| 1 King Yudhishthira entered the palace, surrounded by dignitaries. The grand hall was filled with the sound of laughter and music, as athletes, mimes, and bards entertained the guests. Rishis and kings from various countries, including Asita, Devala, and Markandeya, sat alongside him. Kshatriyas like Mujaketu, Ugrasena, and Saivya were present, their faces beaming with joy. Gandharvas and Apsaras sang celestial tunes, their enchanting voices filling the air. The palace was adorned with precious stones and beautiful paintings, adding to the splendor of the occasion. Yudhishthira's brothers, Bhima, Arjuna, Nakula, and Sahadeva, were also present, enjoying the company of the gathered dignitaries. The king's entry into his new palace was a grand celebration, marking a new chapter in his life. The atmosphere was filled with happiness and laughter, as the guests indulged in delicious food and drinks. It was a moment of great joy and celebration, one that would be remembered for years to come. |
| 2 King Yudhishthira asked Narada if he had seen a more magnificent assembly room than his, built of gems and precious stones. Narada replied that he hadn't, but would describe the celestial assembly rooms of Yama, Varuna, Indra, Kuvera, and Brahma. These rooms are made of various materials, have different dimensions, and are attended by various beings. Yudhishthira and his brothers eagerly asked Narada to describe them in detail, including the articles used to build each Sabha, their size, and who attends upon the gods in each room. Narada agreed, and began to describe the rooms, starting with Brahma's celestial Sabha, which dispels all uneasiness and exhibits both celestial and human designs. The rooms are worshipped by gods, Pitris, and ascetics, and are filled with various forms from the universe. Narada's descriptions sparked great curiosity in Yudhishthira and his brothers, who listened with rapt attention as Narada elaborated on the wonders of each assembly room. With each description, their amazement grew, and they became increasingly eager to hear more about these celestial wonders. |
| 3 Narada described the celestial assembly room of Indra, built by Indra himself, as a place of great beauty and splendor. The room is 150 yojanas long, 100 yojanas wide, and 5 yojanas high, and is filled with celestial trees, rooms, and seats. Indra sits on a throne with his wife Sachi, surrounded by beauty, fame, and glory. The assembly room is attended by various beings, including the Marutas, Siddhyas, celestial Rishis, gods, and Gandharvas. Many Brahmanas and royal and celestial Rishis, including Vrihaspati and Sukra, come and leave the assembly, riding on celestial cars. Narada also mentions the presence of various forces of nature, sacrificial fires, and planets. The assembly room is a place of great joy and celebration, where Indra is worshipped and entertained by various performances. |
| 4 Narada described the assembly house of Yama, built by Viswakarma, as a place of great beauty and splendor. It's a place where many royal sages, Brahmanas, and Gandharvas worship Yama. The mansion is filled with celestial trees, delicious fruits, and sweet fragrances. Many kings, including Pandu, and sages, including Agastya and Matanga, attend upon Yama. The assembly house is a place of joy, music, and dance, filled with virtuous persons of celestial beauty and great wisdom. Narada mentioned that over a hundred kings of the Matsya race, Vipa race, and Haya race, as well as many Bhishmas, Bhimas, and Prativindhyas, worship Yama in this assembly house. He also mentioned that Agastya, Matanga, Kala, Mrityu (Death), and many Yogins and Siddhas are present. The wheel of time and the conveyer of sacrificial butter are also there. The assembly house is decorated with Singsapa, Palasa, Kasa, and Kusa trees and plants, and is filled with the sounds of music, laughter, and dance. Narada emphasized that the assembly house is of wide extent and is glorified by Yama's own effulgence. He concluded that many illustrious Gandharvas and Apsaras fill the mansion with music and dance, making it a supremely blessed place. |
| 5 Narada described the celestial Sabha of Varuna, built by Viswakarma, as a place of unparalleled splendor. It's similar in dimensions to Yama's Sabha, with white walls and arches, and is surrounded by gem-made trees and plants. Various birds and snakes, including Vasuki and Takshaka, worship Varuna, who sits with his queen, adorned in celestial robes and ornaments. Many Daityas and Danavas, including Vali and Naraka, also worship Varuna. The four oceans, various rivers, and personified forms of mountains, aquatic animals, and sacred waters worship Varuna. Gandharvas and Apsaras sing eulogistic hymns, and the chief minister Sunabha attends with his sons and grandsons. Narada concluded that this is the assembly room of Varuna he saw in his wanderings. |
| 6 Narada described the assembly house of Vaisravana (Kuvera), built by the lord himself using his ascetic power. The mansion is a hundred yojanas long and seventy yojanas wide, with celestial make and supported by Guhyakas. It's extremely handsome with high chambers of gold, fragrant with celestial perfumes, and variegated with costly jewels. Vaisravana sits on an excellent seat, surrounded by his thousand wives, and attended by various deities, Gandharvas, Apsaras, and Yakshas. The mansion is filled with music and dance, and many Brahmana Rishis and celestial Rishis often visit. Mahadeva, the lord of created things, also worships Kuvera, his friend. Many other beings, including mountains and jewels, worship Kuvera in this assembly house. |
| 7 Narada described the assembly house of Brahma, the Grandsire, as a celestial mansion that defies description. It's a place where all creatures find delight, and where hunger, thirst, and fatigue disappear. The mansion is made of brilliant gems, eternal, and self-effulgent, surpassing the sun, moon, and fire in splendor. Brahma, the Supreme Deity, sits there, surrounded by numerous beings, including gods, goddesses, Prajapatis, planets, stars, and sages like Aditya, Agastya, and Markandeya. The twenty tribes of Gandharvas and Apsaras, Lokapalas, planets, and various deities attend upon Brahma. The four Vedas, sciences, histories, and minor branches of learning are also present. The Wheel of Time and the Wheel of Virtue are always there. Aditi, Diti, Danu, and other goddesses worship Brahma, who is equally kind to all creatures and gratifies them with sweet speech and gifts. The Sabha is always crowded with persons coming and going, filled with energy, and worshipped by Brahmarshis. Narada concludes that this Sabha of Brahma is unrivalled in all the worlds, just as the Sabha of Yudhishthira is unrivalled in the world of men. |
| 8 Narada told Yudhishthira that King Harishchandra's excellence was due to his powerful deeds, including subjugating the entire earth and performing the Rajasuya sacrifice, giving away wealth and gratifying Brahmanas. This led to his superiority over other kings and installation in the sovereignty of the earth. Narada also conveyed Pandu's message to Yudhishthira, urging him to perform the Rajasuya sacrifice to subjugate the earth and attain Indra's region, where he could join his ancestors. However, Narada warned that the sacrifice comes with obstacles and potential risks, including war and destruction. He advised Yudhishthira to be watchful and protect his subjects, and with his leave, departed for Dwaravati. Yudhishthira then began considering the Rajasuya sacrifice with his brothers. |
| 9 Vaisampayana said that Yudhishthira, after hearing Narada's words, felt a strong desire to perform the Rajasuya sacrifice. He discussed it with his brothers and counselors
, who encouraged him to do so. Yudhishthira was concerned about the welfare of his people and wanted to ensure that the sacrifice would benefit everyone. He knew that Krishna was the only one who could help him achieve this goal. Yudhishthira sent a messenger to Krishna, who came to Indraprastha and was received with great affection. After resting and conversing with his friends, Yudhishthira approached Krishna and sought his guidance on performing the Rajasuya sacrifice. He acknowledged Krishna's wisdom and impartiality, knowing that Krishna's advice would be in the best interest of everyone. |
| 1 Krishna, Arjuna, and Bhima, disguised as Brahmanas, set out to defeat Jarasandha, who had been oppressing other kings. Yudhishthira praised Krishna's leadership and strategy, and the trio's combined strength and wisdom made them unstoppable. They journeyed through various lands, crossing rivers and hills, until they finally arrived in Magadha, ready to face Jarasandha. The people believed Jarasandha was already defeated, as Krishna and Arjuna were unbeatable. The three heroes, with their superior energy and wrath, were determined to free the captive kings and accomplish their mission. |
| 2 Vasudeva (Krishna) pointed out the beauty of Magadha's capital, Girivraja, to Arjuna, highlighting its strengths and the hills that protected it. He also mentioned the city's history and the races that lived there. The three brothers, Krishna, Bhima, and Arjuna, then broke the Chaityaka peak, a symbol of Magadha's strength, and entered the city, determined to slay Jarasandha. Disguised as Brahmanas, they walked through the city, admiring its beauty and affluence. Jarasandha, suspicious of their intentions, received them with respect and caution. When they refused to speak, he waited patiently until midnight, when Krishna revealed their true intentions and challenged Jarasandha to a fight. |
| 3 Krishna revealed their true identities as members of the Pandu race and challenged Jarasandha to a fight, accusing him of wrongful capture and intended sacrifice of other kings. Jarasandha defended his actions as a Kshatriya's duty and refused to liberate the captive monarchs, choosing to fight instead. He appointed his son Sahadeva as the new king and prepared for battle, thinking of his generals Kausika and Chitrasena (also known as Hansa and Dimvaka). Krishna, devoted to truth and remembering Brahma's command, decided not to slay Jarasandha himself, leaving the task to Bhima. |
| 4 Krishna asked Jarasandha which of the three of them he wished to fight, and Jarasandha chose Bhima. The two engaged in a fierce wrestling match, using various techniques and feats, such as Prishtabhanga, Sampurna-murchcha, and Purna-kumbha. They twisted each other's arms and limbs, struck each other with clenched fists, and grasped each other's necks and legs. The crowd watched in awe as the two heroes fought on without food or rest for thirteen days. Jarasandha showed signs of fatigue on the fourteenth night, and Krishna advised Bhima to spare his life and finish him off with a gentle blow. Bhima, however, was determined to emerge victorious and mustered all his strength to deliver a fatal blow. With a final strike, Bhima killed Jarasandha, ending the long and grueling battle. The citizens of Magadha cheered as Bhima stood victorious, his strength and prowess proven once again. Krishna praised Bhima for his valor and skill, and the two of them, along with Arjuna, were hailed as heroes by the people of Magadha. |
| 5 Krishna, Bhima, and Arjuna emerged victorious from their battle with Jarasandha, and Krishna released his imprisoned relatives. The three heroes then rode in Jarasandha's celestial car, adorned with a flag-staff and driven by Krishna, out of the hill-fort of Girivraja. The people of Magadha marveled at the sight, and the kings who had been freed worshiped Krishna with reverence. Krishna assured them of his support and asked them to assist Yudhishthira in his endeavors to perform the Rajasuya sacrifice. The kings accepted and made presents of jewels to Krishna, who installed Jarasandha's son, Sahadeva, as the new king of Magadha. Krishna and the Pandavas then returned to Indraprastha, where Yudhishthira welcomed them with joy. The Pandavas continued to live in happiness, and Yudhishthira's fame grew as a virtuous king. |
| 6 Arjuna, with his new bow, quivers, and car, proposed to Yudhishthira that he conquer the northern direction, ruled by the Lord of treasures, to fill their treasury. Yudhishthira gave his blessing, and Arjuna set out with a large army, accompanied by his brothers Bhima, Sahadeva, and Nakula, who conquered the eastern, southern, and western directions, respectively. Meanwhile, Yudhishthira remained in Khandavaprastha, enjoying the company of friends and relatives. Bhagadatta, a friend of Arjuna's, offered his support and asked what else he could do to help. |
| 7 Arjuna, with Bhagadatta's promise of support, marched towards the north, conquering various kingdoms and tribes, including Vrihanta, Senavindu, Modapura, and others. He subjugated the mountainous regions, exacting tributes and uniting with the kings. Arjuna's military campaign continued, defeating numerous rulers and tribes, including the Puru king, Kashmira, Lohita, Trigartas, Daravas, and others. He conquered regions like Suhma, Sumala, Valhika, and defeated the Daradas, Kambojas, and Rishikas, obtaining valuable tributes, including horses of exceptional speed and color. Ultimately, Arjuna arrived at the White mountains, having conquered all the Himalayas and Nishkuta mountains. |
| 8 Arjuna conquered the Limpurushas and Guhakas, and arrived at the lake Manasa, where he subdued the Gandharvas and obtained excellent horses. He then approached North Harivarsha, but was warned by frontier guards that the region was inaccessible to humans. Arjuna agreed not to enter, but requested tribute for Yudhishthira, which was granted in the form of celestial cloths, ornaments, silks, and skins. Having subjugated the northern countries, Arjuna returned to Sakraprastha, offering the acquired wealth and animals to Yudhishthira, and then retired to his chamber. |
| 9 Bhimasena, with Yudhishthira's assent, marched east with a mighty host, conciliating the Panchalas and conquering the Gandakas, Videhas, Dasarnas, and others. He appointed Sudharman, who had fought valiantly, as his commander. Bhima then defeated Rochamana, king of Aswamedha, and subjugated the eastern region. He next conquered Pulinda in the south, bringing Sukumara and Sumitra under his sway. Finally, he marched against Sisupala, king of Chedi, who received him respectfully and offered his kingdom. Bhima dwelt in Chedi for thirty nights before departing with his troops. |
| 10 Bhima, the mighty son of Pandu, conquered various kingdoms and regions, including Kumara, Kosala, Ayodhya, Gopalakaksha, Mallas, Bhallata, Kasi, Matsya, Maladas, Pasubhumi, Madahara, Mahidara, Somadheyas, Vatsabhumi, Nishadas, and others. He defeated powerful kings, including Suvahu, Kratha, Janaka, and Karna, and subjugated the Sakas, barbarians, Kiratas, Submas, and Prasuhmas. Bhima's conquests extended to the mountainous regions, sea-shore kingdoms, and Mlechchha tribes, exacting tributes and wealth, including sandalwood, gems, pearls, and corals. Returning to Indraprastha, he offered the accumulated wealth to Yudhishthira. |
| 11 Vaisampayana continues the story of Sahadeva's conquests, telling Janamejaya that Sahadeva defeated many kings and tribes, including the Surasenas, Matsyas, Patacharas, Nishadas, and others. He also conquered the countries of Navarashtra, Avanti, Kosala, and Pandrya, and defeated the powerful king Nila with the help of Agni. Sahadeva then conquered the Kerakas, a tribe of one-legged men, and made them pay tribute. He also conquered the Paundrayas, Dravidas, Udrakeralas, Andhras, Talavanas, Kalingas, and Ushtrakarnikas,
and received tribute from the Yavanas and Vibhishana, the king of Lanka. Finally, Sahadeva returned to his own kingdom, presenting all the wealth he had acquired to Yudhisthira. |
| 12 Vaisampayana recounts Nakula's conquests in the western direction, which was once subjugated by Vasudeva. Nakula, surrounded by a large host, defeated various tribes and kingdoms, including the Mattamyurakas, Dasarnas, Sivis, Trigartas, Amvashtas, Malavas, and others. He also subdued the Mlechcha tribes, wild tribes like the Palhavas, Kiratas, Yavanas, and Sakas, and made them pay tributes. Nakula's conquests included the countries of Rohitaka, Sairishaka, Mahetta, and the five rivers region. He also brought under his sway the Yadavas, including Vasudeva, and his uncle Salya, the king of the Madras. Nakula returned to Indraprastha with a vast treasure, which was carried by ten thousand camels, and presented it to Yudhishthira. |
| 1 Vaisampayana recounts how Yudhishthira's kingdom prospered under his just rule, with abundant rainfall, prosperous cities, and contented subjects. The king's treasury was filled with wealth, and he decided to perform a grand sacrifice. Krishna arrived with a large treasure and encouraged Yudhishthira to proceed with the sacrifice. Yudhishthira appointed Sahadeva to collect materials and gather Brahmanas, and the sacrifice was performed with grandeur, attended by numerous kings, Brahmanas, and relatives. Yudhishthira generously gifted cows, gold, and other treasures to the Brahmanas, making the sacrifice a grand success. He then sent Nakula to fetch Bhishma, Drona, and other elders from Hastinapura to attend the sacrifice. |
| 2 Vaisampayana describes how Nakula invites Bhishma, Dhritarashtra, and other Kuru elders to Yudhishthira's sacrifice. Many kings and princes from various lands, including Karna, Salya, and Bhagadatta, attend the sacrifice with their retinues. The Vrishnis, including Rama and Aniruddha, also come. Yudhishthira assigns grand mansions to all the visiting monarchs, who are worshiped and entertained with feasts and gifts. The mansions are described as beautiful and luxurious, with white walls, golden nets, and pearl furnishings. The sacrifice is performed with grandeur, with large gifts to Brahmanas. The assembly of kings and Brahmanas is likened to a gathering of gods in heaven. |
| 3 Nakula invites Kuru elders to Yudhishthira's sacrifice, and many kings attend, including Karna and Salya. Yudhishthira assigns grand mansions to the visiting monarchs, who are worshiped and entertained with feasts and gifts. The mansions are luxurious, with white walls, golden nets, and pearl furnishings. The sacrifice is performed with grandeur, with large gifts to Brahmanas. The assembly of kings and Brahmanas is likened to a gathering of gods in heaven. The sacrifice is a grand success, and Yudhishthira's reputation as a great king is solidified. The monarchs and Brahmanas depart, filled with joy and admiration for Yudhishthira's hospitality and generosity. The Rajasuya sacrifice is a testament to Yudhishthira's wealth, power, and devotion to the gods. It also marks the beginning of his reign as the emperor of the Kuru kingdom. |
| 4 Narada, observing Yudhishthira's prosperous sacrifice, recalls Brahma's words about gods incarnating on earth. He recognizes Krishna as the supreme lord Narayana, born in the Kshatriya order to fulfill his promise to the celestials. Bhishma suggests offering Arghya (respect) to the kings, with Krishna being the foremost. Yudhishthira agrees, and Sahadeva presents the first Arghya to Krishna. Sisupala, king of Chedi, objects to the worship of Krishna, rebuking Bhishma and Yudhishthira. Narada, aware of Krishna's divinity, watches with interest. The assembly is filled with tension as Sisupala's criticism sparks a debate about Krishna's worthiness of worship. Bhishma's recognition of Krishna's supremacy is challenged, leading to a dramatic confrontation. |
| 5 Sisupala vehemently criticizes Yudhishthira for worshipping Krishna, who is not a king, before the assembled monarchs. He questions Krishna's worthiness of worship, citing his lack of royal insignia and his past actions, such as the killing of Jarasandha. Sisupala accuses Yudhishthira of acting out of motives of gain and insults Krishna, comparing him to a dog lapping up clarified butter. He argues that Krishna is not a king, nor a preceptor, nor a sacrificial priest, and therefore does not deserve the first worship. Sisupala also points out that there are other worthy individuals present, such as Bhishma, Drona, and Kripa, who should have been given the first worship instead. He concludes that Krishna's acceptance of worship is unwarranted and that the Kurus have insulted him, not the other way around. With that, Sisupala leaves the assembly, accompanied by the other kings, in a show of protest against Yudhishthira's decision to worship Krishna first. |
| 6 Bhishma elaborates on Krishna's exceptional qualities, stating that he is the embodiment of virtue, wisdom, and strength. He recounts Krishna's numerous victories over powerful warriors and his unwavering dedication to justice. Bhishma emphasizes that Krishna's worship is not motivated by personal gain or relationship, but rather by his unparalleled excellence. He notes that even the oldest and wisest individuals present acknowledge Krishna's supremacy. Bhishma rebukes Sisupala for his ignorance and immaturity, suggesting that he lacks the understanding to appreciate Krishna's true nature. He urges Sisupala to recognize Krishna's worthiness of worship and to respect the unanimous approval of the assembled kings. Bhishma's words are a testament to Krishna's unwavering glory and his enduring status as a supreme being. |
| 7 Sahadeva boldly declares his devotion to Krishna, offering to place his foot on the heads of any king who refuses to acknowledge Krishna's worthiness of worship. The assembly remains silent, and a divine voice approves Sahadeva's stance. Narada, a wise sage, declares that those who refuse to worship Krishna are essentially dead and should be shunned. Sisupala, enraged, rallies the kings to join him in opposing the Vrishnis and Pandavas, seeking to disrupt the sacrifice and withhold approval of Krishna's worship. The kings, driven by anger and pride, threaten to take action, their faces flushed with indignation. Krishna, aware of the growing tension, prepares for a potential battle. |
| 1 Yudhishthira, concerned about the agitated assembly of kings, seeks Bhishma's counsel. Bhishma reassures him, comparing the kings to dogs barking at a sleeping lion (Krishna). He warns that Sisupala, driven by ignorance, seeks to lead the kings to their downfall, and that Krishna will eventually withdraw the energy he has invested in Sisupala. Bhishma affirms Krishna's power as the creator and destroyer of all beings. Sisupala, angered by Bhishma's words, responds with harsh words. |
| 2 Sisupala fiercely criticizes Bhishma, accusing him of hypocrisy and ignorance of moral principles. He mocks Bhishma's praise of Krishna, citing his actions as a child and his killing of Kansa, who had fed him. Sisupala also brings up Bhishma's past actions, including abducting Amba and failing to marry her, and his brother Vichitravirya's refusal to marry her due to her love for another. He taunts Bhishma about his celibacy and childlessness, saying his virtue is fruitless and his knowledge of morality is flawed. Sisupala tells a story of a swan who preached virtue but devoured the eggs of other birds, warning Bhishma that he may meet a similar fate, being slain by the kings he has deceived with his false teachings. Sisupala's words are laced with anger and disdain, as he seeks to discredit Bhishma's wisdom and morality. |
| 3 Sisupala ridicules Krishna's actions, calling him a coward and a slave, and criticizes Bhima and Arjuna for their role in Jarasandha's death. He insults Bhishma, saying he leads the Pandavas astray with his foolish counsel, and that they are foolish to trust him. Bhima, enraged by Sisupala's words, is restrained by Bhishma, who calms him down with wise counsel, reminding him of the importance of self-control and the consequences of giving in to anger. Sisupala, undaunted by Bhima's anger, taunts him, saying he is not afraid and challenging him to fight, boasting of his own prowess and daring Bhima to release his wrath. Bhishma intervenes, speaking words of wisdom to Bhima, urging him to patience and restraint, while Sisupala continues to provoke him, eager for a battle. The tension between the two is palpable, and the assembled monarchs watch with bated breath, knowing that the situation could escalate into a full-blown conflict at any moment. |
| 4 Bhishma tells the story of Sisupala's birth with three eyes and four arms, and how his parents were instructed by a divine voice to raise him despite ominous signs. The voice predicted that Sisupala's killer would be the one whose lap he lay on, causing his extra arms to fall off and his third eye to disappear. Many kings tried, but only Krishna, when visiting his father's sister, the queen of Chedi, caused the prophecy to come true. The queen begged Krishna to spare Sisupala's life, and Krishna agreed to pardon his offenses, even when deserving of death. Bhishma shares this story to illustrate Sisupala's history and his reliance on Krishna's mercy, despite his wicked nature and current challenge to battle. |
| 5 The king of Chedi, enraged by Bhishma's praise of Krishna, lashes out at him, questioning why he doesn't praise other kings and warriors instead. He lists various powerful kings and warriors, including Drona, Aswatthaman, and Karna, and asks why Bhishma doesn't praise them. He accuses Bhishma of being ignorant and foolish for constantly praising Krishna, who he considers unworthy of praise. Bhishma responds by saying that he is alive at the pleasure of the kings, but doesn't regard them as equal to even a straw. This further enrages the kings, who threaten to kill Bhishma like an animal or burn him alive. Bhishma, unfazed, says that he has worshiped Krishna and dares anyone who wishes for death to summon him to battle. |
| 6 Krishna kills Sisupala, the king of Chedi, with his discus in front of all the assembled monarchs. Sisupala had been a thorn in Krishna's side for a long time, and had committed many offenses against him and his family. He had burnt Dwaraka, stolen the sacrificial horse of Krishna's father, and ravished the wives of Akrura and the king of Karusha. Krishna had promised Sisupala's mother that he would forgive him for 100 offenses, and this was the final straw. After Sisupala's death, his energy enters Krishna's body, and the assembled kings are amazed. Yudhishthira then completes the Rajasuya sacrifice, and the kings and Brahmanas depart. Krishna returns to Dwaraka, and Yudhishthira is left to rule his kingdom, following Krishna's advice to cherish his subjects with ceaseless vigilance and patience. Duryodhana and Sakuni remain in the assembly house, plotting their next move, filled with anger and jealousy towards Yudhishthira and Krishna. The scene marks the end of the Rajasuya sacrifice and the beginning of a new era of tension and conflict between the Pandavas and the Kauravas. |
| 7 Vyasa appears before Yudhishthira after the Rajasuya sacrifice and congratulates him on his success. Yudhishthira asks Vyasa about the portents that Narada mentioned, and Vyasa explains that they will lead to the destruction of all Kshatriyas in 13 years, due to Duryodhana's sins and the might of Bhima and Arjuna. Vyasa also tells Yudhishthira that he will have a dream in which he will see Shiva, indicating the approaching doom. Vyasa then departs, leaving Yudhishthira anxious and grief-stricken. Yudhishthira decides to renounce his life, but Arjuna persuades him to muster fortitude and live virtuously, avoiding conflict and disagreement. Yudhishthira takes a vow to live in harmony with his relatives and the world, and his brothers approve of his decision. The Pandavas then perform auspicious rites and enter their palace, while Duryodhana and Sakuni continue to plot in the assembly house. |
| 8 Duryodhana, filled with jealousy and anger, mistakes crystal surfaces for water and doors for open passages, causing him to fall and injure himself. He is laughed at by Bhima, Arjuna, and the twins. Ashamed and humiliated, Duryodhana returns to Hastinapore, his heart burning with envy and resentment towards the Pandavas' prosperity. He confides in Sakuni, expressing his desire to die or take drastic measures, feeling helpless and defeated by the Pandavas' success. He regards fate as supreme and his own efforts as fruitless, and asks Sakuni to inform Dhritarashtra of his distress. |
| 9 Sakuni advises Duryodhana to challenge Yudhishthira to a game of dice, exploiting his weakness for gambling. Sakuni boasts of his exceptional skill at dice and promises to win Yudhishthira's kingdom and prosperity for Duryodhana, assuring him that he will emerge victorious. He offers to present this plan to Dhritarashtra, Duryodhana's father, and assure his support, convincing him that this is the perfect opportunity to finally defeat the Pandavas and claim the throne. Duryodhana, eager to finally triumph over his rivals and fueled by his jealousy and resentment, agrees to let Sakuni propose the plan to Dhritarashtra, hoping that this will be the key to finally achieving his goal of surpassing Yudhishthira and gaining the upper hand. |
| 10 Duryodhana, consumed by jealousy and resentment towards Yudhishthira's unparalleled prosperity, confides in Sakuni, who advises him to challenge Yudhishthira to a game of dice. Sakuni, renowned for his exceptional skill and cunning at dice, promises to win Yudhishthira's kingdom and prosperity for Duryodhana, exploiting Yudhishthira's weakness for gambling. Duryodhana, eager to finally triumph over his rival and claim the throne, requests his father Dhritarashtra to grant permission for the game, despite knowing the devastating consequences it may bring. |
| 11 Duryodhana, consumed by intense jealousy and resentment towards Yudhishthira's unparalleled prosperity, pours out his heart to Dhritarashtra, expressing his deep-seated discontent and humiliation. He recounts various instances where he felt belittled and mocked by the Pandavas, including mistaking a crystal surface for water and being laughed at by Bhima and Draupadi. He also recalls the embarrassment of being offered clothes by the king's menials after his apparel got wet. Duryodhana's pride and ego are severely wounded, and he seeks revenge against Yudhishthira, determined to surpass him and prove his own superiority. Despite Dhritarashtra's warnings and Vidura's wise advice to abandon his destructive path, Duryodhana remains resolute in his pursuit of vengeance, setting the stage for a devastating conflict that will ravage the kingdom. |
| 12 Duryodhana describes the vast wealth and diverse gifts brought by various kings and tribes to Yudhishthira's court, including:
- Skins, blankets, and horses from the king of Kamboja
- Serving girls, goats, kine, asses, camels, and vegetables from the Sudra kings
- Horses, swords, and ivory from King Bhagadatta
- Asses, gold, and silver from various rulers
- Wild horses, gold, and other gifts from people with one leg
- Asses, blankets, skins, and weapons from the Valhikas
- Elephants, horses, gold, and jewels from the Sakas, Tukhatas, and others |
| 13 Duryodhana describes the extravagant wealth at Yudhishthira's court, including gold, valuable skins, serving girls, animals, sandalwood, and precious stones. Even the mighty Gandharvas and Vrishnis have presented tribute, including horses and elephants. The kings of Chola and Pandya, though bringing vast wealth, were not permitted to enter. Duryodhana is filled with grief and jealousy at Yudhishthira's prosperity.
Yudhishthira's court is a testament to his great wealth and power, with a vast retinue of servants and soldiers, including mounted elephants, cavalry, cars, and foot soldiers. Eighty-eight thousand Snataka Brahmanas and ten thousand ascetics are supported by Yudhishthira, receiving food, drink, and ornaments. Even the deformed and dwarfs are taken care of. Only the Panchalas, Andhakas, and Vrishnis do not pay tribute due to their close relationships.
Duryodhana's description highlights the grandeur of Yudhishthira's court, emphasizing the king's wealth, power, and generosity. The assembly of tributary kings and the abundance of wealth and resources underscore Yudhishthira's status as a great ruler, further fueling Duryodhana's jealousy and resentment. |
| 14 Duryodhana describes the grandeur of Yudhishthira's Rajasuya sacrifice, where many kings and sages gathered to pay tribute. He recounts the various gifts and services offered by the kings, including a golden car, white horses, and a sacred conch shell. The ceremony was performed by prominent sages, and the Pandavas, including Arjuna, Bhima, and the twins, played important roles. Duryodhana expresses his distress and jealousy at Yudhishthira's prosperity, feeling that his own family is declining while the Pandavas are rising. He concludes that he cannot find peace, even with reflection, and is consumed by grief and envy. |
| 15 Dhritarashtra advises Duryodhana to not be jealous of the Pandavas, as jealousy leads to unhappiness and suffering. He reminds him that Yudhishthira is not deceitful and has equal wealth and friends. He encourages Duryodhana to perform the Saptatantu sacrifice to gain dignity and wealth, and to be content with his own possessions and affairs. He warns against coveting others' wealth, and instead, values perseverance, humility, and protecting one's own earnings. He also reminds Duryodhana that the Pandavas are his brothers and friends, and quarreling with them is sinful. |
| 16 Duryodhana criticizes Dhritarashtra for not understanding the importance of taking action to secure their interests. He argues that a king must be vigilant and proactive in pursuing their goals, even if it means using questionable means. He cites examples from history and nature to illustrate the importance of competitiveness and strategic thinking. Duryodhana expresses his determination to either surpass the Pandavas or die trying, as he sees their prosperity as a threat to his own. He believes that a king's success is the ultimate criterion, and that one must be willing to do whatever it takes to achieve it. |
| 17 Sakuni offers to help Duryodhana win Yudhishthira's prosperity through a game of dice, boasting that his skills with dice are unmatched. Duryodhana convinces Dhritarashtra to allow the game, despite Vidura's likely disapproval, arguing that fate is inevitable and that he should take action to achieve his goals. Dhritarashtra warns Duryodhana of the dangers of gambling, predicting that it will lead to conflict and destruction, but eventually agrees to construct a grand assembly house for the game. The palace is built quickly and lavishly, with thousands of artificers working diligently to create a stunning structure adorned with gold, lapis lazuli, and precious gems. Once the palace is complete, Dhritarashtra orders Vidura to bring Yudhishthira and his brothers to play a friendly game of dice, setting the stage for a pivotal and potentially disastrous confrontation. |
| 18 Vaisampayana recounts how Dhritarashtra, despite knowing the potential dangers, orders Vidura to bring Yudhishthira to play a game of dice with Duryodhana. Vidura, wise and intuitive, cautions his brother against this decision, fearing it will lead to the downfall of their family and unity among their sons. Dhritarashtra, however, resigns himself to fate, believing that the outcome is predetermined and unavoidable. He instructs Vidura to summon Yudhishthira, setting the stage for a pivotal and potentially disastrous confrontation. |
| 19 Vidura arrives at Yudhishthira's palace and delivers Dhritarashtra's message, inviting him to play a friendly game of dice in Hastinapore. Yudhishthira is hesitant, knowing that gambling can lead to quarrels and misery, but eventually agrees to go, citing fate as the ultimate controller of events. He asks Vidura about the other gamblers he will face, and Vidura reveals a list of skilled and desperate players, including Sakuni, the king of Gandhara. Yudhishthira sets out for Hastinapore with his relatives and attendants, including Draupadi, and is greeted by Dhritarashtra, Bhishma, Drona, and other Kuru leaders. He is showered with hospitality and enters the assembly house, where he will soon engage in the fateful game of dice. |
| 20 Yudhishthira and his brothers enter the assembly house, where Sakuni invites him to play dice. Yudhishthira expresses his reluctance, calling gambling a sinful and deceitful practice. Sakuni persuades him to play, arguing that it's a common practice and that Yudhishthira should not fear losing. Yudhishthira agrees to play, but only if the stakes are fair and equal. Duryodhana offers to supply the wealth for the game, and Sakuni agrees to play on his behalf. Yudhishthira hesitates, feeling that gambling for someone else's gain is against the rules, but eventually agrees to begin the game. |
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| 21 The majestic gathering of kings, led by the venerable Dhritarashtra, takes their seats in the grand assembly hall. The revered Bhishma, Drona, Kripa, and Vidura, with solemn faces, sit behind them. The room is filled with the mighty kings, their leonine necks and powerful builds a testament to their strength and courage. They sit in pairs on beautifully crafted, elevated seats, their colorful garments adding to the splendor of the scene. The atmosphere is tense with anticipation, as the friendly dice game between Yudhishthira and Duryodhana is about to commence. Yudhishthira, with a calm determination, stakes his precious wealth of pearls, procured from the ocean's depths, adorned with pure gold. Duryodhana, with a confident smile, accepts the challenge without hesitation. Sakuni, the skilled dice player, takes up the dice and casts them, declaring "Lo, I have won!" as the assembly holds its collective breath. |
22 Yudhishthira, determined to win, continues to stake his wealth against Sakuni's unfair dice playing. He offers:
- Thousands of gold coins
- His royal car, adorned with tiger skin and drawn by eight white steeds
- Hundred thousand serving girls, skilled in elegant arts
- Thousands of serving men, attired in silken robes
- One thousand musty elephants with golden girdles
- Cars furnished with golden poles and flag-staffs
- Steeds of the Tittiri, Kalmasha, and Gandharva breeds
- Ten thousand cars and vehicles with draught animals
- Sixty thousand brave warriors
- Four hundred Nidis (jewels of great value)
Each time, Sakuni declares "Lo, I have won!" using unfair means to win the stakes. Yudhishthira's fortunes are dwindling, and his brothers and friends watch with concern as the game continues. |
| 23 Vidura warns Dhritarashtra about Duryodhana's destructive nature, comparing him to a jackal in the house. He quotes a poet's words, saying that one should sacrifice a harmful member for the good of the family, village, or province. Vidura cautions against pursuing the Pandavas for profit, lest he suffer regret like the king who killed the gold-vomiting birds. He advises Dhritarashtra to maintain a peaceful relationship with the Pandavas, lest he face destruction like a fire that reduces everything to ashes. Vidura emphasizes that even the chief of the celestials wouldn't dare fight the sons of Pritha together. |
| 24 Vidura warns Dhritarashtra that gambling will lead to destruction, citing the example of Duryodhana's intense rivalry with Yudhishthira. He cautions that this fascination with gambling will bring dire results and urges the king to avoid quarreling with his relatives, the Pandavas. Vidura advises Dhritarashtra to seek wealth through legitimate means and to value the relationship with the Pandavas over material gain. He also distrusts Sakuni's gambling skills and suggests sending him away to avoid conflict. Vidura's wise words fall on deaf ears, as Dhritarashtra is too enthralled by the game to listen. |
| 25 Duryodhana accuses Vidura of favoring the Pandavas and being disloyal to the Kauravas. He says Vidura is like a serpent in their lap, waiting to strike. Vidura responds that he is only trying to guide them on the right path, but they refuse to listen. He says a true friend is one who speaks unpleasant truths, not just agreeable words. Vidura warns Duryodhana that his actions will lead to destruction and advises him to drink the bitter medicine of humility to regain his sobriety. With that, Vidura takes his leave, warning the Kauravas not to provoke those who have the power to harm them. |
| 26 Sakuni, Duryodhana's cunning uncle, taunts Yudhishthira, saying he has lost much wealth, his brothers, and his pride. Yudhishthira, desperate to win back his losses, stakes his brother Bhima, the strong and fearless warrior, but Sakuni wins again using his unfair means. Undeterred, Yudhishthira stakes his brother Arjuna, the skilled archer, but Sakuni emerges victorious once more. In a last-ditch effort, Yudhishthira stakes himself, the eldest Pandava brother, but Sakuni's cunning and deceit ultimately win out.
In a shocking turn of events, Sakuni suggests staking Draupadi, Yudhishthira's wife and the princess of Panchala, to win back his losses. Yudhishthira, blinded by his desire to win, agrees to stake his beloved wife, describing her beauty, virtues, and accomplishments. The assembly is shocked and outraged, with some kings and elders like Bhishma, Drona, and Vidura expressing dismay and grief at Yudhishthira's desperate gamble.
Meanwhile, Dhritarashtra, the blind king, is pleased with the turn of events, and Karna and Dussassana mock Yudhishthira's misfortune. The scene is set for a dramatic and devastating conclusion, as the Pandavas' fate hangs in the balance. |
| 27 Vidura sternly rebukes Duryodhana for his heartless treatment of Draupadi, cautioning him that his cruel actions will inevitably lead to the downfall of the Kuru dynasty. He astutely points out that Draupadi was not a valid stake in the game, as Yudhishthira had already lost himself and was no longer in control of his possessions. Vidura fervently urges Duryodhana to cease his harsh behavior, emphasizing the importance of kindness, compassion, and honesty. He forewarns Duryodhana that his refusal to listen to wise counsel will only hasten his own demise, and lamentably, the downfall of the entire Kuru clan. Vidura's words are a stark reminder of the dangers of avarice, pride, and the disregard for righteousness. |
| 28 Vidura scolds Duryodhana for his cruel treatment of Draupadi, predicting doom for the Kuru kingdom. He warns that Draupadi's humiliation will lead to the downfall of the Kuru dynasty, and that Duryodhana's actions are driven by jealousy and pride. Vidura reminds Duryodhana of the importance of dharma and the consequences of ignoring it. He also cautions Duryodhana that his behavior will lead to the destruction of their family and the end of their lineage. Vidura's words are a stark reminder of the dangers of greed, pride, and the disregard for righteousness. Despite his warnings, Duryodhana refuses to listen, choosing instead to continue down a path of destruction. Vidura's pleas fall on deaf ears, and the stage is set for the devastating events that will unfold. |
| 29 Draupadi, humiliated and helpless, addresses the assembly, lamenting her fate and the failure of the Kuru elders to protect her. She questions her status, asking if she is a servant or a princess, and appeals to the assembly to declare whether she was won fairly by Duryodhana. Bhishma, acknowledging the complexity of morality, declines to answer, citing the influence of power and covetousness on perceptions of right and wrong. He praises Draupadi's commitment to virtue and suggests that Yudhishthira, as her husband, is best suited to answer her question. The assembly remains silent, leaving Draupadi's fate uncertain. |
| 30 Duryodhana, with a smile, tells Draupadi that her fate depends on her husbands, and urges them to declare whether Yudhishthira is not their lord, which would free her from slavery. The assembly applauds, and the Kauravas look to Yudhishthira for a response. Bhima, with restrained anger, declares that if Yudhishthira accepts his own slavery, they all will too. He boasts of his strength, saying he could easily kill the Kauravas, but is held back by his respect for Yudhishthira and virtue. Bhishma, Drona, and Vidura urge Bhima to forbear. |
| 31 Duryodhana ta
unts Draupadi, telling her she's a slave and should serve the Kauravas. Bhima, enraged, vows to break Duryodhana's thigh in battle. Vidura intervenes, warning of calamity and urging the Kauravas to recognize Yudhishthira's loss of wealth and status. Arjuna declares Yudhishthira was their master before he lost himself in gambling. Dhritarashtra, sensing ominous signs, grants Draupadi two boons: Yudhishthira's freedom and the freedom of his brothers, with their weapons and chariots. Draupadi declines a third boon, citing the danger of covetousness and the ability of her husbands to achieve prosperity through their own virtue. |
| 32 Karna praises Draupadi for saving the Pandavas, but Bhima is consumed by rage and wants to slay the Kauravas on the spot. Arjuna tries to calm him down, urging him to ignore the harsh words of inferior men and remember their noble heritage. But Bhima, his anger and humiliation boiling over, is determined to take action and destroy their enemies once and for all. His fury is so intense that flames seem to issue from his body, and his face is contorted in a terrifying scowl. Yudhishthira, realizing that his brother is on the brink of losing control, intervenes and embraces him, pleading with him to stay his hand and seek peace. Finally, after a tense moment, Bhima's anger begins to subside, and Yudhishthira leads him away from the confrontation, seeking to diffuse the tension and find a path forward. |
| 33 Yudhishthira, with utmost respect, seeks the guidance of his uncle Dhritarashtra, who imparts wise words of counsel. The king urges Yudhishthira to rule his kingdom with wisdom, humility, and peace, and to forget past hostilities. He praises Yudhishthira's virtues, including his intelligence, humility, and ability to forgive, and also extols the virtues of his brothers, including Arjuna's patience, Bhima's prowess, and the twins' reverence for their elders. Dhritarashtra encourages brotherly love and virtue, and blesses Yudhishthira and his brothers as they depart for Khandavaprastha, their hearts filled with cheer and hope for a bright future in the city of Indraprastha. With renewed spirits and a sense of purpose, they set out to build a new life, leaving past conflicts behind. |
| 34 Duryodhana, Karna, and Sakuni, fueled by vanity and a desire for power, conspire to undo Dhritarashtra's decision to let the Pandavas leave with their wealth. They manipulate the king, citing Vrihaspati's advice to destroy enemies by any means, and exaggerate the Pandavas' military prowess. They propose a new dice game, with the winner claiming the throne and the loser facing exile. Dhritarashtra, blinded by his love for his sons, ignores the wise counsel of Bhishma, Vidura, and others, and summons the Pandavas back to Hastinapura to play dice once more. |
| 35 Gandhari, overwhelmed with grief and maternal concern, implores Dhritarashtra to save their race from the impending doom brought on by Duryodhana's malevolence. With fervent words, she cautions that prosperity achieved through wicked means is transitory, while virtue and benevolence lead to enduring success. Yet, Dhritarashtra, enslaved by paternal affection and weakness, refuses to heed her wise counsel, succumbing to his sons' whims and permitting the ill-fated dice game to unfold, sealing the fate of their dynasty. |
| 36 Yudhishthira, despite his reservations and knowledge of the impending doom, accepts Sakuni's proposal to play dice, with the stake being exile in the woods for twelve years and the thirteenth year in a inhabited place unrecognised. This decision is met with dismay and disbelief from the assembly, who recognize the gravity of the situation and the destruction that is to come. Sakuni's cunning and deceit are evident as he wins the game, and Yudhishthira, bound by his promise and sense of honor, prepares to leave for the forest, accompanied by his brothers and Draupadi. The assembly mourns, knowing that the downfall of the Kuru dynasty is imminent. Yudhishthira's acceptance of the game is likened to Rama's temptation by the golden deer, highlighting how even the wise and virtuous can be led astray by fate and their own sense of duty. The stage is set for the Pandavas' journey into exile, a journey that will test their courage, loyalty, and resolve. |
| 37 The Pandavas, clad in deer-skins, their royal robes shed, prepare to depart for their forest exile. Dussasana, with mocking words, seeks to pierce their hearts, taunting them as powerless, like sesame seeds without kernels. Bhima, his wrath ignited, vows to slay Dussasana and Duryodhana in battle, his promise echoing through the assembly. Arjuna, his eyes ablaze, pledges to kill Karna, his arrows sharpened for the fray. Sahadeva, his voice firm, vows to slay Sakuni, the gambler who wrought their woe. Nakula, his heart burning with indignation, swears to avenge Draupadi's humiliation, to slay the sons of Dhritarashtra and restore honor to their name. The Pandavas, bound by their promises, depart for the forest, their determination to fulfill their vows and reclaim their kingdom burning brighter with each step. The stage is set for the great battle of Kurukshetra, where honor, loyalty, and righteousness will be tested, and the fate of the Kuru dynasty will be decided. |
| 38 Yudhishthira, with a heavy heart, bids a sorrowful farewell to his beloved kin and allies, his voice trembling with emotion as he thanks Vidura for his unwavering guidance and support. Vidura, with a deep understanding of the circumstances, offers words of encouragement and wisdom, reminding Yudhishthira of his past lessons from esteemed sages and urging him to remain virtuous, resilient, and true to himself in the face of adversity. He blesses Yudhishthira, hoping for his safe return and success, and imploring the gods to watch over him. With a final bow to Bhishma and Drona, Yudhishthira departs, embarking on a journey into the unknown, his fate hanging in the balance. The stage is set for a tale of courage, perseverance, and the ultimate triumph of good over evil. |
| 39 Kunti, consumed by unbearable sorrow, bids a heart-wrenching farewell to her beloved sons and Draupadi, lamenting their fate and her own powerlessness to prevent their downfall. She recalls the excellent virtues of her sons, their noble characters, and the wisdom of her husband, Pandu, and wishes she had not left the mountains to come to Hastinapore, which has led to this calamity. With a mother's tender affection, she begs Draupadi to take special care of Sahadeva, her youngest son, and implores Krishna to show mercy on her sons, who are destined to face immense hardships in the forest. The Pandavas, with heavy hearts, console their distressed mother, and with a resolve to face their fate, depart for the forest, leaving behind their royal life and all its comforts. Meanwhile, Vidura, with a heavy heart, leads Kunti to his house, trying to comfort her and offer solace in her hour of grief. The ladies of the royal household, who had always regarded the Pandavas with affection and admiration, are also filled with anxiety and grief, foreseeing the dangers that lie ahead for the beloved princes. Even Dhritarashtra, the king himself, is overcome with worry and apprehension, his mind tormented by the thought of the perils that await his nephews in the forest. |
| 40 Dhritarashtra asks Vidura about the Pandavas' departure, and Vidura describes how each of them is handling their exile, using various gestures and symbols to express their emotions and intentions. Yudhishthira covers his face, Bhima displays his strength, Arjuna scatters sand grains, Sahadeva disguises himself, Nakula hides his beauty, Draupadi mourns, and Dhaumya chants mantras. The citizens of Hastinapore lament the Pandavas' departure, and ominous portents appear, signifying the destruction of the Kauravas. A celestial Rishi appears, predicting the downfall of the Kauravas in 14 years
. Drona accepts the responsibility to protect the Kauravas but fears Dhrishtadyumna, the son of Drupada, who is destined to slay him. Dhritarashtra, realizing his mistake, orders Vidura to bring back the Pandavas with honor and respect. |
| 41 Dhritarashtra, overwhelmed with anxiety, confides in Sanjaya about his fears of the impending battle with the Pandavas. Sanjaya, with a sense of urgency, warns Dhritarashtra of the devastating consequences of his actions, which have led to the humiliation of Draupadi and the alienation of wise counselors like Bhishma and Drona.
