers seized, released.
13 Pompey's forces attack, drive back Caesar's horse, kill three soldiers.
14 Pompey builds fort, attacks Caesar's cavalry, gains initial success.
15 Cavalry engagement turns into infantry battle, heavy losses on both sides.
16 Pompey's forces attempt midnight sally, repelled by Caesar's men.
17 Tullius and Antonius defect from Pompey, appeal to Caesar's mercy.
18 Tullius and Antonius defect to Caesar, wounded by Tullius' poniard.
19 Caesar's tower destroyed, matron defects, Minatius offers surrender.
20 Pompey builds defenses at Ucubis, deserters provide intel to Caesar.
21 Pompey executes suspected Caesar supporters, some escape to Caesar.
22 Deputies from Bursavola murdered, city falls to treachery and massacre.
23 Caesar's men retreat, centurions restore battle, one dies fighting.
24 Pompey's forces defeated, flee to higher ground, night saves them.
25 Pompey's cavalry skirmishes, Antistius Turpio defeated by Q. Pompeius Niger.
26 Caesar rewards cavalry, Roman knights defect from Pompey's camp.
27 Pompey's forces desert, Caesar besieges Ventisponte, Carruca burns.
28 Pompey prepares for battle, misled by Caesar's tactics.
29 Caesar's army approaches Pompey's camp, but Pompey stays put.
30 Caesar's army faces Pompey's, outnumbered, in a disadvantaged spot.
31 Caesar's army wins despite being outnumbered, Pompey's forces flee.
32 Pompey's army retreats to Munda, Caesar's forces besiege the town.
33 Caesar besieges Corduba, Scapula commits suicide in defiance.
34 Caesar's forces capture Corduba, 22,000 enemy soldiers killed.
35 Caesar's forces approach Hispalis, Pompeians plot to defend town.
36 Caesar's forces capture Carteia, Lusitanians in Hispalis surrender.
37 Pompey escapes Carteia, pursued by Didius, fleet destroyed.
38 Pompey escapes to a fortified place, surrounded by Caesar's forces.
39 Pompey, wounded and lame, flees to a cave, is slain.
40 Didius, victorious, is ambushed and killed by Lusitanians.
41 Fabius Maximus captures Munda, besieges Ursao, a strong town.
42 Caesar rebukes the citizens of Hispalis for their ingratitude.

Civil War

 

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1-1 Consuls struggle to have Caesar's letter read in the senate.
1-2 Senate debates Caesar's letter, Pompey's allies dominate discussion.
1-3 Pompey rallies supporters, intimidates senate, against Caesar's interests.
1-4 Cato, Lentulus, Scipio, and Pompey unite against Caesar's interests.
1-5 Senate passes extreme decree, targeting Caesar and tribunes.
1-6 Senate convenes outside city, Pompey boasts of military force.
1-7 Caesar rallies soldiers, condemning Pompey's betrayal and envy.
1-8 Caesar meets tribunes, legions, and Pompey's messenger at Ariminum.
1-9 Caesar seeks peace, proposes disarmament and free elections.
1-10 Pompey demands Caesar return to Gaul, disarm, and disband army.
1-11 Caesar rejects Pompey's proposal, sees little hope for peace.
1-12 Caesar sends Curio to capture Iguvium, town welcomes him.
1-13 Senate begs Attius Varus to stand down, he flees, deserted by troops.
1-14 Panic in Rome as Caesar's approach is falsely rumored.
1-15 Caesar marches through Picenum, gains allies and soldiers easily.
1-16 Caesar marches to Corfinium, defeats Domitius's cohorts, and camps.
1-17 Domitius sends messengers to Pompey, begging for his assistance.
1-18 text
1-19 Domitius conceals Pompey's refusal to help, plans to flee secretly.
1-20 Soldiers in Corfinium mutiny, demand Domitius's surrender to Caesar.
1-21 Caesar surrounds Corfinium, prepares for entry, maintains vigilance.
1-22 Lentulus Spinther surrenders to Caesar, pleads for his life.
1-23 Caesar spares senators, knights, and townspeople, shows clemency.
1-24 Pompey marches to Brundusium, gathers forces, and prepares for battle.
1-25 Caesar marches to Brundusium, builds mole to block Pompey's fleet.
1-26 Pompey counterattacks with ships, Caesar seeks peace talks again.
1-27 Pompey prepares to flee Brundusium, fortifies streets and gates.
1-28 Caesar's soldiers scale walls, capture Pompey's ships at Brundusium.
1-29 Caesar wants to pursue Pompey but lacks ships to do so.
1-30 Caesar sends legions to Sardinia, Sicily, and Africa, governors flee.
1-31 Valerius and Curio find governors fled, Tubero denied entry.
1-32 Caesar speaks to senate, seeks reconciliation with Pompey.
1-33 Senate approves deputies, but none dare to approach Pompey.
1-34 Vibullius Rufus sent to Spain, Domitius to seize Massilia.
1-35 Massilia refuses to take sides, cites favors from both Pompey and Caesar.
1-36 Domitius arrives, takes control of Massilia, prepares for war against Caesar.
1-37 Fabius sent to Spain, seizes Pyrenees passes from Afranius.
1-38 Pompey's lieutenants in Spain prepare for war against Caesar.
1-39 Caesar's forces in Spain: six thousand foot, three thousand horse.
1-40 Fabius's legions clash with Afranius's forces near the river Segre.
1-41 Caesar arrives with 900 horse, offers battle to Afranius.
1-42 Caesar fortifies camp, ignores Afranius's challenges to battle.
1-43 Caesar's forces clash with Afranius's over strategic eminence.
1-44 Afranius's soldiers fight in scattered parties, alarming Caesar's men.
1-45 Caesar's men struggle in difficult terrain near Ilerda's walls.
1-46 Caesar's men charge up hill, sword in hand, and prevail.
1-47 Both sides claim victory in the battle, despite losses.
1-48 Caesar's army faces hardship after storm destroys bridges.
1-49 Afranius's army has abundant supplies, unlike Caesar's forces.
1-50 Caesar's bridge repairs thwarted by floods and enemy fire.
1-51 Afranius's forces attack Caesar's convoy, but are repelled.
1-52 Caesar's army faces scarcity, prices soar, fortune favors enemy.
1-53 Afranius's reports to Rome exaggerate his success, sparking celebrations.
1-54 Caesar's soldiers build ships, cross river, and secure hill overnight.
1-55 Caesar's horsemen cross river, capture cattle and people, defeat foe.
1-56 Massilia prepares fleet, Domitius leads ships against Brutus' forces.
1-57 Brutus' fleet, though outnumbered, engages Massilians with courage.
1-58 Brutus' fleet defeats Massilians, despite skillful pilots and tactics.
1-59 Caesar's victory at sea turns tide of war at Ilerda.
1-60 Several Spanish states defect to Caesar, boosting his campaign.
1-61 limit 10 words: Afranius and Petreius retreat, fearing Caesar's cavalry strength.
1-62 Caesar's men race to finish river project, despite challenges.
1-63 Caesar's cavalry harasses enemy's rear, slows their march.
1-64 Caesar's soldiers urge him to cross river, despite danger.
1-65 Afranius halts, intimidated by Caesar's sudden approach.
1-66 Caesar's horse captures enemy soldiers, revealing their escape plan.
1-67 Afranius and Petreius debate escape plan, choose daytime march.
1-68 Caesar leads army on difficult, circuitous march to outflank enemy.
1-69 Afranius's soldiers mock Caesar's army, but soon scramble to respond.
1-70 Caesar's army races to secure mountain pass, defeats Afranius's troops.
1-71 Caesar's officers urge him to attack, sensing enemy's fear.
1-72 Caesar prioritizes tactics over battle, showing mercy to citizens.
1-73 Enemies' generals discuss retreat or advance, face water shortage.
1-74 Enemies' soldiers fraternize, seek Caesar's mercy for their generals.
1-75 Afranius and Petreius react to mutiny, Petreius attacks Caesar's men.
1-76 Petreius rallies troops with emotional appeal, demands loyalty oath.
1-77 Caesar releases enemy soldiers, retains defected tribunes and centurions.
1-78 Afranius's army faces supply struggles, defects to Caesar's side.
1-79 Ancient army's tactics: infantry protects horse, uses terrain wisely.
1-80 Caesar's army pursues, harasses enemy with horse, infantry attacks.
1-81 Enemy army stuck in unfavorable terrain, struggles with water access.
1-82 Caesar's army prepares for battle, but avoids engaging enemy.
1-83 Afranius and Caesar's armies face off, but don't engage battle.
1-84 Afranius begs Caesar for mercy, surrendering his army.
1-85 Caesar offers mercy, demands disarmament, and peaceful withdrawal.
1-86 Afranius's soldiers rejoice at Caesar's offer of immediate discharge.
1-87 Caesar provides for Afranius's soldiers, settles disputes, and disbands army.
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2-1 Caesar's lieutenant Trebonius besieges Massilia with siege engines.
2-2 Massilia's strong defenses and engines hinder Caesar's siege progress.
2-3 Nasidius' fleet arrives at Massilia, boosting defenders' morale.
2-4 Massilians and Nasidius' fleet prepare for battle with confidence.
2-5 Brutus' fleet advances confidently, Massilians pray for victory.
2-6 Massilians fight valiantly, but Brutus' fleet gains the upper hand.
2-7 Nasidius' ships flee, Massilians suffer defeat, city mourns loss.
2-8 Roman soldiers build a brick turret for defense and refuge.
2-9 Roman soldiers build a fortified turret with advanced defenses.
2-10 Romans build a protective musculus to reach enemy tower.
2-11 Townsmen attack musculus with stones and fire, but it withstands.
2-12 Enemy surrenders, pleading for mercy, fearing pillage and Caesar's wrath.
2-13 Compassion prevails, truce ensues, awaiting Caesar's arrival, hostilities cease.
2-14 Enemy launches surprise attack, sets Roman works on fire.
2-15 Trebonius rebuilds Roman works with new design and materials.
2-16 Enemy realizes Roman works rebuilt, hopes lost, seeks surrender terms.
2-17 Marcus Varro initially supports Caesar, later switches sides.
2-18 Varro prepares for war against Caesar in Further Spain.
2-19 Cassius sent to Further Spain, Caesar marches to Corduba.
2-20 Varro hastens to Gades, legion deserts, he surrenders to Caesar.
2-21 Caesar praises citizens, remits tax, restores goods, appoints Cassius.
2-22 Massilians surrender, Domitius escapes, Caesar spares city's dignity.
2-23 Curio sails to Africa, defeats Varus, chases Lucius Caesar.
2-24 Curio marches to Utica, scouts Cornelian camp with cavalry.
2-25 Curio scouts Varus's camp, orders ships to Cornelian camp.
2-26 Curio's army defeats Juba's forces, Utica's reinforcements flee.
2-27 Curio and Varus's armies face each other, deserters instigate.
2-28 Quintilius tries to persuade Curio's army to defect to Varus.
2-29 Fear and doubt spread through Curio's camp, soldiers consider defecting.
2-30 Curio's council debates attack on Varus's camp or retreat.
2-31 Curio criticizes both attack and retreat plans, seeks alternative.
2-32 Curio addresses soldiers, reminds them of Caesar's victories.
2-33 Soldiers inspired by speech, eager to prove loyalty and bravery.
2-34 Curio's army defeats Attius Varus's forces in a valley battle.
2-35 Fabius attacks Varus, but is killed, and Varus escapes.
2-36 Curio prepares to besiege Utica, amidst divided loyalties within.
2-37 Curio, confident in his success, underestimates King Juba's threat.
2-38 Curio, misled by deserters, rashly decides to battle Sabura.
