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Mahabharata 10 word menu

4 Pandava-Pravesa Parva 4/72 249 5:24:18

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.'

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...'

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.'

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...'

5 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.

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.

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.

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,

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,

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

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.

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 used this opportunity

2 Samayapalana Parva 1 5.1 5

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."

3 Kichaka-badha Parva 12 51.2 5

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.'"

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."

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 Duryodhana 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.

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.

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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5 Udyoga Parva 4/199 744 16:35:23

1 Introduction 40 33.6 28

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.

2 Sanat-sujata Parva 31 104.3 1:26:55

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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."

54 Sanjaya 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."

55 Duryodhana 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."

56 Duryodhana 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.

57 Dhritarashtra 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.

58 Dhritarashtra 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.

59 Sanjaya 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.

60 Dhritarashtra 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.

61 Duryodhana 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.

62 Karna 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.

63 Vidura 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.

64 Vidura 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.

65 Dhritarashtra 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."

66 Sanjaya 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.

67 Dhritarashtra 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.

68 Sanjaya 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.

69 Dhritarashtra 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.

70 Sanjaya 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.

71 Dhritarashtra envies those who will behold Krishna, describing him as radiant and supreme.

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91 Krishna 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.

92 Vidura 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.

93 Krishna 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.

94 Krishna 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.

95 Krishna 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.

96 Jamadagni'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.

97 Kanwa 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.

98 Narada 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.

99 Narada 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.

100 Narada 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.

101 Narada 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.

102 Narada 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."

103 Narada 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."

104 Narada 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.

105 Garuda, 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.

106 Narada 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.

107 Galava, 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.

108 Garuda 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).

109 Garuda 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.

110 Garuda 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.

111 Garuda 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.

112 Galava 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.

113 Galava 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.

114 Garuda 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.

116 King 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.

117 Galava 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.

118 Galava 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.

119 Garuda 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.

120 King 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.

121 Yayati, 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.

122 King 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.

123 Yayati 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.

124 Krishna 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.

125 Bhishma, 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.

126 Bhishma 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.

127 Duryodhana 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.

128 Krishna 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.

129 Gandhari 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.

130 Duryodhana 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.

131 Krishna 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.

132 Kunti 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.

133 Vidula, 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.

134 Vidula 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.

135 Kunti 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.

136 Kunti 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.

137 Kunti 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.

138 Bhishma 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.

139 Bhishma 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.

140 Krishna 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.

141 Karna 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.

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 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.

144 Vidura 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.

145 Kunti 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.

146 Karna 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.

147 Bhishma 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.

148 Drona 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.

149 Dhritarashtra 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.

150 Vasudeva 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.

151 Yudhishthira 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.

152 The 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.

153 Yudhishthira'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.

154 Duryodhana, 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.

155 Yudhishthira 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.

156 Duryodhana 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.

157 Dhritarashtra'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.

158 Yudhishthira 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.

159 Rukmi, 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.

160 Dhritarashtra 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.

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161 Duryodhana 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.

162 Uluka, 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.

163 Uluka, 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.

164 Arjuna, 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.

165 Yudhishthira'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.

166 Bhishma 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.

167 Bhishma 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.

168 Bhishma 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.

169 Bhishma 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.

170 Bhishma 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.

191 King 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.

192 Drupada 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.

193 King 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..."

194 Sikhandin'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.

195 Sikhandin, 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.

196 Duryodhana 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.

197 Yudhishthira 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.

198 The 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.

199 Yudhishthira 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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1 Jamvu-khanda Nirmana 10 39.9 33:15

1 The 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.

2 Vyasa 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.

3 Vyasa 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.

4 Sanjaya 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.

5 Sanjaya 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.

6 Sanjaya 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.

7 Sanjaya 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.

8 Dhritarashtra 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.

9 Sanjaya 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.

10 Dhritarashtra 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.

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11 Dhritarashtra 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.

12 Sanjaya 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.

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13 Sanjaya, 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.

14 Dhritarashtra, 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.

15 Sanjaya 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.

16 Sanjaya 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.

17 Sanjaya 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.

18 Sanjaya 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.

19 Dhritarashtra 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.

20 Dhritarashtra 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.

21 Arjuna 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.

22 Sanjaya 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.

23 Krishna 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.

24 Dhritarashtra 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.

25 Dhritarashtra 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.

26 Krishna 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.

27 Arjuna 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.

28 Krishna 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.

29 Arjuna 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.

30 Krishna 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.

31 Krishna 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.

32 Arjuna 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.

33 Krishna 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.

34 Krishna 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.

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, 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.