Sanjaya vividly recounts the distressing scene in the court where Draupadi, the embodiment of virtue and beauty, was dragged and insulted by Duryodhana and Karna. He reminds Dhritarashtra of the ominous signs that followed, including natural disasters, the departure of the wise elders, and the ominous wails of the Brahmanas and the women of the royal household.
Dhritarashtra, filled with regret, reveals that he had offered boons to Draupadi, but his affection for Duryodhana clouded his judgment, leading him to disregard Vidura's wise counsel to make peace with the Pandavas. Sanjaya, with a sense of gravity, urges Dhritarashtra to unite the two parties and avoid the impending destruction that threatens to engulf the entire kingdom.
In this poignant moment, Sanjaya's words serve as a stark reminder of the devastating consequences of pride, greed, and the disregard for wisdom and virtue. The fate of the kingdom hangs in the balance, as Dhritarashtra is faced with the choice of whether to heed Sanjaya's warning and seek peace or continue down the path of destruction. |
3
| 1Dhritarashtra, reflecting on the ongoing war and the suffering it has caused, questions Sanjaya about the fate of his sons and the Pandavas. Sanjaya describes the battlefield of Kurukshetra and recounts the events leading up to the great battle. He explains the complex dynamics between the Kauravas and Pandavas and the profound significance of their conflict. |
| 2Sanjaya continues to describe the unfolding events on the battlefield, including the preparations for war and the roles of various warriors. He provides a detailed account of the military strategies employed by both sides and the array of troops and leaders involved. The chapter emphasizes the grandeur and intensity of the conflict. |
| 3As the battle commences, Sanjaya describes the fierce fighting and the heroic deeds of various warriors. He recounts the valor and bravery of key figures such as Arjuna and Bhima, and the challenges they face in combat. The chapter highlights the dramatic and chaotic nature of the battlefield. |
| 4The chapter focuses on the strategic maneuvers and tactics employed by both the Kauravas and Pandavas. Sanjaya provides insights into the decisions made by the leaders and the impact of their strategies on the course of the battle. The chapter showcases the complexity of war and the importance of leadership. |
| 5Sanjiya describes the turning points in the battle and the shifts in momentum between the two sides. The chapter includes accounts of significant events and the heroic actions of individual warriors. The narrative highlights the unpredictable nature of warfare and the key moments that influence the outcome. |
| 6The focus shifts to the personal struggles and inner conflicts of the main characters. Sanjaya provides an introspective look at the emotional and psychological impact of the battle on the Pandavas and Kauravas. The chapter explores themes of duty, honor, and the burden of leadership. |
| 7Sanjiya narrates the aftermath of key battles and the casualties suffered by both sides. The chapter reflects on the consequences of the conflict and the toll it takes on the warriors and their families. It emphasizes the cost of war and the sorrow experienced by those left behind. |
| 8The narrative continues with a focus on the personal interactions and dialogues between key figures. Sanjaya describes the conversations and exchanges that reveal the characters' motivations and perspectives. The chapter delves into the moral and ethical dilemmas faced by the protagonists. |
| 9Vyasa reassures Dhritarashtra that there is still time to rectify his mistakes, and urges him to act wisely and justly for the sake of the kingdom. |
| 10Vyasa explains that Duryodhana, driven by his own desires and avarice, was instrumental in causing the Pandavas' suffering, and he would suffer in return for his actions. Despite Dhritarashtra's sorrow, he is encouraged to acknowledge and address his faults and the wrongs done to the Pandavas. The story of the Pandavas' exile, including their experiences with the Brahmanas and their devotion to the sun, is recounted, showing their trials and tribulations. Vyasa advises Dhritarashtra to seek redemption by making amends with the Pandavas and restoring their rights, and urges him to consider the consequences of further injustice. |
| 11Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva wander in the forest, following a deer they have been tracking. They come across a beautiful grove where they rest and are approached by a Brahmana who requests alms. Yudhishthira offers him food and water, which the Brahmana gratefully accepts. The Brahmana, pleased with Yudhishthira's generosity, predicts that the Pandavas will soon achieve great success. He also warns them of dangers to come and advises them to be vigilant. The Pandavas, reassured by the Brahmana's words, continue their journey, reflecting on their past misfortunes and hoping for a brighter future. |
| 12The Pandavas continue their wandering and encounter various sages and holy men who impart wisdom and guidance. They learn about the transient nature of life and the importance of adhering to righteousness. Despite their hardships, the Pandavas remain steadfast in their devotion and resolve to uphold dharma. They perform penances and sacrifices to appease the gods and seek their blessings. The sage Markandeya, who is renowned for his knowledge and longevity, shares his experiences with the Pandavas and offers them counsel on how to overcome their trials. His teachings help the Pandavas to maintain their faith and hope as they navigate their exile. |
| 13The Pandavas, while traveling through the forest, come across a beautiful lake with crystal-clear water. They decide to bathe and refresh themselves. As they enjoy the serene surroundings, a mysterious swan appears and speaks to them, revealing that their troubles are not yet over. The swan advises them to be cautious and to seek guidance from the gods. The Pandavas, though initially puzzled, heed the swan's advice and continue their journey with renewed vigilance. They perform rituals and offer prayers to ensure their safety and well-being. |
| 14As the Pandavas journey through the forest, they encounter a hermitage where they are welcomed by a sage who offers them shelter. The sage recounts the story of King Harishchandra, who endured immense suffering for the sake of truth and righteousness. His tale serves as a reminder to the Pandavas of the importance of maintaining their commitment to dharma despite their current hardships. The sage also provides them with practical advice on how to navigate their exile and the challenges they face. The Pandavas are inspired by the sage's teachings and continue their journey with renewed determination. |
| 15The Pandavas, after receiving guidance from the sage, continue their journey and come across a dense forest. They are met by a group of ascetics who are engaged in meditation and prayer. The ascetics offer them food and shelter, and the Pandavas express their gratitude. The ascetics share stories of past heroes and their feats, reinforcing the values of courage and perseverance. The Pandavas are encouraged by these stories and feel strengthened in their resolve to overcome their challenges. They spend some time with the ascetics, learning from their experiences and gaining insight into their own struggles. |
| 16During their time with the ascetics, the Pandavas learn about various divine beings and their roles in the cosmic order. The ascetics explain the significance of adhering to one's duty and the rewards of righteous living. They also provide the Pandavas with blessings and protective charms to aid them in their journey. The Pandavas are grateful for the ascetics' generosity and wisdom and continue their travels with a sense of purpose and hope. They feel more prepared to face the trials ahead and remain committed to their quest for justice. |
| 17The Pandavas come across a secluded mountain where they meet a revered sage who imparts valuable teachings on the nature of life and the universe. The sage's insights help the Pandavas gain a deeper understanding of their own situation and the broader context of their struggles. He speaks about the impermanence of worldly things and the importance of inner peace. The Pandavas reflect on these teachings and find solace in the sage's words. They feel spiritually uplifted and more determined to fulfill their dharma. |
| 18The Pandavas continue their journey and arrive at a lush forest where they encounter a group of sages who are performing a grand sacrifice. The sages invite the Pandavas to participate in the rituals, and they gratefully accept. The sacrifice is performed with great devotion and precision, and the Pandavas are blessed with divine favor. The ritual also
serves as a means of purifying their minds and bodies. The Pandavas leave the forest feeling rejuvenated and spiritually enriched, ready to face the challenges that lie ahead. |
| 19The Pandavas, rejuvenated by their experiences, continue their journey and come across a serene lake surrounded by dense forest. They decide to rest by the lake and are approached by a celestial being who offers them divine insights. The celestial being speaks about the significance of their quest and the ultimate goal of achieving spiritual enlightenment. The Pandavas listen attentively and gain new perspectives on their mission. They feel a renewed sense of purpose and resolve to continue their journey with greater determination. |
| 20The Pandavas reach a beautiful garden where they are greeted by a wise sage who shares profound teachings on the nature of reality and the eternal soul. The sage's teachings emphasize the importance of self-realization and detachment from material desires. The Pandavas reflect on these teachings and gain a deeper understanding of their own spiritual journey. They feel enlightened and more committed to their quest for justice and righteousness. The chapter concludes with the Pandavas continuing their journey, fortified by their newfound wisdom. |
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| 21 Vasudeva (Krishna) valiantly continues his epic battle with Salwa, unleashing a barrage of divine weapons to counter Salwa's relentless attacks. Despite being pierced by numerous arrows, Vasudeva's loyal charioteer Daruka refuses to yield, steadfastly driving the chariot through the chaos. Suddenly, a messenger from Ahuka arrives, bearing devastating news: Salwa has slain Vasudeva's father, the great Vasudeva! Ahuka implores Vasudeva to abandon the battle and defend Dwaraka, the city of the Vrishnis. Vasudeva is consumed by grief and rage, his mighty bow, Sharanga, slipping from his grasp as he swoons and falls from the chariot. But, his unwavering determination and unyielding spirit drive him to regain consciousness and rise once more to face the enemy, fueled by a burning desire for vengeance and justice. With renewed ferocity, Vasudeva launches a fresh assault, his weapons blazing with a fierce intensity as he battles on, undeterred by the odds. |
| 22 Vasudeva (Krishna) triumphantly concludes his epic battle with Salwa, unleashing his divine weapons to destroy the enemy's car and vanquish Salwa. With the enemy defeated and his honor vindicated, Vasudeva returns to Dwaraka, where he is greeted as a hero by his friends and allies. The city erupts in joy, with celebrations and festivities held in his honor.
Then, with his mission accomplished and his reputation as a warrior and leader cemented, Vasudeva sets out for Hastinapura, the capital of the Kauravas, to meet with the Pandavas. The brothers are overjoyed to see him, and Vasudeva explains that his delay in coming to their aid was due to his battle with Salwa.
He offers words of comfort and encouragement to Yudhishthira, the eldest Pandava, and reminds him of his own strength and resilience. Vasudeva's presence is a balm to the Pandavas' weary souls, and they are rejuvenated by his words and his presence.
Finally, with his mission accomplished, Vasudeva takes his leave of the Pandavas, taking Subhadra and Abhimanyu with him. The other kings and warriors who had gathered to pay their respects to Vasudeva also bid farewell to the Pandavas and depart for their respective cities.
But the Brahmanas and citizens who had come to the forest to offer their support to the Pandavas remain behind, refusing to leave their sides. The forest, once a place of exile and hardship, has become a symbol of hope and resistance, and the Pandavas are determined to emerge victorious in the end. |
| 23 After Krishna's departure, the Pandavas, accompanied by their priest, servants, and guards, embark on their journey into the forest, distributing generous gifts to Brahmanas along the way. The citizens of Kurujangala, led by the principal Brahmanas, gather to bid farewell to Yudhishthira, expressing their deep sorrow and admiration for their beloved king. With heavy hearts, they lament the unjust fate that has befallen the Pandavas, praising Yudhishthira's unwavering dedication to virtue and righteousness. Arjuna, with his characteristic courage and wisdom, assures them that their stay in the forest will ultimately bring glory and defeat their enemies, restoring justice and prosperity to the kingdom. The Brahmanas and others, saluting the Pandavas with reverence and respect, return to their homes, while the Pandavas continue their journey, ready to face the challenges and hardships of their exile, their spirits unbroken and their resolve unwavering. |
| 24 Yudhishthira, steadfast in his commitment, entrusts his brothers with the task of discovering a suitable location within the forest to serve as their dwelling place for the next twelve years. Arjuna suggests Dwaitavana, a picturesque lake renowned for its beauty, teeming with an abundance of birds, deer, and flowers, and inhabited by virtuous individuals. Yudhishthira, convinced by Arjuna's recommendation, agrees to establish their residence in this enchanting setting.
Accompanied by a multitude of Brahmanas and ascetics, they embark on their journey, entering the sacred woods of Dwaita. As they venture deeper into the forest, they behold its breathtaking beauty, with trees adorned in vibrant flowers, and animals roaming freely. The air is filled with the sweet melodies of birds, and the soft rustling of leaves in the gentle breeze.
Their path leads them to encounter various ascetics and virtuous men, who have dedicated their lives to the pursuit of spiritual enlightenment. These sages, with their wisdom and knowledge, have transformed the forest into a sacred sanctuary, imbuing it with an aura of tranquility and peace.
Fatigued from their travels, the king and his brothers finally arrive at a majestic tree, its branches bent under the weight of lush creepers. They sit down at its base, surrounded by the serenity of the forest, their weary bodies finding rest beneath the tree's shade. The tree, with its mighty trunk and sprawling roots, stands as a symbol of strength and resilience, a testament to the enduring power of nature.
In this enchanting setting, the Pandavas find solace, their spirits revitalized by the forest's beauty and the wisdom of the ascetics. As they rest, they know that this sacred land will be their home for the next twelve years, a period of exile that will test their courage, their wits, and their unwavering commitment to one another. |
| 25 Markandeya, a revered and powerful Rishi, pays a visit to the Pandavas in their forest abode, sharing tales of Rama and other legendary kings who faced similar trials and tribulations. With a warm smile, he recounts the story of Rama, who, despite being a mighty and just king, was forced to dwell in the forest, renouncing the pleasures of royal life. Markandeya emphasizes that even the greatest of beings must submit to the dictates of fate and that true strength lies in adhering to the principles of truth, virtue, and modesty.
He reminds Yudhishthira that he too must remain steadfast in his promises and that his unwavering commitment to righteousness will ultimately lead him back to his rightful throne. Markandeya's words are a balm to the Pandavas' weary souls, and they find solace in his wisdom and guidance.
As the Rishi prepares to depart, he offers a final blessing, predicting that Yudhishthira will emerge victorious in the end, his prosperity and glory restored through his own efforts and the grace of the divine. With a final nod, Markandeya sets out in a northerly direction, leaving the Pandavas to ponder his words and find the strength to persevere in their time of exile. |
| 26 Vaka, a revered Rishi of the Dalvya family, lavishes praise upon Yudhishthira, extolling his exemplary devotion to the Brahmanas and his remarkable ability to harmoniously unite the customs of the Brahmana and Kshatriya castes. With great emphasis, Vaka underscores the indispensable role of Brahmanas in the life of a king, illustrating how their counsel and guidance can empower a monarch to vanquish enemies, achieve salvation, and prosper in both worldly and spiritual pursuits.
Vaka admonishes Yudhishthira to always seek the companionship of a distinguished Brahmana, well-versed in the Vedas, wisdom, and experience, to provide invaluable guidance in matters of governance, religion, and personal growth. The assembled Brahmanas, deeply moved by Vaka's eloquent words, pay homage to him and Yudhishthira, acknowledging the Pandava king's unwavering reverence for the Brahmanas and his exemplary leadership.
A multitude of prominent Brahmanas, including the illustrious Dwaipayana, Narada, Jamadagnya, and many others, gather to adore Yudhishthira, likening him to the mighty Indra in heaven. With their collective acclaim, they acknowledge Yudhishthira's unwavering dedication to the Brahmanas and his unshakeable commitment to the principles of righteousness, heralding him as a shining exemplar of leadership and wisdom. |
| 27 Krishna passionately rebukes Yudhishthira for his refusal to kill the Rishis who continue to ridicule him. Despite Yudhishthira's insistence that he must uphold his vow of non-violence, Krishna
argues that his hesitation has led to a weakening of his moral standing and has emboldened his enemies. Krishna insists that Yudhishthira must confront the Rishis and eliminate their ridicule to reclaim his honor and restore his power.In the midst of this fiery confrontation, Yudhishthira remains steadfast in his resolve, his commitment to his values unwavering despite the harsh criticisms of Krishna. He explains that he cannot forsake his principles, even in the face of adversity, and that true honor lies in maintaining one's moral integrity. Krishna, while frustrated by Yudhishthira's stubbornness, ultimately respects his resolve and acknowledges the depth of his commitment to his vows.As Krishna departs, Yudhishthira is left to grapple with the weight of his decisions, the tension between his principles and the harsh reality of his situation. Despite the turmoil, Yudhishthira remains resolute in his determination to uphold his values and navigate the challenges that lie ahead with unwavering integrity. |
| 28 In the midst of the Pandavas' exile, a mysterious emissary arrives, bearing a message from the powerful king of the Dasyus. The emissary reveals that the Dasyu king has devised a plan to unite all the neighboring kingdoms against the Pandavas, aiming to bring an end to their rule and seize control of the forest lands. The emissary, with a tone of grave concern, urges Yudhishthira to take immediate action to counter this threat and protect his domain.Yudhishthira, deeply troubled by the news, gathers his brothers and trusted allies to discuss the impending danger. They deliberate over their strategy, considering various options to safeguard their position and maintain their sovereignty. Despite their limited resources and the harsh conditions of their exile, the Pandavas resolve to confront the Dasyu king's plan with courage and ingenuity.In the ensuing days, the Pandavas fortify their defenses, rallying their allies and preparing for the possible conflict. Their resolve is strengthened by their determination to uphold their honor and protect their rightful place, even in the face of formidable challenges. The emissary departs, leaving the Pandavas to brace themselves for the trials ahead and to remain vigilant against the encroaching threat from the Dasyus. |
| 29 As the Pandavas continue their journey through the forest, they encounter a group of ascetics who have been living in seclusion, dedicating their lives to spiritual practices and meditation. These ascetics, with their profound wisdom and serene demeanor, offer the Pandavas invaluable guidance and support. They share their insights on the path to enlightenment and provide counsel on how to navigate the challenges of their exile.Among the ascetics is a revered sage who reveals a prophecy about the Pandavas' future. The sage foretells that their perseverance and righteousness will lead them to victory, but they must remain steadfast in their commitment to virtue and justice. The prophecy inspires the Pandavas, strengthening their resolve and reinforcing their belief in their ultimate triumph.The ascetics also offer practical advice on how to survive and thrive in the forest, sharing their knowledge of the land, its resources, and the skills needed to navigate its challenges. The Pandavas, grateful for the ascetics' assistance, take their advice to heart and implement their recommendations, finding new ways to adapt and thrive in their exile.With renewed hope and determination, the Pandavas continue their journey, bolstered by the support of the ascetics and their unwavering commitment to their cause. They face the trials ahead with courage and resolve, confident in their ability to overcome the obstacles that lie in their path. |
| 30 In the dense forest, the Pandavas encounter a band of forest-dwelling tribes who are initially wary of their presence. The tribes, known for their fierce independence and deep connection to the land, are reluctant to welcome the Pandavas into their midst. However, Yudhishthira, with his characteristic diplomacy and respect for local customs, approaches the tribal leaders with humility and offers his sincerest apologies for any unintended offense.He explains their plight and their desire to coexist peacefully, seeking the tribes' understanding and cooperation. The tribal leaders, impressed by Yudhishthira's sincerity and respect, agree to consider his request. They engage in discussions with the Pandavas, evaluating their intentions and assessing the potential benefits of forming an alliance.After a series of negotiations, a mutually beneficial agreement is reached. The Pandavas are granted permission to settle in a designated area of the forest, while the tribes agree to assist them with resources and protection. The alliance proves to be advantageous for both parties, with the Pandavas gaining valuable allies and the tribes benefiting from the Pandavas' presence and support.With the new alliance in place, the Pandavas establish a harmonious relationship with the forest tribes, fostering a sense of unity and cooperation. Their presence in the forest becomes more secure, and they are better equipped to face the challenges of their exile with the support of their newfound allies. |
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| 31Yudhishthira delivers a profound discourse on the significance of virtue, emphasizing that he performs his duties selflessly, without attachment to their consequences. He admonishes Draupadi against doubting the Supreme Being and the power of virtue, citing the ancient wisdom of the Vedas and the exemplary lives of virtuous sages who have attained immortality.With unwavering conviction, he stresses that religion and virtue are eternal and indispensable for achieving prosperity and eternal bliss. He warns that doubting and transgressing these principles leads to darkness and hell, while faith and adherence to them bring immortality and joy.Yudhishthira encourages Draupadi to embrace faith and perform her duties with devotion, free from skepticism. He reminds her that God is the ultimate bestower of fruits in respect of virtue and that His grace is what enables mortals to achieve immortality through piety.Through his eloquent words, Yudhishthira illuminates the sublime nature of virtue and religion, inviting Draupadi and all humanity to embrace these eternal principles for the attainment of happiness, peace, and liberation. |
| 32Draupadi delivers an impassioned speech, urging Yudhishthira to embrace action and reject despair. She emphasizes that all creatures must strive to achieve their goals, as even the gods and the Creator Himself are subject to the laws of action. She explains that success is a culmination of effort, destiny, and chance, and that one's actions in this life are shaped by the consequences of past lives.With persuasive eloquence, Draupadi stresses that God ordains the fruits of one's actions, and that the body is merely an instrument for accomplishing what God has willed. She encourages Yudhishthira to take action, citing examples of how intelligent and capable individuals achieve success through their efforts, while inaction leads to failure and misery.Draupadi shares the wisdom she has gained from a learned Brahmana and her father, highlighting the importance of prowess, careful planning, and adaptability in achieving success. She emphasizes that even in the face of adversity, one should not despair, for success often depends on the union of many circumstances. With determination and perseverance, even the most challenging obstacles can be overcome.Through her words, Draupadi inspires Yudhishthira to rise above his sorrow and take charge of his destiny, reminding him that inaction is not an option and that his efforts will ultimately lead to triumph. |
| 33Bhimasena passionately urges Yudhishthira to take bold action and reclaim their rightful kingdom, emphasizing the interconnected nature of virtue, wealth, and pleasure. He asserts that virtue alone is insufficient, and that wealth and might are essential to achieving their goals and prospering. Bhimasena encourages Yudhishthira to employ strategic thinking and harness their collective strength to defeat their enemies and regain their sovereignty, citing historical examples and natural world analogies to drive home his points.With unbridled enthusiasm, Bhimasena reminds Yudhishthira of their illustrious ancestors' legacy and the sacred duty to protect their people, urging him to rise to the challenge and lead their forces to victory. He emphasizes that the time for action is now, and that delaying will only perpetuate their suffering. Bhimasena's words are a call to arms, a rallying cry to summon the courage and determination needed to reclaim their kingdom and restore their honor. |
| 34Yudhishthira responds to Bhimasena's passionate urging, acknowledging the truth in his words but citing his own folly and the cunning of Sakuni, who manipulated the dice game, as the root cause of their calamity. He recounts the agreement made with Duryodhana, promising to exile themselves for 13 years if defeated, and honors his pledge, prioritizing virtue and truth over reclaiming the kingdom through transgression.With a heavy heart, Yudhishthira expresses his deep grief and helplessness in the face of Draupadi's persecution and the suffering they have endured. He longs for the day when they will be reunited with their kingdom and their honor restored. Yet, he remains resolute in his commitment to virtue, recognizing it as the highest value, even surpassing life itself and the allure of celestial existence.Yudhishthira's words are a testament to his unwavering dedication to truth and his unshakeable belief in the ultimate triumph of righteousness. Though the path ahead seems daunting, he remains steadfast, awaiting the opportunity to revenge themselves and regain their prosperity, their honor, and their rightful place as rulers of the kingdom. |
| 35Bhima passionately urges Yudhishthira to take bold action and reclaim their rightful kingdom, emphasizing the fleeting nature of life and the paramount importance of fame, honor, and valor. He argues that waiting for 13 years will only bring them closer to death, and that they should strive to defeat their foes, enjoy the wealth and glory they deserve, and fulfill their duty as Kshatriyas.Bhima criticizes Yudhishthira's passive nature, saying it is unbecoming of a king and a warrior, and that he should use his strength, courage, and intellect to chastise their enemies, just as a mighty elephant would uproot a tree. He also expresses his own burning grief and desire for battle, speaking on behalf of their friends and allies, including Arjuna, Nakula, Sahadeva, and Kunti, who share his sentiments and are eager to fight.Bhima emphasizes that their enemies, the sons of Dhritarashtra, are weak and contemptible, and that it would be shameful to let them enjoy the kingdom while they suffer in exile. He also warns that their delay in taking action will only embolden their foes and put them in greater danger. Bhima concludes by emphasizing the importance of fighting for a Kshatriya and urges Yudhishthira to resolve to slay their enemies, just as a mighty snake would strike its prey. |
| 36Yudhishthira responds to Bhima's passionate urging, acknowledging the immense difficulties they face in defeating their formidable enemies, including the mighty warriors Bhishma, Drona, Karna, and others. He expresses his deep concerns about the strength and prowess of their foes, and the numerous challenges they will face in battle. Just then, the great ascetic Vyasa appears, and with his characteristic wisdom and foresight, offers to dispel Yudhishthira's fears and anxieties by imparting sacred knowledge that will ensure their prosperity and ultimate triumph.Vyasa tells Yudhishthira that Arjuna, their beloved brother and mighty warrior, will slay their foes and emerge victorious, and advises him to send Arjuna to receive divine weapons from the gods themselves. Vyasa also suggests that they move to a new forest, as their prolonged stay in one place may cause anxiety to the ascetics and exhaust the forest's resources, which have been generously providing for their needs.Vyasa then imparts the sacred science of Pratismriti to Yudhishthira, a powerful and ancient knowledge that will guide them on their path to victory. With these words of wisdom and guidance, Vyasa disappears, leaving Yudhishthira and his brothers to ponder the greatness of the task ahead.Glad for the advice and filled with newfound hope and determination, Yudhishthira leads his brothers and followers to the forest of Kamyaka, where they reside and continue their ascetic lives, devoted to the exercise of the bow, the study of the Vedas, and the pursuit of righteousness. With their spirits lifted and their hearts filled with courage, they prepare for the great battle ahead, knowing that with the blessings of the gods and the guidance of Vyasa, they will emerge victorious in the end. |
| 37Vaisampayana said, "Yudhishthira, remembering Vyasa's command, called Arjuna and imparted sacred knowledge to him, entrusting him with the responsibility of defeating their enemies. Yudhishthira told Arjuna that he alone was their refuge and that he must devote himself to fierce asceticism to obtain celestial weapons from Indra, the king of the gods. Arjuna, armed with the Gandiva, his trusty bow, set out to behold Indra, determined to fulfill his duty. Krishna, his beloved friend and companion, blessed him with success and prosperity, and Arjuna crossed many mountains and rugged terrain, facing numerous challenges along the way. He finally reached the sacred Himavat, the abode of the gods, where he met an ascetic who revealed himself as Indra, the chief of the celestials. Indra offered to grant Arjuna a boon, but Arjuna refused, saying he wanted to learn celestial weapons
to defeat his foes. Indra, pleased with Arjuna's humility and devotion, agreed to grant his wish. Arjuna performed intense penance and devotion to secure the divine weapons, receiving celestial arms like the Pashupatastra, the Brahmastra, and others that would grant him supreme power in battle. Equipped with these weapons, Arjuna was ready to face the formidable Kaurava forces and reclaim his kingdom. |
| 38Yudhishthira and his brothers, having received the divine weapons and wisdom from Vyasa and Indra, began their preparations for the impending battle. They trained vigorously, honing their skills and preparing themselves mentally and physically for the great conflict. The brothers, along with their allies, gathered their forces and strategized, ensuring that they would have the strength and tactics needed to confront their adversaries.As the day of the battle approached, Yudhishthira, Bhima, and Arjuna, along with their brothers Nakula and Sahadeva, took solace in their preparation and the blessings they had received. They expressed their gratitude to the gods and their allies, affirming their commitment to fighting for justice and righteousness. With their resolve strengthened and their spirits high, they prepared to face their enemies with courage and conviction.The great war, which would decide the fate of the kingdom and their destiny, was imminent. The armies of the Pandavas and the Kauravas assembled on the battlefield, each side ready to fight for their honor and claim victory. The stage was set for the epic conflict that would determine the future of the Kuru dynasty and the land itself. |
| 39The battle between the Pandavas and the Kauravas began with fierce intensity, as the two armies clashed on the field of Kurukshetra. The mighty warriors, armed with divine weapons and supported by their allies, engaged in a relentless struggle, with each side determined to secure victory.As the conflict raged, the Pandavas, led by Yudhishthira, Bhima, and Arjuna, fought valiantly, showcasing their exceptional skills and bravery. Arjuna, wielding the celestial weapons bestowed upon him by Indra, demonstrated his prowess by defeating numerous Kaurava warriors and striking fear into the hearts of their enemies.Despite their efforts, the battle was fraught with challenges and setbacks. The Kauravas, led by Duryodhana and supported by formidable warriors such as Bhishma and Drona, put up a fierce resistance, testing the Pandavas' resolve and strength. The struggle for supremacy continued, with both sides experiencing moments of triumph and adversity.The epic battle was a test of endurance, strategy, and courage, as the Pandavas fought not only for their kingdom but for the very principles of righteousness and justice. The outcome of the conflict would determine the fate of the Kuru dynasty and the legacy of the great heroes who fought in this monumental struggle. |
| 40Amidst the chaos of the battlefield, the valor of the Pandavas continued to shine through as they faced the Kaurava forces with unwavering determination. Yudhishthira, Bhima, and Arjuna, along with their allies, pressed on with their strategies and fought with great courage. The battle was marked by intense combat, strategic maneuvers, and the display of exceptional skills by both sides.Yudhishthira's leadership and commitment to righteousness inspired his troops, while Bhima's strength and Arjuna's archery prowess turned the tide in critical moments. The Pandavas faced significant challenges from the Kaurava warriors, including powerful figures like Bhishma and Drona, who fought valiantly in defense of their side.As the battle progressed, the Pandavas encountered numerous obstacles and experienced both victories and losses. The struggle for supremacy continued, with each side employing various tactics and strategies to gain an advantage. The epic confrontation on the battlefield was a testament to the valor, determination, and enduring spirit of the warriors who fought for their principles and honor.The outcome of the conflict remained uncertain, and the battle's resolution would ultimately determine the future of the Kuru dynasty and the legacy of its great heroes. |
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| 41The gods and goddesses, including Shiva, Varuna, Yama, Kuvera, and Indra, appear before Arjuna, granting him celestial weapons and foretelling his victories. They acknowledge his past life as Nara, a powerful Rishi, and his current destiny as a hero. They bestow upon him their weapons, including the Pasuputa, Varuna's nooses, Yama's mace, and Kuvera's Antarddhana. Indra offers to take Arjuna to heaven to grant him celestial weapons, and Arjuna accepts, feeling a sense of pride and honor. The gods and goddesses, pleased with Arjuna's devotion and bravery, confer their blessings upon him, predicting his triumph over his enemies and his eventual ascent to heaven. With his newfound weapons and divine blessings, Arjuna feels invincible, ready to face any challenge that comes his way. The gods and goddesses, having bestowed their favors upon Arjuna, depart, leaving him to ponder the magnitude of his newfound powers and the great destiny that awaits him. |
| 42Arjuna beholds the magnificent celestial car of Indra, adorned with an array of weapons and resplendent flags, as it descends upon the earth. Matali, the esteemed charioteer, extends an invitation to Arjuna to ascend to the heavenly realms and pay a visit to the mighty Indra. With a heart full of joy and a sense of wonder, Arjuna prepares himself for the journey by performing rituals and purifying his body and mind. He repeats his customary prayers, invokes the blessings of the Mandara mountain, and bids farewell to the earthly realm. As he ascends the celestial car, he is filled with a sense of awe and excitement. Coursing through the firmament, he beholds a multitude of celestial regions, teeming with heroes, sages, Gandharvas, Guhyakas, Rishis, and Apsaras, all shining with a radiant light. His journey takes him through realms of unparalleled beauty, where he witnesses wonders beyond his wildest imagination. Finally, he arrives at the gates of Indra's abode, where he is greeted by the majestic elephant Airavata, with its four tusks and a splendor that rivals the mountain of Kailasa. With a sense of reverence and awe, Arjuna enters the magnificent city of Amaravati, the heavenly capital of Indra, prepared to experience the wonders that lie within. |
| 43Arjuna enters Indra's majestic city, Amaravati, and beholds breathtaking celestial gardens, resplendent with flowers of every season, and sacred trees of all kinds. He marvels at the divine music and beholds thousands of celestial cars, capable of traversing the skies at will. The strong-armed son of Pandu is hailed by Apsaras and Gandharvas, who praise his noble deeds. He meets a multitude of celestials, including the Sadhyas, Viswas, Marutas, Vasus, and Brahmarshis, all gathered to honor him. As he approaches Indra, the king of gods, he is embraced and taken on his lap, receiving the tender touch of Indra's perfumed hands on his head. Together, they shine like the sun and moon, their splendor illuminating the assembly. The air is filled with the sweet sounds of Gandharvas singing in melodious notes, while celestial nymphs, including Urvasi, Menaka, and Rambha, dance with captivating beauty, their slim waists and fair large hips moving in graceful evolution, casting enchanting glances that steal the hearts of all who behold them. |
| 44Arjuna is lavishly honored by the gods and Gandharvas, who hasten to fulfill Indra's wishes. With great reverence, they present him with the celestial weapons, including the mighty thunderbolt, renowned for its irresistible force. Indra then commands Arjuna to reside in heaven for five years, where he will acquire the arts of music and dancing from the skilled Chitrasena, a friend bestowed upon him by the king of gods. During his stay, Arjuna masters various forms of music, both vocal and instrumental, and diverse species of dance, including the unrivaled Gandharva style. Yet, despite his newfound proficiency in the celestial arts, Arjuna's mind remains restless, consumed by thoughts of his brothers and mother, Kunti, and fueled by a burning desire for revenge against the Kauravas for their treacherous treatment of his family. His heart still smolders with anger, recalling the unjust game of dice orchestrated by Sakuni, and the brutal fate that befell his brothers and him. The memory of Dussasana's cruel deeds and his own oath to avenge his family's suffering continue to haunt him, leaving him with no peace of mind. |
| 45Indra, the king of gods, dispatches Chitrasena, the chief of Gandharvas, to Urvasi, the foremost of Apsaras, with a special request. He asks Urvasi to instruct Arjuna, the mighty warrior, in the art of lovemaking, as he has already mastered all other arts and virtues. Chitrasena conveys Indra's message, extolling Arjuna's numerous virtues, including his unmatched prowess, unwavering vows, unbridled self-control, forgiving nature, genius, and devotion to his preceptors. He praises Arjuna's exceptional qualities, which make him a worthy lover for the celestial nymph. Urvasi, smitten by Arjuna's charms, agrees to Indra's request, citing her friendship with Chitrasena and her obligation to the king of gods. With a glad heart and a hint of mischief, she accepts Arjuna as her lover, confessing that she is already under the influence of the god of love. Thus, the stage is set for a divine romance between Arjuna and Urvasi, one that will be filled with passion, pleasure, and perhaps, a few complications. |
| 46Arjuna, in the celestial realm, encounters Urvasi, who is deeply infatuated with him. She visits him under the cover of night, her beauty and charm on full display, but he, mindful of her elevated status as his superior, humbly refuses her advances, reverencing her as his mother. Urvasi, her pride wounded and her passion unrequited, unleashes a curse upon him, condemning him to spend a year as a dancer, unregarded by women and devoid of manhood. Indra, the king of gods, consoles Arjuna, assuring him that the curse will ultimately prove beneficial, and that his power and vigor will be restored after the year. Arjuna, with resignation and acceptance, yields to his fate, and the story concludes with the moral that listening to this tale will rid one of lustful desires and faults, leading to a blissful and virtuous afterlife. |
| 47Indra, the king of gods, reveals to Lomasa, a revered Rishi, that Arjuna, a Kshatriya, has earned a place among the celestial beings through his remarkable virtues. He discloses that Arjuna is, in fact, his son, born to Kunti, and has ascended to heaven to acquire divine weapons. Indra shares the ancient tale of Nara and Narayana, illustrious Rishis who have been reborn as Krishna and Arjuna to alleviate the burden of the earth. He entrusts Lomasa with a message for Yudhishthira, informing him that Arjuna will return to earth, proficient in weapons and the arts, and charges Lomasa to protect the king from the formidable Rakshasas that inhabit the wilderness. With a reverent nod, Lomasa accepts the task and sets out for earth, ultimately arriving at the woods of Kamyaka, where Yudhishthira and his brothers reside, surrounded by ascetics and the tranquility of nature. |
| 48Dhritarashtra, consumed by anxiety and trepidation, confides in Sanjaya, "Ah, the formidable Arjuna, with his boundless energy and unwavering determination, will undoubtedly emerge victorious in the impending battle. His words, even in jest, are always true, and with the mighty Dhananjaya by his side, he will effortlessly conquer the three worlds. No warrior, not even the venerable Drona, the powerful Karna, or the invincible Bhishma, can stand against him. His unyielding wrath and unmatched prowess make him an unstoppable force on the battlefield. The only path to peace is through the demise of Arjuna or my own sons, but alas, Arjuna is an invincible force, his shafts leaving no survivors in their wake. He is a destroyer
of foes, a hero of immense might, and the essence of truth and righteousness." Sanjaya, undeterred by Dhritarashtra's anxiety, reassures him that victory is within their grasp, for the Pandavas' unwavering resolve and the presence of such formidable warriors as Arjuna guarantee their triumph. Together, they prepare for the inevitable clash of titans that will shape the fate of the kingdom. |
| 49Arjuna, having gained the celestial knowledge and weapons from Indra, prepares to return to earth. He embarks on his journey, bearing the divine gifts and accompanied by his celestial chariot, which glides smoothly through the heavens. His heart is filled with a sense of purpose and anticipation, as he reflects on the remarkable experiences he has had and the newfound power he possesses. As he approaches the earthly realm, he witnesses the grandeur of the celestial realms receding and the familiar sights of the mortal world coming into view. With a sense of fulfillment and resolve, he descends from the skies and lands in the vicinity of the Pandavas' forest hermitage. His arrival is marked by a profound sense of triumph and readiness to face the challenges that lie ahead, as he reunites with his brothers and prepares for the battles that await him. |
| 50The Pandavas, eager to hear of Arjuna's celestial experiences, gather around him as he recounts his journey. He shares the tales of his sojourn in heaven, his encounters with the gods, and the divine weapons he has acquired. They listen with rapt attention as he describes the celestial realms, the grandeur of Indra's abode, and the blessings bestowed upon him. The Pandavas are filled with admiration and relief, knowing that Arjuna's return signifies their renewed strength and hope. Arjuna, with his newfound divine weapons and knowledge, prepares to face the challenges ahead with confidence and determination. The brothers express their gratitude for his safe return and the valuable gifts he has brought, and they anticipate the battles that will shape their destiny. The tale of Arjuna's journey serves as a beacon of hope and inspiration for the Pandavas, as they ready themselves for the trials that lie ahead. |
| 51Yudhishthira and his brothers, upon receiving Arjuna's account of his celestial adventures, feel a renewed sense of hope and determination. They are heartened by his tales of divine encounters and the celestial weapons he has secured. The atmosphere in their hermitage becomes one of optimism, as they prepare to face their adversaries with renewed vigor. Arjuna's return has revitalized their spirits and reinforced their resolve to reclaim their kingdom. The Pandavas are filled with gratitude for the divine assistance they have received and are ready to confront the challenges that lie ahead with unwavering courage. Their bond is strengthened, and their resolve to overcome the trials of their exile becomes even more resolute. The stage is set for the epic battles to come, with the Pandavas now equipped with the divine blessings and weapons necessary to achieve victory. |
| 52Dhritarashtra, anxious and troubled by the imminent clash between his sons and the Pandavas, seeks solace from Sanjaya. He reflects on the gravity of the situation and the potential consequences of the impending battle. Sanjaya, with his wisdom and foresight, reassures Dhritarashtra that the outcome will be favorable, as the Pandavas are blessed with divine weapons and the support of the gods. He emphasizes that the battle will be a test of righteousness and valor, and that the divine forces will guide the outcome. Dhritarashtra, still apprehensive but reassured by Sanjaya's words, prepares for the forthcoming conflict. The anticipation of the great battle weighs heavily on his mind, but he finds some comfort in the assurance of divine intervention and the promise of a just resolution. |
| 53As Arjuna and his brothers prepare for the impending battle, they are filled with a sense of determination and purpose. The celestial weapons and divine blessings they have received fortify their resolve to face their enemies. The Pandavas, with Arjuna at the forefront, strategize and plan their approach, ready to confront the Kauravas and reclaim their rightful kingdom. The atmosphere is charged with anticipation as the brothers, united in their cause, ready themselves for the conflict that will test their strength and valor. They reflect on the journey that has led them to this point and the challenges they have overcome. The sense of unity and readiness among the Pandavas sets the stage for the epic confrontation that lies ahead, as they prepare to face the Kauravas and their formidable allies in the great battle. |
| 54As the armies of the Pandavas and the Kauravas prepare for the climactic battle, the tension in the air is palpable. The battlefield is a vast expanse, filled with the sounds of trumpets, drums, and the clamor of soldiers preparing for combat. Arjuna, with his celestial weapons and divine blessings, takes his place on the front lines, ready to lead his forces with unwavering determination. The Kauravas, led by Duryodhana and his allies, stand resolute in their positions, their own army bristling with strength and readiness. The stage is set for a confrontation of epic proportions, as the two sides prepare to clash in a battle that will determine the fate of the kingdom and the destiny of the warriors involved. The Pandavas, fueled by their resolve and divine support, brace themselves for the momentous struggle that will unfold on the battlefield. |
| 55The great battle between the Pandavas and the Kauravas begins, and the battlefield becomes a theater of chaos and valor. Arjuna, armed with his celestial weapons, leads the charge with unparalleled bravery and skill. The clash of armies is fierce and intense, with warriors from both sides displaying their prowess and determination. Arjuna's presence on the battlefield is a beacon of hope for the Pandavas, as his divine weapons cut through the ranks of the Kauravas with devastating effect. The Kauravas, though formidable in their own right, find themselves struggling against the might of Arjuna and his allies. The battle rages on, with each side determined to achieve victory and claim their rightful place. The outcome of this epic confrontation will hinge on the valor and skill of the warriors involved, and the battlefield becomes a stage for the display of heroism and martial excellence. |
| 56As the battle progresses, Arjuna's celestial weapons and divine blessings prove to be a decisive factor in the Pandavas' favor. The Kauravas, despite their strength and determination, struggle to withstand the onslaught of Arjuna and his allies. The battlefield becomes a scene of intense conflict, with warriors falling on both sides and the tide of battle shifting continually. Arjuna's valor and skill inspire his troops and demoralize his enemies, as he leads the Pandavas with unwavering courage. The clash of weapons, the cries of warriors, and the sound of trumpets create a cacophony of war, as the struggle for supremacy reaches its climax. The outcome of the battle remains uncertain, with each side fighting fiercely for victory and the fate of the kingdom hanging in the balance. |
| 57The battle continues with unabated ferocity, and the Pandavas, under Arjuna's leadership, gain the upper hand. The celestial weapons and divine support they possess give them a significant advantage over the Kauravas, who struggle to counter the Pandavas' relentless assault. Arjuna's prowess on the battlefield becomes increasingly evident, as he demonstrates his mastery of the divine weapons and his strategic acumen. The Kauravas, despite their resistance, find themselves being pushed back and forced to regroup. The tide of battle seems to favor the Pandavas, as their valor and divine blessings drive them closer to victory. The clash of armies, the roar of combat, and the spectacle of heroism continue to captivate the battlefield, as the struggle for supremacy reaches its zenith. |
| 58The battle's intensity escalates, with Arjuna and his allies pressing their advantage over the Kauravas. The celestial weapons and divine blessings they wield prove to be a formidable force, as the Pandavas push forward with relentless determination. The Kauravas, though valiant in their own right, find themselves overwhelmed by the Pandavas' superior strategy and divine support. The clash of weapons, the cries of warriors, and the tumult of battle create a dynamic and chaotic scene, as the struggle for victory continues. Arjuna's leadership and valor inspire his troops and demoralize his enemies, as the Pandavas strive to secure their triumph and reclaim their rightful place. The battle rages on, with both sides fighting fiercely and the outcome hanging in the balance. |
| 59As the battle nears its conclusion, the Pandavas, led by Arjuna, make decisive strides towards victory. The Kauravas, despite their resilience, find it increasingly difficult to withstand the onslaught of the Pandavas' forces. The celestial weapons and divine blessings prove to be a turning point in the conflict, as Arjuna's leadership and strategic prowess become evident. The battlefield is filled with the sounds of clashing weapons and the cries of warriors, as the struggle for supremacy reaches its climax. The Pandavas, with their unwavering resolve and divine support, push forward with renewed vigor, determined to secure their victory and restore their kingdom. The outcome of the battle hangs in the balance as the final moments of the conflict approach. |
| 60The final moments of the battle unfold with intense fervor, as the Pandavas, under Arjuna's command, press their advantage over the Kauravas. The celestial weapons and divine blessings they possess prove to be decisive factors in the outcome of the conflict. The Kauravas, though still fighting valiantly, struggle to counter the Pandavas' relentless assault. The battlefield is a scene of chaos and valor, as the final clash determines the fate of the kingdom. Arjuna's leadership and the Pandavas' divine support become pivotal in sealing their victory. The battle reaches its climax as the Pandavas secure their triumph, reclaiming their kingdom and restoring justice. The final moments of the conflict are marked by a sense of resolution and the fulfillment of destiny. |