2-39 Curio, eager for battle, believes Sabura commands the camp.
2-40 Juba sends relief forces to Sabura, while Curio advances optimistically.
2-41 Curio's army, exhausted and outnumbered, faces encircling Numidians.
2-42 Curio's army defeated, he refuses to flee and is killed.
2-43 Rufus, quaestor, helps soldiers escape to Sicily amidst chaos.
2-44 Juba claims victory, executes many, and returns to his kingdom.
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3-1 Caesar, as dictator, appoints arbitrators to resolve debt crisis.
3-2 Caesar faces shipping shortage, delaying his war plans at Brundusium.
3-3 Pompey builds a large fleet and collects vast wealth from Asia.
3-4 Pompey amasses large forces, including legions, archers, and cavalry.
3-5 Pompey stockpiles food and deploys fleet to block Caesar's advance.
3-6 Caesar rallies soldiers, sets sail with 7 legions, lands at Pharsalus.
3-7 Caesar outmaneuvers Bibulus, lands safely with small convoy.
3-8 Bibulus destroys Caesar's empty ships, killing sailors and masters.
3-9 Marcus Octavius besieges Salona, but defenders repel his attack.
3-10 Caesar sends Vibullius Rufus to propose peace terms to Pompey.
3-11 Vibullius warns Pompey of Caesar's approach, Pompey marches to Apollonia.
3-12 Caesar marches on Apollonia, town surrenders without resistance.
3-13 Pompey's army panics, but Labienus and others swear loyalty to him.
3-14 Kalenus recalls ships to Brundusium due to enemy fleet presence.
3-15 Bibulus's fleet blockaded by Caesar, suffers extreme scarcity.
3-16 Caesar returns to Oricum for conference with Libo and Bibulus.
3-17 Caesar proposes sending commissioners to Pompey for peace talks.
3-18 Bibulus dies, command splits among multiple admirals.
3-19 Soldiers converse across river Apsus, Caesar seeks peace talks.
3-20 Caelius Rufus supports debtors in Rome, proposes debt relief law.
3-21 Caelius Rufus proposes radical laws, faces opposition, and exile.
3-22 Milo and Caelius's rebellions fail, both killed in battle.
3-23 Libo seizes island near Brundusium, blocks Caesar's sea route.
3-24
3-25 Caesar eager to transport legions, frustrated by wind delays.
3-26 Caesar's fleet sails past Apollonia, evades enemy ships.
3-27 Fortune turns, Caesar's fleet safe, Rhodian fleet destroyed.
3-28 Veteran soldiers escape, recruits surrender and are executed.
3-29 Antony lands forces, sends ships back to Italy, informs Caesar.
3-30 Caesar and Pompey march towards Antonius, with different plans.
3-31 Scipio assumes imperator title, demands money and resources.
3-32 Scipio's greed leads to excessive taxation and corruption.
3-33 Scipio withdraws money from Ephesus temple, then departs hastily.
3-34 Caesar sends legions to Thessaly, Aetolia, and Macedonia.
3-35 Calvisius and Cassius successfully campaign in Aetolia and Thessaly.
3-36 Scipio swiftly marches to relieve Favonius, saves him from Domitius.
3-37 Scipio and Domitius face off, but Scipio retreats across river.
3-38 Domitius sets ambush, Scipio's troops retreat, two captured.
3-39 Caesar leaves three cohorts and Acilius to defend Oricum.
3-40 Pompey's son, Cneius, captures Oricum, burns ships, and attacks Lissus.
3-41 Caesar marches to Dyrrachium, Pompey follows, encamps nearby.
3-42 Pompey encamps at Petra, Caesar seeks corn supplies elsewhere.
3-43 Caesar encircles Pompey's camp with forts and circumvallation.
3-44 Pompey adopts defensive strategy, builds forts, and gathers supplies.
3-45 Caesar and Pompey clash, Caesar's legion retreats with difficulty.
3-46 Caesar's soldiers retreat, then counterattack, driving Pompey's men back.
3-47 Caesar's siege tactics unusual, patience and perseverance key.
3-48 Troops use chara root to make bread, alleviating scarcity .
3-49 Soldiers hopeful, despite scarcity, confident of eventual abundance.
3-50 Pompey's men use night attacks, Caesar's men adapt with decoy fires.
3-51 Publius Sylla arrives, repels Pompey's forces, but halts pursuit.
3-52 Pompey attacks multiple forts, but is repelled by Caesar's forces.
3-53 Caesar's forces win six engagements, inflict heavy losses on Pompey's side.
3-54 Pompey secretly retreats to old fortifications, evading Caesar's pursuit.
3-55 Caesar sends Fufius to conquer Achaia, gains some cities voluntarily.
3-56 Caesar offers battle, Pompey declines, protecting his camp.
3-57 Caesar sends Clodius to Scipio with peace proposals, rejected.
3-58 Pompey's cavalry struggles with famine, forcing a desperate attempt.
3-59 Two Allobrogian brothers, Roscillus and Aegus, abuse Caesar's trust.
3-60 Roscillus and Aegus, disgraced and guilty, defect to Pompey's side.
3-61 Defectors Roscillus and Aegus reveal Caesar's weaknesses to Pompey.
3-62 Pompey prepares for a surprise attack on Caesar's camp.
3-63 Pompey's forces launch a surprise attack on Caesar's camp.
3-64 Marcellinus sends cohorts to aid fleeing soldiers, but they fail.
3-65 Marcus Antonius' timely arrival halts Pompeian advance, boosts morale.
3-66 Caesar's scouts spot cohorts retreating to Pompey's old camp.
3-67 Caesar launches surprise attack on Pompey's legion and camp.
3-68 Caesar's cohorts mistakenly follow rampart to the river.
3-69 Pompey's legion counterattacks, causing Caesar's men to flee in panic.
3-70 Pompey's suspicion of ambush saves Caesar's army from destruction.
3-71 Caesar loses 960 men, including knights and tribunes, in defeat.
3-72 Pompey's party celebrates victory, overconfident in their success.
3-73 Caesar rallies his troops, urging them to learn from defeat.
3-74 Caesar motivates his troops, but delays battle to regroup.
3-75 Caesar secretly marches his army to Apollonia, evading Pompey.
3-76 Caesar outmaneuvers Pompey, marching his army to safety.
3-77 Caesar marches swiftly, outpacing Pompey's pursuing army.
3-78 Caesar hastens to join Domitius, outmaneuvering Pompey's plans.
3-79 Caesar and Pompey race to join their allies, Domitius and Scipio.
3-80 Caesar captures Gomphi, a wealthy Thessalian town, by assault.
3-81 Caesar captures Metropolis, Thessaly, without resistance, after Gomphi's fate.
3-82 Pompey's army unites with Scipio's, boosting morale and confidence.
3-83 Pompey's army argues over rewards and priesthoods, neglecting strategy.
3-84 Caesar prepares for battle, trains cavalry, and gains confidence.
3-85 Caesar prepares for battle, motivates his troops, and marches out.
3-86 Pompey plans to defeat Caesar with cavalry attack on flank.
3-87 Labienus boosts Pompey's plan, underestimating Caesar's forces.
3-88 Caesar observes Pompey's army deployment, noting strengths and weaknesses.
3-89 Caesar deploys his army, weakening his left flank, strengthening right.
3-90 Caesar rallies his army, recalling his efforts for peace before battle.
3-91 Crastinus, a brave centurion, leads charge, inspiring Caesar's army.
3-92 Pompey's army waits, hoping to break Caesar's charge, fatigue his troops.
3-93 Caesar's men charge, halt, then renew attack, outflanking Pompey's army.
3-94 Caesar's fresh troops attack, Pompey's army flees, Pompey despairs.
3-95 Caesar's soldiers attack Pompey's camp, despite fatigue, and prevail.
3-96 Pompey's camp shows luxury, overconfidence, before fleeing in defeat.
3-97 Caesar's army captures Pompey's camp, then pursues his fleeing troops.
3-98 Caesar shows mercy, pardons Pompey's soldiers, and takes Larissa.
3-99 Caesar's victory is marked by minimal losses, but key leaders fall.
3-100 Laelius's fleet arrives at Brundusium, despite obstacles, and stays put.
3-101 Cassius attacks Caesar's fleet in Sicily, burns ships, but flees.
3-102 Pompey flees to Mitylene, then Cyprus, pursued by Caesar's forces.
3-103 Pompey seeks refuge with King Ptolemy in Pelusium, Egypt.
3-104 Pompey is lured and assassinated by King Ptolemy's guards.
3-105 Caesar's victory coincides with omens and miracles in various temples.
3-106 Caesar heads to Alexandria with a small force, learns of Pompey's death.
3-107 Caesar summons legions from Asia, intervenes in Egyptian royal dispute.
3-108 Pothinus, regent for young Ptolemy, plots against Caesar's intervention.
3-109 Caesar learns of approaching army, prepares for battle in Alexandria.
3-110 Achillas leads a large, experienced, and formidable army in Alexandria.
3-111 Achillas attacks Alexandria, but Caesar's forces repel the assault.
3-112 Caesar seizes Pharos, gains control of harbor and supply lines.
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1 Caesar prepares for war in Alexandria, strengthens fortifications.