36 Arjuna 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.

37 Krishna 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.

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. One who transcends the gunas is equal-minded, self-contained, and unaffected by pain and pleasure, with no attachment or aversion to the qualities.

39 The 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.

40 The 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.

41 Arjuna 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.

42 Arjuna 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.

43 Yudhishthira, 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.

44 The 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.

45 The 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.

46 The 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.

47 Abhimanyu, 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.

48 Sweta, 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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50 Dhritarashtra 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.

51 Duryodhana 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.

52 Dhritarashtra 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.

53 Dhritarashtra 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.

54 Bhima 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.

55 Dhrishtadyumna 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.

56 Sanjaya 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."

57 The 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.

58 The 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.

59 Arjuna 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.

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 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.

61 Abhimanyu, 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.

62 Dhritarashtra 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.

63 Bhimasena 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.

64 Bhimasena 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.

65 Dhritarashtra 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.

66 Bhishma 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.

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. He created the elements, laid himself down on the waters, and is the Mother and Father of all living creatures.

68 Bhishma 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.

69 Sanjaya 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.

70 Sanjaya 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.

71 Sanjaya 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.

72 Sanjaya 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.

73 Sanjaya 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.

74 Satyaki 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.

75 The 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.

76 Dhritarashtra 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.

77 Sanjaya 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.

78 King 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.

79 Abhimanyu 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.

80 King 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.

81 Duryodhana, 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.

82 Bhishma 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.

83 Bhishma 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.

84 Dhritarashtra 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.

85 Yudhishthira 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.

86 Arjuna 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.

87 Bhishma 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.

88 The 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.

89 Bhishma, 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.

90 Dhritarashtra 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.

91 Sanjaya 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.

92 Ghatotkacha, 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.

93 Ghatotkacha, 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.

94 Ghatotkacha 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.

95 Duryodhana, 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.

96 Duryodhana, 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.

97 Arjuna 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.

98 Duryodhana, 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.

99 Bhishma, 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."

100 The 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.

101 Abhimanyu'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.

102 Dhritarashtra 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.

103 Dhritarashtra 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.

104 Bhishma 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.

105 Arjuna 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.

106 Bhishma, 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.

107 Bhishma, 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.

108 Sanjaya 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.

109 Dhritarashtra 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.

110 Dhritarashtra 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.

111 Sanjaya 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.

112 Sanjaya 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.

113 Drona, 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.

114 Bhimasena 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.

115 Arjuna 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.

116 Dhritarashtra 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.

117 Sanjaya 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.

118 Sikhandin 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.

119 The 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.

120 Bhishma 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.

121 Dhritarashtra 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.

122 Arjuna, 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.

123 The 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.

124 Karna 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.

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.

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.

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

54 missing

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.

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.

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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.

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.

110 not there

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.

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.

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.

160 missing

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.

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.

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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.

189 missing

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.

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.

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."

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.

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.

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.

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.

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.

9 Shalya Parva 2 69 371 8:27:11

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.

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.

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.

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.

10 Shalya Parva 3 18 89 1:55:18

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."

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.

11 Stri Parva 2/27 91 1:58:44

1 Jalapradanika 15 45.7 38:05

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.

2 Stri-vilapa 12 41.7 34:45

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.

12 Santi Parva 4/465 1,830 40:11:35

1 Rajdahrmanusasana 130 556 7:44

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 agave 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."

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.

34 Missing

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.

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."

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.

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.

2 Apaddharmanusasana 43 646.6 8:59

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.

134 missing

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.

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."

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

4 64 397.8 5:31:30

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.

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.

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 Anusasanika 35 315.5 4:24

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.

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.

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.

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.

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.

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.

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.

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.

14 Aswamedha Parva 2/92 329 7:20:12

1 Aswamedhika 15 45.3 37:45

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.

2 Anugita 77 277.2 3:51

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.

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.

42 Missing

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.

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.

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 Asramavasa 28 83.9 1:09:55

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.

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.

2 Putradarsana 8 27 22:30

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.

3 Naradagamana 3 10.2 8:30

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.

16 Mausala Parva 8 36 43:00

1 The 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.

2 The 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.

3 The 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.

4 Krishna 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.

5 Arjuna 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.

6 Arjuna 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.

7 Arjuna 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.

8 Arjuna 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.

17 Mahaprasthanika Parva 3 16 16:39

1 The 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.

2 The 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.

3 Yudhishthira 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.

18 Svargarohanika Parva 6 39 47:18

1 Yudhishthira 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.

2 Yudhishthira 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.

3 Indra 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.

4 Yudhishthira 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.

5 Vaishampayana 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.

6 Janamejaya 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.