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| 61Nala, the once-mighty king, now a shadow of his former self, having lost his kingdom and wealth to Pushkara's cunning and deceit, was left with only Damayanti, his faithful and devoted wife, his sole comfort in a sea of despair. Pushkara, reveling in Nala's misfortune, suggested with a sneer that Damayanti be their next stake, taunting him about his loss, and rubbing salt into his wounds. Nala, his anger and frustration evident on his face, his eyes blazing with a fire that seemed to consume him, but silent in his despair, as if the weight of his grief was too crushing to bear, removed his ornaments, the symbols of his royalty, and left the city with Damayanti, who followed him devotedly, her heart heavy with sorrow, her eyes streaming with tears that seemed to never cease. They spent three long and arduous nights on the outskirts of the city, living on water alone, their hunger and thirst a constant reminder of their fall from grace, as the citizens, fearing Pushkara's wrath, refused to show them any hospitality, shutting their doors and turning their backs on the once-beloved king. Nala, searching for food to sustain them, his body weak and emaciated, his spirit crushed, tried to capture some golden birds, but was left naked and ashamed, his cloth torn from him, his dignity in tatters, when they flew away, leaving him exposed and vulnerable. Damayanti, grief-stricken and tears streaming down her face, her voice choked with emotion, refused to leave Nala's side, her love and loyalty unwavering, even in the face of such overwhelming despair, and they decided to journey together to the country of the Vidarbhas, seeking refuge with her kin, the king of Vidarbhas, who would surely receive them with respect and honor, and offer them a glimmer of hope in their darkest hour. |
| 62Nala, wrapped in a half-garment, his once-majestic attire now tattered and worn, comforted Damayanti, his devoted wife, his words of solace barely audible over the sound of their own despair. Together, they wandered, their bodies worn out by hunger and thirst, their footsteps slow and labored, their eyes sunken and their skin pale. They finally reached a traveler's shed, a humble refuge that offered scant protection from the elements, where Nala, overcome with distress and despair, fell asleep with Damayanti on the hard ground, their bodies entwined in a desperate embrace, their love and devotion the only solace in a world that seemed determined to destroy them. Damayanti slept profoundly, her exhaustion and grief temporarily alleviated, but Nala, his mind racing with thoughts of their misfortune, decided to desert her, convinced that it was the best course for her happiness, despite the anguish it brought him. With a heavy heart, he cut off half of her cloth, leaving her asleep and vulnerable, exposed to the elements and the dangers that lurked in the forest. And yet, he could not bring himself to leave her, his love and devotion warring with his resolve, his heart torn asunder by the conflicting emotions that ravaged his soul. He returned, again and again, his footsteps echoing in the silence, his eyes fixed on the beauty of his beloved wife, her face still radiant even in sleep. He wept and wailed, his voice cracking with emotion, as he gazed upon her innocent face, her beauty and grace still evident even in the midst of their despair. He lamented her fate, torn between his love for her and the influence of Kali, which seemed to cloud his judgment and lead him astray. And yet, he could not resist her, his love for her proving stronger than his resolve, his heart ultimately triumphing over his mind. Eventually, he tore himself away, leaving her alone in the forest, forsaking his beloved wife, his heart shattered into a thousand pieces, his soul forever lost in the depths of his own despair. |
| 63Damayanti, awakening in the desolate forest, discovered Nala's absence and let out a blood-curdling shriek, her voice echoing through the trees. She frantically searched for her beloved husband, her eyes scanning the surroundings with desperation. Lamenting his desertion, she wailed and wept, her heart shattered into a thousand pieces. As she stumbled through the underbrush, her grief-stricken cries pierced the air, a haunting melody that seemed to summon the forest's dark forces. A monstrous serpent, drawn by her distress, emerged from the shadows and ensnared her, its coils tightening around her struggling form. Just as all hope seemed lost, a huntsman appeared, his weapon flashing in the sunlight as he struck down the serpent, freeing Damayanti from its deadly embrace. But, far from offering comfort, the huntsman's eyes burned with a lustful fire, his intentions clear as he sought to exploit her vulnerability. Damayanti, her wrath ignited by his audacity, unleashed a fierce curse, her words dripping with venom. The huntsman, transfixed by her anger, fell lifeless to the ground, his desire-consuming flames extinguished by the icy waters of her scorn. |
| 64Damayanti, wandering in the forest, came across a majestic mountain and asked if it had seen her beloved husband Nala. The mountain stood silent, its peaks reaching for the sky, its beauty unresponsive to her pleas. Undeterred, she continued her search, her feet carrying her deeper into the wilderness. Next, she stumbled upon a serene hermitage, nestled among the trees, and met a group of ascetics who were taken aback by her beauty and grace. They consoled her, their voices soft and soothing, and told her that she would soon be reunited with Nala. But, like the mountain, they vanished into thin air, leaving Damayanti amazed and melancholic. She continued her search, her lamentations echoing through the forest, as she asked every tree, every river, and every creature if they had seen her husband. Her voice grew hoarse, her body weary, but her spirit remained unbroken. Finally, after many days of searching, she came across a bustling caravan of merchants, their horses and elephants laden with goods, their faces filled with curiosity. She joined them, her eyes scanning their ranks, her voice barely above a whisper, as she asked if they had seen Nala. The leader of the caravan, a kind-eyed man named Suchi, looked at her with compassion and told her that they had not seen her husband, but offered to help her find him. And so, Damayanti joined the caravan, her heart filled with hope, her spirit renewed, as she continued her search for the love of her life. |
| 65Damayanti, searching for Nala, joined a caravan led by Suchi. After many days, they came across a beautiful lake, where they decided to halt. However, a herd of wild elephants, infuriated by the temporal juice trickling down their faces, attacked the caravan, killing many men and animals. Damayanti fled in fear, and the surviving merchants blamed her for the disaster, thinking she was a Rakshasa or Yaksha woman. They threatened to stone her if they saw her again. Damayanti, filled with shame and anxiety, fled into the woods, reproaching herself for her past deeds. The next day, the caravan left, lamenting their losses. Damayanti, grief-stricken, went to the city of Suvahu, the king of the Chedis, where she was seen by the queen-mother, where she was taken in and offered shelter. The queen-mother was impressed by Damayanti's beauty and grace, despite her distressed state. Damayanti told the queen-mother her story, and the queen-mother offered to help her find her husband. Damayanti agreed to stay with the queen-mother on certain conditions, including not eating leftovers, not washing feet, and not speaking to other men. The queen-mother agreed, and Damayanti was accepted as a companion by the princess Sunanda. |
| 66Vrihadaswa continued, "O monarch, King Nala, abandoning Damayanti, encountered a fierce forest fire that was raging like a mighty conflagration. Amidst the flames, he heard a voice crying aloud, 'O righteous Nala, come hither!' Without fear, he entered the fire and found a mighty snake, Karkotaka, coiled on the ground. The snake, with joined hands and trembling, begged Nala to deliver him from the curse of Rishi Narada, whom he had deceived. The snake promised to be Nala's friend and grant him prosperity if he would rescue him. Nala agreed, and as he carried the snake, it bit him on the tenth step. Instantly, Nala's form underwent a transformation, and he was amazed to see his new appearance. The snake explained that it had deprived Nala of his beauty to protect him from recognition and
that it would now restore him to his former self. With this boon, Nala regained his lost glory, his physical form radiant once more, and he set out to find his beloved Damayanti, his heart filled with hope and determination. He vowed to reunite with her and overcome the obstacles that had been placed in his path, knowing that their love and devotion would see them through the trials that lay ahead." |
| 67Damayanti, still living with the queen-mother, was visited by the king of the Chedis, King Suvahu. Suvahu, having heard of her plight, was enchanted by her beauty and offered her a place in his palace. He expressed his admiration for her and proposed marriage. Damayanti, remaining steadfast in her love for Nala, rejected Suvahu's advances, her heart unwavering despite the king's insistence. Meanwhile, King Nala, transformed and prosperous, embarked on a journey to find Damayanti. Disguised as a Brahmana, he traveled across the lands, using his new appearance to seek out his beloved wife. His search led him to the city of Suvahu, where he learned of Damayanti's residence with the queen-mother. He approached the queen-mother, presenting himself as a humble Brahmana who sought refuge and assistance. The queen-mother, impressed by his wisdom and demeanor, welcomed him into the palace, unaware of his true identity. Damayanti, upon hearing the Brahmana's account of Nala's fate, felt a pang of recognition, but could not be sure of his true identity. The Brahmana, however, revealed his true form in a grand display, his majestic presence illuminating the room. Damayanti, overwhelmed with joy and disbelief, recognized her husband and rushed to embrace him, tears of happiness streaming down her face. The couple was finally reunited, their love triumphant over all obstacles, their hearts beating as one once more. |
| 68Nala, now reunited with Damayanti, sought to return to his kingdom. However, their journey was fraught with challenges, as they faced numerous trials and tribulations. They encountered hostile forces and treacherous terrains, their path often obstructed by natural obstacles and adversaries determined to thwart their progress. Despite these hardships, Nala remained resolute, his love for Damayanti and his determination to reclaim his lost kingdom driving him forward. He faced each challenge with unwavering courage, his skills and wisdom proving invaluable as they navigated through their perilous journey. Their path eventually led them to the city of Ayodhya, where they sought refuge with King Rituparna, a powerful ally who had once been Nala's friend. Rituparna, moved by their plight and recognizing Nala's noble spirit, offered them shelter and support. He agreed to help Nala regain his kingdom, providing him with the necessary resources and guidance to confront Pushkara, the usurper who had wrongfully claimed his throne. With Rituparna's assistance, Nala and Damayanti prepared for their return to their homeland, their hearts brimming with hope and anticipation as they set their sights on reclaiming their rightful place in the kingdom. |
| 69As Nala and Damayanti prepared to confront Pushkara and reclaim their kingdom, they gathered allies and supporters from across the land, rallying those who had once stood by Nala and were now eager to see justice served. Their journey back to their homeland was marked by a renewed sense of purpose and determination, as they marched towards their rightful place with a growing army at their side. Upon reaching their kingdom, they found it heavily fortified and guarded by Pushkara's forces, who were prepared for their arrival. A fierce battle ensued, with Nala and his allies fighting valiantly against Pushkara's troops. The clash of steel and the roar of battle filled the air as Nala led his forces with strategic brilliance, his experience and skill proving instrumental in turning the tide of the conflict. Damayanti, ever by his side, supported him with unwavering courage, her presence a source of strength and inspiration for the troops. Despite the fierce resistance, Nala's determination and leadership ultimately prevailed, and Pushkara was defeated. The usurper was captured and brought to justice, his reign of tyranny coming to an end. Nala, victorious and triumphant, was reinstated as the rightful king, his kingdom restored to its former glory. The people, overjoyed by his return, celebrated his victory and hailed him as their rightful ruler, their loyalty unwavering. Nala and Damayanti, finally reunited and triumphant, took their place once more on the throne, their love and resilience having overcome every obstacle in their path. |
| 70As Nala and Damayanti enjoyed their reign, they devoted themselves to the welfare of their people, their rule characterized by wisdom, compassion, and justice. They worked tirelessly to rebuild their kingdom, addressing the needs and concerns of their subjects and ensuring that peace and prosperity were restored throughout the land. Their reign was marked by numerous achievements, including the construction of infrastructure, the promotion of trade and commerce, and the enhancement of social and cultural institutions. They also focused on the well-being of their people, implementing policies that improved living conditions and ensured that justice was served. Their love and devotion to each other remained a source of inspiration for all, their relationship serving as a testament to the power of love and perseverance. As they grew older, Nala and Damayanti continued to lead their kingdom with grace and dignity, their legacy leaving an indelible mark on the history of their land. Their reign was remembered as a golden age, a time of prosperity and happiness that was cherished by their people for generations to come. |
| 71In the later years of their reign, Nala and Damayanti faced new challenges as they sought to ensure the stability and longevity of their kingdom. They focused on strengthening diplomatic relations with neighboring states and forging alliances to protect their realm from external threats. Their efforts were met with success, as they were able to establish a network of allies and secure the borders of their kingdom. Additionally, they implemented reforms aimed at improving the governance and administration of their realm, ensuring that the needs of their people were met and that justice was upheld. Their reign continued to be marked by prosperity and peace, and their kingdom flourished under their wise and benevolent leadership. As they approached the end of their lives, Nala and Damayanti reflected on their journey and the trials they had overcome. They took solace in the knowledge that they had made a positive impact on their kingdom and that their legacy would endure for generations to come. Their story, a tale of love, resilience, and triumph, was passed down through the ages, inspiring future rulers and leaders to follow in their footsteps and uphold the values of justice, compassion, and dedication. |
| 72Nala and Damayanti, having achieved so much during their reign, decided to retire from public life and dedicate their remaining years to spiritual pursuits. They sought solace and enlightenment through meditation and reflection, withdrawing from the worldly affairs that had occupied their lives for so long. Their retirement was marked by a deep sense of fulfillment and contentment, as they found peace in their chosen path. They spent their days in contemplation, surrounded by the natural beauty of their kingdom, finding joy in the simple pleasures of life. Their final years were characterized by a profound sense of tranquility and harmony, as they continued to inspire those around them with their wisdom and grace. The story of Nala and Damayanti's retirement became a cherished part of their legacy, a testament to their enduring love and the fulfillment of their life's journey. Their passing was mourned by their people, who remembered them with deep respect and gratitude for the remarkable life they had led and the positive impact they had made on their kingdom. |
| 73After their passing, Nala and Damayanti's legacy lived on through the stories and teachings they left behind. Their kingdom continued to thrive under the guidance of their descendants, who upheld the values and principles instilled by their illustrious forebears. The kingdom, now a beacon of prosperity and justice, honored the memory of Nala and Damayanti through annual festivals and ceremonies that celebrated their achievements and contributions. The stories of their trials and triumphs were passed down through generations, serving as a source of inspiration and guidance for future rulers and leaders. The teachings of Nala and Damayanti, emphasizing the importance of love, resilience, and wisdom, continued to influence the governance and culture of the kingdom. Their legacy became a symbol of the enduring power of virtue and the impact of dedicated leadership. The kingdom remained a shining example of the principles and values that Nala and Damayanti had championed, ensuring that their memory lived on in the hearts and minds of their people. |
| 74The story of Nala and Damayanti's legacy extended beyond their kingdom, inspiring neighboring realms and far-off lands. Their tale became a cherished part of the cultural heritage of the region, celebrated through art, literature, and oral traditions. Poets and storytellers recounted their adventures and the lessons
learned from their experiences, preserving their memory for future generations. Their story was used as a moral compass and a source of guidance, illustrating the virtues of love, courage, and perseverance. The impact of their lives was felt not only within their own kingdom but across the wider world, as their example of virtuous leadership and enduring love served as a beacon of hope and inspiration. Their legacy continued to influence the values and ideals of neighboring cultures, fostering a spirit of unity and understanding among different peoples. The story of Nala and Damayanti became a timeless legend, a testament to the enduring power of their love and the impact of their extraordinary lives. |
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| 75Damayanti, her heart filled with longing and suspicion, instructed Kesini to observe Vahuka closely, to uncover the truth behind his enigmatic presence. Kesini, loyal and diligent, reported back to Damayanti, describing Vahuka's extraordinary abilities in vivid detail. She spoke of his power to control the elements, to cook food without fire, and to handle delicate flowers without damaging them. Damayanti's heart raced as she listened, her mind racing with the implications.Convinced that Vahuka was indeed Nala, her beloved husband, Damayanti sent Kesini on another mission. She instructed her to retrieve some meat that Vahuka had prepared, hoping that the taste would confirm her suspicions. Kesini returned with the meat, and Damayanti's heart skipped a beat as she took her first bite. The flavors danced on her tongue, familiar and comforting, and she knew in that instant that it was indeed Nala's work. Overwhelmed with grief and longing, she wept aloud, her body shaking with sobs.Composing herself, Damayanti sent her children with Kesini to meet Vahuka, hoping that their presence would stir something in him. Nala, still in disguise, embraced his children and wept, his sorrow evident in his eyes. He held them close, his heart aching with longing, and Damayanti's heart went out to him. After composing himself, he asked Kesini to leave, fearing that their frequent meetings might arouse suspicion. Damayanti's heart ached, knowing that her beloved husband was so close, yet still hiding his true identity. She knew that she had to find a way to reveal his disguise and reclaim her lost love. |
| 76Damayanti, convinced that Vahuka was Nala, sent Kesini to bring him to her apartments. Nala, overwhelmed with grief and tears, saw Damayanti and his eyes filled with sorrow. Damayanti, her beauty tarnished by sorrow, addressed Nala, lamenting his desertion in the forest. She recalled his vow to be hers alone, and Nala explained that Kali had caused his actions. He had overcome the wicked being through his observances and austerities.Damayanti, frightened and trembling, swore her devotion to Nala, vowing that she had never committed any sin. The Wind-god testified to her truthfulness, and a floral shower fell from the sky, confirming their reunion. Nala, regaining his native form, embraced Damayanti and their children, experiencing great delight.Damayanti, overwhelmed with sorrow and joy, buried her face in Nala's bosom, remembering her griefs. Nala, too, was overcome with emotion, his heart filled with love and gratitude. The queen-mother informed Bhima of the reunion, and he gave his consent for the couple to be reunited.Nala and Damayanti spent their days in the palace, intent on making each other happy. They recounted their forest experiences, their love and devotion growing stronger. Damayanti's beauty and joy were restored, and she shone like a star. The kingdom celebrated their reunion, and the couple lived happily ever after, their love a beacon of hope and devotion.Their reunion was a testament to the power of true love and devotion. Nala and Damayanti's bond had withstood the tests of fate and circumstance, and they were finally together again, free to love and cherish each other. Their story would be told for generations to come, a reminder that true love can conquer even the greatest of challenges. |
| 77King Nala, adorned with ornaments, presented himself to King Bhima with Damayanti by his side. Nala showed humility and respect to his father-in-law, who received him with great joy. Bhima honored Nala and Damayanti, comforting them with kind words. The citizens celebrated their reunion with flags, flowers, and decorations. Rituparna heard about Nala's reunion and asked for his forgiveness. Nala also asked for Rituparna's forgiveness, showing understanding. Rituparna expressed his wonder at Nala's happiness and asked if he had wronged him during his stay. Nala assured him that he had not and offered to share his knowledge of horse-lore. Rituparna accepted the offer and gave Nala the secrets of dice in return. Nala then handed over the horse-lore to Rituparna, who received it with gratitude.The reunion of Nala and Damayanti brought immense joy to the citizens, and their love story became a legend, inspiring generations to come. King Nala's humility and forgiveness showed his true character, and his reunion with Damayanti was a testament to the power of true love. Rituparna's gesture of asking forgiveness and Nala's willingness to forgive demonstrated the strength of their friendship. The exchange of horse-lore and dice secrets symbolized the mutual respect and admiration between the two kings. In the end, Nala and Damayanti's reunion brought happiness to all, and their story was etched in the hearts of the people forever. |
| 78King Nala, with a small entourage, returned to his kingdom, determined to reclaim his throne and his wife, Damayanti, from his brother Pushkara, who had usurped the kingdom. Nala proposed a high-stakes game of dice or a battle to settle the matter once and for all. Pushkara, confident in his own abilities and eager to finally defeat his brother, accepted the challenge.The game of dice began, and the tension was palpable. Nala's skills had not diminished, and he played with a fierce determination. Pushkara, on the other hand, was overconfident and made reckless bets. In the end, Nala emerged victorious, winning back his wealth, kingdom, and even his brother's life, which had been staked in the game.Despite his anger and frustration, Nala showed remarkable mercy and granted Pushkara his life, a portion of the kingdom, and his freedom. He even offered him words of comfort and encouragement, showing that his fraternal love and affection had not diminished.Pushkara, humbled and grateful, saluted Nala and departed for his own town, accompanied by a large force. Nala, having restored peace and order to his kingdom, entered his palace, where he was greeted with joy and celebration by his citizens and subjects. They rejoiced at his return, hailing him as their rightful ruler and praising his wisdom, courage, and mercy.The kingdom was once again at peace, and Nala's reputation as a just and fair ruler was cemented. His story would be told and retold for generations to come, a testament to the power of forgiveness, mercy, and brotherly love. |
| 79Vrihadaswa told the story of King Nala, who regained his kingdom and wife after a game of dice. Yudhishthira, inspired by the story, asked Vrihadaswa to teach him the science of dice. Vrihadaswa agreed and shared his knowledge with Yudhishthira. Afterward, Vrihadaswa left to take a bath in the sacred waters of Hayasirsha. Yudhishthira then heard from various ascetics and Brahmanas that Arjuna was engaged in severe ascetic penances, living on air alone, and was observed to be like the god of justice himself. Yudhishthira, concerned for his brother's well-being, began to grieve and sought comfort in the forest, conversing with the Brahmanas who lived there.This story of Nala and Damayanti is a reminder that even in the face of adversity, one can regain prosperity through determination and virtue. It is a tale of hope and comfort, and a reminder to not be overcome with joy or grief. The story also highlights the importance of self-possession and the capricious nature of destiny. By listening to this story, one can gain comfort, success, and fame. |
| 80Janamejaya asked Vaisampayana about the Pandavas' activities after Arjuna left Kamyaka, wondering how they coped without their mighty brother. Vaisampayana replied that the brothers were filled with sorrow and grief, like pearls unstrung from a wreath. Without Arjuna, the forest seemed empty and cheerless, like the Chaitraratha woods without Kuvera. They continued to live in Kamyaka, slaying sacrificial animals and offering them to Brahmanas, but their hearts were heavy with sorrow.Draupadi lamented Arjuna's absence, remembering his prowess and beauty. She longed to see him again, and her eyes filled with tears as she thought of his departure. Bhimasena comforted her, saying that without Arjuna, their lives were incomplete.
He reassured her that they would soon be reunited, and that the gods would not let them suffer forever. The brothers resolved to endure their hardships, hoping that they would be reunited with Arjuna soon.Despite their sorrow, the Pandavas continued their ascetic practices and fulfilled their duties, hoping for a brighter future. Their love and devotion to each other provided them with strength, and their faith in the divine promised that their struggles would eventually lead to happiness and success. |
| 81In the tale of King Nala and Damayanti, their story concludes with a reflection on the teachings imparted. Vrihadaswa’s recounting of Nala's struggles and triumphs served as a moral lesson for Yudhishthira and the Pandavas. The narrative illustrates the virtue of resilience and the importance of maintaining one’s moral compass in the face of adversity. Nala's reunion with Damayanti, despite the trials and tribulations, symbolizes the ultimate victory of righteousness and love over hardship. Through their story, the teachings of destiny, forgiveness, and perseverance are emphasized, offering valuable lessons for all who hear it. The Pandavas, inspired by the tale, continued to reflect on these lessons as they faced their own trials, embodying the virtues of patience and fortitude. |
| 82The story of King Nala and Damayanti emphasizes the themes of resilience, virtue, and divine justice. Nala's journey, marked by trials and tribulations, ultimately leads to his reunion with Damayanti, reflecting the power of love and righteousness. The narrative serves as a reminder that even in the face of adversity, maintaining one's moral integrity and seeking forgiveness can lead to ultimate triumph. The tale of Nala and Damayanti is a timeless lesson in the values of patience, perseverance, and the importance of adhering to one's principles. It continues to inspire and guide those who encounter it, offering hope and wisdom in the face of life's challenges. |
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| 83 Pulastya told Bhishma about sacred places, revealing their significance and the merits that come with visiting them. He spoke of Pushkara, a site of great virtue, where the gods are present and bathing grants the merit of the horse-sacrifice. He mentioned Jamvu-marga, Tandulikasrama, and the lake of Agastya, where one can acquire equal merits. Pulastya also highlighted the importance of leading a Brahmacharya mode of life and regulating one's diet to attain these merits.He spoke of the tirtha of Sthanu, where one can behold Isana and obtain the fruit of a gift of a thousand kine. The Narmada river, celebrated over the three worlds, was also mentioned, where one can acquire the fruit of the horse-sacrifice. Pulastya's words emphasized the value of these sacred places, encouraging Bhishma to visit them and reap the rewards. By doing so, one can attain the fruits of sacrifices and ultimately reach the abode of Brahma.Pulastya's guidance not only highlighted the significance of these sites but also provided a path for Bhishma to follow, allowing him to gain a deeper understanding of the world and his place in it. By sharing his knowledge, Pulastya aimed to inspire Bhishma to embark on a journey of self-discovery and spiritual growth. |
| 84 Pulastya shared secrets of sacred sites with Bhishma, revealing their hidden significance and the merits that come with visiting them. He spoke of Pushkara, a site of great virtue, where the gods are present and bathing grants the merit of the horse-sacrifice. He mentioned Jamvu-marga, Tandulikasrama, and the lake of Agastya, where one can acquire equal merits. Pulastya also revealed the importance of leading a Brahmacharya mode of life and regulating one's diet to attain these merits.He shared stories of the tirtha of Sthanu, where one can behold Isana and obtain the fruit of a gift of a thousand kine. The Narmada river, celebrated over the three worlds, was also mentioned, where one can acquire the fruit of the horse-sacrifice. Pulastya's words painted a vivid picture of the spiritual journey that awaited Bhishma, a journey that would take him to the very abode of Brahma.By sharing his knowledge, Pulastya aimed to inspire Bhishma to embark on this journey, to explore the sacred sites, and to reap the rewards that came with them. He encouraged Bhishma to experience the transformative power of these sites, to bath in their sacred waters, and to feel the presence of the divine. Through Pulastya's guidance, Bhishma's eyes were opened to a world of spiritual wonder and discovery. |
| 85 Pulastya told Bhishma about sacred sites, revealing their significance and merits. He mentioned Pushkara, Jamvu-marga, and Agastya's lake, where one can acquire merits equal to sacrifices. He encouraged Bhishma to explore and experience the divine.Pulastya shared stories of various tirthas, including Samvedya, Lauhitya, Karatoya, and Viraja, where one can obtain merits equal to the horse-sacrifice and sanctify their race. He spoke of the Vaitarani, capable of destroying every sin, and the confluence of the Sona and Jyotirathi, where one can reap the merit of the Agnishtoma sacrifice.Pulastya also mentioned the tirthas of Rishabha, Kosala, and Kala, where one can acquire the merit of the Vajapeya sacrifice and deliver their race. He spoke of the Godavari, ever frequented by Siddhas, and the tank of Samvarta, where one can acquire personal beauty and prosperity.Bathing in these tirthas, one can acquire merits equal to the horse-sacrifice and ascend to heaven. Pulastya encouraged Bhishma to visit these sites, subdue his senses, and lead a Brahmacharya mode of life. By doing so, Bhishma would attain great merit and deliver his race. |
| 86 Yudhishthira sent Arjuna to obtain celestial weapons from Indra, knowing his ability and devotion. He acknowledged Arjuna's prowess, comparing him to Vasudeva and Vishnu, and recognized him as a Rishi, Nara or Narayana. Yudhishthira was aware of the strengths of his enemies, including Bhishma, Drona, Kripa, and Karna, who was like a flame of fire on the battlefield, urged by the sons of Dhritarashtra like the wind urgeth the fire. Karna's arrows were like the tongues of that flame, and his slaps like the crackling of the flame. The dust of the battle-field was its smoke. Only Arjuna, aided by Krishna, could extinguish Karna's flames with his arrowy showers, which were like the lightning of a cloud. Yudhishthira believed Arjuna would succeed in obtaining celestial weapons, for he never undertook a task without fulfilling it. Without Arjuna, Yudhishthira felt unable to vanquish their foes, who had attained eminent success in all their purposes. He expressed his desire to leave Kamyaka, seeking a sacred and delightful place with abundant food and fruits, where they could wait for Arjuna's return. He asked Dhaumya to suggest alternative asylums, lakes, streams, and mountains, suitable for regenerate ones, where they could stay until Arjuna's return, expecting him to come back fully equipped with celestial weapons, like the Chataka expecting gathering clouds. Yudhishthira awaited Arjuna's return, knowing that with his aid, they would be victorious. |
| 87 Dhaumya, resembling Vrihaspati, comforted the anxious Pandavas by describing sacred asylums, regions, tirthas, and mountains approved by Brahmanas. He began with the eastern country, revered by royal Rishis, where the beautiful Naimisha forest and the sacred Gomati river are located. He mentioned the sacrificial region of the gods, the sacrificial stake of Surya, and the auspicious lake Brahmasara on the sacred hill Gaya, where ancestors are worshipped. He spoke of the Eternal banian in Gayasira, the river Phalgu, and the Kausiki river, where Viswamitra acquired Brahmanahood and performed sacrifices with his son. He also mentioned the sacred Ganga, Utpala wood, where Viswamitra and Rama, son of Jamadagni, performed sacrifices, and the confluence of Ganga and Yamuna at Prayaga, a sin-destroying tirtha. Additionally, he described Agastya's asylum, the forest Tapasa, inhabited by ascetics, the tirtha Hiranyavinda on the Kalanjara hills, and the mountain Mahendra, sacred to Rama of the Bhrigu race. He also mentioned the sacred river Brahmasara, whose banks are inhabited by sinless persons, and Matanga's asylum Kedara, the mountain Kundoda, abounding in fruits and roots, and the delightful Deva-vana, graced by ascetics. Dhaumya concluded by offering to describe the sacred spots in the other three quarters, thus alleviating the Pandavas' anxiety and depression. |
| 88 Dhaumya continued, "In the south lies the sacred river Godavari, full of water and groves, and frequented by ascetics. Also, the rivers Venna and Bhimarathi, capable of destroying sin and fear, and the tirtha of king Nriga, the river Payoshni, which is delightful and full of waters. The water of Payoshni can cleanse a person from sins till death. There's an image of Mahadeva, beholding which a mortal goes to Siva's region. The Payoshni is superior to all tirthas in merit. On the mountain Varunasrotasa is the sacred wood of Mathara, abounding in fruits and roots, and containing a sacrificial stake. In the region of Kanwa are many woody retreats of ascetics, and the tirtha Asoka, abounding in woody retreats. In Surashtra, there's the tirtha Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, which conduceth to speedy success. Dwaravati, producing great merit, is where Krishna, the Ancient one, dwelleth. He is eternal Virtue, the purest of all pure things, the righteous of the righteous, and the auspicious of the auspicious. He is the God of gods, eternal, and the Supreme Brahma. Govinda is said to be the purest of all pure things, the righteous of the righteous, and the auspicious of the auspicious. In all the three worlds, He of the
Yadu race is superior to all, who is called Krishna. The regions of Chamasodbheda and Prabhasa are very sacred, sanctified by ascetics and their good deeds. The tirthas in the southern quarter lead to heavenly realms and are most sacred." |
| 89 Dhaumya continued, “In the western quarter, the sacred places are numerous. The Kshipra river is renowned for its purifying properties. On the hill of Ujjain, the sacred wood of Chandrapala and the river of Veni have been praised. The great region of the Himalayas is adorned with sacred sites and tirthas. The Mandakini river and the sacred hills of Kedar are revered by ascetics. In the regions of Gandhara and the tirtha of Rudra, the river Sindhu is sacred, and in its midst is the tirtha of Makarandaka, a place of great virtue. The river Yamuna, the lake of Kusha, and the sacred wood of Chhaya are highly revered. All these tirthas and regions bestow merit equal to the horse-sacrifice and are sacred to ascetics and gods alike. The regions of the west are famed for their sacredness and offer great rewards to those who visit them. They lead to heavenly realms and bring about prosperity and peace. The sacred places in the western quarter, with their divine and revered qualities, provide an opportunity for spiritual growth and fulfillment.” |
| 90 Dhaumya continued, “In the north, sacred regions include the renowned river of Ganga, the river Yamuna, and the sacred mountains of the Himalayas. The sacred tirtha of Pushkara, revered by saints and sages, is significant. The river of Sarayu, the tirtha of Vaitarani, and the regions of the sacred river Saraswati are all highly esteemed. The forests of Dandaka, the sacred wood of Chandan, and the hills of Kurukshetra offer great merit. The sacred sites in the north are known for their purity and virtue, and visiting them yields the highest spiritual rewards. These places lead to liberation and the attainment of heavenly realms. The north is blessed with divine sites that grant the ultimate spiritual fulfillment and success.” |
| 91 The sacred sites of the south are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places. |
| 92 The sacred places in the south, as described by Dhaumya, are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places. |
| 93 The sacred places in the south, as described by Dhaumya, are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places. |
| 94 The sacred places in the south are described with great reverence. The Godavari river, full of water and frequented by ascetics, is particularly esteemed. The rivers Venna and Bhimarathi, known for destroying sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni, with its divine qualities, is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in Kanwa's region, offer significant merit. The tirtha Asoka and sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, are highlighted for their sanctity and the merit they bestow. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is revered. Krishna, of the Yadu race, is considered the highest among all beings, and the regions of Chamasodbheda and Prabhasa are sanctified by ascetics and their deeds. These tirthas in the southern quarter are highly sacred and lead to heavenly realms. |
| 95 Dhaumya spoke of the sacred regions and tirthas in the south. He highlighted the importance of the Godavari river, the rivers Venna and Bhimarathi, and the tirtha of king Nriga. The river Payoshni, praised for its purity and divine merit, was considered superior to all tirthas. The sacred wood of Mathara on Varunasrotasa mountain, the woody retreats of ascetics in Kanwa's region, and the tirtha Asoka are of great significance. The sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all provide significant merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly esteemed. Krishna of the Yadu race is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are sanctified by ascetics. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred. |
| 96 Dhaumya continued to describe sacred sites and tirthas, emphasizing the significance of various locations in the southern regions. He praised the Godavari river, known for its purity and sanctity, and mentioned the rivers Venna and Bhimarathi, which are revered for their power to destroy sins and fears. The tirtha of king Nriga and the river Payoshni, which is esteemed above all tirthas, were highlighted for their divine qualities. The sacred wood of Mathara
on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were all noted for their merit. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, were revered for their spiritual significance. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, was described as highly sacred. Krishna, of the Yadu race, is esteemed above all beings, and the southern tirthas are considered some of the most sacred, leading to heavenly realms and spiritual fulfillment. |
| 97 Dhaumya further elaborated on the sacred regions in the south, focusing on their significance for spiritual seekers. The Godavari river, along with the rivers Venna and Bhimarathi, was described as possessing the power to eliminate sins and fears. The tirtha of king Nriga and the highly esteemed river Payoshni were noted for their exceptional purity and merit. The sacred wood of Mathara on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were emphasized for their spiritual value. The sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were recognized for their profound spiritual significance. Dwaravati, where Krishna resides, was particularly venerated, with Krishna, of the Yadu race, considered the supreme being. These southern tirthas are revered for their sanctity and the promise of heavenly realms and spiritual fulfillment. |
| 98 Dhaumya continued to describe the sacred sites in the southern regions, highlighting their importance for spiritual seekers. The Godavari river, along with the Venna and Bhimarathi rivers, was praised for its ability to destroy sins and fears. The river Payoshni was noted for its supreme purity and virtue. The tirtha of king Nriga and the sacred wood of Mathara on Varunasrotasa mountain were emphasized for their significance. The woody retreats in Kanwa’s region and the tirtha Asoka were highlighted for their merit. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were renowned for their spiritual value. Dwaravati, where Krishna resides, was especially revered, with Krishna of the Yadu race esteemed as the highest of all beings. These tirthas in the southern quarter are among the most sacred, leading to heavenly realms and spiritual enlightenment. |
| 99 Dhaumya continued to elaborate on the sacred sites and regions in the southern parts. He praised the Godavari river for its purity and the rivers Venna and Bhimarathi for their power to destroy sins and fears. The tirtha of king Nriga and the river Payoshni were highlighted for their divine qualities. The sacred wood of Mathara on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were noted for their spiritual merit. The sacred places in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, were revered for their great merit. Dwaravati, where Krishna resides, was especially honored, with Krishna of the Yadu race regarded as the supreme being. The southern tirthas are considered among the most sacred, leading to heavenly realms and spiritual fulfillment. |
| 100 Dhaumya concluded his descriptions by emphasizing the sacredness of the southern tirthas and their significance. The Godavari river, along with the Venna and Bhimarathi rivers, was esteemed for its purifying qualities. The river Payoshni was noted for its supreme merit. The tirtha of king Nriga and the sacred wood of Mathara on Varunasrotasa mountain were highlighted for their spiritual importance. The woody retreats in Kanwa’s region and the tirtha Asoka were mentioned for their significance. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were revered for their spiritual and merit-giving qualities. Dwaravati, where Krishna resides, was revered as the highest of all places, with Krishna, of the Yadu race, considered the supreme being. The southern tirthas are highly sacred, leading to heavenly realms and spiritual enlightenment. |
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| 101Lomasa vividly described the monumental battle between the gods and Danavas. Indra, armed with the Vajra, led the celestial forces against Vritra, who had occupied the earth and heaven. The Kalakeyas, Vritra's formidable guards, were like moving mountains, causing the gods to flee in fear. Indra sought refuge with Vishnu, who enhanced his might by imparting his own energy. The other gods and Brahmarshis also imparted their energies to Indra, making him mightier than ever. Vritra let out a terrifying roar, causing the earth to tremble, and Indra hurled the Vajra with all his might, slaying the Asura. However, Indra fled in panic, thinking Vritra was still alive. The celestials and Rishis rejoiced at Vritra's demise, and the gods slew the Danavas, who fled to the depths of the sea. There, they conspired to destroy the three worlds, resolving to first eliminate those with knowledge and ascetic virtue, as the worlds are supported by asceticism. The Danavas made the ocean their fort, preparing to launch their attack. Their sinister plan was to destroy all that was good and plunge the universe into chaos. The stage was set for an epic struggle between good and evil, with the fate of the worlds hanging in the balance. |
| 102Lomasa continued, "The Kalakeyas, seeking to destroy the universe, launched a reign of terror, attacking ascetic retreats under the cover of night. They devoured countless Brahmanas and Munis, leaving behind a trail of death and destruction. Vasishtha's asylum, Chyavana's retreat, and Bharadwaja's hermitage were among the many places where the Danavas unleashed their fury. The earth was littered with bodies and bones, and the universe was filled with terror. People fled in fear, seeking refuge in distant lands. Some brave men attempted to track the Danavas, but they were unable to find them, as the Asuras had sought refuge in the depths of the sea. The gods, including Indra, gathered in fear and sought the protection of Narayana, the unvanquished god of Vaikuntha. They praised his past achievements, such as raising the sunken earth, slaying Hiranyakasipu and Vali, and defeating Jambha. The gods begged Narayana to protect the worlds, themselves, and Sakra from the Kalakeyas' terror. They sought his refuge, recounting their troubles and expressing their inability to counter the Danavas' evil deeds. The universe was in chaos, and the gods were powerless against the Kalakeyas' might. Only Narayana, with his infinite power, could save them from destruction." |
| 103The celestials implored Vishnu to save the universe from destruction, explaining that Brahmanas were being slaughtered at night, and if they perished, the earth and heaven would cease to exist. Vishnu revealed that the Kalakeyas, a formidable host led by Vritra, were responsible for the carnage. After Vritra's defeat, they had sought refuge in the ocean and were killing saints at night to exterminate humanity. Vishnu advised the gods to seek Agastya's help to dry up the ocean, as he was the only one capable of doing so.The gods then visited Agastya's hermitage, praising his deeds and soliciting his help. They reminded him of his past exploits, such as helping the gods against Nahusha, who had been thrown down from his throne in heaven. They also recalled how Agastya had stopped Vindhya's growth, which had been increasing in competition with the sun. The gods expressed their reliance on Agastya's protection and requested his assistance in their current plight.Agastya, moved by their words, agreed to help them. The gods rejoiced, knowing that with Agastya's aid, they could defeat the Kalakeyas and restore peace to the universe. They praised Agastya as a hero, a shining example of courage and wisdom, and a true embodiment of pious works. With Agastya on their side, the gods felt a sense of hope and security, knowing that they could overcome any challenge that came their way. |
| 104Yudhishthira asked Lomasa why Vindhya, filled with wrath, tried to obstruct the sun and moon's path. Lomasa explained that Vindhya, jealous of Meru, demanded the sun circumambulate him too. When the sun refused, Vindhya grew in bulk, blocking the sun, moon, and stars. The gods tried to dissuade him but failed. They then sought Agastya's help, who was practicing austerities in his hermitage. Agastya agreed to help, promising to prevent Vindhya's growth until his return from the southern region. However, he has yet to return, and Vindhya remains stationary.The gods then asked Agastya to drink up the ocean to defeat the Kalakeyas. Agastya agreed, and with the help of sages, deities, and other celestial beings, he approached the ocean, ready to perform the feat. The ocean, aware of Agastya's intentions, trembled with fear, its waves and billows stirring with anxiety. The gods and saints watched in awe as Agastya prepared to drain the vast watery expanse. With his immense power, Agastya began to drink the ocean, his thirst insatiable, his determination unwavering. The fate of the Kalakeyas and the universe hung in the balance, as Agastya's actions would decide the outcome of the epic struggle. |
| 105Lomasa said, "Agastya, the son of Varuna, reached the sea and announced to the assembled gods and saints that he would drink up the ocean. With wrath in his heart, he began to drink the sea, astonishing the gods and saints who watched in awe. The gods, including Indra, praised him, saying, "You are our protector and creator, and by your favor, the universe may be saved from havoc." Agastya, glorified by the gods, rendered the ocean waterless, revealing the sea bed and the demons that lurked within.The gods, armed with celestial weapons, then slew the demons, who were unable to withstand their onslaught. The demons, already weakened by the saints' penances, were eventually slaughtered. A few surviving demons, rent asunder the goddess Earth and fled to the nether regions. The gods, triumphant in their victory, glorified Agastya, asking him to refill the ocean. Agastya replied that the water had been digested and another expedient was needed to replenish the sea. The gods were struck with wonder and sadness, bid farewell to each other, and consulted Brahma and Vishnu to find another way to replenish the sea, their minds perplexed with the challenge ahead. |
| 106Lomasa said, "Brahma told the gods to go their way, as it would take a long time for the ocean to refill. The occasion would arise through King Bhagiratha's descendants." Yudhishthira asked about this occasion and how Bhagiratha's descendants refilled the ocean. Lomasa narrated the story of King Sagara, who was born in the Ikshaku tribe and was known for his strength, beauty, and valor. Despite being sonless, Sagara conquered many tribes, brought under subjection the military caste, and ruled his kingdom with great power. He had two wives, one a princess of Vidarbha and the other of Sivi, and went to Mount Kailasa to perform rigid penances and seek a son. There, he met Lord Shiva, who granted him a boon: 60,000 sons from one wife, but they would perish together, and a single son from the other wife, who would perpetuate his race. The king returned home, and his wives gave birth to a gourd and a boy, respectively. A voice from the sky instructed him to preserve the gourd's seeds in clarified butter, and he would get 60,000 sons. Sagara followed the instructions and got his sons, but they were all impious and were eventually burnt to ashes by the sage Kapila's glance. The king's grandson, Bhagiratha, would eventually refill the ocean through his penances and bring the Ganges to earth. |
| 107Lomasa narrated the story of King Sagara, who performed penances on Mount Kailasa and got 60,000 sons from Lord Shiva. However, they were impious and were eventually burnt to ashes by sage Kapila's glance. Sagara's son Asamanjas was banished from the city for his cruel deeds, and his grandson Ansuman was sent to bring back
the Ganges to earth. Ansuman's son Bhagiratha performed great penances and prayed to Ganges to descend from heaven to cleanse the sins of his ancestors. After many years of penance, Ganges descended and flowed through Bhagiratha's lineage, purifying the ashes of the 60,000 sons and bringing prosperity to the land.The story continued, showing how the descendants of Bhagiratha filled the ocean and made the earth fertile again. The gods, pleased with Bhagiratha's devotion and penance, blessed him and his descendants. The earth was restored to its original glory, and the ocean was replenished. The gods and sages rejoiced, and the universe was at peace once more. The story of King Bhagiratha and his descendants became a symbol of devotion, perseverance, and the ultimate triumph of good over evil. |
| 108Lomasa told Yudhishthira about Bhagiratha's penance and the subsequent rise of the Ganges, describing the miraculous events surrounding its descent from heaven. The Ganges flowed into the ocean, purifying the world and restoring harmony. The gods, pleased with Bhagiratha's efforts, blessed him and his lineage. The river became a symbol of purity and prosperity, and its waters were revered by all. The story of Bhagiratha's devotion and the Ganges' descent inspired many, reminding them of the power of penance, devotion, and divine intervention in overcoming challenges. The earth flourished once again, and the universe was renewed, thanks to the efforts of Bhagiratha and his descendants. |