2 Alexandrians prepare for war, levy troops, build defenses.
3 Alexandrians fear Roman takeover, rally to expel Caesar.
4 Arsinoe and Ganymed overthrow Achillas, gain control of army.
5 Alexandria's underground aqueducts supply water to houses.
6 Ganymed floods Caesar's quarter with seawater, spoiling cisterns.
7 Caesar's troops panic, fear being trapped and attacked.
8 Caesar reassures troops, suggests finding fresh water, staying put.
9 Caesar's troops dig wells, find fresh water, thwarting Alexandrians.
10 Caesar sails to Chersonesus, encounters Egyptian fleet at sea.
11 Caesar's fleet defeats Egyptian ships, takes control of sea.
12 Alexandrians regroup, repair ships, determined to regain sea control.
13 Alexandrians rebuild fleet, prepare for battle in harbor.
14 Caesar and Alexandrians face off in naval battle formation.
15 Euphranor leads Rhodian fleet, engages Alexandrians with valor.
16 Romans defeat Alexandrians, gain control of sea, and secure victory.
17 Caesar's forces capture island, gain control of port and town.
18 Alexandrians flee, defeated, and many are slain or captured.
19 Caesar's forces capture fort, secure port, and block Alexandrian ships.
20 Roman troops flee in disorder, Alexandrians gain advantage.
21 Caesar escapes by swimming, many Roman soldiers and sailors lost.
22 Roman soldiers, determined and enraged, launch frequent attacks.
23 Alexandrians send embassy to Caesar, seeking peace and alliance.
24 Caesar sends King Ptolemy back to Alexandria, despite trepidation.
25 Alexandrians attack Roman ships, Euphranor's galley sunk, he dies.
26 Mithridates of Pergamus captures Pelusium, marches to Alexandria.
27 Mithridates of Pergamus captures Pelusium, marches on Alexandria.
28 Caesar joins Mithridates, Ptolemy's forces trapped in fortified camp.
29 German cavalry crosses river, legionaries follow, Alexandrians flee.
30 Caesar's army attacks Alexandrian camp, fierce battle ensues.
31 Caesar's troops gain upper ground, Alexandrians flee in panic.
32 Caesar enters Alexandria, Alexandrians surrender, victory celebrated.
33 Caesar appoints Cleopatra and Ptolemy's son as co-rulers of Egypt.
34 Domitius Calvinus prepares army to defend allies against Pharnaces.
35 Pharnaces refuses to quit Lesser Armenia, defies Domitius Calvinus.
36 Pharnaces sets ambush for Domitius in narrow mountain pass.
37 Pharnaces sets trap for Domitius, then withdraws and prepares for battle.
38 Pharnaces learns of Caesar's peril, adopts delaying tactics.
39 Domitius prepares for battle, forms narrow front against Pharnaces.
40 Thirty-sixth legion surrounded, retreats to mountain, suffers losses.
41 Pharnaces, victorious, brutal, and ruthless, conquers Pontus.
42 Roman forces in Illyricum suffer setback, Cornificius defends province.
43 Gabinius' forces suffer setbacks, he dies at Salona, Illyricum.
44 Vatinius, despite illness, rallies forces, sails to Illyricum, aids Cornificius.
45 Vatinius's fleet, surprised by Octavius, prepares for battle suddenly.
46 Vatinius attacks Octavius, wins fierce naval battle, Octavius flees.
47 Vatinius wins decisive naval battle, captures ships, secures Issa Island.
48 Cassius Longinus, propraetor in Spain, buys soldiers' loyalty with cash.
49 Cassius exploits Spain for personal gain, imposes heavy taxes.
50 Longinus's greed and tyranny spark conspiracies, hatred from all.
51 Cassius receives orders from Caesar, sees opportunity for plunder.
52 Cassius stabbed by Minutius Silo, attacked by conspirators, dies.
53 Cassius survives assassination attempt, conspirators captured or flee.
54 Laterensis visits wounded Cassius, legions march to his aid.
55 Cassius punishes conspirators, orders executions and torture.
56 Cassius profits from war, exploits citizens, increases hatred.
57 Cassius faces mutinies, legions revolt, chaos erupts in Spain.
58 Thorius leads veteran legions to Corduba, claims to support Pompey.
59 Soldiers abandon Pompey's name, join Marcellus, defy Cassius.
60 Marcellus' legions demand battle, Cassius attacks, gains advantage.
61 Marcellus besieges Cassius in Ulia, builds redoubts, traps him.
62 King Bogud joins Cassius with legion and auxiliary cohorts.
63 Lepidus arrives, mediates between Cassius and Marcellus, truce agreed.
64 Cassius flees to Melaca, escapes by sea, but dies in storm.
65 Caesar addresses issues in Syria, Cilicia, and Asia, distributes rewards.
66 Caesar appoints Sextus Caesar to command Syria, heads to Cilicia.
67 Deiotarus, tetrarch of Gallograecia, begs forgiveness from Caesar.
68 Caesar forgives Deiotarus, restores royal habit, demands military aid.
69 Caesar's forces gather in Pontus, including Deiotarus' legion.
70 Caesar demands Pharnaces quit Pontus, restore Roman assets.
71 Pharnaces delays, Caesar prepares for battle to enforce demands.
72 Zela, a fortified town in Pontus, surrounded by mountains.
73 Caesar encamps near Pharnaces, secures strategic valley position.
74 Pharnaces marches to battle, Caesar laughs at his strategy.
75 Caesar forms legions, opposes Pharnaces' sudden attack, gains advantage.
76 Caesar's legions defeat Pharnaces' army, capture his fortifications.
77 Caesar rejoices in swift victory, rewards soldiers, and departs.
78 Caesar resolves provincial disputes, appoints Mithridates king of Bosphorus.
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1 Caesar arrives at Lilybaeum with one legion and 600 horse, prepares to embark despite contrary winds, and awaits reinforcements amidst reports of enemy forces.
2 Caesar embarks six legions and 2,000 horse, sends fleet ahead to Aponiana, and sets sail for Africa, arriving in four days with a few galleys, while transports are scattered by winds.
3 Caesar arrives at Adrumetum with 3,000 foot and 150 horse, encamps, and refrains from attacking, despite being outnumbered by the enemy garrison and Moors.
4 L. Plancus tries to negotiate with Considius, but he refuses, citing Scipio as the only Roman general he recognizes.
5 Caesar, with inadequate forces, decides not to besiege Adrumetum, fearing encirclement by enemy cavalry.
6 Caesar's rear is attacked by Juba's cavalry, but his few Gallic horse repel 2,000 Moors, allowing him to continue his march to Ruspina.
7 Caesar's water-gathering party is unexpectedly attacked by Moorish cavalry.
8 Caesar sends messengers to Sardinia and Sicily for supplies and reinforcements.
9 Caesar moves camp, leaves six cohorts at Leptis, and returns to Ruspina.
10 Caesar leaves P. Saserna in charge, takes 7 cohorts, and embarks secretly.
11 Caesar's missing fleet appears; he lands troops and advances to forage.
12 Caesar marches out, encounters enemy forces, and prepares for battle.
13 Labienus and Pacidii draw up enemy forces, mostly cavalry, in close order.
14 Enemy horse extends to surround Caesar's forces, attacks with darts.
15 Caesar's infantry in danger, orders them to hold position tightly.
16 Labienus taunts Caesar's soldiers, veteran soldier responds with javelin.
17 Caesar extends battle line, breaks enemy circle, and wins victory.
18 Caesar extends battle line, breaks enemy circle, and wins victory.
19 Caesar's camp receives deserters, learns of enemy's strategy and numbers.
20 Caesar fortifies camp, prepares for siege, and expects Scipio's arrival.
21 Caesar obtains small supply, husbands it, and secures convoys.
22 M. Cato urges young Pompey to follow in his father's footsteps.
23 Pompey, roused by Cato, invades Mauritania, but is repelled.
24 Scipio joins Petreius and Labienus, besieges Caesar's camp.
25 King Juba marches to join Scipio, but returns to defend kingdom.
26 Caesar sends letters, resolves to act, and demands troop reinforcements.
27 Scipio trains elephants using slingers and stone discharges.
28 Virgilius captures Caesar's ship, executes two tribunes and centurion.
29 Labienus' cavalry skirmishes with Caesar's, attempts to capture Leptis.
30 Scipio taunts Caesar with daily troop displays, eventually advances.
31 Caesar prepares for battle, awaits veteran legion's arrival.
32 Scipio boosts morale, Caesar trains new levies, Numidians defect to Caesar.
33 Acilla townspeople request Caesar's garrison, Messius secures city.
34 Sallustius secures Cercina, sends corn to Caesar, legions arrive.
35 Scipio sends spies, disguised as deserters, to Caesar's camp.
36 M. Cato sends recruits to Scipio, Caesar secures corn in Tisdra, Sitius captures Juba's castle.
37 Caesar marches legions to Ruspina, approaches Scipio's outposts.
38 Caesar builds redoubts, Scipio and Labienus prepare for battle.
39 Caesar's cavalry attacks Numidian guard, gains strategic advantage.
40 Labienus' cavalry routed, Scipio's legions flee in terror.
41 Caesar and Scipio prepare for battle, armies form up outside Uzita.
42 Caesar delays attack, awaits better opportunity to strike.
43 Considius abandons siege, joins Scipio, retreats to Adrumetum.
44 Scipio captures Roman ship, offers clemency to prisoners.
45 Centurion refuses Scipio's offer, boasts of Caesar's army.
46 Scipio executes centurion, massacres veteran soldiers.
47 Caesar's army suffers from severe storm, hail, and flooding.
48 King Juba joins Scipio, boosting his confidence.
49 Caesar advances, extends lines, secures redoubts, and occupies eminences.
50 Labienus sets ambush for Caesar in a valley, but fails.
51 Caesar fortifies mountain, builds lines to secure flanks.
52 Caesar's cavalry initially repelled, but legions rally and prevail.
53 Two legions, ninth and tenth, arrive at Caesar's camp.
54 Caesar punishes tribunes and centurions for misconduct.
55 Getulians revolt against Juba, inspired by Caesar's messengers.
56 Caesar besieges town, receives Getulian defectors, and gains advantage.
57 Scipio and Aquinius rebuked by Juba, show surprising obedience.
58 Caesar and Scipio's forces face off, awaiting battle.
59 Scipio's army forms up with legions, Numidians, elephants, and cavalry.
60 Caesar's army forms up with legions, cohorts, and archers.
61 Two armies face off, no fighting, but cavalry skirmishes ensue.
62 Varus' fleet attacks Caesar's ships, burns transports, and captures galleys.
63 Caesar pursues Varus' fleet, recovers ships, and sets others ablaze.
64 Caesar executes Ligarius for perfidy, spares Vestrius due to circumstances.
65 Caesar's forces gather corn, Labienus lays ambush in mountains.
66 Caesar outmaneuvers Labienus, defeats his ambush, and saves his troops.
67 Caesar's army marches to Agar, forages for supplies, and encamps.
68 Caesar captures Zeta, outmaneuvers Scipio, and takes prisoners.
69 Labienus and Afranius attack Caesar's rear, but are repelled twice.
70 Caesar's legions march slowly, repel Numidian horse, and reach camp safe.
71 Caesar trains soldiers to counter Numidian tactics, like a fencing master.
72 Caesar trains soldiers to overcome fear of elephants and cavalry.
73 Caesar adapts tactics, trains soldiers for new enemy, marches cautiously.
74 Juba captures Vacca, massacres inhabitants, before Caesar's troops arrive.
75 Caesar marches towards Sarsura, Labienus attacks, but is repelled.
76 Caesar captures Sarsura, kills garrison, then marches to Tisdra.
77 Caesar sends troops to defend Thabena, receives reinforcements.
78 Caesar's cavalry defeats Scipio's, despite being outnumbered.
79 Caesar marches to Thapsus, begins siege, Scipio follows with army.
80 Caesar anticipates Scipio's move, sets up fort and traps him.
81 Caesar prepares for battle, rallies troops with inspiring speech.
82 Caesar prepares for battle, rallies troops with inspiring speech.
83 Caesar charges enemy front, archers terrify elephants, legions gain camp.
84 Brave soldier fights elephant, strikes trunk with sword, escapes.
85 Scipio's forces defeated, flee, and surrender, but are killed anyway.
86 Caesar wins battle, kills 10,000, captures 64 elephants, besieges Thapsus.
87 Scipio's cavalry brutalize Parada, attack Utica, Cato tries to stop them.
88 Cato exhorts Uticans to defend town, then commits suicide.
89 Caesar captures Usceta, Adrumetum, pardons Ligarius, Considius, others.
90 Caesar spares Utica's merchants, imposes fine, grants second chance.
91 King Juba, escaped from battle, refused entry into Zama.
92 Caesar sends aid to Zama, pardons king's generals, wins loyalty.
93 Considius flees Tisdra, murdered by Getulians; Virgilius surrenders.
94 King Juba kills Petreius, then has slave kill him too.
95 Sitius defeats Sabura, captures Faustus and Afranius, later slain.
96 Scipio's fleet sunk by Sitius, Scipio and others killed.
```gallic warsHere is the HTML code for the table you requested: ```html
1 Caesar arrives at Lilybaeum with one legion and 600 horse, prepares to embark despite contrary winds, and awaits reinforcements amidst reports of enemy forces.
2 Caesar embarks six legions and 2,000 horse, sends fleet ahead to Aponiana, and sets sail for Africa, arriving in four days with a few galleys, while transports are scattered by winds.
3 Caesar arrives at Adrumetum with 3,000 foot and 150 horse, encamps, and refrains from attacking, despite being outnumbered by the enemy garrison and Moors.
4 L. Plancus tries to negotiate with Considius, but he refuses, citing Scipio as the only Roman general he recognizes.
5 Caesar, with inadequate forces, decides not to besiege Adrumetum, fearing encirclement by enemy cavalry.
6 Caesar's rear is attacked by Juba's cavalry, but his few Gallic horse repel 2,000 Moors, allowing him to continue his march to Ruspina.
7 Caesar's water-gathering party is unexpectedly attacked by Moorish cavalry.
8 Caesar sends messengers to Sardinia and Sicily for supplies and reinforcements.
9 Caesar moves camp, leaves six cohorts at Leptis, and returns to Ruspina.
10 Caesar leaves P. Saserna in charge, takes 7 cohorts, and embarks secretly.
11 Caesar's missing fleet appears; he lands troops and advances to forage.
12 Caesar marches out, encounters enemy forces, and prepares for battle.
13 Labienus and Pacidii draw up enemy forces, mostly cavalry, in close order.
14 Enemy horse extends to surround Caesar's forces, attacks with darts.
15 Caesar's infantry in danger, orders them to hold position tightly.
16 Labienus taunts Caesar's soldiers, veteran soldier responds with javelin.
17 Caesar extends battle line, breaks enemy circle, and wins victory.
18 Caesar extends battle line, breaks enemy circle, and wins victory.
19 Caesar's camp receives deserters, learns of enemy's strategy and numbers.
20 Caesar fortifies camp, prepares for siege, and expects Scipio's arrival.
21 Caesar obtains small supply, husbands it, and secures convoys.
22 M. Cato urges young Pompey to follow in his father's footsteps.
23 Pompey, roused by Cato, invades Mauritania, but is repelled.
24 Scipio joins Petreius and Labienus, besieges Caesar's camp.
25 King Juba marches to join Scipio, but returns to defend kingdom.
26 Caesar sends letters, resolves to act, and demands troop reinforcements.
27 Scipio trains elephants using slingers and stone discharges.
28 Virgilius captures Caesar's ship, executes two tribunes and centurion.
29 Labienus' cavalry skirmishes with Caesar's, attempts to capture Leptis.
30 Scipio taunts Caesar with daily troop displays, eventually advances.
31 Caesar prepares for battle, awaits veteran legion's arrival.
32 Scipio boosts morale, Caesar trains new levies, Numidians defect to Caesar.
33 Acilla townspeople request Caesar's garrison, Messius secures city.
34 Sallustius secures Cercina, sends corn to Caesar, legions arrive.
35 Scipio sends spies, disguised as deserters, to Caesar's camp.
36 M. Cato sends recruits to Scipio, Caesar secures corn in Tisdra, Sitius captures Juba's castle.
37 Caesar marches legions to Ruspina, approaches Scipio's outposts.
38 Caesar builds redoubts, Scipio and Labienus prepare for battle.
39 Caesar's cavalry attacks Numidian guard, gains strategic advantage.
40 Labienus' cavalry routed, Scipio's legions flee in terror.
41 Caesar and Scipio prepare for battle, armies form up outside Uzita.
42 Caesar delays attack, awaits better opportunity to strike.
43 Considius abandons siege, joins Scipio, retreats to Adrumetum.
44 Scipio captures Roman ship, offers clemency to prisoners.
45 Centurion refuses Scipio's offer, boasts of Caesar's army.
46 Scipio executes centurion, massacres veteran soldiers.
47 Caesar's army suffers from severe storm, hail, and flooding.
48 King Juba joins Scipio, boosting his confidence.
49 Caesar advances, extends lines, secures redoubts, and occupies eminences.
50 Labienus sets ambush for Caesar in a valley, but fails.
51 Caesar fortifies mountain, builds lines to secure flanks.
52 Caesar's cavalry initially repelled, but legions rally and prevail.
53 Two legions, ninth and tenth, arrive at Caesar's camp.
54 Caesar punishes tribunes and centurions for misconduct.
55 Getulians revolt against Juba, inspired by Caesar's messengers.
56 Caesar besieges town, receives Getulian defectors, and gains advantage.
57 Scipio and Aquinius rebuked by Juba, show surprising obedience.
58 Caesar and Scipio's forces face off, awaiting battle.
59 Scipio's army forms up with legions, Numidians, elephants, and cavalry.
60 Caesar's army forms up with legions, cohorts, and archers.
61 Two armies face off, no fighting, but cavalry skirmishes ensue.
62 Varus' fleet attacks Caesar's ships, burns transports, and captures galleys.
63 Caesar pursues Varus' fleet, recovers ships, and sets others ablaze.
64 Caesar executes Ligarius for perfidy, spares Vestrius due to circumstances.
65 Caesar's forces gather corn, Labienus lays ambush in mountains.
66 Caesar outmaneuvers Labienus, defeats his ambush, and saves his troops.
67 Caesar's army marches to Agar, forages for supplies, and encamps.
68 Caesar captures Zeta, outmaneuvers Scipio, and takes prisoners.
69 Labienus and Afranius attack Caesar's rear, but are repelled twice.
70 Caesar's legions march slowly, repel Numidian horse, and reach camp safe.
71 Caesar trains soldiers to counter Numidian tactics, like a fencing master.
72 Caesar trains soldiers to overcome fear of elephants and cavalry.
73 Caesar adapts tactics, trains soldiers for new enemy, marches cautiously.
74 Juba captures Vacca, massacres inhabitants, before Caesar's troops arrive.
75 Caesar marches towards Sarsura, Labienus attacks, but is repelled.
76 Caesar captures Sarsura, kills garrison, then marches to Tisdra.
77 Caesar sends troops to defend Thabena, receives reinforcements.
78 Caesar's cavalry defeats Scipio's, despite being outnumbered.
79 Caesar marches to Thapsus, begins siege, Scipio follows with army.
80 Caesar anticipates Scipio's move, sets up fort and traps him.
81 Caesar prepares for battle, rallies troops with inspiring speech.
82 Caesar prepares for battle, rallies troops with inspiring speech.
83 Caesar charges enemy front, archers terrify elephants, legions gain camp.
84 Brave soldier fights elephant, strikes trunk with sword, escapes.
85 Scipio's forces defeated, flee, and surrender, but are killed anyway.
86 Caesar wins battle, kills 10,000, captures 64 elephants, besieges Thapsus.
87 Scipio's cavalry brutalize Parada, attack Utica, Cato tries to stop them.
88 Cato exhorts Uticans to defend town, then commits suicide.
89 Caesar captures Usceta, Adrumetum, pardons Ligarius, Considius, others.
90 Caesar spares Utica's merchants, imposes fine, grants second chance.
91 King Juba, escaped from battle, refused entry into Zama.
92 Caesar sends aid to Zama, pardons king 's generals, wins loyalty.
93 Considius flees Tisdra, murdered by Getulians; Virgilius surrenders.
94 King Juba kills Petreius, then has slave kill him too.
95 Sitius defeats Sabura, captures Faustus and Afranius, later slain.
96 Scipio's fleet sunk by Sitius, Scipio and others killed.
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1 Caesar received reports and letters from Labienus that the Belgae, a third of Gaul, were uniting against Rome, fearing conquest and instigated by Gauls dissatisfied with Roman presence and seeking power.
2 Caesar, alarmed by reports of a Belgae uprising, levied two new legions, sent Quintus Pedius to lead them, and marched to Belgae territory, gathering intelligence and supplies along the way.
3 The Remi, a Belgae tribe, surrendered to Caesar, offering hostages and aid, while the rest of the Belgae and nearby Germans prepared for war, including the Suessiones, their kin.
4 The Remi informed Caesar that the Belgae, descended from Germans, had a large army, with the Bellovaci leading the war effort with 100,000 armed men, promising 60,000 picked men; the Suessiones had 50,000 armed men; the Nervii, 50,000; the Atrebates, 15,000; the Ambiani, 10,000; the Morini, 25,000; the Menapii, 9,000; the Caleti, 10,000; the Veliocasses and Viromandui, 10,000; the Aduatuci, 19,000; and the Condrusi, Eburones, Caeraesi, and Paemani (called Germans), 40,000.
5 Caesar ordered the Remi to assemble their senate and provide hostages, then instructed Diviciacus to lead Aeduan forces into Bellovaci territory to divide the enemy forces, and hastened his army across the Aisne, securing a strategic camp position.
6 The Belgae attacked Bibrax, a Remi town, with vigor, breaching the wall with a testudo formation, prompting Iccius Remus to plead for Caesar's assistance to hold the town.
7 Caesar sent Numidian, Cretan, and Balearian troops to relieve Bibrax, boosting Remi morale and causing the Belgae to abandon their attack and march towards Caesar's camp.
8 Caesar initially avoided battle due to the enemy's numbers and valor, but tested their prowess through cavalry skirmishes, then prepared for battle by fortifying his position with trenches and military engines.
9 Caesar's army and the enemy's forces faced each other across a marsh, engaging in cavalry skirmishes, then the enemy retreated to the river Aisne, seeking to outflank and attack Caesar's camp.
10 Caesar's cavalry and light-armed troops attacked the enemy in the river, killing many and driving back the rest, forcing them to retreat and abandon their hopes of taking the town and crossing the river.
11 Caesar's scouts reported the enemy's chaotic retreat, and he sent cavalry to harass their rear, followed by three legions, killing many fleeing soldiers without significant risk to his own men.
12 Caesar led his army to Noviodunum, attempting to take it by storm, but was thwarted by the town's defenses, so he began siege preparations, prompting the Suessiones to surrender after being impressed by the Roman army's engineering feats.
13 Caesar received hostages and arms from the Suessiones and marched on the Bellovaci, who, instead of fighting, begged for peace, with the elderly men and women pleading for mercy and protection.
14 Diviciacus, an Aeduan leader, pleads with Caesar to spare the Bellovaci, citing their historical alliance and friendship, and blaming their revolt on nobles who fled to Britain, and promising that clemency would boost Aeduan influence among the Belgae.
15 Caesar spared the Bellovaci, demanding 600 hostages, and then marched into Ambiani territory, which surrendered without resistance, bordering the Nervii, a fierce and savage people who rejected Roman influence and luxury, and vowed to fight on.
16 Caesar learned from prisoners that the Nervii, Atrebates, and Viromandui were gathered beyond the River Sambre, awaiting his arrival, with the Aduatuci forces expected to join them, and their non-combatants safely tucked away in a marshy area.
17 Caesar sent scouts to choose a campsite, unaware that Belgian and Gallic allies, who had observed his army's marching tactics, secretly informed the Nervii of a potential ambush opportunity, exploiting the legion's baggage train and exploiting the Nervii's fortified hedges to attack the isolated legion.
18 The Roman campsite was on a hill sloping down to the River Sambre, with a second hill opposite, open at the bottom and wooded at the top, where the Nervii hid, with only a few cavalry visible in the open ground along the river.
19 Caesar led six legions without baggage, followed by the baggage train and two rear legions, into battle against the Nervii, who ambushed his cavalry, then suddenly attacked the Roman camp with incredible speed, catching them off guard.
20 Caesar faced a chaotic situation, with multiple tasks to complete simultaneously, but the experience and training of his soldiers, and his prior decision to keep legates with their legions, helped to mitigate the chaos and respond to the sudden Nervii attack.
21 Caesar rushed to motivate his troops, urging the 10th legion to remember their valor, then gave the battle signal, and found soldiers already engaged in combat, with little time to prepare or even don helmets and shields.
22 The Roman army formed up hastily, adapting to the difficult terrain and time pressure, rather than following standard military protocol. With legions scattered and visibility obstructed by thick hedges, coordination and communication were impossible, leading to a chaotic and unpredictable battle with varied outcomes.
23 The 9th and 10th legions drove the Atrebates into the river, killing many, then crossed the river themselves and defeated the enemy again. Meanwhile, the 11th and 8th legions routed the Viromandui, but the Nervii, led by Boduognatus, attacked the exposed Roman camp, surrounding the 12th and 7th legions on their flank.
24 Panic spread as horsemen, light-armed infantry, and camp followers fled in various directions, causing the Treviri cavalry to alarmingly report back to their state that the Romans were defeated and the enemy had taken their camp and baggage train.