| 109Lomasa continued, "The tale of Bhagiratha's penance and the Ganges' rise highlights the importance of devotion, righteousness, and perseverance. The river Ganges, blessed by the gods and brought to earth through Bhagiratha's unwavering faith, became a source of life and renewal for the world. Its waters were considered sacred, capable of purifying sins and bestowing blessings upon those who bathed in them. The story of Bhagiratha's dedication and the Ganges' descent serves as a testament to the power of devotion and the divine grace that can transform the world. The gods and sages, grateful for Bhagiratha's efforts, ensured that the river continued to flow, nurturing the earth and bringing prosperity to all. The legacy of Bhagiratha and the sacred Ganges endures as a symbol of hope, renewal, and the triumph of good over evil." |
| 110Lomasa concluded his narration, "The tale of Bhagiratha and the Ganges exemplifies the profound impact of unwavering devotion and the divine intervention that shapes the course of the universe. Bhagiratha's penance and the Ganges' descent not only rejuvenated the earth but also became a beacon of hope for future generations. The river's sacred waters continue to inspire reverence and devotion, serving as a reminder of the power of faith and perseverance. As the gods and sages rejoiced, the world was blessed with peace and prosperity, thanks to Bhagiratha's relentless efforts and the divine grace of the Ganges. The legacy of Bhagiratha and the river Ganges lives on, symbolizing the enduring power of devotion and the eternal blessings bestowed by the divine." |
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| 111Lomasa continued the story of Rishyasringa, a powerful saint born to Vibhandaka and a hind. A courtesan, sent by King Lomapada, arrived at Rishyasringa's hermitage, intending to allure him. She praised his devotion and offered him fruits and roots, but he insisted on giving her water and fruits instead. She flirted with him, tempting him with garlands, fragrant drinks, and beautiful garments. She played with a ball, her movements captivating Rishyasringa. Her beauty and charm overwhelmed him, and he couldn't take his eyes off her. Overpowered by love, Rishyasringa lost his sense and became distressed. His mind was vacant, and he sighed repeatedly. He couldn't concentrate on his rituals, and his heart beat faster whenever she was near. His father, Vibhandaka, appeared and saw his son's state. He asked Rishyasringa why he was sad and pensive, and if he had performed his daily rituals. Vibhandaka sensed something was amiss and asked if anyone had visited him that day. The courtesan's plan had worked, and Rishyasringa was now smitten with her. Vibhandaka's arrival snapped Rishyasringa out of his trance, but the damage was done. The courtesan had successfully tempted him, and his life was about to take a dramatic turn. Rishyasringa's fate was sealed, and he would soon leave his hermitage to follow the courtesan, changing the course of his life forever. |
| 112Rishyasringa described a stunning religious student who visited him, leaving an indelible mark on his heart. The student's beauty was captivating, with a mass of hair that framed his face, a golden complexion that shone like the sun, and large lotus-like eyes that sparkled with divine intensity. He wore a beautiful ornament on his neck that gleamed like lightning, and golden strings on his wrist that jingled with every movement, announcing his presence. His clothes were wonderful, with a fragrance that filled the air, and his voice was pleasant, like the song of a male blackbird, sweet and melodious. He carried a globur fruit that leaped up to the sky and beat it like a drum, creating a mesmerizing sound that resonated deep within Rishyasringa's soul. He clasped Rishyasringa's body, took his hair, and kissed him, uttering a pleasant sound that sent shivers down his spine. He gave Rishyasringa fruits without rind or stone, sweet and juicy, and water with a fine flavor that quenched his thirst. Rishyasringa's heart was saddened by the student's departure, and he yearned to go to him, practice the same religious observances, and live with him. He asked his father about the student's religious practices, his curiosity piqued, and begged to go to him immediately, his soul tormented by separation. He longed to be with the student, to learn from him, to experience the joy and pleasure he felt in his presence, and to bask in the warmth of his love. |
| 113Vibhandaka sternly warned his son Rishyasringa about the courtesan, revealing her true nature as a Rakshasa designed to obstruct his penance. He exposed her cunning ways, urging Rishyasringa to resist her charms. But the courtesan persisted, employing her wit and beauty to entice Rishyasringa to the king's palace. There, he married Santa, the king's daughter, and Vibhandaka's wrath intensified. Determined to exact vengeance, he marched towards the city, intent on burning the king, his city, and his entire territory. His anger burned like a wildfire, fueled by his sense of betrayal. However, his fury was tempered when he beheld his son's prosperity and met his daughter-in-law, whose beauty and grace won him over. He saw the happiness in Rishyasringa's eyes and the devotion in Santa's heart, and his paternal love prevailed. He imparted final instructions to Rishyasringa, commanding him to return to the forest after fathering a child and fulfilling his duties to the king. Rishyasringa obeyed, accompanied faithfully by Santa, whose devotion echoed that of legendary wives of ancient times. The hermitage where Rishyasringa resided became a sacred site, its holy fame attracting seekers of purification and spiritual growth. Those who bathed in its waters and offered prayers were assured of having their deepest desires fulfilled, and the site remained a testament to the power of love and redemption. |
| 114Vaisampayana narrated how Yudhishthira, accompanied by his brothers and Lomasa, arrived at the sea where the river Ganga flows into it. They performed a holy ceremony and then proceeded towards the land of the Kalinga tribes. Lomasa told Yudhishthira about the sacred spot they were approaching, where the river Vaitarani flows, and where saints had performed religious rites. He shared the story of how Rudra, the god of virtue, had seized a sacrificial beast, and how the gods had satisfied him with a sacrifice. This spot was deemed sacred, as it was where the gods had performed religious rites and where Rudra had been appeased.Yudhishthira and his companions descended to the river Vaitarani, made libations to their fathers, and beheld the divine forest of the Self-existent One. Lomasa explained the significance of the forest and the altar that appeared as a sacred spot. He told Yudhishthira that the altar was a gift from the Self-existent One to Kasyapa, and that it had the power to grant valour and strength. He instructed Yudhishthira to recite words of truth and ascend the altar to gain these qualities. With the ceremony completed, Yudhishthira entered the sea, performed the required rites, and then proceeded to the Mahendra hill, where they spent the night. This journey was a significant milestone in Yudhishthira's pilgrimage, as it marked his growth in spirituality and his ability to perform sacred rites. |
| 115Vaisampayana narrated how Yudhishthira spent a night in the divine forest, honoring religious men and seeking Parasurama's presence. Akritavrana, a follower of Parasurama, told Yudhishthira that Parasurama would appear the next day, the fourteenth day of the lunar course. Yudhishthira asked Akritavrana to narrate Parasurama's deeds, especially his conflict with the military caste. Akritavrana began the story, describing how Parasurama's father, Jamadagni, married Satyavati, daughter of Gadhi, with a dowry of a thousand fleet steeds. Bhrigu, Richika's father, granted Satyavati a boon, and she asked for a son and a grandson with specific characteristics. However, she and her mother mistakenly took the wrong pots of rice and embraced the wrong trees, leading to a mix-up in the boons. Bhrigu predicted that Satyavati's son would be fit for the military order, while her grandson would be suitable for the sacerdotal order. Satyavati requested a reversal of the boons, and Bhrigu granted her prayer. Her son Jamadagni was born with both splendor and grace, and he excelled in Vaidik lore and military art. Akritavrana continued the story, describing Parasurama's prowess and how he vanquished the military caste, killing King Kartavirya Arjuna, who had been granted a boon by Dattatreya. Parasurama's exploits were renowned throughout the land, and his name was whispered in awe by the gods themselves. Yudhishthira listened intently, eager to learn more about the legendary Parasurama, whose deeds were a testament to his unwavering dedication to justice and righteousness. |
| 116Akritavrana narrated how Jamadagni, devoted to Vedic studies and penances, married Renuka and had five sons, with Rama being the youngest but most superior. Once, Renuka's desire for King Chitraratha led to her pollution, and Jamadagni, enraged, ordered his sons to kill her. Only Rama obeyed, and Jamadagni, pleased, granted Rama's wishes, including restoring Renuka to life. Later, Kartavirya's son, Arjuna, attacked the hermitage, seizing a sacred cow and killing Jamadagni, who refused to fight back. Rama, returning to find his father dead, vowed to avenge his death. With his brothers, he killed Arjuna and his kinsmen, and then performed the funeral rites for Jamadagni. Rama's exploits became renowned, and his name was whispered in awe by the gods. His wrath and valor were feared by all, and his legend grew
with every battle he fought. |
| 117Akritavrana continued the story of Parasurama, who, in his quest for justice, had defeated various kings and warriors. His reputation as a formidable warrior spread far and wide, and his name became synonymous with righteousness and valor. He performed countless acts of penance and sacrifice to appease the gods and secure his place in the annals of history. His battles against the military caste and the kings who opposed him were legendary, and he earned the admiration and respect of both gods and men. His prowess on the battlefield was unmatched, and his dedication to upholding dharma was unwavering. Parasurama's story was a testament to his unwavering commitment to justice and his relentless pursuit of righteousness, and his legacy continued to inspire future generations. |
| 118Vaisampayana recounted how Yudhishthira, after hearing about Parasurama's exploits, was eager to meet him. Parasurama arrived and, after offering his respects, Yudhishthira presented him with gifts and expressed his gratitude for the opportunity to meet him. Parasurama, pleased with Yudhishthira's devotion and respect, blessed him and shared his wisdom. He spoke of the importance of adhering to dharma and the need for righteous conduct. Parasurama's words were filled with profound insights and guidance, and Yudhishthira listened attentively, eager to learn from the great sage. The meeting between Yudhishthira and Parasurama was a significant event, marking a turning point in Yudhishthira's journey and furthering his understanding of dharma and righteousness. |
| 119Parasurama, after meeting Yudhishthira, left for the hermitage of the sage Medhas, where he performed rituals and offered sacrifices. He stayed there for a while, and during his stay, he continued his penances and practices. His presence was a blessing for the sage Medhas, and the sage honored him with gifts and praise. Parasurama's stay at the hermitage was marked by his dedication to religious practices and his unwavering commitment to righteousness. He spent his time in meditation, performing rituals, and offering sacrifices, and his devotion to dharma was evident in his every action. The sage Medhas was pleased with Parasurama's presence and acknowledged his greatness, and the two sages shared their wisdom and insights, further enriching their understanding of dharma. |
| 120Vaisampayana continued the narrative of Parasurama's stay at the hermitage of Medhas, highlighting the deep impact of his presence. Parasurama's exemplary conduct and devotion to dharma left a lasting impression on everyone. His rituals and sacrifices were performed with great dedication, and he continued to share his wisdom with those around him. The sage Medhas, deeply honored by Parasurama's stay, expressed his gratitude and reverence. The sage's hermitage became a center of spiritual learning and practice, attracting many seekers who wished to benefit from the divine presence of Parasurama. The narrative concluded with a sense of fulfillment and reverence, as Parasurama's stay at the hermitage marked a significant chapter in the pursuit of righteousness and spiritual growth. |
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| 121Lomasa regaled Yudhishthira with tales of the sacred spots they visited. He spoke of King Nriga's sacrifice, which pleased Indra, and King Amurtarayasa's seven horse-sacrifices, where the celestials erected golden sacrificial stakes. Gaya, the protector of the earth, performed seven magnificent sacrifices, gratifying Indra and the ministering priests with abundant wealth. His largesse was beyond measure, and he attained the regions of Indra. Lomasa encouraged Yudhishthira and his brothers to bathe in the Payosini river, which would cleanse them of their sins. They did so and then journeyed to the sapphire Hill and the river Narmada, visiting various holy spots and shrines. Lomasa shared stories of Saryati's sacrificial rites, where Indra appeared and drank Soma juice, and of Chyavana's anger towards Indra, which led to the god being paralyzed. Yudhishthira was fascinated by these tales and asked Lomasa to elaborate on Chyavana's wrath and how he managed to paralyze Indra. Lomasa obliged, recounting the story of Chyavana's severe austerities and his determination to obtain a boon from Indra. Yudhishthira listened intently, eager to learn more about the history and significance of these sacred spots. As they continued their journey, Lomasa pointed out various landmarks and shared their associated legends, further enriching Yudhishthira's understanding of the sacred landscape. |
| 122Lomasa regaled Yudhishthira with the tale of Chyavana, Bhrigu's son, who practiced austerities by a lake, becoming covered in ants. King Saryati's daughter, Sukanya, pierced Chyavana's eyes with thorns, mistaking him for a glow-worm. The king sought to make amends when his army was afflicted by the obstruction of nature's calls. Sukanya revealed her actions, and Saryati begged forgiveness from Chyavana, acknowledging his daughter's fault. The ascetic demanded Sukanya's hand in marriage as the price of forgiveness, a condition the king readily accepted. Thus, Chyavana married Sukanya, pleased with the king's obedience. Sukanya devoted herself to her new husband, practicing penances and observing ordinances. Her beauty and grace shone through her devotion as she worshiped Chyavana, ministered to guests, and tended the sacred fire. Chyavana's wrath was assuaged, and the king's army was freed from their distress. Lomasa's tale highlighted the power of forgiveness and devotion, as exemplified by Sukanya's transformation from a careless maiden to a devoted wife and ascetic. Yudhishthira listened intently, drawing inspiration from the story. |
| 123Lomasa regaled Yudhishthira with the tale of the twin Aswins, who chanced upon Sukanya, Chyavana's wife, and were captivated by her beauty. They questioned her about her devotion to an aged, decrepit husband, offering to restore his youth and grace if she chose one of them instead. Sukanya remained steadfast in her fidelity, and the Aswins promised to revitalize Chyavana if she brought him to them. Chyavana consented, and the three entered a tank, emerging with surpassing beauty and youth. The identical trio asked Sukanya to select her husband, and after careful consideration, she identified Chyavana and chose him. Overjoyed, Chyavana thanked the Aswins and vowed to honor them with the Soma juice in the presence of the celestial lord. The twins ascended to heaven, delighted, and Chyavana and Sukanya lived happily, their love rejuvenated like the celestials. Lomasa's tale highlighted the power of fidelity, devotion, and the rewards of staying true to one's values. Yudhishthira listened intently, drawing inspiration from the story, and marveling at the wonders of the ancient world. |
| 124Lomasa regaled Yudhishthira with the tale of Chyavana's transformation into a youth, and Saryati's immense joy at seeing his daughter and son-in-law reunited. Chyavana offered to perform a religious ceremony for Saryati, who eagerly agreed, hoping to cement their newfound happiness. However, when Chyavana attempted to offer Soma juice to the Aswins, Indra objected, citing their status as celestial physicians and implying they were unworthy of the honor. Chyavana argued passionately that the Aswins' beauty, grace, and kindness entitled them to the offering, and that their actions had earned them a place among the gods. Indra, unwilling to back down, threatened to hurl his thunderbolt if Chyavana proceeded with the offering. Undaunted, Chyavana stood firm, paralyzing Indra's arm and creating a demon, Mada, to threaten the celestial. Mada's massive size and fearsome appearance shook the world, and his intent to devour Indra sent shockwaves through the heavens. The stage was set for an epic battle between the forces of good and evil, with Chyavana and the Aswins on one side, and Indra and his cohorts on the other. Yudhishthira listened intently, marveling at the wonders of the ancient world and the bravery of Chyavana and the Aswins. |
| 125Lomasa regaled Yudhishthira with the tale of Chyavana's triumph over the demon Mada, and Indra's humbling plea for mercy. Chyavana, his wrath assuaged, freed Indra and dispersed Mada's essence into various vices, ensuring its malevolent influence would be felt throughout the world. He then spent his days in happiness with Sukanya, his loving wife, in the woods. Lomasa led Yudhishthira to a shimmering lake, where Chyavana had vanquished Mada and spread his fame far and wide. He instructed Yudhishthira to offer libations to his forefathers and the gods at this sacred spot, and to visit nearby holy sites, including the Saindhava wood and the Archika hill. The latter, Lomasa explained, was a place of great significance, where many saints and celestials had performed austerities and attained eternal regions. Nara and Narayana, the ancient avatars of Vishnu, had walked this earth, and Krishna himself had engaged in penances here. Lomasa encouraged Yudhishthira to sacrifice to the gods and forefathers, and to bathe in the Yamuna, a holy spring that granted forgiveness and purification. He emphasized the importance of this propitious hill, frequented by mighty saints, and the scene of diverse religious rites. By visiting this sacred place, Yudhishthira would ensure his own fate was forever changed. |
| 126Yudhishthira asked Lomasa about the birth and achievements of Mandhata, a king who had conquered the three worlds and rivaled Indra's lustre. Lomasa explained that Mandhata was born to King Yuvanaswa, who had performed many sacrifices but had no son. One night, Yuvanaswa drank sacred water meant for his wife, which had been infused with the virtue of a saint's austerities. The water was meant to produce a son with extraordinary strength and valour. Despite the accident, the saints performed a sacrifice, and Yuvanaswa gave birth to Mandhata, who emerged from his side and grew to be thirteen cubits tall. Mandhata acquired great strength, knowledge, and weaponry, and was placed on the throne by Indra himself. He conquered the three worlds, performed numerous sacrifices, and attained a position equal to Indra's. Lomasa showed Yudhishthira the sacred spot where Mandhata had performed his sacrifices, which was filled with wealth and gems. Mandhata's story was a testament to his extraordinary birth, achievements, and austere life, which had made him a legendary king. |
| 127Yudhishthira asked about King Somaka's power and strength, and Lomasa began to tell his story. Somaka had one hundred wives, all suitably matched to him, but despite his efforts, he had no son until he was old. Finally, a single son, Jantu, was born, and the mothers pampered him excessively. When an ant stung Jantu, the mothers cried out in distress, and their screams reached Somaka, who was seated with his ministers. Concerned for his son, Somaka rushed to the female apartments and soothed Jantu.Afterwards, Somaka lamented to his family priest that having only one son was a trouble, considering how liable all living beings are to disease. He had married many wives in the hope of having many sons, but despite his efforts
, only Jantu was born. The priest advised Somaka to make a sacrifice to ensure the prosperity of his remaining days. Somaka performed the sacrifice, and the gods, pleased by his devotion, granted him numerous sons. He was blessed with great strength, and his descendants, including his son Jantu, were blessed with their own power and prominence. Lomasa's story highlighted the power of devotion and sacrifice, and the importance of seeking divine blessings for a prosperous and fulfilling life. |
| 128Yudhishthira asked Lomasa about the king who had performed a great sacrifice, and Lomasa began to tell the tale of King Purukutsa. Purukutsa had performed a remarkable sacrifice and was blessed with great strength and prosperity. He married the beautiful daughter of the famous sage, Mahashrava, and they lived in happiness. One day, Purukutsa journeyed to the forest with his wife, where he encountered a Brahmana named Samadhi. Samadhi had been meditating in the forest and was known for his profound spiritual knowledge. He welcomed Purukutsa and his wife, offering them hospitality and sharing his wisdom.During their stay, Purukutsa and Samadhi engaged in discussions about the nature of existence and the divine. Samadhi revealed the secrets of meditation and spiritual practice, and Purukutsa was deeply impressed by his knowledge. The king and his wife practiced the teachings of Samadhi and experienced profound spiritual growth. Purukutsa's sacrifice and devotion brought him closer to understanding the divine, and he attained great wisdom and enlightenment. Lomasa's story underscored the importance of seeking spiritual guidance and the rewards of true devotion and wisdom. |
| 129Yudhishthira asked Lomasa about the holy rivers and their significance, and Lomasa began to tell the tale of the Ganges and Yamuna. He explained that the Ganges was the most sacred river, originating from the foot of Vishnu and flowing through the land, cleansing all who bathed in its waters. The Yamuna, too, was sacred, originating from the mountain and flowing through the land, bringing prosperity and blessings to those who honored it. Both rivers were revered for their divine origins and their ability to purify and bestow blessings on those who sought their grace.Lomasa described various holy spots along the Ganges and Yamuna, including places where saints and sages had meditated and performed sacrifices. He spoke of the power of these rivers to cleanse sins and grant spiritual advancement to those who visited their banks and performed their rites. The rivers were also associated with various legends and stories of divine beings who had visited them, further adding to their sanctity.Yudhishthira listened intently, reflecting on the significance of these holy rivers and the power they held to purify and bless. Lomasa's tale highlighted the importance of honoring sacred sites and rivers and the profound impact they could have on one's spiritual journey. |
| 130Yudhishthira asked Lomasa about the rites and rituals to be performed at the sacred rivers, and Lomasa detailed the proper conduct for worship and offerings. He explained that pilgrims should bathe in the rivers with reverence, offer sacrifices to the gods and ancestors, and recite sacred prayers and hymns. The act of bathing in these rivers was believed to cleanse the soul and grant liberation from sins, and the offerings made at the sacred spots were believed to bring blessings and fulfillment of desires.Lomasa emphasized the importance of approaching the sacred rivers with purity of heart and mind, and of performing the rites with sincerity and devotion. He also spoke of the various ceremonies and festivals held along the banks of the rivers, where people gathered to celebrate and perform rituals in honor of the gods and the divine essence of the rivers.Yudhishthira, inspired by Lomasa's teachings, resolved to visit the sacred rivers and perform the rites with dedication. He understood the profound significance of these practices and the spiritual benefits they offered. Lomasa's guidance illuminated the path of devotion and reverence, helping Yudhishthira prepare for his journey through the sacred lands. |
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| 131A hawk and a pigeon sought shelter with King Usinara, sparking a debate on virtue and survival. The hawk wanted to eat the pigeon, but the king refused, citing the pigeon's plea for protection. The hawk argued that food is essential for life, and sparing the pigeon would mean the death of his own family. The king offered alternative food, but the hawk insisted on the pigeon, highlighting the natural order of hawks eating pigeons. The king eventually offered to give up his own flesh, weighing it against the pigeon in a balance. Piece by piece, he added his own flesh until he finally mounted the scale himself, devoid of flesh. The hawk revealed himself as Indra, and the pigeon as Agni, come to test the king's merit. Impressed by the king's selflessness, Indra declared that his glory would surpass all others and endure as long as his story was told. The king ascended to heaven, his virtue filling the earth. Lomasa showed Yudhishthira the king's residence, where holy sages, gods, and virtuous Brahmanas dwelled, and Yudhishthira beheld the king's radiant form, a testament to the power of sacrifice and compassion. |
| 132Lomasa showed Yudhishthira the sacred hermitage of Swetaketu, son of Uddalaka, a renowned expert in sacred mantras. Swetaketu and his nephew Ashtavakra, son of Kahoda, were celebrated Brahmanas who defeated Vandin in a controversy at King Janaka's sacrificial ground. Ashtavakra, born with eight physical deformities, was a child prodigy who corrected his father's recitation of the Shastras from the womb, earning his father's curse. His mother, Sujata, hid the truth about his father's defeat and drowning by Vandin. When Ashtavakra learned the truth at age 12, he was heartbroken. He felt a strong desire to prove himself and show his worth to his family and the world.Ashtavakra and Swetaketu later attended King Janaka's sacrifice, where Ashtavakra was driven from the entrance. Undeterred, he addressed the king, demonstrating his remarkable knowledge and skills. His encounter with King Janaka marked the beginning of his journey to fame and recognition. Despite his physical challenges and difficult childhood, Ashtavakra's determination and wisdom earned him a revered place among the Brahmanas. Lomasa's story inspired Yudhishthira, highlighting the power of perseverance and the importance of recognizing inner strength and worth. |
| 133Ashtavakra, a young Brahmana, approached King Janaka's sacrificial ground with great enthusiasm. However, his entrance was blocked by a warder who only allowed learned old Brahmanas to enter. Undeterred, Ashtavakra claimed his right to enter, citing his extensive knowledge and energy derived from Vedic lore. The warder, impressed by his confidence, challenged him to recite a verse demonstrating the Supreme Being's existence. Ashtavakra readily recited the verse, showcasing his remarkable knowledge.The warder was impressed and informed King Janaka about the young Brahmana's exceptional abilities. The king, curious about Ashtavakra's claims, tested his knowledge with a series of riddles. Ashtavakra answered each question correctly, demonstrating his mastery of the Vedas and his exceptional intellect. King Janaka was thoroughly impressed, considering him a mature man, not just a boy. He granted Ashtavakra admittance, introducing him to Vandin, a learned Brahmana renowned for defeating many in controversy.Ashtavakra was determined to defeat Vandin, showcasing his superior knowledge and skills. His encounter with Vandin set the stage for a significant display of his abilities, which would earn him recognition and respect from the Brahmanas and the king. Ashtavakra's confidence and determination were unwavering, and he was ready to prove himself as a true scholar and a worthy opponent for Vandin. |
| 134Ashtavakra and Vandin engaged in a fierce intellectual battle, exchanging numerical riddles that showcased their exceptional knowledge. Ashtavakra's responses impressed King Janaka, who was delighted by the young Brahmana's exceptional prowess. Vandin, however, was ultimately defeated, and Ashtavakra demanded that he be drowned in water as punishment for his past defeats of Brahmanas.In a surprising twist, Vandin revealed himself as King Varuna's son and was spared from the punishment. Ashtavakra was then reunited with his father, Kahoda, and was worshipped by the Brahmanas for his remarkable victory. He returned to his hermitage, where he was hailed as a hero and a symbol of intellectual excellence.Later, Ashtavakra bathed in the Samanga river, which straightened his crooked limbs and granted him purification. This miraculous event solidified his reputation as a extraordinary individual, and the river itself became a sacred site, believed to possess purifying properties. Lomasa encouraged Yudhishthira to bathe in the same river with his brothers and wife to cleanse themselves of sin and imperfection.The story of Ashtavakra's triumph over Vandin served as a testament to the power of knowledge and determination, inspiring generations to come. His legacy continued to inspire and motivate others to strive for greatness, and his name became synonymous with intellectual excellence and spiritual growth. |
| 135Lomasa narrated the story of Yavakri, son of Bharadwaja, who sought to acquire profound knowledge of the Vedas through intense austerities, impressing even Indra. Despite Indra's attempts to dissuade him, Yavakri persisted, driven by his determination. Eventually, Indra granted him boons, including the ability to excel other men, but also warned him of the dangers of pride and uncharitableness.Bharadwaja, aware of his son's flaws, cautioned Yavakri against the pitfalls of his newfound knowledge and power. He shared the story of Medhavi, a sage's son who was cursed and killed due to his haughty behavior, illustrating the importance of humility and respect for others. Bharadwaja urged Yavakri to be vigilant and avoid offending others, especially Raivya, a powerful ascetic with an irritable temper, who was likely to take offense at Yavakri's newfound pride.Yavakri, however, was too enthralled by his newfound abilities to heed his father's warnings. He began to delight in wantonly offending other munis, including Raivya, who ultimately cursed him, leading to his downfall. Despite his exceptional knowledge and power, Yavakri's pride and uncharitableness led to his demise, serving as a cautionary tale for those who would follow in his footsteps. |
| 136Lomasa continued, "Yavakri's fate was sealed when he shamelessly propositioned Raivya's daughter-in-law, who cleverly trapped him. Raivya, enraged by Yavakri's behavior, created a female and a demon from his matted locks and commanded them to kill Yavakri. The demon and female robbed Yavakri of his sacred water-pot and spear, leaving him unclean and vulnerable. Yavakri fled in fear, but all rivers and tanks were dry, and he was repelled by a blind Sudra warder at his father's Agnihotra room. The demon finally caught up with him and slew him with a spear, piercing his heart. With Yavakri dead, the demon returned to Raivya and lived with the female, created from the sage's hair.Thus, Yavakri's pride and lust led to his downfall, serving as a cautionary tale for generations to come. His story became a reminder to always be mindful of one's actions and their consequences, lest one suffer the same fate as Yavakri. The tale also highlighted the power of virtue and the importance of respecting others, for Raivya's daughter-in-law had cleverly outwitted Yavakri, and Raivya's creations had carried out his wrath. The story of Yavakri's demise was etched in the annals of history, a testament to the destructive nature of unchecked passion and the triumph of virtue over vice." |
| 137Lomasa continued, "Bharadwaja returned to his hermitage, his heart heavy with foreboding, only to be met with a sight that would shatter his very existence. His son Yav
akri, once a paragon of virtue and scholarship, had been slain. The news came like a thunderclap, and Bharadwaja, devastated by the loss, wept bitterly for his son, mourning the untimely end of a soul consumed by pride and ambition.Grief-stricken and lost, Bharadwaja sought solace in the company of other sages, but his heart remained heavy. The death of Yavakri, a young sage who had once promised so much, was a stark reminder of the perils of hubris and arrogance. The wise Bharadwaja's lamentation echoed through the forest, a mournful testament to the fragile nature of human endeavor and the ultimate supremacy of humility over pride. The story of Yavakri's downfall served as a somber reflection on the consequences of neglecting wisdom and the importance of temperance in one's pursuit of knowledge." |
| 138Lomasa continued, "The tragic tale of Yavakri's downfall reverberated through the lands, reaching the ears of many who pondered the lessons it imparted. The story of his prideful ambition and subsequent demise served as a powerful moral lesson to those who pursued knowledge and power. The consequence of Yavakri's actions became a cautionary tale, emphasizing the importance of humility and respect for others in one's quest for greatness.Many sages and learned individuals reflected upon Yavakri's fate, recognizing the need for a balanced approach to knowledge and virtue. The story became a frequent subject of discourse, and its lessons were passed down through generations. Those who sought wisdom and enlightenment were reminded of the need to temper their ambitions with respect and humility, ensuring that their pursuit of knowledge did not lead to their own downfall. The legacy of Yavakri's story lived on, a potent reminder of the consequences of unchecked pride and the value of maintaining one's integrity and humility." |
| 139Lomasa continued, "The tale of Yavakri's fall and Bharadwaja's mourning became a well-known story among sages and scholars, a parable of both caution and reflection. The lessons drawn from Yavakri's rise and fall were incorporated into the teachings of many learned individuals, and the story was often cited as a profound example of the impact of arrogance and the necessity of humility.As the story spread, it influenced not only those in pursuit of knowledge but also those in positions of power and leadership. The moral lessons derived from Yavakri's experiences were applied in various spheres of life, from personal conduct to governance. The tale's enduring relevance and impact served as a reminder of the importance of wisdom, humility, and respect for others in achieving true greatness and avoiding the pitfalls of pride." |
| 140Lomasa concluded, "Thus, the story of Yavakri and his downfall became a timeless reminder of the perils of unchecked ambition and the value of humility. The tale's impact was profound, shaping the moral and philosophical discourse of the time. It became a cornerstone of many teachings and was revered for its powerful message about the balance between knowledge and virtue.The legacy of Yavakri's story lived on as a beacon of wisdom, guiding those who sought to navigate the complexities of life and the pursuit of knowledge. It remained a testament to the enduring power of humility and the importance of respecting the boundaries of one's ambitions. As the tale continued to inspire and educate, its lessons were cherished and preserved for future generations, ensuring that its wisdom would never be forgotten." |
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| 141Lomasa told the Pandavas that they were approaching the celestial mountain Mandara, a sacred place where they would see the mighty river Alakananda, worshiped by celestials and sages. He explained that the river was born from the jujube tree, a spot cherished by the gods, including Vishnu, who had lifted the earth from the nether regions in the shape of a boar, restoring balance to the universe. Lomasa elaborated on the story, describing how the earth, overwhelmed by excessive population, had sunk into the depths, causing chaos in the heavens. Vishnu, as a boar, had raised the earth, alleviating the burden and stabilizing the universe. The celestials, led by Brahma, had witnessed this remarkable feat and praised Vishnu's power. They had sought him out in the Nandana gardens, where he rested in his glorious form, adorned with the gem Srivatsa. The Pandavas, inspired by Lomasa's tale, continued their journey with eagerness and devotion, ready to behold the divine sights ahead and seeking to follow in the footsteps of the gods. With each step, they drew closer to their destination, their hearts filled with wonder and their spirits lifted by the magic of the sacred mountain. |
| 142Vaisampayana continued, "As the Pandavas journeyed to Gandhamadana, they encountered a diverse array of natural wonders, including serene lakes that shimmered like silver, majestic rivers that flowed with grace, towering mountains that touched the sky, and dense forests that abounded with verdant life. With their senses under control, they subsisted on fruits and roots, passing through rugged terrain that tested their resolve, beholding a wide variety of beasts that roamed free. Entering the mountain, a violent wind and shower struck, reducing visibility and causing confusion, as if the very heavens themselves were unleashing their wrath. The heroes sought shelter, each taking cover under trees that creaked and groaned, rocks that trembled with the force of the gale, or in caverns that echoed with the sound of thunder. The wind howled like a chorus of demons, threatening to uproot trees and sweep away all in its path, and the rain poured down in torrents, flooding the rivers and causing them to rush down with a tremendous roar, as if the very foundations of the earth were being shaken. When the storm finally subsided, the Pandavas cautiously emerged from their shelters, reunited, and proceeded towards Gandhamadana, their determination and courage unwavering in the face of nature's fury, their hearts filled with wonder and their spirits lifted by the majesty of the mountain." |
| 143Vaisampayana continued, "As the Pandavas journeyed on, Draupadi, exhausted and delicate, fell to the ground, unable to bear the hardships of the journey. Nakula rushed to her aid, supporting her, and appealed to Yudhishthira to comfort her. The king, filled with grief and regret, lamented his addiction to dice, which had led to their exile and Draupadi's suffering. He remembered how she had been bestowed upon them by her father, King Drupada, with the hope of finding happiness with the Pandavas as her lords. Yudhishthira felt deep remorse for failing to provide her with the life she deserved. The Brahmanas, led by Dhaumya, arrived and performed rites to restore Draupadi's health, reciting mantras and performing rituals to dispel the Rakshasas and revive her strength. The Pandavas tended to her with soothing words and gentle touch, fanning her with cool breezes and comforting her with their presence. As she recovered, Yudhishthira expressed concern about the challenges ahead, the treacherous mountains they still had to cross, and the hardships they would face. But Bhima assured him that he would carry them all, including Draupadi, safely through the rugged terrain. At Yudhishthira's permission, Bhima summoned his Rakshasa son, Ghatotkacha, who appeared promptly, his eyes blazing with fury and his massive frame towering over them. He offered his services to his father and the Pandavas, promising to carry them safely through the mountains and protect them from any danger. With Ghatotkacha's help, the Pandavas continued their journey, facing the challenges of the wilderness together, their spirits lifted by their unity and determination." |
| 144The Pandavas, carried by Ghatotkacha and other Rakshasas, traveled through various lands, witnessing wondrous sights and marvels along the way. They saw sprawling countries, teeming with Mlechchha people, and mines filled with precious gems. They passed through dense forests, inhabited by monkeys, Kinnaras, and Kimpurushas, and beheld majestic elephants, peacocks, and other creatures. As they journeyed, they came across the Uttarakurus and finally reached the majestic Kailasa mountain, the abode of the gods. There, they beheld the hermitage of Nara and Narayana, a place of divine beauty and tranquility. The hermitage was surrounded by celestial trees, bearing flowers and fruits in all seasons, and a beautiful jujube tree with a wide-spreading canopy and delicious fruits. The Pandavas, led by Yudhishthira, approached the sages who dwelled there, and were received with joy and warmth. The sages offered them blessings, water, flowers, and roots, and welcomed them to their sacred abode. The Pandavas entered the hermitage, their hearts filled with delight and wonder. They were surrounded by the heavenly sights and odors of the divine place, and felt as though they had entered the abode of the gods. They dwelled with the Brahmanas, taking pleasure in the woods, lakes, and beauty of nature. They offered oblations to the gods, pitris, and rishis in the sacred waters of the Bhagirathi, and resided there, practicing meditation and offering oblations, surrounded by the delights of nature and the company of the Brahmanas. In this sacred place, the Pandavas found peace and solace, and their weary souls were revitalized by the divine energy of the hermitage. They spent their days in contemplation, prayer, and communion with nature, and their nights in joyous celebration, surrounded by the sages and the beauty of the natural world. And so, they lived in harmony with the divine, their spirits lifted by the wonders of the hermitage, and their hearts filled with the joy and peace that comes from being in the presence of the sacred." |
| 145Bhima, intent on pleasing Draupadi, ascended the Gandhamadana peak, seeking the celestial lotus. He encountered various obstacles, including fierce beasts and plants, but his strength and prowess allowed him to overcome them. As he proceeded, he came across a beautiful plantain tree and a romantic lake, where he sported and played like a maddened elephant. Afterward, he encountered Hanuman, the monkey chief, who lay across the path, obstructing his way. Hanuman, with his immense strength and coppery hue, seemed like a blazing fire amidst the plantain trees. Bhima, undaunted, approached Hanuman and uttered a loud shout, causing beasts and birds to become alarmed. Hanuman, opening his eyes partially, smiled and addressed Bhima, rebuking him for awakening him and warning him of the impossibility of proceeding further due to the inaccessible hills and the need for asceticism to obtain passage. Hanuman offered Bhima fruits and roots and invited him to rest, but Bhima remained determined to continue his quest. |
| 146Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who obstructed his path. Hanuman, feigning weakness, challenged Bhima to move his tail, which Bhima failed to do despite his best efforts. Bhima, with a smile, took hold of the tail with his left hand, but could not move it. He then used both arms, pulling with all his might, but still could not raise the tail. His eyebrows contracted, eyes rolled, face wrinkled, and body covered in sweat, Bhima finally admitted defeat. Approaching Hanuman with a bashful countenance, he bowed down and joined his hands, seeking forgiveness for his harsh words. Bhima asked Hanuman about his identity, wondering if he was a Siddha, god, Gandharva, or Guhyaka. Hanuman, pleased with Bhima's humility, revealed himself as the son of the wind-god, born to Kesari's wife. He told Bhima about his friendship with Sugriva and their time together in the Hrisyamukh. Hanuman then shared the story of Rama, Vishnu incarnate, who came to the world to ensure his father's welfare. Rama, with his queen and brother, lived in the Dandaka forest, where Ravana,
the demon king, kidnapped Sita. Rama, with the help of Hanuman and Sugriva, waged a war against Ravana to rescue her, ultimately achieving victory and establishing justice. Hanuman, sharing his adventures and providing Bhima with guidance, blessed him and expressed his desire to meet Yudhishthira and offer him assistance in their quest for the lotus. The Pandavas, moved by Hanuman's story and wisdom, prepared to continue their journey with renewed determination and hope. |
| 147Hanuman revealed to Bhima that he had obtained a celestial garland, which he placed around Bhima's neck. Hanuman then guided Bhima through the celestial forest, where they encountered many divine wonders and sacred places. Bhima, overcome with emotion and gratitude, acknowledged Hanuman's greatness and sought his blessing. Hanuman, pleased with Bhima's respect and devotion, granted him his blessing and wished him success in his quest for the celestial lotus. Bhima, following Hanuman's instructions, ventured further into the forest, encountering various sages, gods, and divine beings along the way. He was guided by Hanuman's wisdom and protection, overcoming numerous obstacles and challenges. As he continued his journey, Bhima's determination and strength were tested, but he remained resolute in his quest. His experiences in the celestial forest deepened his understanding of the divine and his connection to the gods. With Hanuman's guidance, Bhima ultimately reached his destination, fulfilling his mission and honoring his promise to Draupadi. The divine blessings he received from Hanuman and the knowledge gained from his journey were instrumental in achieving his goals and maintaining his resolve. |
| 148Hanuman and Bhima, along with the celestial garland, continued their journey through the celestial forest, where they encountered various divine beings and sacred places. Bhima's faith and determination were tested as he faced numerous trials and challenges. With Hanuman's guidance, he navigated through the celestial realms, encountering gods and sages who offered their blessings and wisdom. Bhima's journey was marked by both physical and spiritual trials, but his resolve remained steadfast. Hanuman's support and the divine garland played a crucial role in overcoming the obstacles they encountered. As Bhima progressed in his quest, he gained deeper insights into the nature of the divine and his own strength. The experiences and blessings he received during this journey were instrumental in achieving his goals and fulfilling his mission. His encounter with Hanuman and the celestial beings enriched his understanding of the divine and strengthened his connection to the gods. |
| 149The Pandavas, having faced numerous trials and tribulations, continued their journey towards the celestial realms. Guided by the divine blessings they received and the strength they had gained, they encountered various challenges and obstacles along the way. Their faith and determination were tested, but they remained resolute in their quest. As they progressed, they were met with divine beings and sacred places that offered guidance and support. The journey was marked by both physical and spiritual challenges, but the Pandavas' perseverance and devotion enabled them to overcome these trials. Their encounters with celestial beings and their experiences in the divine realms deepened their understanding of the divine and strengthened their connection to the gods. The lessons and blessings they received during this journey were instrumental in achieving their goals and fulfilling their mission. |
| 150The Pandavas' journey was marked by encounters with divine beings, sacred places, and celestial wonders. Their faith, determination, and strength were tested as they navigated through various trials and challenges. The divine blessings they received and the guidance from celestial beings played a crucial role in overcoming the obstacles they faced. Their experiences deepened their understanding of the divine and strengthened their connection to the gods. The journey was both physically and spiritually demanding, but the Pandavas remained steadfast in their quest. The lessons learned and the blessings obtained during this journey were essential in achieving their goals and fulfilling their mission. The Pandavas emerged from this journey with renewed strength and wisdom, prepared to face the challenges that lay ahead with confidence and grace. |
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| 141Lomasa told the Pandavas that they were approaching the celestial mountain Mandara, a sacred place where they would see the mighty river Alakananda, worshiped by celestials and sages. He explained that the river was born from the jujube tree, a spot cherished by the gods, including Vishnu, who had lifted the earth from the nether regions in the shape of a boar, restoring balance to the universe. Lomasa elaborated on the story, describing how the earth, overwhelmed by excessive population, had sunk into the depths, causing chaos in the heavens. Vishnu, as a boar, had raised the earth, alleviating the burden and stabilizing the universe. The celestials, led by Brahma, had witnessed this remarkable feat and praised Vishnu's power. They had sought him out in the Nandana gardens, where he rested in his glorious form, adorned with the gem Srivatsa. The Pandavas, inspired by Lomasa's tale, continued their journey with eagerness and devotion, ready to behold the divine sights ahead and seeking to follow in the footsteps of the gods. With each step, they drew closer to their destination, their hearts filled with wonder and their spirits lifted by the magic of the sacred mountain. |
| 142Vaisampayana continued, "As the Pandavas journeyed to Gandhamadana, they encountered a diverse array of natural wonders, including serene lakes that shimmered like silver, majestic rivers that flowed with grace, towering mountains that touched the sky, and dense forests that abounded with verdant life. With their senses under control, they subsisted on fruits and roots, passing through rugged terrain that tested their resolve, beholding a wide variety of beasts that roamed free. Entering the mountain, a violent wind and shower struck, reducing visibility and causing confusion, as if the very heavens themselves were unleashing their wrath. The heroes sought shelter, each taking cover under trees that creaked and groaned, rocks that trembled with the force of the gale, or in caverns that echoed with the sound of thunder. The wind howled like a chorus of demons, threatening to uproot trees and sweep away all in its path, and the rain poured down in torrents, flooding the rivers and causing them to rush down with a tremendous roar, as if the very foundations of the earth were being shaken. When the storm finally subsided, the Pandavas cautiously emerged from their shelters, reunited, and proceeded towards Gandhamadana, their determination and courage unwavering in the face of nature's fury, their hearts filled with wonder and their spirits lifted by the majesty of the mountain." |
| 143Vaisampayana continued, "As the Pandavas journeyed on, Draupadi, exhausted and delicate, fell to the ground, unable to bear the hardships of the journey. Nakula rushed to her aid, supporting her, and appealed to Yudhishthira to comfort her. The king, filled with grief and regret, lamented his addiction to dice, which had led to their exile and Draupadi's suffering. He remembered how she had been bestowed upon them by her father, King Drupada, with the hope of finding happiness with the Pandavas as her lords. Yudhishthira felt deep remorse for failing to provide her with the life she deserved. The Brahmanas, led by Dhaumya, arrived and performed rites to restore Draupadi's health, reciting mantras and performing rituals to dispel the Rakshasas and revive her strength. The Pandavas tended to her with soothing words and gentle touch, fanning her with cool breezes and comforting her with their presence. As she recovered, Yudhishthira expressed concern about the challenges ahead, the treacherous mountains they still had to cross, and the hardships they would face. But Bhima assured him that he would carry them all, including Draupadi, safely through the rugged terrain. At Yudhishthira's permission, Bhima summoned his Rakshasa son, Ghatotkacha, who appeared promptly, his eyes blazing with fury and his massive frame towering over them. He offered his services to his father and the Pandavas, promising to carry them safely through the mountains and protect them from any danger. With Ghatotkacha's help, the Pandavas continued their journey, facing the challenges of the wilderness together, their spirits lifted by their unity and determination." |
| 144The Pandavas, carried by Ghatotkacha and other Rakshasas, traveled through various lands, witnessing wondrous sights and marvels along the way. They saw sprawling countries, teeming with Mlechchha people, and mines filled with precious gems. They passed through dense forests, inhabited by monkeys, Kinnaras, and Kimpurushas, and beheld majestic elephants, peacocks, and other creatures. As they journeyed, they came across the Uttarakurus and finally reached the majestic Kailasa mountain, the abode of the gods. There, they beheld the hermitage of Nara and Narayana, a place of divine beauty and tranquility. The hermitage was surrounded by celestial trees, bearing flowers and fruits in all seasons, and a beautiful jujube tree with a wide-spreading canopy and delicious fruits. The Pandavas, led by Yudhishthira, approached the sages who dwelled there, and were received with joy and warmth. The sages offered them blessings, water, flowers, and roots, and welcomed them to their sacred abode. The Pandavas entered the hermitage, their hearts filled with delight and wonder. They were surrounded by the heavenly sights and odors of the divine place, and felt as though they had entered the abode of the gods. They dwelled with the Brahmanas, taking pleasure in the woods, lakes, and beauty of nature. They offered oblations to the gods, pitris, and rishis in the sacred waters of the Bhagirathi, and resided there, practicing meditation and offering oblations, surrounded by the delights of nature and the company of the Brahmanas. In this sacred place, the Pandavas found peace and solace, and their weary souls were revitalized by the divine energy of the hermitage. They spent their days in contemplation, prayer, and communion with nature, and their nights in joyous celebration, surrounded by the sages and the beauty of the natural world. And so, they lived in harmony with the divine, their spirits lifted by the wonders of the hermitage, and their hearts filled with the joy and peace that comes from being in the presence of the sacred." |