25 Caesar rushed to the right wing, where he found his men struggling, centurions slain or wounded, and standards lost. He grabbed a shield and led from the front, encouraging soldiers and ordering them to advance and extend their lines. His presence restored hope and courage, and the enemy's advance was temporarily halted.
26 Caesar merged the 7th and 12th legions, attacking the enemy from both sides, while reinforcements from the 10th legion arrived to assist.
27 The arrival of reinforcements revitalized the Roman soldiers, who resumed fighting despite wounds. The enemy, despite being overwhelmed, continued to fight courageously, using the bodies of their fallen comrades as a bulwark to launch attacks.
28 The Nervii, their nation nearly destroyed, sent ambassadors to Caesar, surrendered, and begged for mercy, having lost 599 senators and 59,500 men, leaving only 500 armed men and 3 senators.
29 The Aduatuci, descended from Cimbri and Teutones, abandoned their march to aid Nervii and fortified their town, which had natural defenses and a narrow 200-foot approach protected by double walls, stones, and sharpened stakes, and was settled by 6,000 men.
30 The Aduatuci mocked the Romans, wondering why they built a tower at a distance, and how they, being so short, expected to move it against their walls, ridiculing their stature.
31 The Aduatuci, impressed by Roman technology, sent ambassadors to Caesar, surrendering and begging to keep their arms, fearing neighboring enemies and preferring Roman rule to torture and death.
32 Caesar offered to spare the Aduatuci if they surrendered before the battering-ram struck, but required them to give up their arms, promising to protect them from their neighbors.
33 Caesar's soldiers shut the gates and left the town, but the Aduatuci made a surprise night attack, fighting bravely but ultimately losing 4,000 men and being forced back into the town, which was then plundered and sold, yielding 53,000 captives.
34 Publius Crassus reported to Caesar that he had conquered several maritime states, including the Veneti, Venelli, and others, bringing them under Roman rule.
35 Caesar's victories in Gaul impressed barbarian nations beyond the Rhine, who sent ambassadors offering hostages and obedience, which Caesar deferred until the next summer, then headed to Italy, earning a 15-day thanksgiving decree, a first in Roman history.
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1 Caesar sent Servius Galba with the 12th legion to conquer the Nantuates, Veragri, and Seduni, to secure the dangerous Alpine pass, and Galba successfully fought battles, stormed forts, and wintered in Octodurus, a village divided by a river, with two cohorts.
2 The Gauls, despising the small Roman legion, sought to renew war and cut them off, motivated by indignation over hostages and fear of Roman expansion into the Alps, and launched a surprise attack from the mountains.
3 Galba, facing sudden attack, convened a council to discuss options, including abandoning baggage and fleeing or defending the camp, with most opting to defend their position as a last resort.
4 The enemy attacked from all sides, firing stones and darts, but Roman soldiers fought bravely, rotating to defend weak points, until exhaustion and lack of reinforcements took its toll.
5 After six hours of fighting, with strength and weapons dwindling, Centurion Baculus and Tribune Volusenus urged Galba to launch a final sally, gathering centurions to order a brief ceasefire, regroup, and then charge forth with renewed hope.
6 Roman soldiers launched a surprise sally, surrounding and slaying more than 10,000 of the 30,000 enemy troops, routing the rest, and then returned to their camp, before Galba led them back to the province, burning the village and wintering in Nantuates and Allobroges territory.
7 Caesar thought Gaul was pacified, but a new war erupted when Publius Crassus's legion faced corn shortages, sending officers to nearby states, including Titus Terrasidius to the Esubii, to procure supplies.
8 The Veneti, with their naval power and trade dominance, led the revolt, detaining Roman officers, demanding hostages' return, and rallying neighboring states to join their fight for liberty against Roman rule.
9 Caesar prepares a naval force on the Loire, while the Veneti and allies fortify towns, gather ships, and secure allies from Britain, trusting in their naval power and local knowledge to resist Roman invasion.
10 Caesar faced challenges in the war, but was driven to act by the insult to Rome, rebellion, and revolt, lest inaction encourage other states to follow suit, and to prevent the spread of the confederation.
11 Caesar dispatches legates to various regions: Labienus to the Treveri, Crassus to Aquitania, Sabinus to the Venelli, and Brutus to command the fleet against the Veneti, while he leads the land forces.
12 The Veneti towns, situated on coastal promontories, were inaccessible by land or sea, making them difficult to storm, and allowing the Veneti to escape by ship to nearby towns, leveraging their knowledge of the treacherous sea and tides.
13 The Veneti ships, built with flat keels and high prows, were designed for shallow waters and violent storms, with oak hulls, iron spikes, and leather sails, making them resilient but difficult to attack or board, and better suited to the treacherous sea conditions.
14 Caesar's fleet engaged 2 fully equipped Veneti ships, but struggled to inflict damage due to their height and sturdy construction, until Romans used sharp hooks to sever their rigging and sails, gaining the upper hand in the battle.
15 Roman soldiers boarded Veneti ships with great energy, causing the enemy to flee, but a sudden calm trapped their vessels, allowing Romans to capture them one by one, with few escaping.
16 The Veneti war ended with the defeat of their naval forces, leading to the surrender of the survivors, whom Caesar punished severely, executing their senate and selling the rest into slavery, to emphasize the importance of respecting diplomatic rights.
17 Quintus Titurius Sabinus, with Caesar's troops, arrived in Venelli territory, where Viridovix led a large army of rebels, including Aulerci, Lexovii, and desperate men from Gaul, but Sabinus refused to engage in battle, citing unfavorable circumstances.
18 Sabinus sent a Gaul deserter to deceive the enemy, spreading fear and misinformation, which led the Gauls to believe a Roman retreat was imminent, prompting them to launch a hasty and ill-prepared attack on the Roman camp.
19 Sabinus' troops launched a surprise attack on the Gauls, who were burdened and disordered, and easily defeated them, with the Roman horse pursuing and killing many, leading to the surrender of all Gaulish states to Titurius.
20 Publius Crassus, aware of the challenges in Aquitania, prepared carefully, gathering troops and supplies, and marched into Sotiates territory, where he faced a fierce battle, with the enemy using cavalry and infantry tactics, including an ambush in a valley.
21 The Sotiates fiercely battled Crassus' troops, but ultimately retreated and sought surrender, yielding their arms and accepting defeat, impressed by the Romans' perseverance and skill.
22 Adiatunnus, with 600 devoted followers, attempted a sally, but was driven back, and later granted the same surrender terms as the others by Crassus, despite his fierce resistance.
23 Crassus marched into Vocates and Tarusates territories, but the barbarians, alarmed by his previous victory, united and prepared for war, summoning leaders and auxiliaries from Hither Spain, and adopting Roman tactics, forcing Crassus to decide on a swift battle.
24 Crassus drew up his forces in a double line, awaiting the enemy's move, but they hesitated, hoping to starve the Romans out, until Crassus, sensing their fear and his own troops' eagerness, marched on their camp, boosting his men's morale.
25 Crassus' troops filled the ditch and drove defenders from the rampart, while auxiliaries supported with supplies, and horsemen discovered a vulnerable spot in the enemy camp, reporting to Crassus.
26 Crassus' horsemen, led by four cohorts, secretly flanked the enemy camp, broke through, and attacked from behind, causing chaos and rout, with the cavalry pursuing and slaughtering the fleeing enemy, killing nearly 50,000.
27 Having heard of this battle, the greatest part of Aquitania surrendered itself to Crassus, and of its own accord sent hostages, in which number were the Tarbelli, the Bigerriones, the Ptianii, the Vocates, the Tarusates, the Elusates, the Gates, the Ausci, the Garumni, the Sibusates, the Cocosates. A few and those most remote nations, relying on the time of the year, because winter was at hand, neglected to do this
28 Caesar marched on the Morini and Menapii, the last Gaulish holdouts, who, anticipating defeat, retreated into forests and marshes, launching surprise attacks on Caesar's dispersed troops, but were repelled with heavy losses.
29 Caesar cleared the forest, creating a rampart, and seized enemy assets, but storms forced him to abandon the campaign and retreat to winter quarters.
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1 The Usipetes and Tencteri Germans crossed the Rhine, fleeing the Suevi, a powerful and warlike nation with 100 cantons, who practice agriculture and warfare in alternating years, living on milk, flesh, and hunting, with a habit of endurance and minimal clothing.
2 Germans prioritize native resources, using local cattle and horses, and reject imported luxuries like wine, which they believe induces weakness and effeminacy, instead valuing endurance and martial prowess.
3 The Suevi take pride in their vast, empty territories, a sign of their power, and have made the neighboring Ubii, a more refined and prosperous nation, their tributaries, reducing their influence.
4 The Usipetes and Tencteri, driven from their lands, fled to the Rhine, where they defeated the Menapii, seized their ships, and crossed the river, capturing their settlements and supplies, and wintering on the other side.
5 Caesar distrusted the Gauls' impulsive nature, knowing they often forced travelers to share information and made rash decisions based on unverified reports, only to later regret them.
6 Caesar, aware of the Gauls' treachery, arrived early to confront the Germans, who had been enticed by Gaulish promises to leave the Rhine and were raiding neighboring territories, and decided to feign ignorance and prepare for war.
7 German ambassadors told Caesar their people wouldn't start a war, but would fight if provoked, and offered friendship, seeking land or permission to keep conquered territories, boasting they could conquer anyone except the Suevi.
8 Caesar refused to ally with the Germans if they stayed in Gaul, suggesting instead they settle in Ubii territory, which was under Suevi attack, and offering to facilitate their request with the Ubii ambassadors.
9 The German ambassadors asked Caesar to wait three days for their response, and requested he not advance his camp, but Caesar refused, suspecting they were waiting for their cavalry to return from plundering nearby territories.
10 The Meuse River originates in the Lingones' territory, joins the Rhine's branch Waal, forms the Batavi island, and flows into the ocean, while the Rhine flows from the Alps through various territories, dividing into branches and forming islands before reaching the ocean.
11 Caesar, 12 miles from the enemy, met ambassadors who begged him to halt, send a dispatch to his advance guard to avoid engagement, and allow them to negotiate with the Ubii, promising to accept his terms if granted a three-day truce.
12 The German cavalry, despite being outnumbered, attacked the Roman horse, using their tactic of leaping from horses to feet, killing 74 Romans, including the brave Aquitanian Piso, who died defending his brother.
13 Caesar, deeming the Germans untrustworthy after their treacherous attack, decided to detain their princes and old men who came to negotiate, and prepared for battle, ordering his cavalry to follow in the rear, recognizing their intimidation after the previous skirmish.
14 Caesar's army surprised the German camp, causing chaos and confusion, and the Romans attacked, with the cavalry pursuing the fleeing women, children, and warriors, who had been caught off guard and were unable to organize a defense.
15 Roman soldiers defeated a massive German force of 430,000, with few wounded, and Caesar spared the lives of the German prisoners.
16 Caesar wanted to cross the Rhine to show Germany that Rome could and dared to enter their territory, and to assist the Ubii, who were oppressed by the Suevi, and promised ships for transport.
17 Caesar built a bridge over the Rhine, using pairs of sharpened piles driven into the riverbed, connected by beams and braces, with oblique piles serving as buttresses to withstand the current and defend against attacks.
18 Caesar built a bridge over the Rhine in 10 days, led his army across, and received hostages from various nations, while the Sugambri fled their territories, hiding in deserts and woods.
19 Caesar spent 18 days beyond the Rhine, burning villages, promising aid to the Ubii, and learning the Suevi were gathering to battle, before returning to Gaul and destroying the bridge.