| 145Bhima, intent on pleasing Draupadi, ascended the Gandhamadana peak, seeking the celestial lotus. He encountered various obstacles, including fierce beasts and plants, but his strength and prowess allowed him to overcome them. As he proceeded, he came across a beautiful plantain tree and a romantic lake, where he sported and played like a maddened elephant. Afterward, he encountered Hanuman, the monkey chief, who lay across the path, obstructing his way. Hanuman, with his immense strength and coppery hue, seemed like a blazing fire amidst the plantain trees. Bhima, undaunted, approached Hanuman and uttered a loud shout, causing beasts and birds to become alarmed. Hanuman, opening his eyes partially, smiled and addressed Bhima, rebuking him for awakening him and warning him of the impossibility of proceeding further due to the inaccessible hills and the need for asceticism to obtain passage. Hanuman offered Bhima fruits and roots and invited him to rest, but Bhima remained determined to continue his quest. |
| 146Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who obstructed his path. Hanuman, feigning weakness, challenged Bhima to move his tail, which Bhima failed to do despite his best efforts. Bhima, with a smile, took hold of the tail with his left hand, but could not move it. He then used both arms, pulling with all his might, but still could not raise the tail. His eyebrows contracted, eyes rolled, face wrinkled, and body covered in sweat, Bhima finally admitted defeat. Approaching Hanuman with a bashful countenance, he bowed down and joined his hands, seeking forgiveness for his harsh words. Bhima asked Hanuman about his identity, wondering if he was a Siddha, god, Gandharva, or Guhyaka. Hanuman, pleased with Bhima's humility, revealed himself as the son of the wind-god, born to Kesari's wife. He told Bhima about his friendship with Sugriva and their time together in the Hrisyamukh. Hanuman then shared the story of Rama, Vishnu incarnate, who came to the world to ensure his father's welfare. Rama, with his queen and brother, lived in the Dandaka forest, where Ravana, the demon king,
kidnapped Sita. Rama, with the help of Hanuman and Sugriva, waged a war against Ravana to rescue her, ultimately achieving victory and establishing justice. Hanuman, sharing his adventures and providing Bhima with guidance, blessed him and expressed his desire to meet Yudhishthira and offer him assistance in their quest for the lotus. The Pandavas, moved by Hanuman's story and wisdom, prepared to continue their journey with renewed determination and hope." |
| 147Hanuman revealed to Bhima that he had obtained a celestial garland, which he placed around Bhima's neck. Hanuman then guided Bhima through the celestial forest, where they encountered many divine wonders and sacred places. Bhima, overcome with emotion and gratitude, acknowledged Hanuman's greatness and sought his blessing. Hanuman, pleased with Bhima's respect and devotion, granted him his blessing and wished him success in his quest for the celestial lotus. Bhima, following Hanuman's instructions, ventured further into the forest, encountering various sages, gods, and divine beings along the way. He was guided by Hanuman's wisdom and protection, overcoming numerous obstacles and challenges. As he continued his journey, Bhima's determination and strength were tested, but he remained resolute in his quest. His experiences in the celestial forest deepened his understanding of the divine and his connection to the gods. With Hanuman's guidance, Bhima ultimately reached his destination, fulfilling his mission and honoring his promise to Draupadi. The divine blessings he received from Hanuman and the knowledge gained from his journey were instrumental in achieving his goals and maintaining his resolve. |
| 148Hanuman and Bhima, along with the celestial garland, continued their journey through the celestial forest, where they encountered various divine beings and sacred places. Bhima's faith and determination were tested as he faced numerous trials and challenges. With Hanuman's guidance, he navigated through the celestial realms, encountering gods and sages who offered their blessings and wisdom. Bhima's journey was marked by both physical and spiritual trials, but his resolve remained steadfast. Hanuman's support and the divine garland played a crucial role in overcoming the obstacles they encountered. As Bhima progressed in his quest, he gained deeper insights into the nature of the divine and his own strength. The experiences and blessings he received during this journey were instrumental in achieving his goals and fulfilling his mission. His encounter with Hanuman and the celestial beings enriched his understanding of the divine and strengthened his connection to the gods. |
| 149The Pandavas, having faced numerous trials and tribulations, continued their journey towards the celestial realms. Guided by the divine blessings they received and the strength they had gained, they encountered various challenges and obstacles along the way. Their faith and determination were tested, but they remained resolute in their quest. As they progressed, they were met with divine beings and sacred places that offered guidance and support. The journey was marked by both physical and spiritual challenges, but the Pandavas' perseverance and devotion enabled them to overcome these trials. Their encounters with celestial beings and their experiences in the divine realms deepened their understanding of the divine and strengthened their connection to the gods. The lessons and blessings they received during this journey were instrumental in achieving their goals and fulfilling their mission. |
| 150The Pandavas' journey was marked by encounters with divine beings, sacred places, and celestial wonders. Their faith, determination, and strength were tested as they navigated through various trials and challenges. The divine blessings they received and the guidance from celestial beings played a crucial role in overcoming the obstacles they faced. Their experiences deepened their understanding of the divine and strengthened their connection to the gods. The journey was both physically and spiritually demanding, but the Pandavas remained steadfast in their quest. The lessons learned and the blessings obtained during this journey were essential in achieving their goals and fulfilling their mission. The Pandavas emerged from this journey with renewed strength and wisdom, prepared to face the challenges that lay ahead with confidence and grace. |
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| 151Vaisampayana said, "Bhima, the strongest of men, journeyed through the vast and wondrous Gandhamadana, his mind still reeling from the encounter with Hanuman, marveling at the monkey god's unparalleled splendor and the greatness of Dasaratha's son, Rama. He discovered a picturesque landscape unfolding before him, with romantic woods, rivers, lakes, and flower-filled valleys, teeming with life and beauty. Bhima saw majestic elephants, their hides besmeared with mud, resembling masses of pouring clouds, and deer with quick glances, holding grass in their mouths, their large eyes watchful but unafraid. Fearless and undaunted, Bhima ventured deeper into the forest, driven by the sweet scent of lotuses, his heart fixed on the words of his beloved Draupadi, his mind and sight fixed on the blooming slopes of the mountain. As the sun reached its peak, he came upon a majestic river, teeming with golden lotuses, swans, and other birds, its surface glistening like a garland of fresh lotuses put on by the mountain itself. Delighted and awestruck, Bhima found the extensive assemblage of Saugandhika lotuses, shining like the rising sun, their beauty and fragrance filling his heart with joy and his quest finally fulfilled, imagining himself reunited with his beloved Draupadi, worn out by exile, and knowing that his journey had been worthwhile." |
| 152Vaisampayana said, "Bhimasena, the mighty Pandava, reached the majestic Kailasa cliff and discovered a breathtakingly beautiful lotus lake, surrounded by lovely woods and guarded by a host of Rakshasas. The lake was filled to the brim with gorgeous golden lotuses, and its surface was covered with a variety of birds, adding to its beauty. It had a wide-spreading shade, and its banks were adorned with various trees and creepers, making it a sight to behold. This unearthly lake was a wonder of the world, renowned for its healthful and romantic qualities. Bhima, the son of Kunti, was drawn to its crystal-clear water, which tasted like ambrosia, and quenched his thirst profusely. As he gazed upon the lake, he saw that it was graced with celestial Saugandhika lotuses, their stalks made of lapis lazuli, and variegated golden lotuses of excellent fragrance, which were being swayed by swans and Karandavas, scattering fresh farina in the process. This enchanting lake was the favorite sporting region of the high-souled Kuvera, the king of the Yakshas, and was held in high esteem by the Gandharvas, Apsaras, and celestials. It was a popular haunt of the celestial sages, Yakshas, Kimpurushas, Rakshasas, and Kinnaras, and was well-protected by Kuvera's mighty power. As soon as Bhima beheld this river and lake, his heart swelled with delight. However, his joy was short-lived, as hundreds of Rakshasas, named Krodhavasas, who were guarding the lake, approached him, armed to the teeth, and demanded to know his business in their domain." |
| 153Bhima, the son of Pandu and next in line to Yudhishthira, proudly declared his identity to the Rakshasas, stating his purpose of gathering Saugandhika lotuses for his wife Panchali. He refused to seek permission from Kuvera, citing Kshatriya morality and the fact that the lake was a natural resource, not owned by the lord of wealth. The Rakshasas, enraged by Bhima's defiance, attempted to stop him, but he fought them off with his mighty mace, killing over a hundred and sending the rest fleeing to the Kailasa cliff. Victorious, Bhima gathered the lotuses, restoring his strength and energy. The Rakshasas, still reeling from their defeat, reported Bhima's extraordinary prowess to Kuvera, who smiled and granted Bhima permission to take the lotuses. The Rakshasas, now reconciled, returned to the lake, where they saw Bhima delighting in the lotuses, his strength and joy fully restored." |
| 154Vaisampayana said, "Bhima, with unparalleled strength, gathered rare and exquisite flowers, but his actions were met with ominous signs and portents. A violent wind arose, piercing and biting, and gravels blew about, foretelling a fierce battle. The sun was shrouded in darkness, its rays obscured, and the earth trembled with fear. Yudhishthira, sensing impending danger, prepared himself and his brothers for combat, seeking Bhima with urgency. Krishna, with a gentle smile, explained that Bhima had gone in search of more Saugandhika lotuses, driven by his love for her. The Pandavas, carried by Rakshasas, followed Bhima's path, guided by Lomasa, and soon arrived at a picturesque lake, its shores adorned with lotuses and surrounded by beautiful woods. There, they found Bhima, his anger and prowess evident, standing victorious amidst the slain Yakshas, their bodies crushed and their eyes frozen in death. Yudhishthira, with a mix of relief and rebuke, embraced Bhima, cautioning him against such rash actions, which might offend the gods. The Pandavas then sported in the lake, their joy and laughter filling the air. However, their merriment was soon interrupted by the arrival of the garden's warders, huge and formidable, armed with rocks. But Yudhishthira's wisdom and calm demeanor pacified them, and with Kuvera's knowledge, the Pandavas dwelt pleasantly on the slopes of Gandhamadana, awaiting Arjuna's return." |
| 155Yudhishthira, residing in the woods, addressed Krishna and the Brahmanas, reminiscing about their extensive journey to numerous sacred tirthas, enchanting woods, and majestic mountains. They had performed ablutions, worshipped gods, and gratified the pitris, seeking blessings and wisdom. He inquired with Bhima about the means to reach Vaisravana's esteemed abode, a place considered inaccessible. However, an ethereal voice from the sky responded, declaring that they would not be able to reach that sacred site. Instead, the voice guided them to retrace their steps, returning to the hermitage of Nara and Narayana, a place they had previously visited. From there, they were directed to proceed to the hermitage of Vrishaparva, a haven abounding in flowers and fruit, and inhabited by the Siddhas and Charanas. Finally, they would reach the hermitage of Arshtisena, from which they would behold the magnificent abode of Kuvera. The sudden intervention of the celestial voice left everyone in awe, especially the earthly rishis and Brahmanas. Dhaumya, a wise Brahmana, advised Yudhishthira to heed the divine guidance, which he obediently followed, returning to the hermitage of Nara and Narayana. There, surrounded by his brothers, including Bhima, and the noble Panchali, he dwelt pleasantly, basking in the tranquility of the sacred woods." |
| 156Bhimasena, away hunting, was alerted by Sahadeva's cries and rushed back with all haste, his heart racing with concern for his family's safety. As he approached, he saw his brothers and Draupadi being carried off by the Rakshasa Jatasura, and his anger and determination were ignited. Yudhishthira, with his calm and wise demeanor, rebuked the Rakshasa for his evil deeds, while Sahadeva, with his bravery and valor, challenged him to fight, determined to protect his family from the clutches of the demon. Bhima arrived, his mighty strength and valor evident in his powerful build and fearless gaze, and with a fierce determination, slew the Rakshasa after a fierce battle, saving his family from the clutches of the evil Jatasura. The Pandavas were reunited, and the Brahmanas praised Bhima's valor, hailing him as a hero and a savior. The brothers, relieved and grateful, embraced each other, thankful for their reunion and their bravery in the face of danger. They knew that their bond and their courage were the keys to their survival and their ultimate triumph over evil. Bhima's strength and prowess were celebrated, and his name became synonymous with bravery and protection. The family's love and loyalty for each other were reaffirmed, and they continued their journey, ready to face any challenge that came their way. The victory over Jatasura was a testament to their unity and strength, and they knew that as long as they stood together, they could overcome any obstacle." |
| 157Bhima and the Pandavas, having escaped Jatasura's clutches, resumed their journey, their spirits uplifted by their recent victory. They encountered the sage Vyasadeva, who spoke of the virtues of patience and forbearance, advising them to remain steadfast in their quest for righteousness. Vyasadeva revealed that the divine would soon bestow upon them greater wisdom and guidance, and that their trials were a test of their endurance and faith. Bhima, with his strength and valor, took these words to heart, vowing to uphold the virtues of patience and perseverance. The Pandavas, united in their purpose, continued their journey through the sacred lands, their resolve strengthened by the sage's counsel. They came upon a beautiful grove, filled with blooming flowers and fruits, a symbol of their continued growth and enlightenment. The grove, blessed by the divine, provided them with solace and nourishment, and they spent time reflecting on their journey and their goals. Their faith and determination were unwavering, and they knew that their path was guided by a higher power. As they ventured forth, they were filled with hope and inspiration, ready to face the challenges ahead with renewed vigor and strength." |
| 158As Bhima and the Pandavas continued their journey, they encountered various sages and holy men who imparted valuable teachings and wisdom. The sage Markandeya, renowned for his knowledge and piety, welcomed them with open arms and shared his insights into the nature of the divine and the impermanence of worldly pleasures. He spoke of the eternal nature of the soul and the importance of pursuing righteousness and truth. The Pandavas, deeply moved by his teachings, reflected on their own lives and the path they had chosen. They realized that their journey was not merely a quest for material gains but a spiritual journey towards self-realization and enlightenment. Bhima, with his unwavering strength and dedication, vowed to uphold the teachings of the sage and to live a life of virtue and righteousness. The Pandavas, guided by their newfound wisdom, continued their journey with a sense of purpose and clarity. They traversed sacred lands and encountered divine beings, their hearts and minds enriched by the experiences and teachings they received. Their journey became a testament to their commitment to righteousness and their pursuit of higher truths, and they embraced each new challenge with courage and determination, knowing that they were guided by the divine. |
| 159Upon reaching the Himalayas, the Pandavas encountered the sage Vyasa, who imparted further wisdom and guidance. He spoke of the importance of humility and selflessness, urging them to continue their quest with a pure heart and a noble spirit. Vyasa revealed that their journey was a preparation for their ultimate goal of attaining spiritual liberation and union with the divine. The Pandavas, inspired by his words, embraced the teachings with great reverence and continued their journey with renewed vigor. They crossed treacherous paths and faced numerous trials, their strength and resolve tested at every turn. Bhima, with his indomitable spirit, led the way, demonstrating unwavering courage and determination. The Pandavas, united in their purpose, overcame obstacles and embraced the challenges with a sense of divine purpose. Their journey through the Himalayas became a symbol of their commitment to spiritual growth and their quest for enlightenment. As they ventured forth, they were guided by the teachings of the sages and the divine, their hearts and minds attuned to the higher truths of existence. Their journey was not merely a physical expedition but a spiritual odyssey, leading them closer to their ultimate goal of divine union and self-realization." |
| 160As the Pandavas neared the end of their journey, they encountered the celestial being Narada, who greeted them with great joy and admiration. Narada praised their unwavering devotion and commitment to righteousness, acknowledging their trials and triumphs along the way. He spoke of the divine plan and the ultimate purpose of their journey, revealing that their efforts were a testament to their strength and dedication. The Pandavas, humbled by his praise, expressed their gratitude and continued their journey with a renewed sense of purpose. They reached the sacred mountain of Meru, where they were greeted by the gods and celestial beings who welcomed them with open arms. The gods, pleased with their journey and their adherence to righteousness, bestowed upon them divine blessings and guidance. The Pandavas, now enlightened and spiritually fulfilled, prepared for their final ascent to the divine abode. Their journey had been long and arduous, but their faith and determination had seen them through. As they ascended to the heavens, they were embraced by the divine presence, their souls finally achieving the ultimate union with the divine. Their journey, filled with trials and triumphs, became a symbol of their spiritual ascent and their unwavering dedication to the path of righteousness and enlightenment." |
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| 161The lord of treasures, Kuvera, imparted wisdom to Yudhishthira, emphasizing the importance of patience, ability, timing, and prowess in achieving success. He praised Arjuna, who was learning the science of weapons in Indra's abode, and commended his honesty and bravery. Kuvera noted that Arjuna had never committed a shameful act and was respected by the gods, pitris, and Gandharvas. He also warned Yudhishthira about Bhima's rashness and haughtiness, advising him to check his behavior, lest it lead to destruction. Kuvera promised the Pandavas his protection and assured them that they would be safe in the forest, with the Gandharvas and other beings watching over them. He also offered them various meats and drinks, and granted them access to his romantic region. Kuvera then vanished, followed by thousands of Yakshas and Rakshasas in decorated vehicles, leaving the Pandavas to enjoy the pleasures of the forest. At his command, the dead Rakshasas were removed from the mountain, freeing them from Agastya's curse. The Pandavas spent several pleasant nights in the habitations, honored by the Rakshasas, and grateful for Kuvera's guidance and protection. |
| 162Dhaumya and Arshtishena arrived at the Pandavas' camp, and Dhaumya described the significance of the king of mountains, Mandara. He explained that Indra and Vaisravana preside over the region, and that the Sun rises from this point, illuminating the world. He described the various regions, including the abode of Yama, the lord of departed spirits, where the spirits of the departed come. He spoke of the court of Brahma, where the seven mind-born sons of Brahma reside, and where Prajapati created all living beings. He described the auspicious and healthy abode of Vishnu, which even the celestials cannot behold, and where only Yatis, inspired by virtue and pious practices, can attain Narayana Hari. He explained that the Sun's journey around the Meru is unceasing, coursing in an opposite direction to the other luminaries, and that it influences created things, dealing life and motion to all beings. He described how the Sun's rays draw up the energy from all creatures, causing perspiration, fatigue, and drowsiness, and how it cherishes and revives beings with its warmth and shower. He concluded that the Sun's course is unceasing, and that it withdraws and renders back the energy of all beings, dividing time into day and night, and Kala, and Kashtha. |
| 163Vaisampayana continued, "The Pandavas, dwelling on the mountain, felt drawn to its beauty and eagerly awaited Arjuna's return. Gandharvas and Maharshis visited them, and they delighted in the mountain's beauty, filled with flowers, resonant with bird cries, and adorned with trees bearing blossoms. They beheld lakes filled with lotuses, waterfalls, and gem-filled valleys, captivating even Kuvera, the king of wealth. The Sun's rays made day and night indistinguishable, and the Pandavas practiced Yoga, recited Vedas, and performed daily rituals, awaiting Arjuna's return. They had been grief-stricken since his departure to learn arms from Indra, and every day seemed like a year without him. After five years, Arjuna obtained celestial weapons from Indra, including those of Agni, Varuna, Soma, Vayu, Vishnu, and Brahma, and returned to the Gandhamadana mountain, where the Pandavas rejoiced at his reunion. They had spent a difficult month, missing him and thinking of his valor, but his return brought them joy, and they were reunited on the mountain, surrounded by its natural beauty and splendor." |
| 164Vaisampayana continued, "The Pandavas, overjoyed to see Arjuna return in Mahendra's car, yoked with horses as swift as lightning, were delighted. Driven by Matali, the car shone like a flaming meteor, illuminating the sky. Arjuna, wearing garlands and new ornaments, alighted on the mountain, and bowed down at the feet of Dhaumya, Ajatasatru, and Vrikodara, and greeted Krishna. The brothers rejoiced at their reunion, and Arjuna eulogized the king, extolling his virtues. They admired the car in which Arjuna had defeated Diti's offspring, and worshiped Matali as they would Indra himself, offering him excellent worship. Matali instructed the Pandavas, imparting wisdom, and returned to Indra. Arjuna then gave his mother, Kunti, beautiful precious gems and ornaments, having the splendor of the sun, presented to him by Sakra. Sitting in the midst of the Kurus and Brahmanas, he related his journey, saying, "I learned weapons from Sakra, Vayu, and the manifest Siva; and all the celestials, including Indra, are pleased with me, on account of my good behavior and concentration." After narrating his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri." |
| 165Vaisampayana said, "The next morning, Dhananjaya and his brothers paid homage to Yudhishthira, the just king, who shone like the sun. Suddenly, celestial music and sounds of car-wheels and bells filled the air, and beasts and birds emitted joyful cries. Hosts of Gandharvas and Apsaras arrived in shining cars, following the lord of celestials, Indra, who came in a golden car, decorated with burnished gold, and descended, his beauty blazing like a thousand suns.Yudhishthira and his brothers worshiped him with due ceremony, offering flowers, incense, and prayers. Dhananjaya, with ascetic merit, stood humbly like a servant, his head bowed and his hands clasped together. Yudhishthira, delighted to see Arjuna's humility, smelled his crown and felt utmost bliss, his heart filled with joy and devotion.Indra blessed Yudhishthira, predicting his rule over earth and advising him to return to Kamyaka, where he would find success and happiness. He also praised Arjuna's strength and wisdom, saying, "You are the greatest of warriors, the most skilled in arms, and the most virtuous of men." Vaisampayana said that one who studies this meeting of Sakra with Pandavas with rapt attention, leading a Brahmacharya life, subduing senses and observing vows, will live a hundred years, free from disturbances, enjoying happiness and felicity, and attain the highest bliss." |
| 166Arjuna recounted his incredible experience in heaven to Yudhishthira, describing the intense penances he practiced to behold the lord of celestials. He followed the advice of a Brahmana and performed austerities, eventually encountering a being who turned out to be Shiva. They engaged in a fierce battle, with Arjuna using various weapons, but Shiva swallowed them up with ease. Arjuna used the Wind-god's weapon, but Shiva baffled it with a smile. He then used the Varuna and Salava weapons, but Shiva swallowed them up too, seemingly amused by Arjuna's efforts. Finally, Arjuna used the Brahma weapon, which Shiva baffled, leaving Arjuna exhausted and falling to the ground.Shiva then vanished, only to reappear with Uma, his consort, and grant Arjuna the Pasupata weapon. Shiva warned Arjuna not to use it against mortals, as it could consume the universe. Arjuna was overjoyed and grateful for the weapon, which he knew would make him invincible. He bowed down to Shiva, thanking him for the blessing. Yudhishthira praised his brother's bravery and devotion, and Arjuna concluded his tale, proud of his achievement.The Pandavas were amazed by Arjuna's story, and they all bowed down to Shiva, grateful for his blessing. Arjuna knew that with the Pasupata weapon, he could overcome any foe, and he felt a sense of pride and accomplishment. He had faced the lord of celestials and emerged victorious, and he knew that he would always be grateful for the experience. |
| 167Arjuna recounted his incredible experience in heaven to Yudhishthira, describing in vivid detail how he met Indra, the king of the celestials, and learned the secrets of weapons from him. Indra, pleased with Arjuna's devotion and bravery, granted him the celestial weapons and took him on a journey through the celestial regions, showing him the magnificent abodes
of gods and sages. He saw the beauty of the divine palaces, the glory of the celestials, and the splendor of the heavens.Indra also showed Arjuna the various realms, including the abode of Brahma, the creator, and the region of Vishnu, the preserver. Arjuna marveled at the grandeur of the divine realms and felt honored to have been granted such a vision. Indra then took him to the court of the gods, where he met the various deities and was blessed by them. He saw the great seer Agastya and other sages, who praised his devotion and valor.Arjuna described how he learned various divine arts and gained knowledge about the celestial weapons, which would aid him in his future endeavors. He felt a sense of fulfillment and pride, knowing that he had been granted such a rare and precious opportunity. The Pandavas listened with rapt attention, admiring Arjuna's courage and the divine favor he had received. Arjuna's recounting of his celestial journey left them in awe of his achievements and the divine blessings he had received. |
| 168Yudhishthira, upon hearing Arjuna's account of his celestial journey, was filled with admiration and awe. He praised his brother for his bravery and the divine favor he had received. Yudhishthira expressed his happiness at Arjuna's safe return and the knowledge and weapons he had acquired. He acknowledged the importance of the celestial weapons and the strength they would bring to their cause.The Pandavas, rejoicing at Arjuna's return, celebrated with great enthusiasm. They offered prayers and performed rituals to honor the gods and express their gratitude for the blessings they had received. The festive atmosphere was filled with joy and excitement as the Pandavas prepared for their future endeavors with renewed vigor and confidence.The celestial beings who had visited the Pandavas also rejoiced at the successful return of Arjuna and the favorable outcome of his journey. They praised the Pandavas for their perseverance and the divine favor they had received. The Pandavas, now equipped with celestial weapons and blessings, felt prepared to face any challenges that lay ahead. Their hearts were filled with hope and determination as they continued their journey, guided by the divine grace they had received. |
| 169The Pandavas, now reunited with Arjuna and fortified by the divine blessings and celestial weapons he had acquired, prepared to embark on their next adventure. Their spirits were high, and they were filled with a sense of purpose and destiny. The celestial weapons and knowledge they had gained would serve them well in their future endeavors, and they were determined to use them for the greater good.As they set out on their journey, they were accompanied by celestial beings and divine entities who offered their guidance and support. The Pandavas felt a deep sense of gratitude for the divine favor they had received and were determined to honor the blessings by fulfilling their mission.The story of Arjuna's celestial journey and the divine favor bestowed upon the Pandavas became a source of inspiration and hope for them. They continued their quest with renewed energy and confidence, ready to face any obstacles that lay ahead with the strength and wisdom they had acquired. Their journey was far from over, but they were prepared to meet the challenges with courage and determination, guided by the divine grace that had been bestowed upon them. |
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| 170 Arjuna said, "The Nivata-Kavachas unleashed a mighty shower of rocks, like trees, upon me. But I crushed them with swift-speeding arrows, like thunderbolts, issuing from Mahendra's weapon. When the rocks turned to powder, a fire emerged, and the rocky dust fell like flames. Then, a mightier shower of water fell, with currents like an axle, covering the entire firmament. The pouring rain, blowing wind, and roaring Daityas made it impossible to perceive anything. The showers bewildered me, touching heaven and earth, and incessantly falling on the ground. |
| 171 Arjuna continued, "The Nivata-Kavachas, resorting to illusions, fought me with all their might. But I, relying on the energy of visible weapons, struck them down with my arrows, severing their heads and sending them to the ground. The Daityas, overwhelmed by my prowess, suddenly withdrew their illusions and fled to their city. And when they had fled, I beheld a grisly sight - hundreds and thousands of their slain bodies, their weapons shattered, their ornaments and limbs torn asunder. |
| 172 Arjuna continued, "I saw a wonderful city, Hiranyapura, moving through the air, filled with gems and trees, and inhabited by the Paulamas and Kalakanjas. Matali told me it was created by Brahma for the Kalakeyas, and was impregnable even to the celestials. I determined to destroy it with the thunderbolt weapon. The Kalakanjas attacked me, but I resisted their weapons and confounded them with my strength. I severed their heads and obstructed their escape. The city moved through the sky, but I attacked it with celestial weapons. The city fell to the earth, and the Kalakanjas were wounded by my iron arrows. I then fixed the Raudra weapon, which destroyed the Danavas and their city. I saw various forms of beasts and celestials, and the universe was filled with beings of various shapes. The Danavas were slain, and their wives lamented. The city vanished, and Matali took me to Indra's abode. Indra was pleased, and said, 'Well done!' He praised my feat, and said I would always remain calm in battle and conquer all enemies. |
| 173 Arjuna continued, "Indra, the king of the celestials, looked at me with confidence and said, 'Arjuna, you have proven yourself worthy of possessing all the celestial weapons. No man on earth will be able to overpower you, for you have the strength and the courage to wield these weapons.' He then gifted me a golden garland, a shell called Devadatta that roared like thunder, and a suit of impenetrable celestial mail that would protect me from harm. Indra himself placed a diadem on my head, a symbol of my status as a hero. He also presented me with unearthly apparels and ornaments, elegant and rare, that shone like the sun. |
| 174 Vaisampayana continued, "The next morning, Yudhishthira, with great eagerness, asked Arjuna to show him the celestial weapons. Arjuna, with extreme purity and devotion, exhibited the weapons given by the celestials. As he displayed the weapons, the earth trembled with fear, rivers churned with agitation, rocks split with mighty force, and the air was still with anticipation. The sun and fire lost their luster, and the Vedas ceased to shine with their usual radiance. Creatures from the earth's interior, overwhelmed with terror, surrounded Arjuna, trembling and begging for mercy. |
| 175 Janamejaya asked Vaisampayana about the Pandavas' activities after Arjuna returned from Indra's abode, where he had honed his skills and acquired celestial weapons. Vaisampayana replied that they spent four years in the pleasure-gardens of Kubera's palace, sporting and practicing arms. Arjuna, ever intent on arms, ranged at large, bow in hand, surveying the peerless and various pleasure-grounds filled with diverse trees. The Pandavas, having obtained a residence through the grace of king Vaisravana, cared not for the prosperity of men. And, O king, that period of their lives passed peacefully. |
| 176 Vaisampayana said, "The Pandavas left their happy home in the beautiful mountain and proceeded to Kailasa, where they beheld elevations, defiles, and various wild animals. They crossed Kailasa and reached the hermitage of Vrishaparba, where they were received with hospitality. They narrated their story to Vrishaparba and spent a pleasant night in his sacred abode. They then proceeded to the jujube tree called Visala and took up their quarters there. They reached the lake of Kuvera, frequented by gods and Siddhas, and lived there, renouncing all grief. They then proceeded to the realm of Suvahu, king of the Kiratas, and were welcomed by him. They stayed there for a night and then repaired to the mountain in the vicinity of the Yamuna, where they found the great forest of Visakhayupa and made it their home. They dwelt there for a year, engaged in hunting and asceticism. In the twelfth year of their sojourn, they repaired to the borders of the desert and dwelt by the Saraswati, subsisting on things ground with stone. They were met by the dwellers of Dwaitabana, who were engaged in asceticism and religious ordinances. |
| 177 Janamejaya asked Vaisampayana how Bhima, with the strength of ten thousand elephants, could be stricken with panic at the sight of a snake. Vaisampayana replied that Bhima, roaming in the Himalayan forest, came across a beautiful spot frequented by gods and Gandharvas. He beheld lovely streams, shady trees, and forests of deodar and sandal trees. With his mighty strength, he killed many wild boars and antelopes, and pulled out trees by the roots. His shouts and roars caused the earth to resound, and lions and elephants fled in fright. He then came across a colossal serpent, which seized him in its grip, and despite his struggles, he lost all consciousness and strength. The serpent's boon had overpowered him, and he was unable to extricate himself. |
| 178 Vaisampayana continued, "Bhima, overpowered by the snake, asked it to reveal its identity and purpose. The snake, revealing itself as Nahusha, a sage king and Bhima's ancestor, told him that it had been cursed by Agastya for affronting Brahmanas. Nahusha had been granted a boon that any being coming within its reach at a certain time would lose their strength. Bhima, despite his strength, had fallen prey to this curse. Nahusha revealed that it had been searching for someone to answer its questions and free it from the curse. Bhima, resigned to his fate, lamented the loss of his strength and the impact on his brothers and mother. Meanwhile, Yudhishthira, sensing ill omens, set out to search for Bhima, following his footprints and finding signs of his struggle with the snake. He eventually found Bhima caught in the snake's folds in a mountain cavern. |
| 179 Yudhishthira found Bhima coiled by the serpent Nahusha and asked him to free his brother. Nahusha refused, saying he had obtained Bhima as food after a long time and would not let him go. Yudhishthira offered to give him other food, but Nahusha insisted that he had been ordained to eat whatever came to his place, including Yudhishthira the next day. Yudhishthira asked Nahusha to ask him questions, and if answered correctly, he would free Bhima. Nahusha agreed and asked about the characteristics of a Brahmana and what should be known. Yudhishthira replied that a Brahmana is one who has truth, charity, forgiveness, and benevolence, and that the object to be known is the supreme Brahma, which is beyond happiness and misery. Nahusha was impressed with Yudhishthira's answers and finally agreed to free Bhima, acknowledging that he had been defeated by Yudhishthira's wisdom. |
| 180 Yudhishthira asked the serpent Nahusha about the path to salvation. Nahusha replied that one should give alms, speak kind words, tell the truth, and avoid harming creatures. Yudhishthira asked about the relative importance of these virtues, and Nahusha explained that their value depends on their objective utility. Yudhishthira then asked about the translation of the soul to heaven and its enjoyment of the fruits of
its actions. Nahusha explained that the soul transmigrates through different states, including human and animal forms, based on its actions. The wise and regenerate man, however, reposes his soul in the Supreme Spirit. |
| 181 As the Pandavas dwelled in the forest, the rainy season arrived, bringing relief from the heat. The skies were filled with rumbling clouds, and the earth was covered in grass and water. Rivers swelled, and animals rejoiced. The sounds of birds, frogs, and other creatures filled the forest. The season passed, and autumn arrived, bringing clear skies, limpid rivers, and pleasant nights. The Pandavas roamed by the river Saraswati, enjoying its sacred baths and pleasant waters. They spent the auspicious night of the full moon in Kartika with righteous saints devoted to penance. As the dark fortnight began, they entered the Kamyaka forest with Dhananjaya, their charioteers, and cooks. The season of autumn was joyous and pleasant for the magnanimous sons of Pandu, filled with beauty and delight. The forest was overrun with grass, and the firmament shone brightly. The Pandavas' joy was great as they roamed by the river Saraswati, surrounded by the sights and sounds of nature's splendor. |
| 182 Krishna arrived at the forest of Kamyaka, where the Pandavas were living in exile. He was accompanied by Satyabhama and greeted Yudhishthira, Bhima, and the twins. Krishna praised Yudhishthira for his virtue and adherence to duty, and offered his support in the upcoming battle against the Kurus. Markandeya, a wise and ancient saint, also arrived and was honored by the Pandavas and Krishna. Yudhishthira asked Markandeya about the nature of fate and the consequences of human actions. Markandeya explained that the destiny of all creatures is determined by their actions in this life, and that they will reap the fruits of their deeds in the next life. He also described the characteristics of men who attain happiness in this life and the next, and those who do not. Markandeya encouraged Yudhishthira to remain steadfast in his virtue and assured him that he would ultimately attain the supreme region, the abode of all virtuous men. |
| 183 Markandeya regaled the Pandavas with the tale of a young prince from the Haihaya dynasty, who had inadvertently committed a grave sin while out hunting. Mistaking a Brahmana for a deer, the prince had slain the holy man. Overcome with grief and remorse, the prince and his companions sought out the counsel of their elders, hoping to find a way to atone for their actions. |
| 184 Markandeya regaled the Pandavas with the tale of a spirited debate between the revered sage Atri and the wise Gautama. The two scholars engaged in a heated discussion regarding the greatness of King Vainya, with Atri extolling the monarch's virtues and comparing him to the mighty Indra. Gautama, however, disagreed, asserting that Indra was the sole lord of all creatures. |
| 185 Markandeya continued, "Saraswati, the goddess of knowledge, was approached by Tarkshya, a wise and intelligent Muni, who sought guidance on the path to virtue. Tarkshya asked, 'Oh beautiful lady, what is the best way to live a life of virtue? How can one attain the supreme beatitude?' Saraswati replied, 'One who studies the Vedas, perceives the supreme Godhead in its true form, and lives a life of sanctity and equanimity will attain the highest regions of bliss.' |
| 186 Markandeya regaled Yudhishthira with the tale of Vaivaswata Manu, a mighty Rishi and the son of Vivaswan. Manu's severe penance in the jujube forest of Visala lasted for 10,000 years, during which he stood on one leg and held his arm aloft. A fish, actually Brahma in disguise, approached him and begged for protection from larger fish. Moved by pity, Manu raised the fish in a series of vessels, gradually increasing in size, until it outgrew the Ganga and had to be released into the sea. |
| 187 Markandeya told Yudhishthira about Vaivaswata Manu, who performed severe penance for 10,000 years. A small fish, actually Brahma in disguise, approached Manu and begged for protection from larger fish. Manu, moved by pity, saved the fish and raised it in a series of vessels, gradually increasing in size. When the fish outgrew the Ganga, Manu released it into the sea. |
| 188 Markandeya told Yudhishthira about the Deity who created the universe. This Deity, Narayana, is the Source of all things, the Eternal, and the Unchangeable. He is the Creator and Destroyer of all, and has many forms, including Vishnu, Brahma, and Siva. He is present in all sacrifices and is worshipped by those who know the Vedas. He supports the earth and has raised it from the waters in the past. He creates and destroys the universe in cycles, and his energy is the source of all creation. He is the flame, wind, sun, and fire, and his pores are the stars in the firmament. He is the ocean, the mines of gems, and the cardinal points. He is the reward of sacrifices and asceticism, and is attained by those who have subdued their wrath and have tranquil souls. He creates himself in new forms to restore tranquility when virtue and morality decrease. He assumes human form to exterminate evils and preserve rectitude. In the Kali age, he becomes dark in hue, and when the end of the Yuga comes, he destroys all creatures as Death. He is the Soul of the universe, the source of happiness, and the humbler of pride. He is omnipresent, infinite, and the Lord of the senses. Alone, he sets the wheel of Time in motion, and his prowess is great. |
| 189 Markandeya told Yudhishthira about the future of the world in the Kali age. Morality will decrease, and sin will increase. People will be deceitful and avaricious, and men will live for only 16 years. Women will choose their own husbands, and men will rob each other. The world will be filled with mleccha behavior, and the orders of society will disappear. People will no longer trust each other, and the whole world will be filled with sin. The end of the Yuga will come when men will slay each other, and the world will be filled with terror. Then, a Brahmana named Kalki will be born, and he will restore order and peace. He will be the king of kings and will destroy all things, inaugurating a new Yuga. The creation will begin anew, and men will be distributed into the four orders. The Krita age will begin again, and prosperity, abundance, health, and peace will return. |
| 190 Markandeya continued, "Kalki will exterminate thieves and robbers, and establish a new Yuga. He will give the earth to Brahmanas and reestablish virtue. People will imitate his conduct, and prosperity will return. Men will once again practice religious rites, and sacrifices will be performed. Brahmanas will be good and honest, and rulers will govern virtuously. The Vaisyas will be devoted to their duties, and Sudras will serve the three higher orders. This is the course of the Krita age. I have told you everything, O Yudhishthira. Always fix your soul on virtue, and never humiliate a Brahmana." |
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| 191 King Parikshit married a maiden named Susobhana, who was actually the daughter of the frog king Ayu. When she disappeared into a tank, Parikshit ordered the slaughter of all frogs, but was eventually reunited with her. Their son Sala pursued a deer while hunting, and his charioteer told him about Vamadeva's Vami horses, which were fleet as the mind. Sala obtained the horses but refused to return them, prompting Vamadeva to curse him. Vamadeva's disciples asked for the horses' return, but Sala's son Dala refused. Vamadeva then summoned four Rakshasas to slay Dala, who was then succeeded by his brother Vala. Vala's son Senajita was slain by an arrow shot by his father, and Vamadeva was eventually given the Vami horses by Dala's queen, who had saved the royal race. The queen asked Vamadeva to free her husband from sin and grant her the boon of ruling the kingdom, which was granted. |
| 192 Yudhishthira asked Markandeya about the meeting of Vaka and Indra. Markandeya told him that after the conflict between the gods and Asuras, Indra became the ruler of the three worlds and was filled with joy. He surveyed his happy subjects and cast his eyes on various auspicious places. He then descended to the earth and proceeded to a delightful asylum where he met Vaka. Vaka worshipped Indra and Indra asked him about the sorrows of immortals. Vaka replied that the evils of immortality include separation from loved ones, companionship with the wicked, and dependence on others. He also mentioned the calamities suffered by various beings, including the gods. Indra then asked about the joys of immortals, and Vaka replied that happiness lies in living a simple life, cooking one's own food, and eating with guests and servants. He also emphasized the importance of treating guests and servants with respect and honoring Brahmanas with food and gifts. Indra was pleased with Vaka's words and returned to heaven. |
| 193 Markandeya began to tell the Pandavas about the greatness of royal Kshatriyas, who were known for their bravery, wisdom, and generosity. He recounted a story about two kings, Suhotra of the Kuru race and Sivi, son of Usinara, who met on the road. Both kings were proud and refused to give way to each other, considering themselves equal in qualities and achievements. |
| 194 Markandeya continued, "Listen now to another story. One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, 'O king, I beg of thee wealth for my preceptor according to my covenant.' And the king said, 'O Holy One, tell me what thy covenant is.' And thereupon the Brahmana said, 'O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.' And the king replied saying, 'Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!' And the Brahmana then obtained from the king a thousand kine and went away." |
| 195 Markandeya continued to regale the Pandavas with stories of the good fortune of royal Kshatriyas. He told them of two kings, Vrishadarbha and Seduka, who were renowned for their knowledge of morals and warfare. Seduka was aware that Vrishadarbha had taken a vow to only give gold and silver to Brahmanas, and he respected this vow. |
| 196 Markandeya told the Pandavas about King Sivi, who was renowned for his goodness and virtue. The gods Agni and Indra decided to test the king's character, so they descended to the earth in disguise. Agni took the form of a pigeon, flying away from Indra, who pursued him as a hawk. The pigeon sought refuge in the king's lap, begging for protection. |
| 197 Markandeya told the Pandavas about King Ashtaka's grand horse sacrifice, where four kings, including Sivi, gathered to witness the spectacle. As they rode together in a chariot, the celestial Rishi Narada appeared and joined them. One of the kings, curious about their fate, asked Narada who among them would fall from heaven first. Narada replied that Ashtaka would be the first to fall, due to his pride in giving away kine. He had carried Narada on his chariot and shown him thousands of cows, boasting about his generosity. |
| 198 Markandeya told the Pandavas about a royal sage, Indradyumna, who fell from heaven and asked if Markandeya knew him. Markandeya replied that as a wandering Rishi, he didn't have knowledge of Indradyumna's pursuits. Indradyumna then asked if there was anyone older than Markandeya, who replied that an owl named Pravarakarna was older. They went to see the owl, who didn't know Indradyumna but directed them to a crane named Nadijangha, who was even older. The crane didn't know Indradyumna either but sent them to a tortoise named Akupara, who was older still. Akupara recognized Indradyumna and told how he had performed many sacrifices and given away cows, which had created the lake where they stood. A celestial voice then called Indradyumna to heaven, praising his virtues. Indradyumna returned the old sages to their homes and ascended to heaven. Markandeya concluded that virtue is essential to gain heaven, and the Pandavas praised him for helping Indradyumna regain his place in heaven. |
| 199 Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven and returned to the celestial realm through his virtuous deeds. Indradyumna had performed many sacrifices and given away cows to Brahmanas, creating a lake with their footsteps. When he fell from heaven, he sought Markandeya's help to regain his place. Markandeya, an owl, a crane, and a tortoise joined Indradyumna on his journey, with each animal directing them to the next older being. |
| 200 Yudhishthira asked Markandeya about King Kuvalaswa, who changed his name to Dhundhumara. Markandeya began the story, saying that Kuvalaswa was a great king of the Ikshvaku race who underwent a name change due to his association with the Rishi Utanka. Utanka had performed severe penances to gratify Vishnu, who eventually appeared before him. Utanka praised Vishnu with hymns, and Vishnu was pleased, offering him a boon. Utanka asked for his heart to always rest on virtue, truth, and self-content, and for his devotion to always turn to Vishnu. Vishnu granted this and also gave Utanka a yoga power to achieve a great feat for the dwellers of Heaven and the triple world. |
| 201 Markandeya told Yudhishthira about the lineage of King Kuvalaswa, who was a descendant of Ikshvaku and ruled Ayodhya with great wisdom and courage. Kuvalaswa had 21,000 sons, and was known for his exceptional bravery and virtue. He excelled his father, Vrihadaswa, in every quality, and was installed as the king by his father before he retired to the forest. |
| 202 Markandeya told Yudhishthira about the Daitya Dhundhu, who was the son of Madhu and Kaitabha. These two Danavas were slain by Vishnu, who had been asleep on the hood of the snake Sesha. When Madhu and Kaitabha threatened Brahma, Vishnu awoke and offered them a boon. They asked him to ask for a boon in return, and Vishnu requested that they allow themselves to be slain by him for the good
of the world. They agreed, on the condition that they be slain in an uncovered space and that they become his sons. Vishnu searched but could not find an uncovered space, so he used his discus to cut off their heads on his own thighs. |
| 203 Markandeya told Yudhishthira about Dhundhu, the son of Madhu and Kaitabha, who had obtained a boon from Brahma that he could only be slain by someone who was invincible. Dhundhu lay in a subterranean cave, breathing fiercely and performing ascetic penances to destroy the triple world. King Kuvalaswa, filled with Vishnu's energy, marched towards Dhundhu with his 21,000 sons. The gods showered flowers, and celestial drums sounded as Kuvalaswa approached. Dhundhu swallowed the weapons hurled at him and vomited fiery flames, consuming all of Kuvalaswa's sons. The king then used the Brahma weapon to slay Dhundhu, relieving the triple world of its fears. The gods blessed Kuvalaswa, granting him invincibility, wealth, and friendship with Vishnu. Kuvalaswa's three remaining sons, Dridaswa, Kapilaswa, and Chandraswa, continued the Ikshvaku line. Listening to this story brings virtue, children, long life, and good fortune. |
| 204 Yudhishthira asked Markandeya about the virtue of women, considering their devotion to their husbands and children. Markandeya replied that women's duties are difficult, and their devotion to their husbands is equivalent to worship. He emphasized that chaste wives who restrain their senses and regard their husbands as gods are highly virtuous. |
| 205 Markandeya told Yudhishthira about a Brahmana named Kausika, who was devoted to studying the Vedas. One day, while reciting the Vedas, a female crane befouled him, and in anger, he killed her. Overcome with pity, he lamented his actions. |
| 206 Markandeya continued, "The fowler then said, 'O Brahmana, virtue is a means of attaining salvation. It is the supreme path. O best of Brahmanas, I shall tell you what is considered the chief virtue. O Brahmana, that which is regarded as the chief virtue is abstention from injuring any creature, truthful speech, gift, study of the Vedas, and abstention from anger. O Brahmana, these five virtues are considered as the chief virtues. And, O Brahmana, they are regarded as the duties of a Brahmana. And, O Brahmana, he who is engaged in the study of the Vedas, and who is true to his own duties, is considered as a virtuous man. |
| 207 The fowler continued, "O Brahmana, destiny is powerful and difficult to overcome. My deeds may seem cruel, but I am trying to erase my past sins. I am a mere agent of fate, like the executioner who carries out the deeds ordained by the gods. Even animals that are slain become instruments for good, as their meat is used to feed gods, guests, and servants, and to propitiate the ancestors. King Sivi and King Rantideva attained heaven by giving away their own flesh and distributing food with meat every day. Sacred fires consume animal food, and animals are sacrificed at rituals. Whoever partakes of animal food after offering it to the gods and ancestors is not polluted. King Saudasa, under a curse, preyed upon men, showing that karma is powerful. I atone for my karma through charity, truth, and respect for Brahmanas. Even agriculture and walking can harm animal life. All creation is full of life, and we unconsciously destroy living organisms. The commandment not to harm any creature was ordained by the ignorant. No one is free from the sin of harming animal life, not even sages. Good men perpetrate wicked acts, and friends may not agree. This reversal of natural order is seen everywhere. Whoever sticks to their occupation acquires great reputation." |
| 208 The fowler explained to the Brahmana that the ways of righteousness are subtle and diverse, and that truth can sometimes be achieved through untruth. He stated that man's actions are either good or bad and they reap the fruits of their actions. The fowler believed that the soul is eternal and everlasting, and that the spirit takes birth again with its accumulated karma, either in a virtuous or sinful nativity. He emphasized the importance of virtuous actions, self-restraint, and spiritual wisdom to attain salvation and the supreme asylum of Brahma. |
| 209 The fowler elaborated on the nature of humanity, explaining that people initially seek knowledge, but soon become consumed by their passions and desires. This leads to a decline in their spiritual light and an increase in sinful behavior. He contrasted this with the man of virtue, who possesses spiritual insight and discerns evil. Such a person cultivates righteousness by respecting and learning from men of virtue. |
| 210 Markandeya continued, "The Brahmana asked the fowler to describe the properties of one of the five great elements, and the fowler obliged, explaining that the elements - earth, water, fire, air, and sky - have overlapping properties. He elaborated on the qualities of each element, noting that they exist in proper combination and are not opposed to one another. He explained that the universe is composed of these elements and that they are present in all substances, mobile and immobile. |
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| 211 Markandeya continued, "The Brahmana eagerly sought the fowler's wisdom, asking him to elaborate on the virtues of sattwa, rajas, and tamas. The fowler obliged, explaining that tamas is characterized by spiritual ignorance, manifesting as foolishness, senselessness, and a tendency to dream. He described how individuals under the influence of tamas are often idle, unenergetic, and prone to anger and haughtiness. |
| 212 The fowler elaborated on the intricate relationship between the vital force (prana) and the earthly element (matter), explaining how they combine to form the corporeal body. He delved into the specifics of the vital air (breath of life), describing how it animates the body and enables it to perform various functions. |
| 213 Markandeya continued, "The fowler took the Brahmana to his parents, who were overjoyed to see their son's devotion and praised him for his exceptional piety and self-control. They expressed their heartfelt satisfaction with his diligent care and attention, and the fowler proudly introduced the Brahmana to them. They exchanged warm pleasantries, and the fowler elaborated on how he revered his parents as his supreme idols, worshiping them with the same devotion one would offer to gods. He dedicated his life, resources, and energies to their service, considering it his highest duty to please them, even if it meant sacrificing his own interests and desires. He firmly believed that serving them was equivalent to perpetually keeping up the sacred fire, a virtue that would bring him eternal prosperity and happiness. He considered it the eternal and invariable duty of all householders to prioritize their parents' well-being and happiness above all else." |
| 214 The fowler revealed to the Brahmana that he was once a Brahmana himself, well-versed in the Vedas and accomplished in the Vedangas. However, he was degraded to his current state as a punishment for harming a rishi with his arrow while hunting. The rishi, wounded and angered, cursed him to be born as a cruel fowler in the Sudra class, a fate that the fowler accepted with remorse. |
| 215 The fowler and the Brahmana continued their conversation, discussing the nature of happiness and misery, and the importance of spiritual wisdom. The fowler shared his understanding that all creatures are subject to both happiness and misery, and that one should not grieve over things that are beyond their control. He emphasized the importance of contentment and indifference to worldly affairs, and the need to focus on spiritual growth and self-improvement. |
| 216 Markandeya told Yudhishthira the story of how the fire-god, Agni, hid in water and how Angiras became the temporary fire-god. Angiras performed a penance that surpassed Agni's splendor, causing Agni to feel threatened and depressed. Angiras encouraged Agni to reclaim his rightful place as the fire-god, and Agni agreed on the condition that Angiras become his first child. Thus, Vrihaspati was born, and the gods accepted Angiras' explanation. |
| 217 Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras's second daughter was called Raga. She was so named because she was the object of all creature's love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra's daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.' |
| 218 Markandeya continued, "Vrihaspati's sons, all embodiments of fire, were Sanju, Bharadwaja, Bharata, and others, each with remarkable characteristics. Sanju's son, the blazing fire, had three daughters and a son, Bharata, who was honored with oblations at sacrifices. Bharadwaja's wife, Vira, bore him a son, Vira, who was worshipped like Soma. Siddhi, son of Bharadwaja and Sarayu, enveloped the sun with his splendor, while Nischyavana, another son, praised the earth. Satya, a sinless fire, was the son of Vrihaspati, followed by Swana, who generated diseases; Viswajit, who was victorious over the universe; Viswabhuk, who digested food; Vadava, the terrible water-drinking sea fire; and Swishtakrit, who made oblations excellent. The daughter, Manyauti, also known as Swaha, had three sons: Kama-fire, the embodiment of desire; Amogha, the invincible fire, destroyer of enemies; and Uktha, the means of salvation, praised by three Ukthas. These fires, each with unique qualities, were worshipped in various sacrifices and were associated with different aspects of the universe, demonstrating the diverse manifestations of fire in the world." |
| 219 Markandeya continued, "Uktha's severe penance lasting many years aimed to create a pious son equal to Brahma. With the aid of five sacred fires and prominent sages, a bright energy arose, embodying the animating principle and displaying five colors. This celestial being, appertaining to five men, generated five tribes. After 10,000 years of penance, Uktha created the fire for the Pitris, followed by Vrihat and Rathantara (day and night), Siva, Indra, wind, fire, mind, senses, and other creatures. He also produced 25 beings, including Pranidhi, Bhanu, Saurabha, Anudatta, and 15 gods who obstruct sacrifices, divided into three classes. These gods, located in the world, disrupt heavenly sacrifices, but can be appeased by hymns. Vrihaduktha, another son of Tapa, is worshipped through Agnihotra sacrifices, and Rathantara's oblation is offered to Mitravinda. Tapa was overjoyed with his sons." |
| 220 Markandeya continued, "Tapa's son, Puranda, inherited his ascetic wealth, and another son, Ushma, was born, manifesting as vapor in all matter. A third son, Manu, officiated as Prajapati, creating the five Urjaskara fires, all bright as gold, which share the Soma drink in sacrifices. Bhanu, another son of Tapa, married Supraja and Brihadbhanu, and had six sons: Valada, the strength-giver; Manjuman, the terrible; Vishnu, the all-pervading; Agrayana, the first oblation; Agraha, the source of daily oblations; and Stuva, the sixth son. Nisa, Manu's wife, gave birth to a daughter, two Agnishomas, and five fire-gods, including Vaiswanara, the presiding deity of the clouds; Viswapati, the lord of all worlds; Swistakrit, the accomplisher of merit; Sannihita, the animator of bodies; Kapila, the propounder of Sankhya Yoga; Agrani, the receiver of offerings; Suchi, the rectifier of defects; Viti, the purifier; Devagni, the sacred fire; Dasyuman, the purifier of women; Suraman, the rectifier of death; and Agniman, the purifier of the sacred fire. Each of these fires has specific roles and rectification rites in the Agnihotra ceremony, ensuring the continuation of the sacred traditions." |
| 221 Markandeya continued, "Swaha's wife Mudita gave birth to Advanta, a highly sacred fire considered the ruler and
inner soul of all creatures. This fire, also known as Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. Swaha's son Adbhuta, the prince of the sky and lord of everything great, consumes the dead bodies of all creatures. His son Bharata, the first Kratu, is worshipped as Niyata at the performance of the Agnishtoma sacrifice. Adbhuta, afraid of contamination, hid in the sea, and Atharvan carried the oblations. The fire created various metals and materials, such as wood, stone, iron, and others, and was later revived by Bhrigu and Angiras. Atharvan found and revived the fire, which now carries oblations. The fire produced various rivers, considered mothers of fires, including the Indus, Ganges, and others. He had a wife Priya, with son Vibhu, and the fires, born from Atri's mind, are extensions of Brahma's spirit, destroying darkness. All fires are one and the same, like the Jyotishtoma sacrifice, and carry oblations to the gods when duly worshipped with various hymns. Thus, the adorable being, the first-born fire, must be considered as one, and is the destroyer of darkness." |
| 222 Markandeya continued, "Indra, seeking a leader to defeat the Asuras, heard a woman's cries for help. He found her held by Kesin, a powerful Asura. Indra challenged Kesin, who hurled a mace and a huge rock at him. Indra destroyed them with his thunderbolt, wounding Kesin, who fled in disgrace. Indra then asked the woman, 'Who are you, and whose wife are you, and what brings you here?' She replied, 'I am the daughter of the revered Brahmarshi, Kavama, and was practicing asceticism to gain a husband worthy of my devotion.' The Asura saw me and wanted to marry me against my will, but I refused.' Indra said, 'Choose a husband from the celestial army, and I shall grant you his hand.' She chose six husbands, but was not satisfied, seeking a greater warrior. Indra then suggested the Adbhuta fire as her husband, and she agreed. The fire begot a son, Kartikeya, a brilliant and courageous warrior. He was nurtured by the Krittikas, and became a great leader of the celestial army, defeating the Asuras and bringing peace to the gods. Kartikeya's glory and valor were renowned throughout the heavens, and his legend lived on forever." |
| 223 Indra, accompanied by Devasena, sought the assistance of Brahma, the creator of the universe, to find a suitable husband for her, one who would possess unparalleled might, valor, and courage, and be able to conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the evil-minded Daityas. Brahma, agreeing to their request, joined them on a journey to the sacrificial grounds of the celestial Rishis, where the Adbhuta fire, a powerful and majestic entity, was ceremoniously invited. The fire, overcome with desire for the Rishis' wives, who were renowned for their beauty and virtue, transformed into a household fire to be in their proximity, hoping to catch a glimpse of them. However, his love remained unrequited, and in despair, he retreated to a forest, intent on self-destruction, unable to bear the pangs of love. Meanwhile, Swaha, the daughter of Daksha, who had been searching for a vulnerability in the fire god's demeanor, discovered his secret longing for the Rishis' wives and devised a plan to disguise herself as them, hoping to satiate both her own desires and those of the lovelorn fire god, and unite with him in a union of love and passion." |
| 224 The beautiful Swaha, disguised as Siva, wooed Agni, who was smitten with love, and they united in a union that would change the course of destiny. They married, and Swaha held the semen in her hands, a symbol of their love and passion. To avoid scandal and protect the reputation of the Rishis' wives, she transformed into a bird and flew to the White Mountain, a place of great beauty and power. There, she threw the semen into a golden lake, a gesture that would lead to the birth of a legendary hero. |
| 225 Markandeya continued, "When Skanda was born, fearful phenomena occurred. The nature of males and females, heat and cold, and other opposites was reversed. The planets and firmaments radiated light, and the earth rumbled. Rishis sought to restore tranquility, and some attributed the chaos to Agni's union with the Rishis' wives. Others blamed a bird, unaware that Swaha was the true author. She revealed her motherhood to Skanda, but the Rishis divorced their wives, except Arundhati. Viswamitra, who had followed Agni, knew the truth and performed ceremonies for Skanda, proclaiming his virtues. The celestials, fearing Skanda's prowess, asked Sakra to kill him, but he refused, citing Skanda's invincibility. The gods then sent the Mothers to kill Skanda, but they were dispirited by his might and sought his protection, adopting him as their son. Agni honored his son, and the Mothers, including the irascible daughter of the Sea, nursed and guarded Skanda. Agni transformed into a trader with a goat's mouth, bringing toys to his child. |
| 226 Markandeya continued, "The planets, Rishis, Mothers, Agni, and numerous celestial courtiers attended Skanda, the mighty son of Agni. Indra, seeking victory but doubtful of success, mounted his elephant Airavata and advanced with the gods, armed with his trusty thunderbolt. Skanda, determined to defend himself, marched forward to meet Indra, and let out a fearful war-cry that stunned the celestial army. The gods were paralyzed with fear, unable to move or fight. |
| 227 Markandeya continued, "When Skanda was struck by the thunderbolt, male and female children were born, including the terrific creatures that spirit away little children. These children adopted Visakha as their father. Bhadrasakha, with a goat-like face, was surrounded by his sons and daughters, whom he guarded carefully. Skanda is thus considered the father of Kumaras (little children). Those desiring sons worship Rudra and Uma, and are blessed with sons. The Fire-god's daughters, Tapa, went to Skanda, who granted their wish to become respected mothers of the world. He repeated, 'Ye shall be divided into Siva and Asiva.' The mothers established Skanda's sonship and departed, leaving behind their powerful son Sisu, born with Skanda's blessing. Sisu is known as the eighth or ninth hero, depending on whether the goat-faced Bhadrasakha is included. The sixth face of Skanda, like a goat, is situated in the middle and is regarded by the mother. This face created the divine energy and is considered the best of all his heads." |
| 228 Markandeya continued, "Skanda, adorned with gold and dressed in red, granted boons and was brave, youthful, and handsome. The goddess of fortune, looking like a lotus, rendered her allegiance to him. Brahmanas worshipped him, and the Maharshis said, 'O thou born of the golden egg, mayst thou be prosperous and become an instrument of good to the universe!' Skanda replied, 'I shall remain thy humble servant, I covet not thy sovereignty.' Sakra said, 'Thy prowess is unrivalled, O hero, do thou vanquish the enemies of the gods.' Skanda took the leadership of the celestial forces for the destruction of the Danavas, and was anointed by Indra and the gods. The golden umbrella held over his head looked like a halo of blazing fire. Rudra, the Fire-god, honored him, and Skanda was known as the son of Rudra. He was clad in red cloths, and his ensign was a red cock. The presiding deity of victory advanced before him, and he was surrounded by Apsaras, Pisachas, and gods. He married Devasena, and the gods of prosperity served him diligently. Skanda attained celebrity on the fifth lunar day, and the sixth day was considered auspicious." |
| 229 Markandeya continued, "The six ladies, wives of the seven Rishis, were cast out by their husbands and adopted Skanda as their son. Skanda granted them his protection and promised to repay the obligation he owed to them. Sakra asked Skanda to consult Brahma to fill the room of the fallen star, Rohini. Krittika was assigned
a place in the heavens, presided over by Agni. Vinata asked Skanda to live with her always. The mothers, Brahmi, Maheswari, etc., desired to be Skanda's mothers and asked him to grant them offspring. Skanda replied that he could give them other offspring, but not those already given away. The mothers desired to eat up the progeny of the other mothers and their guardians. Skanda granted them progeny and a fierce spirit. A fiery being came out of Skanda's body to devour the progeny of mortal beings. This being was called Skandapasmara, a spirit of evil. Other evil spirits, like Putana Rakshasi, Sita Putana, and Raivata, afflict children. These spirits are propitiated with offerings and worship of Skanda. When honored, they bestow valour and long life. |
| 230 Skanda's mothers, wives of the seven Rishis, adopted him as their son. They had been disowned without cause and requested Skanda's protection. Skanda granted them his protection and promised to repay his obligation. Evil spirits like Putana Rakshasi, Sita Putana, and Raivata afflict children. Skanda created a fiery being, Skandapasmara, to devour mortal progeny. These spirits are propitiated with offerings and worship of Skanda, bestowing valour and long life. Skanda's worship protects against diseases and afflictions caused by evil spirits. He is the son of Rudra, leader of celestial forces, and destroyer of enemies of the gods. His worship is essential for children's well-being and protection against evil spirits. Skanda's mothers, including Kadru, Arya, and Lohitayani, are also worshipped for their benevolent influence. |
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| 231 Draupadi and Satyabhama met in a hermitage and engaged in a delightful conversation. Satyabhama, curious about Draupadi's influence over her husbands, asked how she managed to rule over the strong and handsome sons of Pandu. Draupadi replied that her power came not from incantations or drugs, but from her devotion, service, and selfless love for her husbands. |
| 232 This passage is from the Hindu epic, the Mahabharata, and features advice from Draupadi to Satyabhama on how to win and keep the heart of her husband, Krishna. The key points are: |
| 233 Vaisampayana said, "Krishna, also known as Janardana, bid farewell to the Pandavas and Brahmanas, including Markandeya, and called for Satyabhama. She embraced Draupadi and spoke words of encouragement, predicting that she would soon regain the earth and see her enemies punished. Satyabhama reassured Draupadi that her brave sons, fathered by the Pandavas, were well and skilled in weapons, and were being cared for by Subhadra, Kesava, and others in Dwaravati. She mentioned that Prativindhya, Sutasoma, Srutakarman, Satanika, and Srutasena were all thriving and delighting in their life at Dwaravati, just like Abhimanyu. Satyabhama also assured Draupadi that her own mother-in-law and the Andhakas and Vrishnis, including Rama, held the children in high affection, equal to their love for Pradyumna. She comforted Draupadi, saying that her sons would soon reunite with her and that she would behold the earth ruled by Yudhishthira after the Kurus' defeat. With these kind words, Satyabhama joined Krishna in his chariot, and they departed for their city, leaving the Pandavas to return to their own path, comforted by her promises." |
| 234 Janamejaya asked Vaisampayana about the Pandavas' life in the forest, and Vaisampayana replied that they roamed the woods, receiving visits from venerable ascetics who came to pay their respects. One such Brahmana, well-known for his eloquence, visited the Pandavas and later went to the court of Dhritarashtra, where he spoke of their hardships and the sufferings of Krishna, who was once surrounded by heroes but was now helpless and overwhelmed with grief. |
| 235 Sakuni, aided by Karna, spoke to Duryodhana, "Now that you've exiled the Pandavas, rule the earth without rivals! You've acquired the prosperity that once belonged to Yudhishthira, which we once saw with heavy hearts at Indraprastha. All kings now pay tribute to you, and the earth with all its wealth, mountains, forests, towns, cities, and mines is yours. You shine like the Sun among the gods, surrounded by the Kurus, like Yama by the Rudra or Vasava by the Maruts. Let us go and see the Pandavas, who are now in poverty and adversity, living in the wilderness with a multitude of Brahmanas. Behold them in their humble home, divested of sovereignty and prosperity, and let them behold your glory, like Yayati in his prosperity. The happiness of seeing your foes in grief is greater than any other happiness. Let your wife, dressed in costly robes and ornaments, look at Krishna in barks and deer-skins, and enhance her grief. Let the daughter of Drupada reproach herself, divested of wealth and prosperity, and feel sorrow upon beholding your wife decked in ornaments. You will derive greater happiness from beholding your foes in adversity than from acquiring wealth or kingdom." Having spoken, Karna and Sakuni remained silent, leaving Duryodhana to ponder their words. |
| 236 Duryodhana was pleased with Karna's words but soon became melancholy, saying, "I won't obtain permission to visit the Pandavas. King Dhritarashtra grieves for them and thinks they've become more powerful due to their ascetic austerities. If he understands our motives, he won't grant permission." Karna replied, "Contrive a plan with Sakuni and Dussasana to visit the woods under the pretext of supervising our cattle stations. Kings should frequently visit their cattle stations, so your father will grant permission." Sakuni agreed, and they laughed together, giving each other their hands. They went to see the chief of Kurus, Dhritarashtra, to put their plan into action. |
| 237 Dhritarashtra's son Duryodhana, with Karna and Sakuni, approached the king and asked permission to visit their cattle stations in the woods. A cowherd named Samanga, instructed by them, spoke to the king about the cattle. Dhritarashtra was hesitant, knowing the Pandavas were in the area, but Sakuni assured him that Yudhishthira and his brothers were virtuous and would not cause trouble. The king granted permission, but not willingly. Duryodhana, accompanied by Karna, Dussasana, Suvala's son, and thousands of others, set out for the lake Dwaitavana. The procession included thousands of cars, elephants, horses, foot-soldiers, shops, pavilions, and traders. The uproar was like a deep tumult, resembling the winds in the rainy season. They arrived at the lake and set up camp four miles away. |
| 238 King Duryodhana arrived at the cattle stations and supervised the tale and marking of calves. He then began to sport and wander cheerfully, surrounded by cowherds, citizens, and soldiers. The herdsmen and virgins ministered to his pleasures, and he distributed wealth and food among those who sought to please him. He also hunted animals in the forest and eventually reached the sacred lake of Dwaitavana, where he commanded his men to construct pleasure-houses. However, they were forbidden to enter by the king of the Gandharvas, who had come to the lake for merriment with his followers, including Apsaras and the sons of celestials. The Gandharvas refused to stand aside, and when Duryodhana's warriors asked them to, they replied harshly, telling them to return to the king or go to the abode of Yama. |
| 239 Duryodhana's soldiers returned to him, repeating the Gandharvas' words. Enraged, Duryodhana ordered his soldiers to punish the Gandharvas, even if they were accompanied by celestials. The Kuru soldiers, led by Duryodhana, advanced towards the forest, but were forbidden by the Gandharvas. Ignoring the warning, they entered the forest, and the Gandharvas attacked them. Chitrasena, the king of the Gandharvas, commanded his followers to punish the Kurus. The Gandharvas rushed towards the Kuru soldiers, who fled in all directions, except for Karna, who single-handedly fought off the Gandharvas with a shower of arrows. Although greatly outnumbered, Karna held his ground, but the Gandharvas eventually broke his car and he had to flee on Vikarna's car. |
| 240 After Karna was routed, the Kuru army fled, except for Duryodhana, who refused to back down. He fought valiantly, but was eventually seized by Chitrasena and taken prisoner, along with Dussasana and other brothers. The Gandharvas also captured the ladies of the royal household and all the vehicles, shops, and draught animals. The soldiers who had fled approached the Pandavas, begging them to rescue Duryodhana. Bhima responded with sarcasm, saying that the Gandharvas had done what they should have done themselves, and that Duryodhana's downfall was a result of his own evil counsels. Yudhishthira intervened, telling Bhima that it was not the time for cruel words. |
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| 241 Yudhishthira urged his brothers to rescue Duryodhana, who had been taken captive by the Gandharvas. He argued that despite their differences, they couldn't let a stranger insult their family honor. He asked Arjuna, Bhima, and the twins to arm themselves and liberate Duryodhana, using the cars and weapons of Dhritarashtra's sons. He emphasized that even an ordinary Kshatriya would protect someone who sought refuge, and that liberating a foe from distress was a great joy. He asked Bhima to try to rescue Duryodhana through conciliation, but if that failed, to use force. Arjuna pledged to liberate the Kauravas, vowing that if the Gandharvas didn't set them free peacefully, the earth would drink the king of the Gandharvas' blood. Hearing this, the Kauravas regained their composure. |
| 242 The Pandavas, led by Bhima, prepared for battle, donning impenetrable armor and celestial weapons. They rode chariots drawn by fleet horses, looking like blazing fires. The Kuru army cheered as they approached. The Gandharvas, flushed with success, turned back to face the Pandavas. The dwellers of Gandhamadana stood arrayed in battle order. The encounter began as a skirmish, but Arjuna soon addressed the Gandharvas, asking them to release Duryodhana. The Gandharvas laughed, saying they only obeyed one person's commands. Arjuna replied, "Leave these sons of Dhritarashtra and liberate these ladies at King Yudhishthira's command. If not, I will rescue Suyodhana by my prowess." The Gandharvas attacked, and the Pandavas replied with a shower of arrows. The battle between the Gandharvas and the Pandavas was fierce and intense. |
| 243 The Gandharvas, decked in golden garlands, attacked the Pandavas from all sides. Despite being outnumbered, the Pandavas fought valiantly, with Arjuna using his Agneya weapon to kill thousands of Gandharvas. Bhima and the twins also slew hundreds of Gandharvas. As the battle raged on, the Gandharvas rose into the skies, taking the sons of Dhritarashtra with them. Arjuna surrounded them with a net of arrows and began to mangle their limbs with crescent-shaped arrows. The Gandharvas retaliated with a shower of shafts, but Arjuna checked them with his own weapons. Chitrasena, the king of the Gandharvas, attacked Arjuna with a mace, but Arjuna cut it into seven pieces with his arrows. Chitrasena then concealed himself and continued to fight, but Arjuna checked his weapons with his own celestial weapons. Eventually, Chitrasena revealed himself, and Arjuna withdrew his weapons, ending the battle. The Pandavas and Chitrasena then sat on their cars, inquiring about each other's welfare. |
| 244 Arjuna asked Chitrasena why he was punishing the Kauravas. Chitrasena replied that he was following the lord of the celestials' orders to bring Duryodhana to him in chains. He also said that Duryodhana had come to the forest to mock the Pandavas. Arjuna asked Chitrasena to set Duryodhana free, but Chitrasena refused, saying that Duryodhana was sinful and deserved not to be freed. They then went to Yudhishthira, who liberated the Kauravas and thanked the Gandharvas for not killing them. The Gandharvas were pleased and left with the Apsaras. The lord of the celestials revived the slain Gandharvas and the Pandavas were praised by the Kurus. Yudhishthira advised Duryodhana to never do such a rash act again and to be pleased with his brothers. Duryodhana, overwhelmed with shame, returned to his capital. Yudhishthira, surrounded by Brahmanas, lived happily in the woods of Dwaita. |
| 245 Janamejaya asked Vaisampayana to describe Duryodhana's return to Hastinapura after his defeat and liberation by the Pandavas. Vaisampayana said that Duryodhana, filled with shame and grief, proceeded slowly towards his city, his heart rent with thoughts of his defeat. He encamped on a delightful ground, surrounded by his forces. Karna approached him, expressing relief that he was alive and had vanquished the Gandharvas. Karna admitted that he had fled in fear, but was amazed that Duryodhana and his brothers had emerged victorious. Duryodhana, choked with tears, replied to Karna, his voice filled with emotion. |
| 246 This is a passage from the Mahabharata, an ancient Indian epic. It appears to be a monologue by Duryodhana, a king, explaining a past event to someone (likely Radheya, also known as Karna). Here's a brief summary: |
| 247 This passage is a continuation of the Mahabharata, where Duryodhana is lamenting his defeat and capture by the Gandharvas, and his subsequent release by the Pandavas. He is filled with shame and sorrow, and feels that he can no longer return to his city or face his friends and family. He appoints his brother Dussasana as king in his place and resolves to starve himself to death. |
| 248 "Karna continued, 'O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king's realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king's realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings.' |
| 249 "Sakuni tries to comfort Duryodhana, who is resolved to starve himself to death. Sakuni reminds Duryodhana of his past prosperity and advises him to be grateful to the Pandavas for liberating him. He suggests that Duryodhana should return the Pandavas' kingdom and establish a brotherly relationship with them. However, Duryodhana is unmoved and determined to continue his fast. His friends and family try to persuade him to change his mind, but he refuses. |
| 250 The Danavas try to persuade Duryodhana not to give up and end his life. They remind him of his celestial origin and the fact that he is surrounded by heroes and illustrious men. They tell him that suicide is a sinful act that will lead to hell and calumnious speech. They also remind him that he has the support of many brave Kshatriyas and Asuras who will help him defeat his enemies. |
| 251 "Janamejaya said, "When the high-souled sons of Pritha were living in the forest, what did those foremost
of men and mighty archers--the sons of Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do? |
| 252 "Vaisampayana continued, "Then, O bull among the Bharatas, that mighty bowman, Karna, surrounded by a large army, besieged the beautiful city of Drupada. And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute. And, O foremost of kings, having subdued him, (Karna) brought under subjection those princes that were under him (Drupada) and made them pay tribute. |
| 253 "Vaisampayana continued, "O king, O lord of men, that slayer of hostile heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava Duryodhana, do thou lay unto thy heart the words that I shall tell thee; and, O represser of foes, after having heard my words, it behoveth thee to act accordingly every way. Now, O best of monarchs, O hero, hath the earth been rid of foes. Do thou rule her even like the mighty-minded Sakra himself, having his foes destroyed.' |
| 254 "Vaisampayana continued, "Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra's son, "All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata. And the exceedingly precious golden plough hath been constructed.' Hearing this, O monarch, that best of kings, Dhritarashtra's son commanded that prime among sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance. And Dhritarashtra, and the illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated Gandhari experienced great delight. And, O foremost of kings, Duryodhana despatched swift messengers to invite the princes and the Brahmanas. And mounting fleet vehicles they went to the (respective) directions assigned to them. Then to a certain messenger on the point of setting out, Dussasana said, 'Go thou speedily to the woods of Dwaita; and in that forest duly invite the Brahmanas and those wicked persons, the Pandavas.' Thereupon, he repaired thither, and bowing down to all the Pandavas, said, 'Having acquired immense wealth by his native prowess, that best of kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a sacrifice. Thither are going from various directions the kings and the Brahmanas. O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra's son, invites you.' |
| 255 "Vaisampayana said, "While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess. And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, 'By good luck it is, O king, that thy sacrifice hath been completed without obstruction.' And some, more reckless of speech, that were present there, said unto that lord of the earth, 'Surely this thy sacrifice cannot be compared with Yudhishthira's: nor doth this come up to a sixteenth part of that (sacrifice).' Thus spake unto that king some that were reckless of consequences. His friends, however, said, 'This sacrifice of thine hath surpassed all others. Yayati and Nahusha, and Mandhata and Bharata, having been sanctified by celebrating such a sacrifice, have all gone to heaven.' Hearing such agreeable words from his friends, that monarch, O bull of the Bharata's race, well-pleased, entered the city and finally his own abode. |
| 256 "Janamejaya said, 'After having delivered Duryodhana, what did the mighty sons of Pandu do in that forest? It behoveth thee to tell me this.' Vaisampayana said, "Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams. To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, 'Tell me what ye wish to say. Who are ye? And what do ye desire?' Thus accosted by Kunti's son--the illustrious Pandava, those deer, the remnant of those that had been slaughtered, replied unto him, saying, 'We are, O Bharata, those deer that are still alive after them that had been slaughtered. We shall be exterminated totally. Therefore, do thou change thy residence. |
| 257 "Vaisampayana continued, "Dwelling in the woods, O bull of the Bharata race, the high-souled Pandavas spent one and ten years in a miserable plight. And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots. And that royal sage, the mighty-armed Yudhishthira, reflecting that the extremity of misery that had befallen his brothers, was owing to his own fault, and remembering those sufferings that had arisen from his act of gambling, could not sleep peacefully. |
| 258 "Yudhishthira said, "Why did that high-souled one give away a drona of corn? And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit with whose practices the possessor himself of the six attributes, witnessing everything, was well pleased." |
| 259 "The messenger of the gods said, 'O great sage, thou art of simple understanding; since, having secured that celestial bliss which bringeth great honour, thou art still deliberating like an unwise person. O Muni, that region which is known as heaven, existeth there above us. Those regions tower high, and are furnished with excellent paths, and are, O sage, always ranged by celestial cars. Atheists, and untruthful persons, those that have not practised ascetic austerities and those that have not performed great sacrifices, cannot repair thither. Only men of virtuous souls, and those of subdued spirits, and those that have their faculties in subjection, and those that have controlled their senses, and those that are free from malice, and persons intent on the practice of charity; and heroes, and men bearing marks of battle, after having, with subdued senses and faculties, performed the most meritorious rites, attain those regions, O Brahmana, capable of being obtained only by virtuous acts, and inhabited by pious men. There, O Mudgala, are established separately myriads of beautiful, shining, and resplendent worlds bestowing every object of desire, owned by those celestial beings, the gods, the Sadhyas, and the Vaiswas, the great sages, Yamas, and the Dharmas, and the Gandharvas and the Apsaras. And there is that monarch of mountains the golden Meru extending over a space of thirty-three thousand Yojanas. And there, O Mudgala, are the sacred gardens of the celestials, with Nandana at their head, where sport the persons of meritorious acts. And neither hunger, nor thirst, nor lassitude, nor fear, nor anything that is disgusting or inauspicious is there. And all the odours of that place are delightful, and all the breezes delicious to the touch. And all the sounds there are captivating, O sage, to the ear and the heart.' |
| 260 "Janamejaya said, "While the high-souled Pandavas were living in those woods, delighted with the pleasant conversation they held with the Munis, and engaged in distributing the food they obtained from the sun, with various kinds of venison to Brahmanas and others that came to them for edibles till the hour of Krishna's meal, how, O great Muni, did Duryodhana and the other wicked and sinful sons of Dhritarashtra, guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask thee this. Do thou, worship
ful Sir, enlighten me." Vaisampayana said, "When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm. And while those evil-minded persons were employed in concerting various wicked designs, the virtuous and celebrated ascetic Durvasa, following the bent of his own will, arrived at the city of the Kurus with ten thousand disciples. And seeing the irascible ascetic arrived, Duryodhana and his brothers welcomed him with great humility, self-abasement and gentleness. And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception." |
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| 261 Vaisampayana said, "One day, having previously ascertained that the Pandavas were all seated at their ease and that Krishna was reposing herself after her meal, the sage Durvasa, surrounded by ten thousand disciples repaired to that forest. The illustrious and upright king Yudhishthira, seeing that guest arrived, advanced with his mothers to receive him. And joining the palms of his hands and pointing to a proper and excellent seat, he accorded the Rishis a fit and respectful welcome. And the king said unto him, 'Return quick, O adorable sir, after performing thy diurnal ablutions and observances.' And that sinless Muni, not knowing how the king would be able to provide a feast for him and his disciples, proceeded with the latter to perform his ablutions. And that host of the Muni, of subdued passions, went into the stream for performing their ablutions. Meanwhile, O king, the excellent princess Draupadi, devoted to her husbands, was in great anxiety about the food (to be provided for the Munis). And when after much anxious thought she came to the conclusion that means there were none for providing a feast, she inwardly prayed to Krishna, the slayer of Kansa. |
| 262 Vaisampayana said, "These great warriors of the race of Bharata sojourned like immortals in the great forest of Kamyaka, employed in hunting and pleased with the sight of numerous wild tracts of country and wide reaches of woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra and the terror of his enemies, dwelt there for some time. And one day those valiant men, the conquerors of their foes, went about in all directions in search of game for feeding the Brahmanas in their company, leaving Draupadi alone at the hermitage, with the permission of the great ascetic Trinavindu, resplendent with ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was, with a view to matrimony, proceeding to the kingdom of Salwa, dressed in his best royal apparel and accompanied by numerous princes. And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi, the beloved and celebrated wife of the Pandavas, standing at the threshold of the hermitage. |
| 263 Kotika said, "Excellent lady, who art thou that standest alone, leaning on a branch of the Kadamva tree at this hermitage and looking grand like a flame of fire blazing at night time, and fanned by the wind? Exquisitely beautiful as thou art, how is it that thou feelest not any fear in these forests? Methinks thou art a goddess, or a Yakshi, or a Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of Soma, or of Kuvera, who, having assumed a human form, wanderest in these forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri, or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are, nor do we know who protects thee here! Respectfully do we ask thee, good lady, who is thy powerful father, and, O, do tell us truly the names of thy husband, thy relatives, and thy race, and tell us also what thou dost here. As for us, I am king Suratha's son whom people know by the name of Kotika, and that man with eyes large as the petals of the lotus, sitting on a chariot of gold, like the sacrificial fire on the altar, is the warrior known by the name of Kshemankara, king of Trigarta. And behind him is the famous son of the king of Pulinda, who is even now gazing on thee." |
| 264 Vaisampayana continued, "The princess Draupadi, thus questioned by that ornament of Sivi's race, moved her eyes gently, and letting go her hold of the Kadamva blanch and arranging her silken apparel she said, I am aware, O prince, that it is not proper for a person like me to address you thus, but as there is not another man or woman here to speak with thee and as I am alone here just now, let me, therefore, speak. Know, worthy sir, that being alone in this forest here, I should not speak unto thee, remembering the usages of my sex. I have learned, O Saivya, that thou art Suratha's son, whom people know by the name of Kotika. Therefore, on my part, I shall now tell thee of my relations and renowned race. I am the daughter of king Drupada, and people know me by the name of Krishna, and I have accepted as my husbands, five persons of whom you may have heard while they were living at Kahandavaprastha. |
| 265 Vaisampayana said, "O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna. And hearing Kotikakhya's words, Jayadratha said to that scion of the race of Sivi, 'Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind... ...I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys. I having looked at her, she has captivated my heart. Do tell me, O Saivya, if that excellent lady is of the human kind.' Kotika replied, 'This lady is the famous princess Krishna, the daughter of Drupada, and the celebrated wife of the five sons of Pandu. She is the much esteemed and beloved and chaste wife of the sons of Pritha. Taking her with thee, do thou proceed towards Sauvira!' |
| 266 Vaisampayana said, "The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger. And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors, each like unto Indra himself... ...Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet. In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples. |
| 267 Vaisampayana said, "Meanwhile those foremost of bowmen on the face of the earth, having wandered separately and ranged in all directions, and having slain plenty of deer and buffaloes, at length met together. And observing that great forest, which was crowded with hosts of deer and wild beasts, resounding with the shrill cries of birds, and hearing the shrieks and yells of the denizens of the wilderness. Yudhishthira said unto his brothers. 'These birds and wild beasts, flying towards that direction which is illuminated by the sun, are uttering dissonant cries and displaying an intense excitement. All this only shows that this mighty forest hath been invaded by hostile intruders. Without a moment's delay let us give up the chase. We have no more need of game. My heart aches and seems to burn!' |
| 268 Vaisampayana said, "The hostile Kshatriyas, incensed at sight of Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, 'Those five great warriors, O Krishna, that are coming, are I believe, thy husbands. As thou knowest the sons of Pandu well, do thou, O lady of beautiful tresses, describe them one by one to us, pointing out which of them rideth which car!' Thus addressed, Draupadi replied, 'Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors, for, now that my heroic husbands are come, not one of ye will be left alive in battle. However as thou art on the point of death and hast asked me, I will tell thee everything, this being consistent with the ordinance. Beholding king Yudhish
thira the just with his younger brothers, I have not the slightest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath a correct knowledge of the morality of his own acts. Men that have attained success always walk in his train. With a complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make, that husband of mine is known among people by the name of Yudhishthira, the son of Dharma and the foremost of the Kuru race. |
| 269 Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders to those princes, saying, 'Halt, strike, march, quick', and like. And on seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the soldiers sent up a loud shout on the field of battle. And the warriors of the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful heroes looking like fierce tigers, lost heart. And Bhimasena, armed with a mace entirely of Saikya iron and embossed with gold, rushed towards the Saindhava monarch doomed to death. But Kotikakhya, speedily surrounding Vrikodara with an array of mighty charioteers, interposed between and separated the combatants. And Bhima, though assailed with numberless spears and clubs and iron arrows hurled at him by the strong arms of hostile heroes, did not waver for one moment. On the other hand, he killed, with his mace, an elephant with its driver and fourteen foot-soldiers fighting in the front of Jayadratha's car. And Arjuna also, desirous of capturing the Sauvira king, slew five hundred brave mountaineers fighting in the van of the Sindhu army. And in that encounter, the king himself slew in the twinkling of an eye, a hundred of the best warriors of the Sauviras. And Nakula too, sword in hand, jumping out of his chariot, scattered in a moment, like a tiller sowing seeds, the heads of the combatants fighting in the rear. |
| 270 Vaisampayana said, "Jayadratha flying for his life upon beholding those two brothers with upraised arms, was sorely grieved and bolted off with speed and coolness. But the mighty and indignant Bhimasena, descending from his chariot, ran after him thus fleeing, and seized him by the hair of his head. And holding him high up in the air, Bhima thrust him on the ground with violence. And seizing the prince by the head, he knocked him about. And when the wretch recovered consciousness, he groaned aloud and wanted to get up on his legs. But that hero endued with mighty arms kicked him on the head. And Bhima pressed him on the breast with his knees as well as with his fists. And the prince thus belaboured, soon became insensible. Then Falguna dissuaded the wrathful Bhimasena from inflicting further chastisement on the prince, by reminding him of what Yudhishthira had said regarding (their sister) Dussala. But Bhima replied, saying, 'This sinful wretch hath done a cruel injury to Krishna, who never can bear such treatment. He, therefore, deserveth to die at hands! But what can I do? The king is always overflowing with mercy, and thou, too, art constantly putting obstacles in my way from a childish sense of virtue!' Having said these words, Vrikodara, with his crescent-shaped arrow, shaved the hair of the prince's head, heaving five tufts in as many places. |
| 271 Janamejaya said, "What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?" Vaisampayana said, "Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis. And among those foremost of ascetics who were expressing their grief upon bearing Draupadi's misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, 'O adorable Sire, amongst the gods and the ascetics, thou art known to have the fullest knowledge of both the past as well as the future. A doubt existeth in my mind, which I would ask thee to solve! This lady is the daughter of Drupada; she hath issued from the sacrificial altar and hath not been begotten of the flesh; and she is highly blessed and is also the daughter-in-law of the illustrious Pandu.' |
| 272 Markandeya said, 'O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.' Yudhishthira said, 'In what race was Rama born and what was the measure of his might and prowess? Whose son also was Ravana and for what was it that he had any misunderstanding with Rama? It behoveth thee, O illustrious one, to tell me all this in detail; for I long to hear the story of Rama of great achievements!' Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from the race of Ikshwaku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. |
| 273 Markandeya said, "The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him. And, O best of Bharata's race, that king of kings living in Lanka, and borne upon the shoulders of men, sent three Rakshasa women to wait upon his father. Their names, O king, were Pushpotkata, Raka and Malini. And they were skilled in singing and dancing and were always assiduous in their attentions on that high-souled Rishi. And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi. And that high-souled and adorable being was pleased with them and granted them boons. And to every one of them he gave princely sons according to their desire. Two sons--those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,--both unequalled on earth in prowess, were born to Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha. And Vibhishana surpassed them all in beauty. And that excellent person was very pious and assiduously performed all religious rites. But that foremost of Rakshasas, with ten heads, was the eldest to them all. And he was religious, and energetic and possessed of great strength and prowess. And the Rakshasa Kumvakarna was the most powerful in battle, for he was fierce and terrible and a thorough master of the arts of illusion. And Khara was proficient in archery, and hostile to the Brahmanas, subsisting as he did on flesh. And the fierce Surpanakha was constant source of trouble to the ascetics. |
| 274 Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma. And Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon! Endued with great might he oppresseth in every possible way the creatures of the earth. Protect us, therefore, O adorable one! There is none else save thee to protect us!' Brahma said, 'O Agni, he cannot be conquered in battle by either the gods or the Asuras! I have already ordained that which is needful for that purpose. Indeed his death is near! Urged by me, the four-headed God hath already been incarnate for that object. Even Vishnu, that foremost of smiters will achieve that object!' Markandeya continued, 'Then the Grandsire also asked Sakra, in their presence, 'Be thou, with all the celestials, born on earth! And beget ye on monkeys and bears, heroic sons possessed of great strength and capable of assuming any form at will as allies of Vishnu!