20 Caesar decided to invade Britain, despite the short summer, to disrupt Gaul's supply lines and gather intel on Britain's people, geography, and harbors, which were largely unknown to the Gauls.
21 Caesar sends Volusenus to scout Britain, gathering intel on its geography and inhabitants, while he prepares his fleet and receives British embassadors, sending Commius to persuade more states to submit to Roman rule.
22 Caesar receives Morini embassadors, imposes hostages, and prepares his fleet, assigning ships to his legates and officers, while dispatching legions to the Menapii and Morini territories under Sabinus and Cotta, and leaving Rufus to guard the harbor.
23 Caesar sets sail for Britain, arrives at a hill-lined shore, and waits for his fleet to assemble before moving to a more suitable landing spot, where he prepares to disembark his troops.
24 Roman soldiers struggled to land in Britain, hindered by large ships, heavy armor, and unfamiliar terrain, while Celtic warriors, familiar with the ground and using chariots, resisted fiercely.
25 Caesar ordered warships to attack the Celtic flank, causing them to retreat. A soldier from the 10th legion, carrying the eagle, inspired his comrades to leap into the water and charge the enemy, turning the tide of the battle.
26 The Romans fought bravely, but struggled in the water and on unfamiliar ground, until Caesar sent smaller boats to aid them, allowing them to regroup and defeat the Celts, though unable to pursue them far due to the absence of cavalry.
27 The defeated Celts sent embassadors to Caesar, promising hostages and obedience, and blaming their earlier aggression on the common people, and Caesar pardoned them, demanding hostages and receiving some immediately, with the rest promised soon.
28 A storm hit the cavalry's ships four days after landing in Britain, forcing some back to port, others to anchor offshore, and some to sail back to the continent, endangering the entire cavalry force.
29 A full moon caused high tides, damaging Caesar's ships and wrecking many, leaving the army stranded without means to repair or sail them, and lacking winter supplies, sparking chaos and confusion.
30 British chiefs, seeing Caesar's limited forces and supply issues, conspired to restart the war, hoping to cut off Roman supplies and prolong the conflict until winter, making a future invasion unlikely.
31 Caesar, anticipating potential treachery, prepared for contingencies, stockpiling corn, repairing ships with salvaged materials, and ordering necessary supplies from the continent, ensuring the remaining ships could still sail.
32 Caesar, suspecting an attack, marched with two cohorts to aid a legion sent to forage, finding them overwhelmed by the enemy, who had ambushed them in a wooded area, killing some and surrounding the rest with cavalry and chariots.
33 British warriors fought with chariots, using speed and noise to disrupt enemy ranks, then leaping out to fight on foot, while charioteers provided a mobile retreat, showcasing both cavalry and infantry skills.
34 Caesar's timely arrival rallied his men, who were initially shaken by the Britons' unconventional chariot tactics. He wisely avoided engaging the enemy, withdrew to camp, and weathered subsequent storms, while the Britons mobilized a large force to attack the Roman camp.
35 Caesar, anticipating the Britons' swift retreat, deployed his legions and thirty horse, led by Commius, and defeated the enemy, pursuing and slaying many, before returning to camp, having devastated the surrounding area.
36 Caesar received enemy envoys seeking peace, doubled his hostage demand, and ordered them brought to the continent, then set sail amidst favorable weather, safely landing all but two ships, which were carried off course.
37 About 300 Roman soldiers, from the two ships, were ambushed by 6000 Morini, who demanded they surrender, but they fought back, holding off the enemy for four hours until relieved by Caesar's cavalry, which routed the Morini, killing many.
38 Labienus defeated the Morini, who had revolted, while Titurius and Cotta laid waste to the Menapii's lands, burning houses and crops, before returning to Caesar, who wintered his legions among the Belgae, receiving hostages from only two British states, prompting a 20-day thanksgiving in Rome.
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1 Caesar, preparing for a British invasion, orders his legates to build and repair ships, designing them for speed and cargo capacity, and levies soldiers in Illyricum to counter Pirustae raids, accepting their apology and demanding hostages to ensure compensation for damages.
2 Caesar returns to the army, finds 600 ships and 28 warships built, commends the soldiers, and orders them to assemble at Port Itius for the British invasion, then marches with 4 legions and 800 horse to subdue the Treveri, who disobeyed his commands and conspired with Germans.
3 Indutiomarus, leader of the Treveri, gathers forces for war, while rival Cingetorix allies with Caesar, who receives pleas from Treveri nobles and Indutiomarus' envoys, claiming he stayed away to maintain control and offering to surrender, seeking Caesar's trust.
4 Caesar, despite doubts, orders Indutiomarus to bring 200 hostages, including his son, and reconciles Treveri leaders with Cingetorix, diminishing Indutiomarus' influence and fueling his resentment towards the Romans.
5 Caesar arrives at Port Itius, finds 40 ships forced back by storms, but the rest ready, and 4,000 Gaulish cavalry and nobles assembled, whom he plans to take as hostages to prevent uprising in his absence.
6 Dumnorix, an Aeduan noble, attempts to avoid accompanying Caesar to Britain, citing fear of the sea and divine warnings, then secretly urges Gaulish leaders to stay behind, hinting at Caesar's alleged plan to execute them in Britain, and seeking their oath to act against Caesar's interests.
7 Caesar, aware of Dumnorix's treachery, tries to keep him loyal, but Dumnorix attempts to flee with Aeduan cavalry; Caesar sends horsemen to capture or kill him, and Dumnorix is eventually killed, resisting arrest and claiming freedom and independence.
8 Caesar sets sail for Britain with 5 legions and 2,000 horse, but is carried off course by tides and winds, finally landing at mid-day with no enemy in sight, as the British forces, intimidated by the 800 Roman ships, had retreated to higher ground.
9 Caesar leaves 10 cohorts and 300 horse to guard the ships, and marches 12 miles at night to engage the enemy, who are repelled by Roman cavalry, then retreat to a fortified woodland, which the Romans capture using a testudo formation, with minimal casualties.
10 Caesar sends troops to pursue the enemy, but receives news from Quintus Atrius that a storm destroyed most of the Roman ships, rendering them unusable, and causing significant damage.
11 Caesar recalls his troops and returns to the ships, finding 40 lost and many damaged; he orders repairs, builds new ships, and fortifies the camp, employing his soldiers day and night for 10 days, before setting out again to face the Britons, now united under Cassivellaunus.
12 The interior of Britain is inhabited by natives, while the coast is inhabited by Belgae descendants, with countless people, numerous buildings, and ample cattle, using metal rings as currency, with tin and iron resources, and a temperate climate.
13 Britain is a triangular island, with one side facing Gaul, 500 miles long, another facing Spain and Ireland, 700 miles long, and a third side facing north, with a total circumference of 2,000 miles.
14 The Kentish people are the most civilized, living near the sea, with Gallic customs. Inland Britons live on milk and meat, wearing animal skins, and dye themselves blue with woad.
15 British cavalry and charioteers clashed with Roman cavalry, with Romans victorious but suffering losses due to reckless pursuit; later, Britons launched a surprise attack on Roman camp, breaching defenses, but were eventually repelled with reinforcements.
16 Roman soldiers, weighed down by heavy arms, struggled against swift British warriors, who employed guerrilla tactics, retreating and ambushing, making cavalry engagements perilous for both pursuers and pursued.
17 British warriors, in small groups, taunted Roman cavalry, then ambushed foraging parties, but were vigorously repelled, pursued, and slaughtered, ending their large-scale attacks.
18 Caesar led his army to the Thames, where he found Cassivellaunus' forces awaiting him, but his soldiers bravely forded the river, despite obstacles, and drove the enemy to flight.
19 Cassivellaunus, with 4,000 charioteers, harassed Caesar's army, using guerrilla tactics, ambushes, and hit-and-run attacks, limiting Roman cavalry's ability to scout and forage.
20 The Trinobantes, a powerful British state, surrendered to Caesar, requesting protection for Mandubracius, and sent 40 hostages and corn, obeying his demands.
21 Caesar, protected by the Trinobantes, received surrenders from five British states, then marched on Cassivellaunus' capital, a fortified town in woods and marshes, which he attacked and captured, taking cattle and prisoners.
22 Cassivellaunus, defeated and desperate, sent messengers to Kent's four kings to attack Caesar's naval camp, but they were repelled, and he was forced to surrender, sending hostages and agreeing to pay tribute to Rome.
23 Caesar, with hostages in hand, led his army back to the sea, finding the ships repaired, and conveyed his troops in two embarkations, miraculously losing no ships carrying soldiers, despite rough seas.
24 Caesar, due to drought and scarcity, distributed his legions among various Gallic states, stationing them in winter quarters, each under a legate, to ensure stability and remedy corn shortages.
25 Caesar, learning of Tasgetius' murder, sent Lucius Plancus with a legion to winter among the Carnutes, arrest the perpetrators, and maintain control, fearing revolt in the state.
26 Ambiorix and Catuvolcus, despite earlier cooperation, stirred up a sudden revolt, attacking Roman soldiers gathering wood, then besieging the camp, but were repelled; they later called for a parley, claiming to want to discuss a peaceful resolution.
27 Ambiorix, in a conference, claimed he was forced by his state to attack the Roman camp, and warned Titurius of an impending German attack, offering a safe passage for his soldiers to join Cicero or Labienus, confirming his promise with an oath.
28 Roman legates, alarmed by Ambiorix's warning, debated whether to trust an enemy's words, with some arguing to stay put and await Caesar's orders, citing their ability to withstand German attacks and potential relief from nearby winter-quarters.
29 Titurius argued that delaying action would be disastrous, as enemy forces would unite and Caesar was likely in Italy, making it crucial to act swiftly, citing the nearby Rhine, German indignation, and Gaul's resentment towards Roman rule.
30 Sabinus, louder for the soldiers to hear, yielded to Cotta's opposition, stressing that if disaster struck, the soldiers would hold them accountable, and urging unity with nearby winter-quarters to face war's common risks together.
31 Cotta yields to Sabinus' opinion, and they decide to march at dawn, spending the sleepless night preparing and debating the dangers of staying or leaving, ultimately departing in a long line with much baggage, trusting Ambiorix's advice.
32 The enemy, aware of the Romans' departure, set an ambush in the woods, attacking both sides of the valley, harassing the rear and hindering the front, in a disadvantageous terrain for the Romans.
33 Titurius, unprepared, was confused and ineffective, while Cotta, who had anticipated the ambush, took charge, encouraging soldiers and fighting bravely, but their order to form an orb and abandon baggage boosted enemy morale and caused chaos among the Romans.
34 The barbarian leaders cleverly ordered their troops to hold position, promising booty, while Ambiorix tactics exploited Roman bravery, using hit-and-run attacks, wearing them down without direct confrontation.
35 Roman cohorts, obeying orders, charged and retreated, but were surrounded and attacked from all sides, suffering many wounds, including T. Balventius and Q. Lucanius, with L. Cotta wounded in the mouth.
36 Titurius, desperate, sends Pompey to beg Ambiorix for mercy, who agrees to parley, offering safety to Titurius, but Cotta refuses to negotiate with an armed enemy, despite Titurius' hopes for a peaceful resolution.
37 Sabinus, with tribunes and centurions, approaches Ambiorix, lays down arms, and is killed after a prolonged debate. L. Cotta and most soldiers are slain, others flee to camp, where they eventually commit suicide, with a few escaping to Labienus' winter-quarters.
38 Ambiorix, triumphant, rallies the Aduatuci and Nervii, recounting his victory and urging them to join forces against the Romans, promising liberation and revenge, and gaining their support with his persuasive words.