' |
| 275 Yudhishthira said, 'O adorable one, thou hast described to me in detail the history of the birth of Rama and others. I wish to learn the cause of their exile. Do thou, O Brahmana, relate why the sons of Dasaratha--the brothers Rama and Lakshmana--went to the forest with famous princess of Mithila.' Markandeya said, 'The pious king Dasaratha, ever mindful of the old and assiduous in religious ceremonies, was greatly pleased when these sons were born. And his sons gradually grew up in might and they became conversant with the Vedas together with all their mysteries, and with the science of arms. And when after having gone through the Brahmacharyya vows the princes were married, king Dasaratha became happy and highly pleased. And the intelligent Rama, the eldest of them all, became the favourite of his father, and greatly pleased the people with his charming ways. And then, O Bharata, the wise king, considering himself old in years took counsel with his virtuous ministers and spiritual adviser for installing Rama as regent of the kingdom. |
| 276 Markandeya said, 'Beholding Ravana come, Maricha received him with a respectful welcome, and offered him fruits and roots. And after Ravana had taken his seat, and rested himself a while, Maricha skilled in speech, sat beside Ravana and addressed him... Ravana, whose heart was agitated with wrath and humiliation informed him briefly of the acts of Rama and the measures that were to be taken.' And on hearing his story, Maricha briefly replied to him, saying, 'Thou must not provoke Rama, for I know his strength! ... Then the Ten-headed Ravana said unto him, 'Go and tempt Sita, assuming the shape of a deer with golden horns and a golden skin! When Sita will observe thee thus, she will surely send away Rama to hunt thee. And then Sita will surely come within my power, and I shall forcibly carry her away. |
| 277 Markandeya said, 'That heroic king of the vultures, Jatayu, having Sampati for his uterine brother and Arjuna himself for his father, was a friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of Ravana, that ranger of the skies rushed in wrath against the king of the Rakshasas. And the vulture addressed Ravana, saying, 'Leave the princess of Mithila, leave her I say! How canst thou, O Rakshasa, ravish her when I am alive? If thou dost not release my daughter-in-law, thou shalt not escape from me with life!' And having said these words Jatayu began to tear the king of the Rakshasas with his talons. And he mangled him in a hundred different parts of his body by striking him with his wings and beaks. And blood began to flow as copiously from Ravana's body as water from a mountain spring. And attacked thus by that vulture desirous of Rama's good, Ravana, taking up a sword, cut off the two wings of that bird. |
| 278 Markandeya said, 'Afflicted with grief at the abduction of Sita, Rama had not to go much further before he came upon Pampa--that lake which abounded with lotuses of various kinds. And fanned by the cool, delicious and fragrant breezes in those woods, Rama suddenly remembered his dear spouse. And, O mighty monarch, thinking of that dear wife of his, and afflicted at the thought of his separation from her, Rama gave way to lamentations. The son of Sumitra then addressed him saying, 'O thou that givest proper respect to those that deserve it, despondency such as this should not be suffered to approach thee, like illness that can never touch an old man leading a regular life! Thou hast obtained information of Ravana and of the princess of Videha! Liberate her now with exertion and intelligence! Let us now approach Sugriva, that foremost of monkeys, who is even now on the mountain top! Console thyself, when I, thy disciple and slave and ally, am near!' And addressed by Lakshmana in these and other words of the same import, Rama regained his own nature and attended to the business before him. And bathing in the waters of Pampa and offering oblations therewith unto their ancestors, both those heroic brothers, Rama and Lakshmana, set out (for Rishyamuka). |
| 279 Markandeya said, 'And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord, attired in mean garb, with but a single jewel (on the marital thread on her wrist), and incessantly weeping, seated on a stone, and waited upon by Rakshasa women, Ravana, afflicted by the shafts of the god of desire, came to her and approached her presence. And inflamed by desire, that conqueror in battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the Kimpurushas, attired in celestial robes and possessing handsome features, decked with jewelled earrings and wearing a beautiful garland and crown, entered the Asoka woods, like an embodiment of the vernal season. And dressed with care, Ravana looked like the Kalpa tree in Indra's garden. But though adorned with every embellishment, that inspired her only with awe, like a beautified banian in the midst of a cemetery. And that night wanderer, having approached the presence of that slender-waisted lady, looked like the planet Saturn in the presence of Rohini. And smitten with the shafts of the god of the flowery emblem he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words, 'Thou hast, O Sita, shown thy regard for thy lord too much! O thou of delicate limbs, be merciful unto me. Let thy person be embellished now (by these maids in waiting). O excellent lady, accept me as thy lord! And, O thou of the most beautiful complexion, attired in costly robes and ornaments, take thou the first place among all the women of my household.' |
| 280 Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along with his brother, hospitably treated by Sugriva, continued to dwell on the breast of the Malyavat hill, beholding every day the clear blue sky. And one night, while gazing from the mountain-top on the bright moon in the cloudless sky surrounded by planets and stars and stellar bodies, that slayer of foes was suddenly awakened (to a remembrance of Sita) by the cold breezes fragrant with the perfumes of the lily, lotus and other flowers of the same species. And virtuous Rama, dejected in spirits at the thought of Sita's captivity in the abode of the Rakshasa, addressed the heroic Lakshmana in the morning saying, 'Go, Lakshmana and seek in Kishkindhya that ungrateful king off the monkeys, who understand well his own interest and is even now indulging in dissipations... |
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| 281 Markandeya said, 'It was on the breast of that very hill where Rama was seated with those foremost of monkeys that great monkey chiefs at the command of Sugriva, began to flock together. The father-in-law of Vali, the illustrious Sushena, accompanied by a thousand crores of active apes, came to Rama. And those two foremost of monkeys endued with mighty energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of monkeys, showed themselves there. And, O king, Gavakshya also of terrible mien and endued with a bovine tail, showed himself there, having collected sixty thousand crores of monkeys. And the renowned Gandhamadana, dwelling on the mountains of the same name, collected a hundred thousand crores of monkeys. And the intelligent and mighty monkey known by the name of Panasa mustered together fifty-two crores of monkeys. And that foremost and illustrious of monkeys named Dadhimukha of mighty energy mustered a large army of monkeys possessed of terrible prowess... |
| 282 Markandeya said, 'Having quartered his army in those groves abounding with food and water and with fruits and roots, the descendant of Kakutstha began to watch over them with care. Ravana, on the other hand, planted in his city many appliances constructed according to the rules of military science. And his city, naturally impregnable on account of its strong ramparts and gate-ways, had seven trenches, that were deep and full of water to the brim and that abounded with fishes and sharks and alligators, made more impregnable still by means of pointed stakes of Khadira wood. And the ramparts, heaped with stones, were made impregnable by means of catapults. And the warriors (who guarded the walls) were armed with earthen pots filled with venomous snakes, and with resinous powders of many kinds. And they were also armed with clubs, and fire-brands and arrows and lances and swords and battle-axes. And they had also Sataghnis and stout maces steeped in wax. And at all the gates of the city were planted movable and immovable encampments manned by large numbers of infantry supported by countless elephants and horses. And Angada, having reached one of the gates of the city, was made known to the Rakshasas... |
| 283 Markandeya said, 'And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa. |
| 284 Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta's head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance. |
| 285 Markandeya said, "Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. |
| 286 Markandeya said, "Learning that Kumbhakarna had with his followers, fallen in battle as also that great warrior Prahasta, and Dhumraksha too of mighty energy, Ravana then addressed his heroic son Indrajit saying, 'O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My good son, it was by thee that this blazing fame of mine had been acquired by vanquishing in battle that wielder of the thunderbolt, the thousand-eyed Lord of Sachi! Having the power of appearing and vanishing at thy will, slay thou, O smiter of foes, my enemies by means, O thou foremost of all wielders of weapons, of thy celestial arrows received as boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of enduring the bare touch of thy weapons. What shall I say, therefore, of their followers? That cessation of hostilities which could not be brought about by either Prahasta or Kumbhakarna in battle, be it thine, O mighty-armed one, to bring about! Slaying my enemies with all their army by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou didst once before by vanquishing Vasava!' Thus addressed by him. Indrajit said--So be it,--and encased in mail he quickly ascended his chariot, and proceeded, O king, towards the field of battle. |
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| 291 Yudhishthira said, "O mighty sage, I do not so much grieve for myself or these my brothers or the loss of my kingdom as I do for this daughter of Drupada. When we were afflicted at the game of the dice by those wicked-souled ones, it was Krishna that delivered us. And she was forcibly carried off from the forest by Jayadratha. Hast thou even seen or heard of any chaste and exalted lady that resembleth this daughter of Drupada?' "Markandeya said, 'Listen, O king, how the exalted merit of chaste ladies, O Yudhishthira, was completely obtained by a princess named Savitri. There was a king among the Madras, who was virtuous and highly pious. And he always ministered unto the Brahmanas, and was high-souled and firm in promise. And he was of subdued senses and given to sacrifices. And he was the foremost of givers, and was able, and beloved by both the citizens and the rural population. And the name of that lord of Earth was Aswapati. |
| 292 Markandeya continued, 'On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. And Narada then said, 'Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?' Aswapati answered, saying, 'Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!'Then the blessed maid, commanded by her father with the words,--Relate everything in detail,--regarded those words of her sire as if they were those of a god, and spoke unto him thus, 'There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king's mishap, deprived him of his kingdom. |
| 293 Markandeya said, 'Having pondered over these words (of Narada) about his daughter's marriage, the king began to make arrangements about the nuptials. And summoning all the old Brahmanas, and Ritwijas together with the priests, he set out with his daughter on an auspicious day. And arriving at the asylum of Dyumatsena in the sacred forest, the king approached the royal sage on foot, accompanied by the twice-born ones. And there he beheld the blind monarch of great wisdom seated on a cushion of Kusa grass spread under Sala tree. And after duly reverencing the royal sage, the king in an humble speech introduced himself. Thereupon, offering him the Arghya, a seat, and a cow, the monarch asked his royal guest,--Wherefore is this visit?--Thus addressed the king disclosed everything about his intentions and purpose with reference to Satyavan. And Aswapati said, 'O royal sage, this beautiful girl is my daughter named Savitri. O thou versed in morality, do thou, agreeably to the customs of our order, take her from me as thy daughter-in-law!' Hearing these words, Dyumatsena said, 'Deprived of kingdom, and taking up our abode in the woods, we are engaged in the practice of virtue as ascetics with regulated lives. Unworthy of a forest life, how will thy daughter, living in the sylvan asylum, bear this hardship?' |
| 294 Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, 'This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!' And hearing these words, Savitri said, 'Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.' And having listened to her, Dyumatsena said, 'I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,--Do thou complete thy vow!' And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. |
| 295 Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. And afflicted with toil, he approached his beloved wife, and addressed her, saying, 'O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.' Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada's words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband's head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, 'Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!' |
| 296 Markandeya continued, 'Then having applauded and reverenced that best of women, those Rishis there assembled bade farewell to that foremost of kings as well as to his son. And having saluted them thus, they speedily went, in peace with cheerful hearts, to their respective abodes. And the king, with his ministers and wife, and Satyavan with his wife, were all reunited. And the king, with his ministers and wife, and Satyavan with his wife, were all rejoicing. And the king, with his ministers and wife, and Satyavan with his wife, were all gratified. And the king, with his ministers and wife, and Satyavan with his wife, were all happy. And the king, with his ministers and wife, and Satyavan with his wife, were all content. And the king, with his ministers and wife, and Satyavan with his wife, were all pleased. And the king, with his ministers and wife, and Satyavan with his wife, were all free from anxiety. And the king, with his ministers and wife, and Satyavan with his wife, were all united. And the king, with his ministers and wife, and Satyavan with his wife, were all cheerful. And the king, with his ministers and wife, and Satyavan with his wife, were all rejoicing in each other's company. And the king, with his ministers and wife, and Satyavan with his wife, were all happy in each other's company. And the king, with his ministers and wife, and Satyavan with his wife, were all content in each other's company. And the king, with his ministers
and wife, and Satyavan with his wife, were all pleased in each other's company. Then, O bull of the Bharata race, the king, with his ministers and wife, and Satyavan with his wife, were all gratified in each other's company. Then, O bull of the Bharata race, the king, with his ministers and wife, and Satyavan with his wife, were all happy in each other's company, and the king, with his ministers and wife, and Satyavan with his wife, lived happily ever afterwards.' |
| 297 Markandeya continued, 'When the night had passed away, and the solar orb had risen, those ascetics, having performed their morning rites, assembled together. And although those mighty sages again and again spake unto Dyumatsena of the high fortune of Savitri, yet they were never satisfied. And it so happened, O king, that there came to that hermitage a large body of people from Salwa. And they brought tidings of the enemy of Dyumatsena having been slain by his own minister. And they related unto him all that had happened, viz., how having heard that the usurper had been slain with all his friends and allies by his minister, his troops had all fled, and how all the subjects had become unanimous (on behalf of their legitimate king), saying, 'Whether possessed of sight or not, even he shall be our king!' And they said, 'We have been sent to thee in consequence of that resolve. This car of thine, and this army also consisting of four kinds of forces, have arrived for thee! Good betide thee, O King! Do thou come! Thou hast been proclaimed in the city. Do thou for ever occupy the station belonging to thy father and grand-father!' And beholding the king possessed of sight and able-bodied, they bowed down their heads, their eyes expanded with wonder. Then having worshipped those old and Brahmanas dwelling in the hermitage and honoured by them in return, the king set out for his city. |
| 298 Vaisampayana continued, "Surya then said, 'O Karna, thou art possessed of great wisdom and courage! Thy vow is known to me, and I also know thy fame! But, O son, listen to my words! Though thou art acquainted with the truth of thy vow, yet, for thy own good, I will repeat it! Thou shouldst not give away thy ear-rings and coat of mail to Indra, for, if thou givest them away, thy death is certain! O Karna, thou art born with these jewels, and they are thy life! If thou givest them away, thou wilt lose thy life! O son, I tell thee this for thy own good! Do thou act accordingly!' Karna replied, 'O thou possessed of the wealth of effulgence, I am not able to follow thy advice! I cannot falsify my vow! I will give away my ear-rings and coat of mail to Indra, even if my life be shortened thereby! I will not be afraid of death, for I am a Kshatriya! I will not transgress the ordinance! O thou of a thousand rays, I will not be frightened by thy words! I will give away my ear-rings and coat of mail to the god himself, even if my life be thereby shortened!' Surya then said, 'O Karna, thou art a mighty-armed one, and thou art prepared to give away thy life itself! I am pleased with thy firmness! May thy fame be immortal!' Having said these words, Surya disappeared. And, O king, after Surya had vanished, Karna awoke from his slumber, and he knew that all that had happened was a dream. And, O monarch, Karna began to reflect on the dream, and he thought it was a warning from his father, and he resolved to act accordingly." |
| 299 Surya continued, "O Karna, thou art a worshipper of mine, and I am pleased with thy devotion. I tell thee this for thy benefit, as I am thy friend and well-wisher. Thou art a mighty-armed one, and thou desirest fame at the expense of thy life. But, O son, fame is for the living, not for the dead. What use is fame to one whose body has been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. I repeat what I have already said. Do thou, O Radha's son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! Thou art strong and brave, and thou wilt be able to vanquish Arjuna in battle if thou keepest thy ear-rings. Therefore, O Karna, never part with thy ear-rings to Sakra, and thou shalt be victorious in fight." Having said these words, Surya disappeared, leaving Karna to ponder on his advice. |
| 300 Vaisampayana continued, "And Karna, having obtained the dart, thought that he was invincible, and he began to despise Arjuna. But, O king, fate is all-powerful, and it was ordained that Karna was to be slain by Arjuna. And though Karna knew this, he still felt a sense of pride and security, for he had the dart, and he was skilled in warfare. But Arjuna was also skilled in warfare, and he had the support of the Pandavas, and the blessing of Krishna. And so, when the two warriors met on the field of battle, they fought with all their might, and the outcome was uncertain. But in the end, it was Arjuna who emerged victorious, and Karna was slain. And as he lay dying, he knew that his fate had been ordained, and he was at peace. And so, O king, we see that even the strongest and bravest of warriors can fall, if fate decrees it so." |
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| 301 Vaisampayana continued, "Then Kuntibhoja's daughter, Pritha, hearing these words of her father, took the Brahmana to her abode, and treated him with respect. And she ministered unto him, devotedly, with food and drink, and gave him a bed to sleep on. And she herself slept on the floor, and she daily and nightly worshipped the Brahmana with the utmost care. And, O king, that best of Brahmanas, pleased with her service, gave her a boon. And he said, 'O Pritha, thou shalt be the mother of a son, who shall be the foremost of all men, and shall be known as the son of the Sun.' And, O monarch, hearing this, Pritha felt a great joy. And she resolved to bring forth the Brahmana's words to fruition. And she waited upon him with redoubled zeal, hoping to obtain a son from him. And, O king, that Brahmana, pleased with her devotion, granted her another boon. And he said, 'O Pritha, thy son shall be invincible, and shall be the foremost of all men in valour.' And, O monarch, Pritha, hearing this, felt a great joy, and her hopes were fulfilled. And she gave birth to a son, who was the foremost of all men, and was known as the son of the Sun. And that son was Karna, who was born with ear-rings and coat of mail. And, O king, that coat of mail and those ear-rings were the boon granted by the Brahmana. And, O monarch, the secret which was not revealed by the deity of warm rays, was this, that Karna was the son of the Sun, and that he was born with the coat of mail and ear-rings, for the purpose of protecting him from harm." |
| 302 And duly waiting upon that Brahmana as if he were a very god, she gratified him highly. And that best of Brahmanas, pleased with her service, granted her a boon. And he said, "O Pritha, thou shalt be the mother of a son, who shall be the foremost of all men, and shall be known as the son of the Sun." And, O monarch, hearing this, Pritha felt a great joy. And she resolved to bring forth the Brahmana's words to fruition. And she waited upon him with redoubled zeal, hoping to obtain a son from him. And, O king, that Brahmana, pleased with her devotion, granted her another boon. And he said, "O Pritha, thy son shall be invincible, and shall be the foremost of all men in valour." And, O monarch, Pritha, hearing this, felt a great joy, and her hopes were fulfilled. And she gave birth to a son, who was the foremost of all men, and was known as the son of the Sun. And that son was Karna, who was born with ear-rings and coat of mail. And, O king, that coat of mail and those ear-rings were the boon granted by the Brahmana. |
| 303 And the monarch then treated his daughter Pritha with proper regard. And Kunti, having obtained the mantra, was filled with joy. And she thought that she had achieved the greatest success. And from that day on, she was devoted to the service of the celestials. And she invoked the celestials, using the mantra. And the celestials, bound by the power of the mantra, appeared before her. And they said, "We are thy slaves, O Kunti. Command us what to do." And Kunti, filled with joy, said, "I have obtained the greatest boon. I have no other desire." And the celestials, pleased with her devotion, said, "We will grant thee another boon. Ask what thou wilt." And Kunti, thinking of her brother's welfare, said, "May my brother be happy and prosperous." And the celestials, pleased with her affection for her brother, said, "It shall be so." And with this, they vanished. And Kunti, filled with joy, returned to her father's palace. And she told her father all that had happened. And the king, filled with joy, said, "Thou hast done well, O Kunti. Thou hast brought prosperity to our race." |
| 304 Vaisampayana continued, "The princess, filled with shame and fear, again addressed Surya, saying, 'O lord of rays, I am yet a maiden and unwed. My father, the king, is still alive. I cannot surrender myself to thee without his consent. If I do so, it will be a great wrong to my father and my family. I shall therefore never be able to surrender myself to thee, O Surya! Go back, O lord, to thy own region. I shall never be able to gratify thy desire.' Surya then said, 'O Kunti, I shall go back, but thou shalt surely have a son from me. And he shall be furnished with a coat of mail and ear-rings, and shall be beyond compare in this world.' And with this, he vanished. And the princess, filled with joy, beheld the celestial gone. And she thought that all this was a dream. But, O king, she felt the presence of Surya's son in her womb. And she knew that her virginity was gone. And she was filled with shame and fear. And she thought of her father and her family, and the consequences of her act." |
| 305 Vaisampayana continued, "And she passed her days in happiness and contentment, waiting for the time when her child should be born. And as the days went by, her womb grew larger, and her beauty and grace increased. And she felt the child moving within her, and she knew that it was a mighty and powerful being. And she thought, 'This child shall be a great hero, and shall do great deeds.' And she was filled with joy and wonder, and she longed for the time when she should hold her child in her arms. And it came to pass, that as the time drew near, Kunti's father, king Kuntibhoja, and her mother, queen Pritha, came to visit her. And they saw that she was with child, and they were filled with joy and wonder. And they asked her, 'O Kunti, who is the father of this child?' And Kunti was afraid to tell them, for she knew that they would be angry. And she said, 'O father and mother, I will tell you later. But for now, let us rejoice in the happiness that has come to me.' And king Kuntibhoja and queen Pritha were filled with joy and wonder, and they rejoiced in the happiness of their daughter. And they waited for the time when the child should be born, and they made preparations for the celebration of the birth. And it came to pass, that as the time drew near, Kunti gave birth to a mighty and powerful son. And she named him Karna, and she was filled with joy and wonder. And she thought, 'This child shall be a great hero, and shall do great deeds.'" |
| 306 The child was found by a Suta named Adhiratha, who was chief of the guards of the king of Champa. And he took the basket and carried it to his wife, Radha, who was devoid of children. And Radha, beholding the child, was filled with joy and sorrow. And she showed the child to her husband, and said, 'This child is born with a coat of mail and ear-rings, and is therefore destined for great things. We should adopt him as our own son.' And Adhiratha agreed, and they adopted the child as their own. And they named him Vasushena, and brought him up with great care. And the child grew strong and brave, and became skilled in all the arts of war. And he was loved by all who knew him, and was especially dear to his parents. And he grew up to be a great hero, and was known far and wide for his bravery and strength." |
| 307 'Take this mail, and these ear-rings, and this coat of armour, for they are equal to thy celestial weapons!' And Indra said, 'I shall take them, but thou shalt be bereft of thy natural armour, and thy life shall be in danger!' And Karna replied, 'I shall give them up, for I am prepared to face any danger!' And thereupon Indra took the mail, and the ear-rings, and the coat of armour, and gave unto Karna in return a weapon called Bhargava, saying, 'This weapon shall slay thy foes, but thou shalt not be able to use it against one who is superior to thee!' And having said this, Indra disappeared. And Karna, beholding the weapon, felt a thrill of joy, and thought himself to be invincible. And from
that day forward, he used to worship the sun with even greater devotion. And it came to pass, that as Karna was one day worshipping the sun, a Brahmana came unto him, and said, 'O Karna, I shall teach thee the Brahma weapon, if thou wilt give me thy golden ear-rings!' And Karna replied, 'Take them, for I am prepared to give up even my life for the sake of the Brahma weapon!' And thereupon the Brahmana taught him the Brahma weapon, and took the ear-rings, and went away. |
| 308 And there, they met with Karna, and Bhima, and Arjuna, and the twins (Nakula and Sahadeva), and Yudhishthira, and Krishna, and Gudakesha (Arjuna), and the venerable Rishi (Markandeya), and the celestial Rishi (Narada), and the celestial nymph (Urvashi). And they all told one another about their respective adventures, and the defeats they had suffered at the hands of the enemies. And they also told about the various wonderful things they had seen, and the great merits they had acquired. And they all congratulated one another on their reunion, and on their having outlived the term of their exile. And they all wept with joy, and embraced one another, and paid their respects to one another. And they all sat down together, and began to converse about their future plans. And they all decided to go to Hastinapura, and demand their kingdom from Dhritarashtra. And they all knew that the time had come for them to fulfill their destiny. And they all knew that they would have to fight a great battle to regain their kingdom. And they all knew that they would have to face many dangers, and many difficulties. But they all knew that they would be victorious in the end, because they were united, and because they had the support of the gods. |
| 309 Yudhishthira replied, 'O Nakula, it is for this reason that we have met with this disaster, that our virtue and wealth have been impaired by our own fault. We have, for a long time, practised virtue, and our wealth hath been immense. But, O Nakula, we have, on this occasion, committed a fault. We have been guilty of a neglect, and our wealth also hath been diminished. The Brahmana's fire-sticks and churning staff, which we have failed to recover, are the symbols of his virtue and wealth. And, O Nakula, we have, by our own fault, lost them. Therefore, hath our virtue been impaired, and our wealth hath been diminished.' Bhima then said, 'O king, if we have, by our own fault, lost the Brahmana's fire-sticks and churning staff, let us, by our own exertions, recover them. Let us, O king, by our own might, obtain them again, and restore them to the Brahmana.' Arjuna then said, 'O king, I will, by my own might, recover the Brahmana's fire-sticks and churning staff, and bring them back. Let not the Brahmana suffer any loss on our account.' And, O king, with these words, the Pandavas, with Yudhishthira at their head, set out in search of the deer, determined to recover the Brahmana's fire-sticks and churning staff. |
| 310 And beholding that lake, Yudhishthira, the son of Kunti, approached it, and saw his brothers, the sons of Madri, and Bhima, and Arjuna, lying dead. And seeing them, he was filled with great sorrow, and began to lament in a piteous tone. And, O king, he exclaimed, 'O, what a calamity hath befallen us! What a misfortune hath been ours! Oh, how the fates have conspired against us! Oh, how the gods have forsaken us!' And, O bull of the Bharata race, Yudhishthira, the son of Kunti, having lamented thus, approached the lake, and beheld a Yaksha of immense energy, seated on a throne, and surrounded by a halo of splendor. And that Yaksha, beholding Yudhishthira, addressed him in a voice deep as the thunder, saying, 'O king, thou hast arrived at this lake, and hast seen thy brothers dead. I am the Yaksha, who hath slain them, and I shall slay thee also, if thou dost not answer my questions!' |
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| 1 "Bhima said, 'I shall present myself as a cook, Vallabha by name, skilled in dressing dishes. And I shall enter the service of the king, and shall gratify him with various kinds of food and drinks. And I shall also, O king, instruct the cooks of the king in the preparation of various dishes. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Arjuna said, 'I shall present myself as a eunuch, Brihannala by name, and shall become the instructor in music and dance of the daughter of Virata. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Nakula said, 'I shall present myself as a horse-keeper, Granthika by name, and shall enter the service of the king. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Sahadeva said, 'I shall present myself as a cow-herd, Tantipala by name, and shall enter the service of the king. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' And then, O king, Draupadi, the beloved wife of the Pandavas, disguised herself as a maid-servant, Sairindhri by name, and entered the service of the queen of Virata. And thus, O king, the Pandavas, with their wife, lived in the city of Virata, undiscovered by the sons of Dhritarashtra." |
| 2 "Nakula said, 'I intend to present myself before the lord of Virata as a keeper of horses, and my name shall be Granthika. And I shall enter the service of the king, and shall gratify him with my knowledge of horses. And I shall also, O king, tend to the horses of the king, and shall dress them in harness, and shall cleanse their stalls, and shall be always engaged in the care of the horses. And I shall also, O king, drive the chariot of the king, and shall carry the king's orders to his soldiers. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Sahadeva said, 'I intend to present myself before the lord of Virata as a keeper of cattle, and my name shall be Tantipala. And I shall enter the service of the king, and shall gratify him with my knowledge of cattle. And I shall also, O king, tend to the cattle of the king, and shall milk them, and shall cleanse their stalls, and shall be always engaged in the care of the cattle. And I shall thus pass my days in the city of Virata, unknown to the sons of Dhritarashtra.' Yudhishthira said, 'And what office will be performed by Draupadi, the beloved wife of us all, that fortunate and beautiful princess, the daughter of Drupada, and the queen of the sons of Pandu?' Draupadi replied, 'I intend to present myself before the queen of Virata as a maid-servant, and my name shall be Sairindhri. And I shall enter the service of the queen, and shall gratify her with my skill in dressing hair, and shall also adorn her person with ornaments, and shall be always engaged in the service of the queen.'" |
| 3 "Draupadi replied, 'I shall conduct myself, O king, in such a way that no blame may attach to me. I shall be always careful and shall never go astray. I shall serve Sudeshna with devotion and humility, and shall always seek her protection. And, O king, I shall never forget thy words. Thou art my lord and my husband, and I shall always seek thy welfare. I shall be always mindful of my duty and shall never deviate from the path of virtue.' Yudhishthira said, 'O Draupadi, thou art verily a gem of a woman. Thy words are always fraught with reason and wisdom. I have no doubt that thou wilt conduct thyself in such a way that our reputation shall be maintained. May thy heart's fever be dispelled. May thy days pass agreeably in the city of Virata.' Vaisampayana said, 'Thus conversing, the Pandavas and Draupadi, with their hearts full of sorrow, resolved to spend the thirteenth year in disguise, and entered the city of Virata, with the intention of living there in secret.'" |
| 4 "Vaisampayana said, 'Those tigers among men, the Pandavas, with their beloved wife, Droupadi, and their priest, Dhaumya, and Indrasena, and others, having thus taken counsel, and resolved upon their respective offices, and the order of their residence, and the disposal of their wealth, and the management of their men and chariots, and their horses, and their kine, and their sacred fires, and their carriages, and their ornaments, and their precious gems, and their clothes, and their vestments, and their armour, and their weapons, and their cars, and their elephants, and their steeds, and their infantry, and their charioteers, and their attendants, and their serving-men, and their waiting-maids, and their bards, and their minstrels, and their players, and their jesters, and their singers, and their dancers, and their musicians, and their actors, and their story-tellers, and their poets, and their scholars, and their Brahmanas, and their ascetics, and their warriors, and their champions, and their heroes, and their soldiers, and their officers, and their spies, and their scouts, and their envoys, and their ambassadors, and their messengers, and their guides, and their attendants, and their followers, and their allies, and their friends, and their well-wishers, and their favourites, and their beloved, and their dear ones, and their kinsmen, and their connections, and their relatives, and their intimates, and their dependents, and their protégés, and their pupils, and their disciples, and their followers, and their adherents, and their partisans, and their faction, and their party, and their clan, and their tribe, and their family, and their kin, and their race, and their nation, and their country, and their kingdom, and their capital, and their city, and their town, and their village, and their hamlet, and their home, and their hearth, and their household, and their family, and their relations, and their connexions, and their acquaintances, and their friends, and their well-wishers, and their favourites, and their beloved, and their dear ones, and their kinsmen, and their connections, and their relatives, and their intimates, and their dependents, and their protégés, and their pupils, and their disciples, and their followers, and their adherents, and their partisans, and their faction, and their party, and their clan, and their tribe, and their family, and their kin, and their race, and their nation, and their country, and their kingdom, and their capital, and their city, and their town, and their village, and their hamlet, and their home, and their hearth, and their household, and their family, and their relations, and their connexions, and their acquaintances, and their friends, and their well-wishers, and their favourites, and their beloved, and their dear ones." |
| 5 "And those descendants of Kuru, those bulls among men, with their bows and quivers deposited, entered the city, and lived there, unknown to the king, and unrecognised by the citizens. And they took up their residence in a potter's house, and lived there, disguised and unknown, with their weapons laid aside. And Yudhishthira, and Dhananjaya, and Bhimasena, and Nakula, and Sahadeva, and Krsna, the daughter of Drupada, lived in the city, passing their days in the guise of brahmanas, and their nights in the potter's house. And Yudhishthira, with his brothers, and the chaste Droupadi, lived in the city, maintaining the brahmanical vow, and studying the science of arms, and the Vedas, and the arts. And no one in the city, knew who they were, or whence they came. And thus they lived, maintaining their secrecy, and awaiting the expiration of the thirteenth year." |
| 6 "And Yudhishthira, with his brothers, and Droupadi, lived in the potter's house, and followed the profession of mendicants, and studied the Vedas, and the arts, and the science of arms. And they lived on alms, and wore the dress of brahmanas, and were engaged in the study of the Vedas, and the performance of sacrifices. And they were
well-versed in the science of arms, and were skilled in the use of weapons, and were acquainted with the principles of morality, and were devoted to the practice of truth and righteousness. And they were humble and modest, and were free from pride and arrogance, and were devoted to the service of their preceptor, and were well-versed in the science of politics. And thus they lived, maintaining their secrecy, and awaiting the expiration of the thirteenth year, when they would be able to regain their kingdom, and exact vengeance on their enemies. And they were patient and persevering, and were not disheartened by their misfortunes, but were hopeful of better days, and were confident of their ultimate triumph. And they were united and harmonious, and were devoted to one another, and were inseparable, like the fingers of a hand." |
| 7 "And Yudhishthira, that tiger among men, began to live in the city of Virata, surrounded by plenty and prosperity. And he began to sport and roam in the gardens and pleasure grounds of the city, like a celestial in the gardens of Nandana. And he began to attend the court of Virata, and to delight the king with his wisdom and prowess. And he began to fascinate the people of Matsya with his charming manners and sweet speech. And he began to live in the city, unknown to the sons of Dhritarashtra, like a fire hidden in the ashes. And he began to bide his time, waiting for the expiration of the thirteenth year, when he would be able to regain his kingdom and exact vengeance on his enemies. And thus Yudhishthira, that heroic bull among men, lived in the city of Virata, like a god in disguise, awaiting the fulfillment of his destiny." |
| 8 "And Bhima, that tiger among men, began to live in the city of Virata, surrounded by plenty and prosperity. And he began to sport and roam in the gardens and pleasure grounds of the city, like a celestial in the gardens of Nandana. And he began to attend the court of Virata, and to delight the king with his wisdom and prowess. And he began to fascinate the people of Matsya with his charming manners and sweet speech. And he began to live in the city, unknown to the sons of Dhritarashtra, like a fire hidden in the ashes. And he began to bide his time, waiting for the expiration of the thirteenth year, when he would be able to regain his kingdom and exact vengeance on his enemies. And thus Bhima, that heroic bull among men, lived in the city of Virata, like a god in disguise, awaiting the fulfillment of his destiny. And he used to cook for the king, and dress him in his finest attire, and serve him with the best of food and drink. And the king, pleased with his services, began to regard him as a trusted friend, and confided in him all his secrets. And Bhima, ever vigilant, used to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the city, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as the king of the Pandavas." |
| 9 "And so Draupadi, disguised as a Sairindhri, entered the service of Queen Sudeshna, and began to live in the city of Virata. And she served the queen with dedication and skill, dressing her hair and making beautiful garlands for her. And the queen, pleased with her service, began to regard her as a trusted friend, and confided in her all her secrets. And Draupadi, ever vigilant, used to gather information about the king's enemies, and plan strategies for the future. And thus, she lived in the city, biding her time, until the day when she would be able to reveal her true identity, and reclaim her rightful place as the queen of the Pandavas. And meanwhile, the Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom." |
| 10 "And so Sahadeva, disguised as a cowherd, entered the service of King Virata, and began to live in the city of Virata. And he tended the king's cattle with skill and dedication, and the king was pleased with his service. And Sahadeva, ever vigilant, used to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the city, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as one of the Pandavas. And meanwhile, the other Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom." |
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| 11 "And so Arjuna, disguised as Vrihannala, lived in the palace of King Virata, teaching singing and dancing to the princess Uttara and her friends. And though he was a great warrior, he hid his true identity and lived among the women of the palace, enjoying their company and sharing in their pleasures. And though he was discovered to be impotent, the king and his ministers believed it to be a permanent condition, and so they allowed him to remain in the palace, teaching the arts to the women. And Arjuna, ever vigilant, used this opportunity to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the palace, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as one of the Pandavas. And meanwhile, the other Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom." |
| 12 "And so Nakula, disguised as Granthika, entered the service of King Virata, and began to tend to the king's horses with great skill and care. And the king was pleased with his work, and praised him highly, and made him the manager of all his horses. And Nakula, ever vigilant, used this opportunity to gather information about the king's enemies, and plan strategies for the future. And thus, he lived in the palace, biding his time, until the day when he would be able to reveal his true identity, and reclaim his rightful place as one of the Pandavas. And meanwhile, the other Pandavas, disguised as menials, lived in the city, waiting for the expiration of the thirteenth year, when they would be able to regain their kingdom and exact vengeance on their enemies. And they used to meet secretly, and plan their strategy, and gather information about the king's enemies. And thus, they lived in the city, biding their time, until the day when they would be able to reveal their true identity, and reclaim their rightful place as the rulers of the kingdom. And though they suffered greatly in their exile, they never lost hope, and never forgot their duty to their kingdom and their people." |
| 13 "And so the Pandavas, disguised as menials, lived in the city of Virata, serving the king and his subjects. And though they were mighty warriors, they hid their true identities and lived among the people, biding their time until they could reclaim their kingdom. And Bhima, as Vallava the cook, proved himself to be a mighty wrestler, defeating all comers in the arena. His strength and prowess were a wonder to behold, and the king and his subjects cheered him on as he fought. And Arjuna, as Brihannala the eunuch, delighted the king and his ladies with his singing and dancing. His graceful movements and sweet voice were a joy to behold, and he quickly became a favorite in the palace. And Nakula, as Granthika the horse-trainer, showed the king his skill with horses. He trained the king's horses with great care and attention, and soon they were the finest in all the land. And Sahadeva, as Tantipala the cowherd, tended to the king's bullocks with great diligence. He was a hard worker and soon won the respect of the king and his subjects. And Draupadi, as Sairandhri the hair-dresser, served the queen and her ladies with great humility. She was a skilled hair-dresser and soon became a favorite in the palace. And thus they lived, hidden from view, until the day when they would be able to reveal their true identities and reclaim their rightful place as the rulers of the kingdom." |
| 14 "Bhima, with his mighty strength, held Kichaka's hand and said, 'Stop, O wicked one! Do not dare to harm this chaste lady. She is under my protection, and I will not allow thee to touch her.' Kichaka, enraged and humiliated, struggled to free himself, but Bhima's grip was too strong. He tried to appeal to his sister, Sudeshna, but she turned a deaf ear to his pleas. The other ladies of the palace, who had gathered to watch the scene, also refused to help him. And so, Kichaka, realizing that he was outnumbered and outmatched, finally desisted and retreated, his tail between his legs. Draupadi, grateful to Bhima for his timely intervention, thanked him and praised his bravery. Bhima, with a smile, replied, 'Fear not, O lady, for I will always be there to protect thee from harm.' And so, the crisis was averted, and peace was restored to the palace. But Kichaka, seething with anger and humiliation, vowed to take his revenge on Bhima and Draupadi, and began to plot and scheme in secret." |
| 15 "And advancing towards her, he saluted her with reverence, and standing with joined hands, said, 'O thou of graceful eye-brows, thou art welcome! I have been waiting for thee with impatience. O thou of faultless limbs, thou shinest beautifully like the full moon. O thou of sweet smiles, I am thy slave, and thou art my mistress. I will do thy bidding, and whatever thou sayest, I will execute. O thou of graceful tresses, I swear to thee, that I will not offend thee in any way. I will do thy pleasure, and whatever thou desirest, I will accomplish. O thou of beautiful face, thou art my life, my wealth, my everything. I will do thy bidding, even if it be the destruction of my own life.' Thus addressed by Kichaka, Draupadi, with tears in her eyes, and a voice choked with emotion, replied, 'O Kichaka, thou art a fool, and thy words are empty. Thou art a wretch, and thy intentions are evil. I am the wife of the Pandavas, and I will never consent to be thy mistress. Thou mayest try thy utmost, but thou wilt never succeed in thy designs. I will never betray my husbands, even if I am threatened with death.' Thus spoke Draupadi, and Kichaka, enraged and humiliated, drew his sword, and advanced towards her, intent on killing her." |
| 16 "And having said this, Draupadi, with eyes red with anger, went to the apartments of Bhimasena, and saw him seated on a couch, his face towards the wall, his eyes fixed on the floor, his mind filled with wrath, and his forehead furrowed into wrinkles. And approaching him, she said, 'O Bhimasena, thou art proud of thy strength, and art skilled in warfare. Why then dost thou bear this insult offered to me? The son of a Suta hath kicked me in the very presence of the king. I shall not live if I do not behold Kichaka slain by thee.' Bhimasena, hearing these words, looked at Draupadi, and saw her face suffused with tears, and her hair dishevelled. And his mind filled with wrath, he arose from his couch, and said, 'I will slay Kichaka this very day. I will not forget the duties of a husband.' And having said this, he went out to search for Kichaka, his heart filled with rage, and his eyes blazing with fury." |
| 17 "Vaisampayana continued, 'Thus addressed by Bhima, Krishna replied, 'O Bhima, thou art brave, thou art strong, thou art skilled in arms, and thou art truthful. Thou art the protector of thy brothers, and the destroyer of thy foes. I have come to thee, O Bhima, for the destruction of my foe. That wicked Kichaka, who hath insulted me, hath been slain by me. But his relatives and friends, those Sutas, are still alive. They are mighty and proud, and are skillfully versed in weapons. They are determined to avenge Kichaka's death. I am afraid of them, and have come to thee for protection. O Bhima, thou art my protector, my friend, and my husband. I seek thy help in this danger. I cannot live without thee. Thou art my all in all. If thou dost not protect me, I shall not be able to live. I shall be destroyed by the Sutas. O Bhima, I am thy wife, thy partner in prosperity and adversity. I am thy friend, thy companion in joy and sorrow. I am thy beloved, thy dear one. Protect me, therefore, from these wicked
Sutas.' Thus addressed by Krishna, Bhima's eyes became red with anger, and he said, 'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.'" |
| 18 "Then, O king, Draupadi, hearing these words of Bhima, felt a little consoled, and began to weep, saying, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from these wicked Sutas.' And she fell at his feet, and began to weep piteously. And Bhima, seeing her thus, was overwhelmed with grief, and his eyes became red with anger. And he said, 'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.' And he raised her up, and embraced her, and consoled her, saying, 'O fair one, thou art not alone, we are with thee. We will slay these wicked Sutas, and avenge thy insult. We will not leave them alive. We will destroy them all, and make thee safe.' And he wiped away her tears, and said, 'O Krishna, thou art my queen, my companion in prosperity and adversity. I will not leave thee, nor forsake thee, till I have slain all these wicked Sutas, and avenged thy insult.' And Draupadi, hearing these words of Bhima, felt a little consoled, and began to weep less. And she said, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from these wicked Sutas.'" |
| 19 "Then, O king, Draupadi, overcome with grief, and her voice choked with tears, began to sob aloud, and said, 'Alas, O Bhima, I am doomed to suffer this extreme distress! Oh, what a cruel fate is mine! I am doomed to suffer this extreme distress! Oh, what a cruel fate is mine! I am doomed to behold thee, O Bhima, and all our brothers, in this state of bondage! Oh, what a cruel fate is mine! I am doomed to behold thee, O Bhima, and all our brothers, in this state of bondage! Alas, O Bhima, thou art sunk in misery, and I am doomed to suffer this extreme distress! Oh, what a cruel fate is mine!' And Draupadi, overcome with grief, swooned away, and fell upon the earth, and her body was bathed in tears. And Bhima, seeing her thus, was overwhelmed with grief, and his eyes became red with anger, and he said, 'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.' And he wiped away her tears, and raised her up, and consoled her, and said, 'O fair one, thou art not alone, we are with thee. We will slay these wicked Sutas, and avenge thy insult. We will not leave them alive. We will destroy them all, and make thee safe.'" |
| 20 "'O Krishna, thou art my beloved, my heart's core, my everything. I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe. Fear not, O Krishna, I am here to protect thee.' And he wiped away her tears, and raised her up, and consoled her, and said, 'O fair one, thou art not alone, we are with thee. We will slay these wicked Sutas, and avenge thy insult. We will not leave them alive. We will destroy them all, and make thee safe.' And he embraced her, and stroked her hair, and said, 'O Krishna, thou art my queen, my companion in prosperity and adversity. I will not leave thee, nor forsake thee, till I have slain all these wicked Sutas, and avenged thy insult.' And Draupadi, hearing these words of Bhima, felt a little consoled, and began to weep less. And she said, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from these wicked Sutas.' And Bhima, hearing these words of Draupadi, felt his anger rise, and his eyes became red with rage. And he said, 'O Krishna, I will slay these wicked Sutas, and avenge thy insult. I will not leave them alive. I will destroy them all, and make thee safe.'" |
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| 21 "'O Krishna, thou art my beloved, my heart's core, my everything. I will slay this wicked Kichaka, and avenge thy insult. I will not leave him alive. I will destroy him, and make thee safe.' And he took a vow, saying, 'O Krishna, if I do not slay Kichaka, may I not be worthy of my ancestors, may I not be worthy of my brothers, may I not be worthy of my own soul.' And Draupadi, hearing this vow of Bhima, felt a little consoled, and began to weep less. And she said, 'O Bhima, thou art my protector, my friend, my husband. Thou art my all in all. I have none else to look to. Protect me, therefore, from this wicked Kichaka.' And Bhima, hearing these words of Draupadi, felt his anger rise, and his eyes became red with rage. And he said, 'O Krishna, I will slay Kichaka, and avenge thy insult. I will not leave him alive. I will destroy him, and make thee safe.' And he went out, and gathered his brothers, and told them of his vow, and said, 'O brothers, I have taken a vow to slay Kichaka, and avenge Draupadi's insult. I will not leave him alive. I will destroy him, and make Draupadi safe.' And his brothers, hearing these words of Bhima, felt their anger rise, and their eyes became red with rage. And they said, 'O Bhima, we will help thee in this task. We will slay Kichaka, and avenge Draupadi's insult.'" |
| 22 The text describes Bhima's intense and fierce battle with Kichaka, who had been persistently and shamelessly making unwanted advances towards Draupadi, showing no regard for her clear disinterest and disdain. Bhima, disguising himself and waiting patiently, lay in wait for Kichaka in a dancing hall, his anger and determination building with each passing moment. When Kichaka finally arrived, Bhima launched a surprise attack with incredible force, his strength and fury unleashed in a flurry of punches and kicks. The two engaged in a fierce and ferocious hand-to-hand combat, using their nails and teeth as weapons, their bodies crashing to the ground as they fought with immense strength and determination. They dragged each other around, their movements swift and deadly, their faces set in fierce determination. Bhima's rage and power eventually gained the upper hand, and he tossed Kichaka around like a toy, his body flying through the air before crashing to the ground with a loud thud. Finally, Bhima's immense strength proved too much for Kichaka, and he killed him by squeezing his throat and crushing his body with his powerful arms and legs. He then showed the lifeless body to Draupadi, who was relieved and delighted that her tormentor had been slain, her honor and virtue finally avenged. The guards of the dancing hall discovered Kichaka's body and were amazed by the superhuman strength that had overcome him, wondering how someone could have delivered such a brutal defeat, their minds reeling with shock and awe. |
| 23 Bhima, determined to rescue Draupadi, uprooted a massive tree and charged towards the Sutas, striking fear into their hearts. They released Draupadi and fled in terror, but Bhima pursued them, using the tree as a weapon to slay 105 Sutas, sending them to the abode of Yama. He then comforted Draupadi and sent her back to the city, promising to return to the kitchen by another route. The scene was one of utter chaos, with the corpses of the Sutas lying like uprooted trees, and the people who witnessed the feat were left in a state of astonishment, their power of speech suspended in wonder. Thus, a total of 106 Sutas, including Virata's general, met their end at the hands of Bhima, their bodies strewn about like a forest felled by a hurricane. This display of Bhima's prowess was a testament to his unwavering dedication to protecting his loved ones, and his unrelenting fury against those who dared to harm them. The legend of Bhima's bravery and strength would live on, inspiring generations to come. |
| 24 Draupadi, relieved and grateful, bowed to Bhima, the prince of the Gandharvas, who had rescued her from the clutches of the Sutas. Bhima, pleased with her words, knew that the people of the city would now regard themselves as freed from their debt, and that they would no longer fear the wrath of the Gandharvas. Draupadi then met Arjuna, who was instructing Virata's daughters in dancing, and they all welcomed her back, rejoicing in her safe return. Vrihannala, curious about her ordeal, asked Draupadi to share her story, revealing her own sorrows and empathizing with Draupadi's plight. Draupadi, accompanied by the girls, then entered the royal abode, seeking an audience with Queen Sudeshna. The queen, at the king's behest, bid Draupadi to leave, fearing the Gandharvas' wrath and the king's own vulnerability, for he had already suffered a defeat at their hands. Draupadi requested to stay for just thirteen more days, promising that the Gandharvas would be pleased and eventually convey her away, benefiting the king and his friends. She added that she would not be a burden to the king, and that her presence would not endanger the kingdom. Sudeshna, moved by Draupadi's words, decided to intercede on her behalf, and persuaded the king to grant her request. And so, Draupadi stayed in the palace for thirteen more days, awaiting the return of her husbands, who would soon come to reclaim her. |
| 25 Duryodhana, upon hearing the spies' report, became filled with joy and astonishment at the news of Kichaka's demise. He exclaimed, "Oh, how wonderful is this! Kichaka, that mighty warrior, has been slain by the Gandharvas! This is indeed a great achievement. I had been anxious about him, fearing he might discover the Pandavas' whereabouts. But now, my anxiety is gone. The Pandavas must be nearby, and I shall soon discover their hiding place." He then turned to his advisors and said, "Let us proceed to the kingdom of Matsya and offer our condolences to King Virata. We shall then search for the Pandavas in that region." Drona, Bhishma, and Karna agreed with his plan, and the Kaurava army set out for Matsya. As they journeyed, Duryodhana's mind raced with thoughts of finally capturing the Pandavas and achieving his long-sought victory. He imagined the glory and prestige he would gain by defeating his enemies and proving his superiority over them. Meanwhile, the Pandavas, still in disguise, continued to serve King Virata, unaware of the danger that was approaching them. They went about their duties, oblivious to the fact that their enemies were closing in on them. Yudhishthira, ever vigilant, sensed that something was amiss, but he could not quite put his finger on what it was. Little did he know that their fate was about to take a dramatic turn. |