39 The Nervii, Aduatuci, and allies, mobilized by Ambiorix, launch a surprise attack on Cicero's winter-quarters, intercepting Roman soldiers outside and besieging the legion, which barely holds out against the fierce assault.
40 Cicero's messengers to Caesar are intercepted, but he continues to defend the camp, working tirelessly through the night to build towers, battlements, and parapets, despite his own weak health, inspired by the soldiers' enthusiasm and determination.
41 Nervii leaders, friends of Cicero, offer to parley, repeating Ambiorix's claims of Gaul's uprising and Sabinus' death, seeking Cicero's trust, but Cicero refuses to negotiate with armed enemies, instead offering to advocate for them if they disarm and send ambassadors to Caesar.
42 The Nervii, familiar with Roman tactics, build a rampart and ditch around the winter-quarters, using swords and hands to dig, and constructing towers and siege engines, learned from captured Roman soldiers, showcasing their determination and large numbers.
43 On the seventh day, the Nervii use slings to launch flaming projectiles, setting the camp's thatched huts ablaze, but Roman soldiers courageously hold their ground, fighting valiantly despite the chaos, and eventually repel the enemy, destroying their tower and inflicting heavy casualties.
44 Centurions Pullo and Vorenus, rivals for promotion, engage in a fierce battle, each saving the other's life, and together slaying many enemies, their bravery and loyalty earning them equal acclaim, and settling their dispute.
45 As the siege intensified, with many soldiers wounded, Cicero sent urgent messages to Caesar, but some messengers were captured and executed. A loyal Nervian, Vertico, secretly sent a slave with a letter to Caesar, who successfully delivered it, informing Caesar of Cicero's perilous situation.
46 Caesar receives the letter around 11 am, swiftly sends messengers to Crassus and Fabius, ordering them to march their legions to his location, and assembles 400 cavalry from nearby winter-quarters, preparing for a prompt response to Cicero's distress.
47 Caesar learns of Crassus' arrival and advances 20 miles, appointing him to command Samarobriva and leaving a legion to guard the army's baggage and supplies. Fabius joins Caesar with his legion, while Labienus, fearing attack, remains in his winter-quarters, informing Caesar of the risks and the Eburones' destruction.
48 Caesar, with only two legions, marches quickly to aid Cicero, sending a letter in Greek via a Gallic horseman, which is thrown into the camp and discovered two days later, boosting the soldiers' morale and confirming Caesar's imminent arrival.
49 Caesar, with 7,000 men, faces 60,000 Gauls, receives a letter from Cicero via Vertico, and halts to fortify a camp in a favorable position, seeking to contemptuously tempt the enemy, while scouting for a convenient path to cross the valley.
50 Caesar's cavalry feigns retreat, luring the Gauls into a trap, while he fortifies his camp, barricades gates, and pretends fear, aiming to entice the enemy into a disadvantageous battle on his terms.
51 The Gauls, deceived by Caesar's tactics, attack in a poor position, offering leniency to defectors, but Caesar's sudden counterattack from all gates routs them, inflicting heavy casualties and seizing their weapons.
52 Caesar rejoins Cicero's legion, amazed by their fortifications and casualties, commends their bravery, and addresses the centurions and tribunes individually, later learning of Sabinus and Cotta's fate, and encouraging his soldiers to bear the loss patiently.
53 Caesar's victory reaches Labienus via the Remi, causing Indutiomarus to retreat, while Caesar winters near Samarobriva with three legions, facing ongoing Gaulish unrest, receiving intel on assemblies and commotions, and learning of a thwarted attack by Armorican forces.
54 Caesar maintains Gaul's allegiance by intimidating and encouraging its leaders, but the Senones, a powerful state, plot against their king Cavarinus, drive him out, and defy Caesar's orders, exemplifying the widespread resentment among Gauls towards Roman rule.
55 Indutiomarus, despite failing to secure German allies, continues to build his forces in Gaul, recruiting troops, horses, and outlaws, and gaining widespread influence, receiving embassies and offers of friendship and favor.
56 Indutiomarus, with growing support, proclaims an armed council, declares his son-in-law Cingetorix an enemy, and announces his plan to march against the Remi and Labienus, seeking to devastate their lands and attack their camp.
57 Labienus, aware of Indutiomarus' plans, summons cavalry from neighboring states, while Indutiomarus parades his forces near the camp, attempting to intimidate Labienus, who feigns fear, keeping his men within the fortifications.
58 Labienus lures Indutiomarus into a trap, sending out cavalry to attack and kill him, offering rewards for his death, and successfully slaying him at the river ford, causing the Eburones and Nervii forces to retreat, easing Caesar's governance of Gaul.
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1 Caesar, anticipating greater unrest in Gaul, conducts a levy through his lieutenants and requests Pompey to deploy troops from Cisalpine Gaul, demonstrating Rome's military might and quickly replenishing his forces with three new regiments.
2 Caesar prepares for war earlier than usual, anticipating a broad coalition of Gauls and Germans, including the Treviri, Ambiorix, and others.
3 Caesar, with four legions, surprises the Nervii, capturing cattle and men, and securing their surrender and hostages. He then moves the Gaulish council to Lutetia, near the Senones, and marches towards them, anticipating war and revolt.
4 Acco's rebellion fails, and the Senones seek pardon from Caesar, who grants it at the Aedui's request, imposing 100 hostages, which are held by the Aedui; the Carnutes also surrender, mediated by the Remi, and Caesar levies cavalry from the states.
5 Caesar focuses on war with Treviri and Ambiorix, sending cavalry to Senones and preparing for battle, while also targeting Menapii, who are allied with Ambiorix, to prevent them from joining forces or hiding in Menapii territory.
6 Caesar divides his forces, burns Menapii villages, and captures cattle and men, forcing them to surrender and promise to reject Ambiorix, leaving Commius to guard them, before proceeding against the Treviri.
7 Labienus, with 25 cohorts and cavalry, faces the Treviri and their German allies across a difficult-to-cross river, feigning fear and planning a tactical retreat to lure them into a trap, while secretly assembling his tribunes and centurions to execute his plan.
8 Labienus lures the Treviri into a trap, pretending to retreat, then attacks, routing them with a fierce battle cry, pursuing with cavalry, and capturing the state, while the Germans retreat, and Cingetorix gains power.
9 Caesar builds a bridge over the Rhine, leads his army across, and spares the Ubii, who deny sending aid to the Treviri, and instead blames the Suevi, offering more hostages and providing intel on the Suevi's territory.
10 Caesar learns the Suevi are gathering forces and orders the Ubii to prepare for battle, driving off cattle and gathering intel on Suevi movements, who are retreating to a forest, Bacenis, to await the Romans.
11 In Gaul, factions exist at all levels, with leaders holding great influence, ensuring no one is oppressed, while in Germany, a different culture prevails, with no such factions or leaders, and a more independent and savage way of life.
12 Caesar's arrival in Gaul shifted the balance of power, with the Aedui regaining influence and the Sequani losing sovereignty, while the Remi gained favor and became the second most powerful state, protecting their clients and holding significant influence.
13 In Gaul, two orders hold power: Druids, who oversee religion and justice, and knights, who hold political power. Druids are esteemed and feared, with the highest authority among them presiding over a sacred gathering in the Carnutes' territory, where disputes are settled and knowledge is sought.
14 Druids, exempt from war and taxes, are trained for up to 20 years, memorizing verses and learning about the universe, stars, and gods, without writing anything down, to emphasize memory and valor over reliance on written records.
15 The knightly order, comprising warriors, engages in frequent wars, with those of high birth and wealth holding the most power and influence through their vassals and dependents.
16 The Gauls are deeply superstitious, sacrificing humans to appease their gods, believing that only the sacrifice of a life can atone for a life, and using Druids to perform these rituals, often burning victims alive in giant wicker figures.
17 The Gauls worship Mercury, Apollo, Mars, Jupiter, and Minerva, believing in their influence over various aspects of life, and sacrifice captured animals and goods to Mars before and after battle, with severe punishment for those who violate the sanctity of these offerings.
18 The Gauls claim descent from the god Dis, compute time by nights, and have unique customs, including not acknowledging their children until they're old enough for war, and considering it indecorous for young sons to appear in public with their fathers.
19 Gaulish husbands and wives jointly manage wealth, with survivors inheriting all. Husbands have absolute power, and suspicious deaths lead to brutal punishments and lavish funerals with sacrifices.
20 In well-governed states, laws require citizens to report rumors to magistrates, not share with others, to prevent rash acts and maintain secrecy, with only magistrates deciding what to disclose to the public.
21 Germans differ from Gauls, having no Druids or sacrifices, worshiping only visible gods like sun, fire, and moon, and valuing chastity, strength, and military pursuits, with bathing and clothing habits reflecting their cultural priorities.
22 Germans prioritize warfare over agriculture, with magistrates allocating land annually to tribes and families, to prevent settling, wealth accumulation, and social discord, promoting contentment and equality among all.
23 Germans value wide deserts around their states as proof of prowess, and their leaders wield significant power in war, while in peace, provincial chiefs administer justice, and robberies beyond borders are condoned as a means of training youth, with hospitality and guest protection held sacred.
24 Gauls once surpassed Germans in strength, colonizing parts of Germany, but now the Volcae Tectosages, settled in Hercynian forest, retain their honor, living like Germans, yet influenced by Province's luxuries, and acknowledging German superiority in prowess.
25 The Hercynian forest is nine days' journey wide, stretching from Helvetii to Daci and Anartes, bending left, touching many nations, with unknown extent and unique wild beasts, never seen elsewhere.
26 A unique ox, like a stag, has a single horn on its forehead, with palm-like branches, same shape and size for both males and females, unlike known horns.
27 Elks, similar to roes, but larger and hornless, with rigid legs, rest by leaning against trees, which hunters exploit by undermining or cutting trees, causing them to fall together.
28 Uri, like bulls, but smaller than elephants, are fierce and powerful, hunted by Germans in pits, with horns sought after and used as silver-bound cups, a symbol of praise and status.
29 Caesar, fearing scarcity of corn, halts army, breaks bridge, builds fort, stations 12 cohorts, appoints C. Volcatius Tullus, and sends L. Minucius Basilus with cavalry to gain advantage on Ambiorix, warning against campfires (200 feet, 4 stories, 12 cohorts, 500 miles).
30 Basilus surprises Ambiorix, seizing his gear, but Ambiorix escapes death thanks to his wooded surroundings, fleeing on horseback, fortune playing a significant role in both his encounter and escape.
31 Ambiorix's intentions unclear, he disperses his forces, some fleeing to forests, morasses, or islands, while others entrust themselves to strangers; Cativolcus, his co-conspirator, curses Ambiorix and commits suicide by yew-tree poison.
32 Segui and Condrusi, German tribes, plead neutrality to Caesar, who demands they return any fleeing Eburones and assures them safety; he divides his forces, sends baggage to Aduatuca, and leaves Legion XIV and 200 cavalry under Q. Tullius Cicero's command.
33 Caesar divides his army, sending Labienus and Trebonius to attack Menapii and Aduatuci, while he pursues Ambiorix with three legions, promising to return within seven days, coordinating with his generals to adjust their strategy based on new intel.
34 Caesar faces scattered, hidden enemies; to counter, he sends messengers to nearby states, offering booty to attract forces, aiming to annihilate the Eburones with minimal legionary risk, assembling a large force to encircle and destroy them.
35 Sigambri Germans, 2,000 horse, cross Rhine, surprise Eburones, seize cattle, and learn from prisoners that Caesar's army has moved on, leaving Aduatuca lightly guarded, with rich spoils available, just three hours away.
36 Cicero, on the seventh day, sends 5 cohorts to forage in nearby corn-lands, with 300 recovered soldiers and many attendants, despite initial caution, feeling secure with 9 legions and cavalry nearby and the enemy scattered.
37 German horse suddenly attacks the camp at the Decuman gate, catching Romans off guard, causing panic and confusion, with some believing the camp is already taken and others fearing a repeat of Cotta and Titurius' defeat.
38 P. Sextius Baculus, a weak and starving invalid, rallies centurions and soldiers, leading a brave defense at the gate, despite fainting from multiple wounds, inspiring others to take up the fight.
39 Soldiers, hearing the shout, hasten back to camp, but find no fortification to retreat to; new recruits look to tribunes and centurions for orders, while barbarians attack from all sides, initially hesitant due to the standard, but then emboldened by the small number of defenders.
40 Veteran soldiers, led by Caius Trebonius, bravely break through the enemy, reaching camp safely, while camp attendants and horse follow, but inexperienced soldiers on the eminence falter, some dying in battle, others escaping to camp.
41 Germans retreat beyond Rhine with plunder, leaving Romans in alarm; even C. Volusenus' arrival with cavalry fails to convince them of Caesar's safety, until Caesar himself arrives, dispelling their fears.
42 Caesar returns, lamenting only the deployment of cohorts from their posts, noting fortune's role in the sudden attack and the Germans' unexpected withdrawal, which inadvertently aided Ambiorix.
43 Caesar sends auxiliaries to scour the land, burning villages and buildings, driving off spoil, and destroying corn, hoping to starve out Ambiorix, who narrowly escapes capture, fleeing with just four horsemen.
44 Caesar returns to Durocortorum, investigates the conspiracy, sentences Acco to death, and stations legions in winter quarters, before departing for Italy to hold assizes, having devastated the country and punished the conspirators.
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1 Caesar, seeking winter rest for his fatigued soldiers, receives news that multiple Gaul states are rekindling hostilities, hoping to overwhelm the Romans by simultaneous attacks in different regions.
2 Caesar leaves Marcus Antonius in charge and sets out with a horse guard to join the 13th and 11th legions, leading them into the Bituriges' territory to prevent their war preparations and alliances.
3 Caesar's sudden arrival surprises the Bituriges, taking thousands captive, and forcing others to flee. He quickly marches to neighboring states, securing their loyalty and forcing the Bituriges to surrender, eventually accepting their hostages and offering peace.
4 Caesar promises his soldiers rewards for their hardships and sends them back to quarters, then marches with two legions to aid the Bituriges against the Carnutes, who had made war on them, despite having only spent 18 days in winter quarters.
5 Caesar's army approaches, and the Carnutes flee in terror, abandoning their towns and dispersing into neighboring states, suffering losses from harsh winter conditions and Roman cavalry pursuits.
6 Caesar, seeking to prevent new wars, stations legions in quarters and responds to Remi embassies, mobilizing forces to aid Suessiones against Bellovaci and Atrebatian threats, rotating legions to share the burden and minimize his own rest.
7 Caesar's horsemen capture Bellovaci prisoners, revealing their plan to assemble forces, choose Correus as leader, and engage Romans in battle if they come with three legions, or use ambush tactics if Romans bring a stronger force.
8 Caesar, convinced of the Bellovaci's plan, uses his three veteran legions (7th, 8th, 9th) and one less experienced legion (11th) to entice the enemy into battle, forming a square-shaped army to conceal his true strength.
9 Caesar's legions approach, and the Gauls assemble before their camp, but don't engage. Caesar encamps opposite, building a fortified camp with ramparts, breastworks, trenches, turrets, and gates to protect his soldiers.
10 Caesar's fortification aims to boost barbarian confidence and secure his camp during foraging excursions. Skirmishes occur, with both sides experiencing small victories and losses, and Comius returns with 500 German cavalry, boosting barbarian morale.
11 Caesar, unable to assault the enemy's secure camp, requests the 13th legion from Trebonius and sends cavalry from allied states to protect his foraging parties and support them against potential enemy attacks.
12 Bellovaci ambush Remi cavalry, killing Vertiscus, governor and general, and surrounding the rest. Barbarians' spirits soar, while Romans learn to be more cautious and moderate in pursuit.
13 Germans, fighting alongside Roman horse, courageously cross the marsh, slaughter the enemy, and pursue them, causing widespread panic and chaotic retreat into their camp.
14 Roman legions, led by Caesar, cross a morass and ascend a hill, positioning themselves for battle against the Gauls, who are prepared to defend.
15 Gauls, trusting in their position, remain in battle formation, while Romans prepare to pursue. Gauls create a wall of fire to cover their retreat.
16 Caesar's legions advance cautiously, suspecting an ambush, while Gauls escape under cover of fire, regrouping in a strong position.
17 Caesar learns of Correus' ambush plan, so he sends more legions, cavalry, and light infantry to protect foragers and advances with his army.
18 Gauls set ambush in enclosed area, but Romans, aware of the trap, march in good order, ready to battle, and withstand initial charge.
19 Roman forces, despite initial ambush, gain upper hand, and Gauls flee in disarray, pursued by Romans, who ultimately kill Correus, the Gaulish leader.
20 Caesar, after the battle, marches towards the Gauls' camp, but they, informed of their defeat, send embassadors and hostages to him instead.
21 Gauls send embassadors to Caesar, pleading for mercy, citing their crushing defeat, and the death of rebel leader Correus, a significant blow to their resistance.
22 Caesar rebukes the Gauls, reminding them of their past rebellion and stubbornness, but accepts their punishment, hinting that Correus was not solely responsible for the uprising.
23 Comius, fearing betrayal, refuses to surrender to Caesar, recalling a past attempt on his life by Labienus, who sent centurions to kill him under pretext of a conference.
24 Caesar, having conquered Gaul, divides his army to maintain control and prevent uprisings, targeting Ambiorix's territory for destruction to prevent his return.
25 Caesar devastates Ambiorix's territory, then sends Labienus with two legions to subdue the Treviri, a neighboring state with Germanic ties and a history of rebellion.
26 Caninius, with weak legions, encamps near Limonum, where Duracius is besieged by Dumnacus and the Andes. Dumnacus attacks the Roman camp, but fails and returns to besieging Limonum.
27 Fabius, informed of Dumnacus's retreat, marches to the Loire bridge, anticipating his crossing. Roman cavalry attacks Dumnacus's rear, killing many and capturing booty, before returning to camp.
28 Fabius's cavalry, led by Quintus Atius Varus, engages the enemy, delaying their march until Fabius arrives, and a fierce battle ensues, with both sides fighting valiantly.
29 Dumnacus's army is defeated, with 12,000 men killed or fleeing in terror, and their entire baggage train captured, as Fabius's legions and cavalry overwhelm them.
30 Caninius pursues Drapes and Luterius with two legions, to prevent them from raiding the Roman province with their force of 5,000 desperate men.
31 Fabius successfully subdues the Carnutes and other states, who surrender and provide hostages, while Dumnacus is forced to flee and hide in remote Gaul, his influence diminished.
32 Drapes and Luterius, pursued by Caninius, flee to Uxellodunum, a fortified town in Cadurci, where Luterius's influence and authority convince the inhabitants to join their cause.
33 Caninius surrounds Uxellodunum with three camps, intending to besiege the town, exploiting its difficult terrain and the defenders' desire to protect their valuables.
34 Drapes and Luterius leave Uxellodunum to gather food, collecting a large store, while Caninius delays besieging the town, fearing night attacks and weakened garrisons.
35 Drapes and Luterius attempt to smuggle food into Uxellodunum, but Caninius's cohorts ambush the convoy, killing the escort and forcing Luterius to flee, abandoning the supplies.
36 Caninius learns of Drapes' camp nearby, sends cavalry and German foot to attack, and follows with a legion, capturing the higher grounds and defeating the enemy, taking Drapes prisoner.
37 Caninius returns to besiege Uxellodunum, completes the encirclement, and is joined by Fabius, who takes charge of one side of the siege, tightening the grip on the town.
38 Caesar demands hostages, alleviates fears, and executes Guturvatus, the Carnute leader who instigated the rebellion, to appease his soldiers' demands for justice.
39 Caesar receives updates from Caninius on the siege of Uxellodunum and decides to punish the town's persistence, fearing it may inspire other Gauls to resist Roman rule, and hastens to join Caninius with cavalry reinforcements.
40 Caesar arrives at Uxellodunum, surrounds the town, and tries to cut off the water supply by positioning archers, slingers, and engines to block access to the river, forcing the townsmen to rely on a single water source.
41 Caesar's army builds a mound and turret to access the spring, despite difficult terrain and townsmen's resistance, and uses engines to attack the water paths, causing thirst and death among the townsmen and their animals.
42 The townsmen defend themselves by rolling flaming barrels into the Roman works, causing a massive blaze, but the Roman soldiers courageously fight to extinguish the flames, despite the dangerous conditions and enemy attacks.
43 Caesar orders a diversionary attack, allowing his men to extinguish the flames and cut off the town's water supply by diverting the spring, forcing the townsmen to surrender.
44 Caesar, to deter future rebellions, punishes the townsmen by cutting off their hands, sparing their lives to showcase his mercy. Drapes, a captive, starves himself to death, while Luterius is captured and handed over to Caesar by Epasnactus, a loyal Arvernian ally.
45 Labienus wins a cavalry battle against the Treviri and Germans, killing many and capturing leaders, including Surus, a renowned Aeduan warrior, who was the last of his tribe to resist the Romans.
46 Caesar, informed of successes in Gaul, conquers Aquitania with two legions, receiving hostages and surrender from all states. He then stations legions in various regions to maintain control and stability, and spends time in the province, resolving disputes and rewarding loyalists, before returning to Rome.
47 Caesar returns to his legions among the Belgae and winters at Nemetocenna, where he learns that Comius, the Atrebatian, has engaged his cavalry in a skirmish, harassing Roman supply lines and intercepting convoys despite his state's surrender.
48 Volusenus, commander of the horse, pursues Comius, driven by valor and personal vendetta. Comius wounds Volusenus, but his men rally, defeating the enemy, capturing some, and killing others. Comius escapes, later surrendering to Antonius, who accepts his hostages and spares him a humiliating surrender, acknowledging his legitimate fears.
49 Caesar, in winter quarters, focuses on maintaining alliances and preventing revolts, using diplomacy and generosity to keep the states loyal, imposing no new burdens, and easing their subjection, thereby easily maintaining control over exhausted Gaul.
50 Caesar travels to Italy to support Marcus Antonius' priesthood bid and thank towns for their support, despite already hearing of his success, to strengthen his own influence and counter opponents' boasts.
51 Caesar receives a grand welcome in Italy, with elaborate decorations, sacrifices, and celebrations, as towns and colonies show immense respect and affection, eager to honor their victorious leader.
52 Caesar reviews his legions, appoints Labienus governor, and ignores rumors of Labienus' betrayal, trusting in his own popularity and the senate's fairness, as tribune Curio proposes a motion to disarm both Caesar and Pompey, but it's blocked by Pompey's allies.
53 The senate's unanimous support for Caesar, despite Marcellus' efforts to undermine him, demonstrates their consistent backing, but his foes, undeterred, seek to expand their influence to force the senate's compliance.
54 The senate decrees that Pompey and Caesar each send a legion to the Parthian war, but Pompey's legion is actually Caesar's, which Caesar returns, and instead sends his own 15th legion, replacing it with the 13th in Italy, and deploying his army in winter quarters to maintain control over Gaul.
55 Caesar arrives in Italy to find that the two legions he sent back, intended for the Parthian war, have been given to Pompey by Consul Marcellus, clearly plotting against him, but Caesar still hopes for a peaceful resolution.
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