| 26 Duryodhana nodded in agreement with his brothers' suggestions, determined to find the Pandavas before they could complete their year of exile. He ordered his spies to search far and wide, in every possible location, using all their skills and disguises to gather information. Dussasana added that the spies should be rewarded in advance and encouraged to search thoroughly, but he also expressed his doubts about the success of the mission. He speculated that the Pandavas might be hiding in a remote location, or perhaps they had perished in the wilderness. Duryodhana, however, remained resolute in his pursuit, driven by his desire for victory and his refusal to accept defeat. With a fierce determination burning in his heart, he vowed to leave no stone unturned in his quest to find and defeat the Pandavas. The assembly of courtiers and advisors nodded in agreement, eager to please their king and share in the glory of his triumph. And so, the search for the Pandavas continued, with Duryodhana's spies scouring the land, leaving no corner unexplored, in their relentless pursuit of the elusive brothers. |
| 27 Drona's words were filled with admiration for the Pandavas, and he firmly believed that they were incapable of defeat. He praised their bravery, intelligence, and devotion to their brother Yudhishthira, who was a master of policy and virtue. Drona was convinced that Yudhishthira would restore his brothers' prosperity and that they were waiting for the right moment to strike. He urged Duryodhana to act quickly and wisely, and to search for the Pandavas once more, using Brahmanas, Charanas, and other ascetics who might
have knowledge of their whereabouts. Drona's speech was a testament to his respect for the Pandavas, and his belief in their ultimate triumph. He saw the Pandavas as heroes, endued with ascetic merit, and possessed of immeasurable energy. He knew that Yudhishthira was capable of defeating his foes with ease, and that he was a master of policy and virtue. Drona's words were a warning to Duryodhana, to not underestimate the Pandavas, and to be prepared for a fierce battle. |
| 28 Bhishma, the grandsire of the Kurus, applauded Drona's words and spoke in favor of the Pandavas, praising their virtues and strengths. He expressed his belief that they would never perish, and that their concealment was a sign of their virtue. Bhishma urged the Bharatas to seek the aid of honest counsel in their dealings with the Pandavas, and advised against using spies to discover their whereabouts. He emphasized the importance of truth and virtue, and described the characteristics of the region where Yudhishthira and his brothers were residing, painting a picture of a land of plenty, prosperity, and happiness. Bhishma's words were a testament to his respect and admiration for the Pandavas, and his belief in their ultimate triumph. He concluded by urging Duryodhana to reflect on his words and act accordingly, if he had any faith in him. |
| 29 Kripa, the son of Saradwata, agreed with Bhishma's words and advised Duryodhana to use spies to gather information about the Pandavas' whereabouts and plans. He emphasized the importance of being prepared for their return and suggested that Duryodhana should assess his own strength and that of his allies, as well as the weaknesses and disloyalties within his own ranks. Kripa recommended using various strategies such as conciliation, bribery, and diplomacy to strengthen his position and subdue his enemies. He believed that by doing so, Duryodhana would be able to defeat the Pandavas and achieve lasting success. Kripa's words were wise and practical, reflecting his experience as a skilled warrior and advisor. He knew that the Pandavas were not to be underestimated, and that Duryodhana needed to be cunning and strategic if he was to have any chance of defeating them. Kripa's advice was not limited to military tactics alone, but also included guidance on how to win the hearts and minds of his allies and subjects. He urged Duryodhana to be generous and fair, to reward loyalty and bravery, and to be merciful to those who surrendered. By following Kripa's counsel, Duryodhana could ensure a strong and stable kingdom, and be better prepared to face the challenges that lay ahead. |
| 30 King Susarman of the Trigartas, who had been defeated by Kichaka, saw an opportunity to invade Virata's kingdom now that Kichaka was dead. He proposed to Duryodhana that they join forces and attack Virata, seizing his wealth and cattle. Karna agreed, and Duryodhana ordered his brother Dussasana to prepare their forces. Susarman was to lead the Trigartas in a surprise attack on Virata's city, while the Kauravas would follow the next day, dividing their forces into two groups to seize the cattle. The Trigartas marched towards Virata's kingdom, intent on seizing his wealth and cattle. On the eighth day of the dark fortnight, the Kauravas followed, determined to capture thousands of cattle. This plan was formed in hopes of taking advantage of Virata's weakened state and dividing the spoils between the Trigartas and Kauravas. However, this move would also lead to the Pandavas, who were in disguise in Virata's kingdom, being drawn into the conflict, and their skills in battle would soon be put to the test. |
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| 31 The Pandavas, still in disguise, joined King Virata's army as they prepared to battle the Trigartas and retrieve the stolen cattle. The king's brother, Satanika, helped the Pandavas don their armor and weapons, recognizing their potential as warriors. Yudhishthira, Bhima, Nakula, and Sahadeva mounted their chariots, ready to face the enemy. The Matsya army, led by King Virata, was a formidable force with thousands of cars, elephants, horses, and soldiers. As they marched towards the Trigartas, their armor and weapons glinted in the sun, and their elephants and horses were adorned with golden decorations. The army's standard, bearing the symbol of the sun or moon, fluttered in the wind. The Pandavas, with their exceptional prowess, were eager to prove themselves in battle. With their help, the Matsya army was confident of victory. The Trigartas, led by Susarman, were also prepared for battle, determined to defend their seized cattle. The two armies clashed, and the sound of conch shells, drums, and cymbals filled the air. The Pandavas fought valiantly, their skills honed from years of exile. Bhima wielded his mighty club, crushing Trigarta warriors. Arjuna, as Vallava, displayed his archery skills, striking down enemy soldiers. Nakula and Sahadeva, as Tantripala and Damagranthi, fought with equal prowess, their swords slicing through the enemy ranks. Yudhishthira, as Kanka, directed the Matsya army with strategic brilliance. The battle raged on, with both sides suffering heavy losses. But the Pandavas' superior skill and the Matsya army's might eventually turned the tide in their favor. |
| 32 The battle between the Matsyas and Trigartas raged on, with both sides displaying their prowess. The sun was hidden behind a cloud of arrows, and the sky was filled with the sound of drums and cymbals. The warriors fought fiercely, using swords, axes, and javelins. The field was soon covered with severed heads, limbs, and bodies, and the dust was drenched with blood. Vultures began to circle, and the combatants fought on, oblivious to their injuries. Satanika and Visalaksha penetrated deep into the Trigarta host, causing havoc. King Virata, with Suryadatta and Madiraksha, destroyed hundreds of cars, horses, and warriors. He then faced Susarman, the king of the Trigartas, in a single combat. The two warriors exchanged arrows and blows, their cars moving swiftly across the field. The battle was intense, with neither side giving in. Susarman's arrows pierced King Virata's armor, but he fought on, undeterred. King Virata retaliated with a shower of arrows, but Susarman skillfully dodged them. The two warriors clashed, their swords meeting in mid-air. The sound of their weapons echoed across the field, as they fought on, their skills evenly matched. The outcome of the battle was far from certain, as the two warriors engaged in a fierce and thrilling duel. |
| 33 Bhima, with his mighty strength, rescued King Virata and defeated the Trigarta army. He seized Susarman and dragged him down from his car, and the king of Trigarta became senseless. Bhima bound him fast and placed him on his car, and took him to Yudhishthira. The king smiled and told Bhima to set Susarman free, but only if he agreed to say in every court and assembly that he was a slave. Bhima liberated Susarman, and the king of Trigarta became king Virata's slave. The Pandavas, with their mighty arms, had vanquished the Trigartas and rescued the kine. King Virata, grateful for their help, asked them to stay in his city for a few more days. The Pandavas agreed and stayed in the city, enjoying the king's hospitality. King Virata, pleased with their bravery, gave them valuable gifts. He gave Yudhishthira a golden chariot, adorned with precious gems, and a set of golden arrows. He gave Bhima a mighty bow, made of the strongest metal, and a quiver full of arrows. He gave Arjuna a celestial bow, with a hundred strings, and a quiver full of arrows that could slay any enemy. He gave Nakula and Sahadeva a pair of golden swords, with hilts made of precious gems, and shields that could protect them from any attack. The Pandavas, pleased with the gifts, thanked King Virata and promised to always stand by his side. They stayed in the city for a few more days, enjoying the king's hospitality and the company of his subjects. They then bid farewell to the king and his subjects and left the city, ready to face new challenges and adventures. |
| 34 The messengers proclaimed the king's victory, and the city was filled with joy and music. Damsels and courtesons, decked in ornaments, came out of the city with musical instruments, and the air was filled with sweet sounds. King Virata, gratified by the Pandavas' bravery, offered them wealth, honor, and gems, and asked Yudhishthira to accept the sovereignty of the Matsyas. Yudhishthira, pleased with the king's words, accepted the offer, and the king bestowed upon him gems, kine, gold, rubies, and pearls. The Pandavas were overjoyed, and the king's subjects celebrated their victory with feasts and festivities. The king's son, Uttara, was appointed as the general of the army, and the Pandavas were given the task of protecting the city. The people of the city rejoiced at their deliverance from the Trigartas, and the Pandavas were hailed as heroes. King Virata, grateful for their help, asked them to stay in the city for a few more days, and the Pandavas agreed, enjoying the king's hospitality and the company of his subjects. |
| 35 "'I shall, O chief of cowherds, bring back the kine and defeat the Kurus! My arrows shall devour them like a fire devouring dry grass! My bow is always ready, my steeds are swift, and my standard bears the emblem of the golden lion! I shall vanquish the Kurus and return with great renown!' Thus spoke the prince, and the females praised him, saying, 'Thou art our protector, our hero, our refuge! Thou art like Arjuna, the wielder of the thunderbolt!' And with these words, the prince, with a proud heart, set out to battle, his chariot driven by swift steeds, his standard flying high, and his bow and arrows at the ready. The females watched him go, their hearts full of hope and fear. The prince's courage and valor were renowned, but the Kurus were powerful and numerous. |
| 36 Vrihannala, also known as Arjuna, donned his armor and took up his weapons, ready to face the Kurus. Uttara's sister returned to her brother and told him that Vrihannala had agreed to be his charioteer. Uttara was overjoyed and thanked his sister for her help. He then went to Vrihannala and asked him to take the reins of his chariot. Vrihannala, with a smile, agreed and the two of them set out to face the Kurus. As they approached the battlefield, Uttara saw the Kurus assembled before him, their weapons at the ready. He saw Duryodhana, Bhishma, Karna, Kripa, and Drona, all great warriors, and his heart began to tremble with fear. But Vrihannala, sensing his fear, spoke words of encouragement to him, reminding him of his own bravery and skill. Uttara took a deep breath and steeled himself for the battle ahead. Vrihannala, meanwhile, took the reins of the chariot and drove it forward, the horses galloping swiftly towards the enemy. The Kurus saw them coming and prepared to attack. But Vrihannala was a skilled charioteer, and he dodged and weaved through the enemy's weapons, avoiding their blows with ease. Uttara, meanwhile, shot arrow after arrow at the Kurus, striking them down with precision and skill. The battle raged on, with Uttara and Vrihannala fighting side by side. The Kurus were fierce warriors, but Uttara and Vrihannala were a formidable team, and they managed to hold their own against the enemy. As the day wore on, the Kurus began to tire, and Uttara and Vrihannala saw their chance. With a final burst of energy, they charged forward, their weapons flashing in the sunlight. The Kurus were defeated, and Uttara and Vrihannala emerged victorious. |
| 37 With the blessings of the elderly women and Brahmanas, Uttara and Vri
hannala (Arjuna) set out to face the Kurus. As they approached the battlefield, Vrihannala skillfully guided the chariot, avoiding obstacles and enemy attacks. Uttara, with his excellent bow and arrows, shot down the Kurus, his aim true and deadly. The Kurus, led by Bhishma and Drona, fought valiantly, but Uttara and Vrihannala were an unbeatable team. As the battle raged on, Vrihannala's skills as a charioteer and warrior became evident, and Uttara's confidence in him grew. The two warriors fought bravely, their bond growing stronger with each passing moment. The Kurus were formidable foes, but Uttara and Vrihannala were determined to emerge victorious. As the sun began to set, the battle reached its climax. Uttara and Vrihannala charged forward, their weapons flashing in the fading light. The Kurus were defeated, and the two warriors embraced, their friendship and respect for each other clear in their eyes. |
| 38 As they charged deeper into the fray, Arjuna's arrows flew swift and true, striking down the Kuru warriors with precision and skill. Uttara, inspired by Arjuna's bravery, began to fight with renewed vigor, his own arrows finding their mark with increasing frequency. The Kurus, taken aback by the sudden turn of events, stumbled backward in disarray. Duryodhana and Karna, their leaders, rallied them with shouts of encouragement, but even their valiant efforts could not stem the tide of defeat. As the battle raged on, Arjuna's fame and prowess became evident to all. His name was on every lip, and his exploits were hailed by friend and foe alike. The Kurus, realizing that their opponent was none other than the legendary Arjuna, began to waver in their resolve. Their hearts heavy with despair, they fled the field, leaving their kine to be retaken by the victorious Uttara. With the battle won, Arjuna and Uttara returned to the city, their chariot adorned with the flags of victory. The people of Virata's kingdom came out to greet them, cheering and shouting in joy. Uttara, his fears forgotten, embraced Arjuna, hailing him as his savior and friend. Arjuna, pleased with the prince's newfound courage, smiled and praised him, saying, 'Today, you have proven yourself a true Kshatriya, worthy of your royal heritage.' And so, with the kine recovered and their honor restored, Uttara and Arjuna returned to the palace, their bond of friendship stronger than ever. The kingdom of Virata celebrated their victory, and the name of Arjuna was hailed throughout the land as a hero and a legend. |
| 39 The Kuru warriors, led by Bhishma, Drona, and Kripa, prepared for battle, suspecting that the mysterious archer was none other than Arjuna. Drona, aware of Arjuna's prowess, warned them of the danger ahead. 'This is no ordinary warrior,' he cautioned. 'This is the son of Pritha, the wielder of the mighty bow Gandiva. He has been trained by the gods themselves and has proven his worth in battle against the very gods and demons.' Karna, however, belittled Arjuna's abilities, claiming he was no match for himself or Duryodhana. 'I will take on this eunuch and prove my superiority,' he boasted. Duryodhana, eager for battle, saw an opportunity to defeat the Pandavas once again, forcing them to extend their exile. 'If this is indeed Arjuna, then our victory is assured,' he exclaimed. 'We will crush him and his brothers, and they will be forced to wander in the forest for another twelve years.' The Kuru leaders, confident in their own abilities, applauded Duryodhana's bravery. But Drona's warnings fell on deaf ears, and they charged into battle with reckless abandon. Arjuna, still disguised as a eunuch, approached the battlefield, his skills and intentions unknown to the Kurus. With a fierce determination in his heart, he prepared to face his enemies and reclaim the stolen cattle. As the two armies clashed, the sound of conch shells and drums filled the air. Arjuna's arrows flew swift and true, striking down the Kuru warriors with precision and skill. The Kurus, taken aback by the sudden turn of events, stumbled backward in disarray. Bhishma and Drona rallied them with shouts of encouragement, but even their valiant efforts could not stem the tide of defeat. |
| 40 Vaisampayana said, 'Having reached that Sami tree, and having ascertained Virata's son to be exceedingly delicate and inexperienced in battle, Partha addressed him, saying, 'Enjoined by me, O Uttara, quickly take down (from this tree) some bows that are there. For these bows of thine are unable to bear my strength, my heavy weight when I shall grind down horses and elephants, and the stretch of my arms when I seek to vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of thick foliage, for in this tree are tied the bows and arrows and banners and excellent coats of mail of the heroic sons of Pandu, viz., Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow of great energy, the Gandiva of Arjuna, which singly is equal to many thousands of other bows and which is capable of extending the limits of a kingdom. Large like a palmyra tree, able to bear the greatest stress, the largest of all weapons, capable of obstructing the foe, handsome, and smooth, and broad, without a knot, and adorned with gold, it is stiff and beautiful in make and beareth the heaviest weight. And the other bows also that are there, of Yudhishthira and Bhima and Vibhatsu and the twins, are equally mighty and tough.' |
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| 41 'O Vrihannala, behold! These bows are like snakes shedding their skins. Their beauty is like that of the sun, and their forms are like those of mighty serpents. I cannot touch them, for they seem to be alive and are inspiring fear in me.' Vrihannala replied, 'Fear not, O prince! These bows are not snakes, but the weapons of the Pandavas. Take them down, and let us proceed to the field of battle.' Uttara, still fearful, hesitated, but eventually descended the tree with the bows. As he handed them over to Arjuna, he couldn't help but feel a sense of awe at their splendor. Arjuna, pleased with the prince's efforts, encouraged him, saying, 'You have done well, O prince! Now, let us go forth and conquer the Kurus!' With that, they set off towards the battlefield, ready to face whatever lay ahead. |
| 42 Arjuna smiled, pleased with Uttara's curiosity, and began to explain the origin of each weapon. "The bow with golden bosses, adorned with gems and having a radiant glow, belongs to Yudhishthira, the king of righteousness. The bow with golden elephants, symbolizing strength and wisdom, is mine, and I have wielded it in many battles. The bow with Indragopkas, shining like the sun, is Bhima's, and its might is feared by our enemies. "The bow with golden suns, blazing like the sun itself, is Nakula's, and its beauty is matched only by his own. The variegated bow, adorned with gems and gold, is Sahadeva's, and its colors shine like the rainbow. The arrows with wing-like shafts, swift and true, are mine, and I have used them to vanquish many foes. The large iron shafts, thick and strong, are Bhima's, and they can pierce the heart of any enemy. "The sable quiver, adorned with images of tigers, belongs to Nakula, and its contents are as fierce as the beast itself. The seven hundred arrows, long and sharp, are Sahadeva's, and they can drink the blood of our enemies. The gold-crested arrows, whetted on stones, are mine, and their touch is as fatal as a venomous snake. "The sword with the toad mark, irresistible and terrible, is Yudhishthira's, and its strength is unmatched. The scimitar with a polished blade, shining like the moon, is Bhima's, and its edge is as sharp as his wit. The sword in a cow-skin scabbard, manufactured in the country of the Nishadas, is Nakula's, and its blade is as black as the night. The long sword with a golden hilt, shining like the sun, is Sahadeva's, and its length is as great as his courage. The broad sword in a golden case, bright as fire, is mine, and its might is as great as my own." Uttara listened in awe, amazed by the Pandavas' arsenal and the stories behind each weapon. He felt honored to be in the presence of such great warriors and their legendary arms. |
| 43 Vrihannala (Arjuna) elaborated on the exceptional qualities of each weapon, attributing them to the Pandavas. Gandiva, Arjuna's bow, was the most celebrated, capable of devastating hostile hosts and worshipped by gods and celestials for its unparalleled might. It had been wielded by esteemed beings, including Shiva, Prajapati, Sakra, Soma, and Varuna, before coming into Arjuna's possession. The other bows were equally impressive, with Bhima's bow renowned for its strength, Yudhishthira's for its wisdom, Nakula's for its swiftness, and Sahadeva's for its unwavering precision. Each bow had been employed in numerous battles, earning the Pandavas their reputation as unconquerable warriors. Vrihannala also described their quivers, arrows, and swords, highlighting their exceptional features and the battles they had won. The quivers were adorned with symbols of tigers, insects, and golden wings, signifying their owners' bravery and skill. The arrows were sharp as razors, swift as the wind, and capable of vanquishing entire armies. The swords, with blades long and strong, were cased in sheaths of tiger, goat, or cow skin, and had been wielded to defeat formidable foes. Each weapon was imbued with celestial energy, making them almost invincible in battle. The Pandavas' arsenal was a testament to their unwavering dedication to justice and their unyielding commitment to protecting the innocent. As Vrihannala concluded his explanation, Uttara's eyes widened in awe, humbled by the magnificence of the Pandavas' weapons and the tales of their unyielding valor. |
| 44 Arjuna revealed his true identity to Uttara, enumerating his ten names and explaining the origin of each, unfolding a tapestry of stories that showcased his conquests, divine encounters, and unwavering commitment to righteousness. With every word, Uttara's amazement grew, his skepticism dissipating like mist in the face of the sun. He listened with rapt attention as Arjuna shared tales of his unyielding spirit, his unshakeable resolve, and his unrelenting pursuit of justice. As the tales unfolded, Uttara's reverence for Arjuna deepened, his admiration swelling like a river in flood. He beheld in Arjuna a paragon of valor, a hero whose feats were etched in the annals of history, a warrior whose name was whispered in awe by gods and mortals alike. And when Arjuna finished speaking, Uttara approached him with a humility born of wonder, his eyes shining with a newfound respect. "My name is Bhuminjaya," he said, his voice barely above a whisper, "and I am also called Uttara. It is by good luck, O Partha, that I behold thee. Thou art welcome, O Dhananjaya. O thou with red eyes, and arms that are mighty and each like unto the trunk of an elephant, it behoveth thee to pardon what I said unto thee from ignorance." Uttara's words were a balm to Arjuna's soul, a soothing salve that healed the wounds of doubt and skepticism. And as their eyes met, a bond was forged, a bond that would last a lifetime, a bond that would be tempered in the fires of adversity and emerge stronger and more resilient with each passing day. |
| 45 Arjuna and Uttara prepared for battle, their hearts ablaze with determination. Arjuna, his true identity revealed, stood tall, his prowess and valor evident in every glance. Uttara, awestruck and humbled, gazed upon him with reverence, recognizing the exceptional skills and divine weapons that made Arjuna a legendary warrior. As they readied themselves, Arjuna's weapons appeared before him, summoned by his unyielding spirit. With reverence, he received them, his hands grasping the familiar hilts and bows that had served him so well in countless battles. The twang of his bow, Gandiva, echoed through the land, a clarion call to arms that struck fear into the hearts of their foes. With their car thundering across the field, Arjuna and Uttara charged into battle, their wheels scorching the earth, their banners streaming in the wind. Though outnumbered, Arjuna was undaunted, his unwavering confidence rooted in his unshakeable faith in his own abilities. He had fought alone against formidable foes in the past, emerging victorious every time. With a burst of laughter, he assured Uttara that together they would vanquish their enemies, their bond forged in the heat of battle. "Drive thou my car speedily," he urged Uttara, "and let thy heart's fever be dispelled." And with that, they plunged into the fray, their weapons flashing in the sunlight, their names etched forever in the annals of history. |
| 46 Arjuna, with Uttara as his charioteer, set out for battle, hoisting his golden ape-banner and blowing his conch shell, which terrified Uttara and caused the horses to drop to their knees. The sound of the conch shell was so loud that it seemed to split hills and mountains, and pierce mountain-caves and the cardinal points. Uttara was overwhelmed by the blare of the conch, the twang of the Gandiva, and the superhuman cries of the creatures on the banner, and his mind was greatly bewildered. His perception of the directions was confused, and his heart was painfully afflicted. Arjuna, noticing Uttara's fear, encouraged him, reminding him of his Kshatriya heritage and the need to be brave in the face of danger. He told Uttara to stand firm on the car, pressing his feet on it, and to tightly catch hold of the bridles, as he was about to blow the conch again. Despite his efforts, Uttara remained frightened, and when Arjuna blew the conch again, he sat down on the car, clinging to it in fear. Meanwhile, Drona, recognizing the signs of Ar
juna's presence, warned the Kauravas of the impending doom that awaited them. He pointed out the ominous portents, including the trembling earth, pale faces, and dispirited animals, and advised them to prepare for battle. He cautioned them that their weapons did not shine, their steeds were dispirited, and their fires, though fed with fuel, did not blare up, all of which were indicative of a great calamity. He also noted that the vultures and kites on their right portended a great danger, and that the jackal that had run through their ranks, wailing dismally, had escaped unstruck, all of which foreboded a heavy destruction of Kshatriyas in battle. |
| 47 Duryodhana rallied his troops, urging them to prepare for battle against the Matsyas or Arjuna, who had appeared on the scene. He questioned Bhishma's loyalty, suspecting him of favoring the Pandavas, and expressed his discontent with Bhishma's constant praise for Arjuna. Karna accused Bhishma of extolling Arjuna's virtues and doubted his commitment to their cause, suggesting that Bhishma's affection for Arjuna was clouding his judgment. He advocated for ignoring Bhishma's counsel and preparing for battle, assigning guards and arraying the troops to destroy the enemy. Karna's words were laced with skepticism and frustration, as he believed Bhishma's loyalty was torn between his duty to the Kauravas and his admiration for the Pandavas. He urged the troops to focus on the task at hand, securing the cattle and emerging victorious in the impending battle. |
| 48 Karna boasted that he would single-handedly defeat Arjuna, shooting arrows that would cover him like locusts on a tree, and claimed to be the only one who could resist Arjuna's might. He vowed to slay him and discharge his debt to Duryodhana, which he had promised long ago. He likened himself to a cloud dropping an arrowy shower, and his horses' speed to the wind, emphasizing his own strength and prowess. Karna declared that his arrows would pierce Arjuna like venomous snakes, and that he would emerge victorious, plucking the dart from Duryodhana's heart. He urged the Kauravas to either take the wealth of kine and leave or stay and witness his combat, showcasing his confidence in his own abilities. With a fierce determination, Karna prepared for battle, ready to face Arjuna and prove his worth. |
| 49 Kripa cautioned Karna against underestimating Arjuna, citing his numerous solo achievements, including defeating the Gandharvas and Nivatakavachas, and rescuing Krishna from Jayadratha. He warned that fighting Arjuna alone would be foolish, like trying to grasp a venomous snake or ride an infuriated elephant, and that it would be a rash decision to challenge him without proper skill and strength. Instead, he suggested that the six of them, including Drona, Duryodhana, Bhishma, and Drona's son, unite to fight Arjuna, aided by their troops and standing carefully. Only together, as skilled bowmen, could they hope to match Arjuna's prowess, which was comparable to Indra's. Kripa emphasized that even Indra himself would hesitate to encounter Arjuna in battle, and that their combined forces would be necessary to counter his might. He urged Karna to reconsider his solo attack and instead join forces with their allies to take on the formidable Arjuna. |
| 50 Aswatthaman criticized Karna for boasting about his prowess, saying that true heroes don't brag about their achievements. He pointed out that Karna hadn't actually defeated the Pandavas in battle, but rather had won their wealth through deceitful means, like a vendor of meat. Aswatthaman warned that Arjuna, with his mighty bow Gandiva, would not be defeated so easily, and that he would overthrow them all like a tree under Garuda's weight. He emphasized that Arjuna was superior to Karna in prowess, bowmanship, and battle skills, and that even Drona, their guru, held Arjuna in high esteem. Aswatthaman suggested that Karna use the same means he used to win the dice game, and let his uncle Sakuni fight instead, as he was no match for Arjuna's prowess. He concluded by saying that he himself would not fight Arjuna, and that they should focus on fighting the king of Matsya, if he came to rescue the Pandavas. |
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| 51 Bhishma urged forgiveness and unity among their ranks, noting that disunion was the greatest calamity an army could face. He praised Drona and his son Aswatthaman, saying their mastery of weapons and the Vedas was unmatched, and that their combination of brahminical and kshatriya qualities was unparalleled. He emphasized that their situation was critical, with Arjuna, a formidable warrior, approaching with a mighty army. Duryodhana requested peace and forgiveness, and Bhishma pacified Drona, who agreed to make arrangements to protect Duryodhana from Arjuna's attack. Drona expressed doubt about the completion of the Pandavas' exile and urged caution, suggesting that Arjuna's attack was imminent. He warned that Arjuna would not hesitate to defeat their troops and capture Duryodhana, and that they needed to be prepared to face him. Bhishma's words had a calming effect on Drona, and he agreed to put aside his anger and focus on the task at hand. With their differences temporarily set aside, the Kaurava leaders began to plan their strategy for facing the Pandavas, knowing that their unity and cooperation were crucial in the face of the impending battle. |
| 52 Bhishma elaborated on the cyclical nature of time, emphasizing that the Pandavas had faithfully adhered to their commitments, and warned Duryodhana that the Pandavas, led by the virtuous Yudhishthira, would not relinquish their rightful kingdom without a fierce and formidable battle. Bhishma urged Duryodhana to prepare for war, proposing a strategic division of their forces to defend their capital, escort their cattle, and confront the Pandavas with their most skilled and powerful warriors. He suggested that he himself, with his vast experience and battle prowess, anchor the rear of their army, while Karna, with his exceptional martial skills, lead the front lines. Meanwhile, Aswatthaman, with his mastery of weaponry and military tactics, defend the left flank, and Kripa, with his wisdom and valor, secure the right. Duryodhana, determined to maintain his grip on power and unwilling to concede to the Pandavas' legitimate claims, accepted Bhishma's plan and began to mobilize their forces for the impending battle, which would decide the fate of Hastinapura and the future of the Kuru dynasty. |
| 53 Arjuna, with his charioteer, advanced towards the Kuru army, his banner and car recognizable from a distance, striking fear into the hearts of his enemies. Drona, the seasoned warrior, identified Arjuna's approach and warned the Kurus, describing Arjuna's exceptional skills and feats, which had earned him great renown. Arjuna, determined to reclaim the stolen cattle and defeat his foes, asked his charioteer to take him to where Duryodhana was, intending to engage him in a fierce battle. Kripa, anticipating Arjuna's plan, urged their troops to attack Arjuna's flanks, hoping to weaken his charge. Arjuna, undaunted, announced his presence with a mighty blow on his conch, and unleashed a barrage of arrows, overwhelming the enemy and causing chaos in their ranks. The earth itself trembled at the sound of his conch, the twang of his bow, and the roar of his flagstaff creatures, which seemed to shake the very foundations of the battlefield. The cattle, frightened by the tumult, turned back towards the southern road, abandoning their intended course. The stage was set for a fierce and epic battle, with Arjuna at its center, his prowess and valor about to be put to the ultimate test. |
| 54 Arjuna, determined to defeat Duryodhana, advanced towards him, his banner and car recognizable from a distance, striking fear into the hearts of his enemies. The Kurus, led by Karna, attacked Arjuna with a fierce shower of arrows, but he fought back with equal ferocity, using his bow, Gandiva, to pierce Karna's body and strike down his horses and car-driver. The two warriors exchanged arrowy showers, creating a cloud of keen-edged shafts that darkened the sky. Arjuna, enraged by Karna's offenses, pierced Karna's arms, thighs, head, and forehead with precision and skill, forcing him to flee in disgrace. The Kurus, defeated and terrified, wailed aloud, their ranks scattered and broken, their hopes of victory shattered by Arjuna's unmatched prowess. Arjuna's valor and fame echoed through the battlefield, his name spoken in awe and reverence by friend and foe alike, his legend growing with each passing moment. |
| 55 Arjuna, with his banner and car recognizable, fought back with ferocity, covering the horizon with arrows. His valor and fame echoed through the battlefield, his legend growing. He withstood the rage of the countless host, like a shore withstanding a surging sea. Arjuna's arrows mangled the hostile ranks, looking like newly-risen clouds or a garland with withering flowers. The earth was bestrewn with corpses, like the sky overcast with black clouds. Arjuna's energy and the twang of his bow struck terror into the hearts of Duryodhana's troops. He fell back and attacked from behind, covering the welkin with blood-drinking arrows. His car passed through the hostile ranks, unimpeded, like Vasuki sporting in the ocean. Arjuna's bow was always drawn to a perfect circle, his arrows never falling except on their aim. The track of his car was made by itself, like a herd of elephants marching through the forest. Struck by Partha, the warriors thought Indra himself was slaying them. Arjuna severed heads, like reapers cutting off deciduous herbs. The Kurus lost energy, tossed and mangled by the Arjuna-gale. The dust mixed with blood made the sun's rays redder still. Arjuna overwhelmed the great bowmen of the enemy, piercing Drona, Dussaha, Drona's son, Dussasana, Kripa, Bhishma, Duryodhana, and Karna. When Karna was pierced, his troops began to break. Uttara asked Arjuna which division to approach, and Arjuna directed him to Kripa's van, then to Drona, Aswatthaman, Duryodhana, and finally Bhishma. |
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| 56 The Kurus' ranks resembled clouds in the rainy season, with horses, elephants, and warriors ready for battle, their armor and weapons glinting in the sunlight. The celestials, including Indra, arrived in their heavenly cars, eager to witness the combat between Bhishma and Arjuna, their interest piqued by the fame of the two warriors. The firmament was filled with gods, Gandharvas, Nagas, and Rishis, all gathered to behold the battle, their faces filled with wonder and anticipation. The cars of various gods, including Agni, Soma, and Varuna, shone in a splendid array, their jewels and ornaments reflecting the brightness of the sun. The air was filled with the fragrance of celestial garlands, their sweet scent wafting through the battlefield, and the dust of the earth disappeared, replaced by a soothing breeze that seemed to carry the whispers of the gods. The firmament seemed ablaze with the arrival of more cars, decked with jewels and brought by the foremost celestials, their splendor illuminating the sky. Indra, the wielder of the thunderbolt, looked beautiful on his car, his eyes fixed on his son Arjuna, his gaze filled with pride and admiration. The gods and goddesses, the Siddhas and the Rishis, all watched with bated breath, eager to see the outcome of the battle between the two mighty warriors. |
| 57 Arjuna, seeing the Kuru army arrayed in battle formation, instructed Uttara to drive to where Kripa's car was situated, recognizable by its flag bearing a golden altar. Uttara expertly guided the horses, wheeling and turning, and eventually confronted Kripa's car. Arjuna blew his conch, Devadatta, which resonated loudly, like a mountain splitting. Kripa, enraged, blew his own conch and took up his bow, shooting arrows at Arjuna. The two warriors engaged in a fierce battle, their arrows filling the sky. Kripa pierced Arjuna with ten arrows, but Arjuna retaliated, covering the sky with his own arrows and enveloping Kripa. Kripa's steeds were struck by Arjuna's arrows, and he was thrown off his car. Arjuna spared Kripa's life, cutting off his bow and coat of mail instead. Kripa took up another bow, but Arjuna cut it off as well. The two warriors continued to exchange blows, their arrows clashing in mid-air. Kripa hurled a javelin at Arjuna, but he deftly cut it off with ten arrows. Kripa then shot crescent-shaped arrows, which Arjuna also cut off. Arjuna's wrath intensified, and he shot thirteen arrows at Kripa, cutting off his car's yoke, piercing his steeds, and severing his car-driver's head. Kripa leapt down and hurled a mace at Arjuna, but it was sent back by Arjuna's arrows. The warriors of Kripa's division tried to rescue him, but Arjuna held them off, performing a circuitous evolution called Yamaka. Kripa was eventually led away, defeated, his car broken and his steeds slain. The battle raged on, with Arjuna's prowess and skill evident in every move. His conch, Devadatta, seemed to roar with triumph, and his bow, Gandiva, shone like the sun. Kripa's defeat was a testament to Arjuna's unmatched bravery and archery skills, and the Kuru warriors began to waver in their resolve. |
| 58 Drona, with his golden car and red steeds, rushed towards Arjuna, who was eager to fight him. Arjuna praised Drona's virtues and asked Uttara to take him to Drona's car. The two warriors engaged in a fierce battle, shooting arrows at each other. Drona covered Arjuna's car with a thousand arrows, but Arjuna cut them off with ease. Arjuna then covered Drona's car with arrows, and Drona responded with an arrowy shower of his own. The two warriors continued to exchange blows, their arrows filling the sky. The spectators were filled with wonder at the sight of the two mighty warriors fighting each other. Drona and Arjuna displayed their lightness of hand in the use of weapons, shooting clouds of arrows at each other. The battle raged on, with neither warrior able to gain the upper hand. The sound of their bows and the clash of their arrows echoed through the field. The earth shook beneath their feet as they moved about, their chariots wheels screeching. The air was filled with the scent of smoke and sweat. The warriors' faces were set in fierce determination, their eyes blazing with intensity. The fight continued, each warrior refusing to yield. Eventually, Drona's son, Aswatthaman, joined the fight, and Arjuna turned his attention to him, giving Drona an opportunity to leave the field. Wounded and his mail and banner gone, Drona sped away on his swift horses, his head hung low in defeat. The battle between Drona and Arjuna was like a clash of titans, each warrior unleashing his full fury upon the other. The earth trembled beneath their feet, the sky grew dark with the arrows they shot, and the sound of their bows was like thunder in the heavens. It was a fight for the ages, a display of skill and strength that would be remembered for generations to come. And in the end, it was Arjuna who emerged victorious, his arrows finding their mark time and time again, his chariot wheels screeching as he pursued Drona across the field. |
| 59 Then, Drona's son, Aswatthaman, rushed into battle with Arjuna, showering arrows like a storm. Arjuna received him with a cloud of arrows, and their encounter was fierce, like gods vs. demons. The sky was filled with arrows, hiding the sun, and the air was silent. As they fought, loud sounds erupted like bamboos on fire. Aswatthaman's horses were afflicted by Arjuna's arrows, and he cut off the Gandiva's string with an arrow. The celestials applauded, and Drona, Bhishma, Karna, and Kripa praised him. Arjuna attached a new string to Gandiva and advanced towards Aswatthaman, who pierced his breast with shafts. The two heroes fought fiercely, their arrows like snakes and fire. Arjuna's quivers were inexhaustible, and he remained immovable like a mountain. Aswatthaman's arrows were exhausted, and Arjuna prevailed. Karna then twanged his bow, and Arjuna, filled with wrath, turned towards him, eager for a single combat. The two warriors, like mighty elephants, clashed in a frenzy of arrows and sparks. Their bows roared like thunder, and their arrows flew like lightning. The earth shook beneath their feet, and the air was filled with the scent of smoke and sweat. The battle raged on, with neither warrior yielding, their skills and strength evenly matched. The outcome was far from certain, as these two titans of the battlefield fought on, their fury and determination unwavering. |
| 60 The battle between Arjuna and Karna escalated into a frenzy of arrows and sparks, with both warriors unleashing their full fury upon each other. Arjuna's arrows flew swift and true, piercing Karna's armor and inflicting deep wounds. Karna retaliated with fierce attacks, his arrows blazing with intensity, but Arjuna's defenses held strong, his skill and strength honed to perfection. As the fight raged on, Karna's vision began to blur, his movements slowing, his strength waning. Arjuna sensed victory within his grasp and struck the final blow, a mighty arrow that shattered Karna's defenses and sent him stumbling back. The outcome was clear, and Karna fled in defeat, his pride and arrogance shattered. Arjuna's triumph was a testament to his unwavering determination, unrelenting prowess, and unyielding spirit, cementing his reputation as the greatest warrior of the age. |
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| 61 Arjuna, with unwavering confidence, reassured Uttara, who was overwhelmed by the ferocity of the battle, and urged him to summon his courage and hold the reins of the steeds. Arjuna vowed to triumph over the Kuru army, unleashing a frenzy of celestial weapons that would create a river of blood. He boasted of his past conquests, recounting the training he received from Indra, Brahman, and Prajapati, and the countless victories he achieved, including the vanquishing of the Paulomas and Kalakhanjas. With a fierce determination burning in his eyes, Arjuna declared that he would single-handedly defeat the Kuru army, his arrows flying swift and true, striking fear into the hearts of his enemies. His diadem shining bright, his aim unwavering, Arjuna charged into the fray, his chariot driven by Uttara, who had regained his composure. As they advanced, Bhishma, the son of Ganga, stood tall, his standard held high, but Arjuna, with a swift and precise shot, cut it down, the gold-decked arrow piercing the air. The Kauravas, led by Dussasana, Vikarna, Dussaha, and Vivingsati, rallied against Arjuna, but he stood firm, his bow singing with a deadly rhythm, his arrows striking true, each one finding its mark with unerring precision. The battle raged on, the sound of clashing steel, the scent of blood and sweat, the cries of the wounded, and the triumphant shouts of Arjuna, all blending together in a cacophony of chaos. But amidst the turmoil, Arjuna remained steadfast, his focus unwavering, his aim true, his arrows flying swift and deadly, striking fear into the hearts of his enemies, as he fought on, unyielding and unrelenting, his legend growing with each passing moment. |
| 62 Vaisampayana said, "The Kurus united against Arjuna, but he covered them with arrows, like mist on mountains. The sound of conchs and elephants filled the air, a deafening roar that shook the ground. Arjuna's arrows pierced steel coats, killing thousands, their shafts flying swift and true. He shot with such speed and precision that he seemed like the blazing sun, his bow singing with deadly rhythm. The warriors fled in fear, abandoning their cars and horses, and the field was covered with corpses, the earth red with blood. Arjuna danced on the field, his bow singing with deadly rhythm, his arrows striking true, each one finding its mark. The earth was beautiful with severed heads and mangled trunks, the bodies of the dead and dying strewn about like leaves on a autumn breeze. The field was a river of blood, with waves of billows, like the river of death that flows at the end of the Yuga. Coats of mail and turbans floated on its surface, and elephants and cars were its alligators and rafts. Marrow, fat, and blood were its currents, and keen-edged weapons its crocodiles. Rakshasas haunted it, and strings of pearls were its ripples. The mighty car warrior was its large island, resounding with conchs and drums. The river of blood was incapable of being crossed, and Arjuna's swift hands moved too fast for the spectators to see, his arrows flying like a swarm of deadly bees." |
| 63 Vaisampayana said, "Bhishma, with a golden bow, rushed at Arjuna, who received him with a glad heart. Bhishma pierced Partha's flag-staff with eight arrows, but Arjuna cut off his umbrella with a javelin. Arjuna then struck Bhishma's flag-staff, steeds, and drivers. Bhishma, unable to bear this, covered Arjuna with a celestial weapon. The two warriors exchanged blows, their shafts striking against each other like fireflies in the rain. The bent Gandiva seemed like a continuous circle of fire. Bhishma baffled Arjuna's arrowy shower, like a bank resisting a swelling sea. The Kauravas exclaimed, "Excellent! Bhishma hath performed an exceedingly difficult feat in fighting with Arjuna!" The two warriors, endued with great might, fought on playfully, infatuating the eyes of all created beings. They used celestial weapons, surprising all who beheld them. When the conflict with celestial weapons ceased, a conflict with arrows commenced. Arjuna cut off Bhishma's gold-decked bow, but Bhishma took up another and showered arrows on Dhananjaya. The two warriors covered each other with clouds of arrows, obscuring the ten directions. The celestials, with Indra, gazed with wonder upon the combat. Chitrasena, highly pleased, addressed the lord of celestials, "Behold these arrows shot by Partha coursing through the sky in one continuous line. Wonderful is the dexterity of Jishnu!" |
| 64 Vaisampayana said, "Duryodhana, with a spear-headed shaft, pierced Arjuna on the forehead. Arjuna, pierced and bleeding, looked resplendent like a hill with a golden peak. His blood trickled down, like a wreath of golden flowers. Enraged, Arjuna struck Duryodhana with arrows endued with snake venom, shot from the bow-string stretched to the ear. The two warriors, both born in the race of Ajamida, struck each other alike, their arrows flying like fireflies in the rain. Vikarna, seated on a huge elephant, rushed against Arjuna, who struck the elephant with an iron arrow, penetrating its body like a thunderbolt. The elephant fell, and Vikarna fled in terror, abandoning his car. Arjuna then struck Duryodhana in the breast with another arrow, and the king, wounded and vomiting blood, turned away his car and fled in alarm. The warriors, smitten with arrows, fled in panic, leaving behind their cars and bodyguards. Duryodhana, the foremost of the Kurus, turned back not, nor did he show his face, nor did he hear the words of Arjuna, who censured him, 'Why dost thou fly away, turning thy back? Show me thy face, O son of Dhritarashtra, and bear in mind the behavior of kings.' Duryodhana's name was hereby rendered meaningless, and he fled, leaving the battle, without his bodyguards, and without his former pride and glory." |
| 65 Vaisampayana said, "Duryodhana, stung by Arjuna's censures, turned back like an infuriate elephant, his pride wounded. Karna, Drona, Bhishma, and others rushed forward to protect him, their weapons at the ready. Arjuna, with celestial weapons in hand, repelled their attacks with ease, his skill unmatched. He then evolved the Sanmohana weapon, stupefying the Kuru heroes, who fell to the ground, insensible. The mighty warrior then blew his conch, Devadatta, filling the earth and sky with its loud, piercing noise. The Kurus, still insensible, dropped their bows and arrows, unable to resist. Arjuna told Uttara's son to take the warriors' garments, avoiding Bhishma, who was not affected by the weapon. Uttara's son did so, gathering the garments, while Arjuna's steeds carried him away from the battlefield. Bhishma, recovering his senses, struck Arjuna with arrows, but Arjuna slew his steeds and pierced him with ten shafts, his aim true. Duryodhana, recovering his senses, saw Arjuna standing alone, victorious, and told Bhishma to afflict him, to punish him for his pride. Bhishma smiled, saying Arjuna was not addicted to atrocious deeds and had spared their lives, showing mercy. He advised Duryodhana to return to the city, and Arjuna also departed, having conquered the kine, his mission accomplished." |
| 66 Vaisampayana said, "Arjuna, having vanquished the Kurus in battle, brought back the profuse cattle wealth of Virata. The defeated Kuru soldiers, frightened and disheveled, appeared before him with joined palms and hair dishevelled, and surrendered. Arjuna, with a compassionate heart, assured them of protection and told them to leave, saying, 'Welcome, blessed be ye. Go ye away. Ye have no cause of fear. I will not take the lives of them that are afflicted.' The warriors, grateful for his mercy, praised Arjuna and wished him long life. Arjuna then told Uttara to enter the city and proclaim the victory as his own, so as not to reveal the presence of the Pandavas. Uttara agreed, and they returned to the city, with Arjuna disguising himself as Vrihannala, the car-driver. On the way, Arjuna told Uttara to send messengers to proclaim the victory and the recovery of the kine, so that the king of Matsya might not hide himself in fear. They then returned to the Sami tree, wore their ornaments, and took up their robes. The heroic son of Virata returned to the city
with Vrihannala as his car-driver, having vanquished the hostile army and recovered the wealth from the Kurus. The city was filled with joy and celebrations, and the king of Matsya was delighted to hear of his son's victory." |
| 67 Vaisampayana said, "King Virata, with a cheerful heart, entered his city with the four Pandavas, after recovering his wealth and defeating the Trigartas. The king's subjects, headed by the Brahmanas, stood before him, and he saluted them in return. Virata enquired about Uttara and was told that he had gone to battle alone with Vrihannala as his charioteer. The king became filled with grief and ordered his warriors to protect Uttara. Yudhishthira assured him that with Vrihannala as his charioteer, Uttara would be victorious. Messengers arrived with news of Uttara's victory, and the king was overjoyed. He ordered the city to be decorated and his son to be received with honor. Yudhishthira and Virata played dice, but the king became angry when Yudhishthira praised Vrihannala, striking him with a dice and causing blood to flow from his nose. Draupadi received the blood in a golden vessel. Meanwhile, Uttara entered the city with Vrihannala and was received with respect. The king eagerly awaited their arrival, but Yudhishthira warned the porter to let Uttara enter alone, as Vrihannala might slay Virata in his rage. The king's joy was unbounded when he saw his son, and he embraced him warmly. Uttara told his father of his victory and the bravery of Vrihannala. The king's anger was appeased, and he honored Yudhishthira and his brothers. The Pandavas stayed in the city, and Virata treated them with kindness and respect." |
| 68 Vaisampayana said, "Uttara entered the court and was met with a shocking sight: Kanka, covered in blood, seated on the ground, and being tended to by Sairindhri. Uttara's eyes widened in alarm as he asked his father, 'By whom has this Brahmana been struck? Who has committed this heinous act?' Virata, with a hint of defiance, replied, 'I struck him myself. He deserved it, for he praised that person of the third sex, Vrihannala, while I was extolling your virtues.' Uttara's face reflected his dismay and concern as he urged his father to make amends, warning him of the dire consequences of a Brahmana's curse. Virata, realizing his mistake, attempted to appease Kanka, who, with a calm demeanor, forgave the king, stating that he had already forgiven the transgression and harbored no anger. Vrihannala entered the court, saluting both Virata and Kanka, and the king, eager to make amends, lavished praise on Uttara, extolling his bravery and valor in defeating the formidable warriors of the Kuru army, recovering all his wealth, and earning his pride. The king's words were filled with relief and gratitude, attributing his victory to Uttara's unwavering courage and strength." |
| 69 Uttara said, "I must correct you, father. I did not recover the kine or defeat the foe. It was all done by a youth of celestial origin, capable of striking like a thunderbolt. He stopped me from running away in fear and mounted my chariot, taking control of the situation. With his exceptional skill and strength, he recovered the kine and vanquished the Kauravas, repulsing Kripa, Drona, Drona's son, and Bhishma with a hail of arrows. He then challenged Duryodhana to fight, taunting him to put up a better fight or face defeat. When the latter turned back in fear, he pierced the Kuru army with arrows, robbing them of their clothes and armor. The six great car-warriors of the Kurus were vanquished by him alone, a feat that seemed impossible for anyone else. And then, as suddenly as he appeared, he disappeared, leaving me in awe. I think he will reappear tomorrow or the day after, but I cannot be sure." Virata, eager to meet this hero and express his gratitude, remained unaware that he was living in his palace in disguise. With Virata's permission, Partha, the hero, presented beautiful garments to Virata's daughter, Uttara, who was overjoyed to receive them. She had heard stories of the hero's bravery and was eager to meet him herself. Little did she know that she had already met him, and that he was living in their midst, hiding his true identity. |
| 70 Vaisampayana said, "On the third day, the five Pandava brothers, attired in white robes and ornaments, entered the palace-gate like five intoxicated elephants. They took their seats on thrones, shining like fires on a sacrificial altar. Virata, filled with wrath, spoke to Kanka (Yudhishthira), 'How dare you occupy a royal seat, dressed in handsome robes and ornaments, when you were employed as a courtier and player at dice?' Arjuna replied, smiling, 'This person deserveth to occupy the same seat with Indra himself. He is devoted to Brahmanas, acquainted with Vedas, and possesses great energy and intelligence. He is the mightiest car-warrior amongst the sons of Pandu, a performer of sacrifices, and a protector of the worlds like Manu himself.' Arjuna extolled Yudhishthira's virtues, comparing him to the sun, Indra, and Kuvera, and stating that he ruled virtuously, protected the helpless, and was devoted to morality and self-control. He concluded, 'This son of Pandu deserveth to occupy a royal seat.'" |
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| 1 Vaisampayana said, "The valiant descendants of Kuru, having joyfully celebrated Abhimanyu's wedding, gathered in Virata's court, filled with riches, gems, and precious stones. Virata and Drupada sat on seats, surrounded by esteemed rulers, including Valarama, Krishna, Yudhishthira, Bhima, Arjuna, and the sons of Madri. The princes, sons of Draupadi, sat on golden seats, shining like stars in the firmament. After conversing on various topics, Krishna drew their attention to the Pandavas' affairs, reminding them of Yudhishthira's deceitful defeat at dice, his exile, and the stipulation to regain his kingdom. Krishna praised Yudhishthira's unwavering adherence to truth and his desire for only what is rightfully his. He requested the assembly to consider the good of both Yudhishthira and Duryodhana, and to consult together to find a solution consistent with righteousness, propriety, and the rules of virtue. Krishna suggested sending a virtuous ambassador to beseech Duryodhana to give half the kingdom to Yudhishthira, emphasizing the importance of peace and harmony. Yudhishthira's elder brother praised Krishna's words, marked by prudence, virtue, and a pacific spirit, and the assembly listened intently, aware of the gravity of the situation. |
| 2 Baladeva said, "You have all listened to Krishna's speech, characterized by virtue and prudence. The Pandavas are willing to give up half their kingdom for peace, demonstrating their commitment to harmony. I suggest sending a messenger to ascertain Duryodhana's mind and explain Yudhishthira's views, with the goal of finding a mutually beneficial solution. Let him respectfully salute the elders and heroes of the Kuru race, including Bhishma, Drona, and Vidura, showing reverence for their wisdom and experience. Let him speak humble words, serving Yudhishthira's interests, without provoking them or stirring up unnecessary conflict. Yudhishthira lost his kingdom due to his own mistake, challenging Sakuni to a dice game despite being unskilled and warned by friends. No blame attaches to Sakuni, who simply took advantage of Yudhishthira's error. The messenger should use conciliatory words to bring Duryodhana around, appealing to his sense of reason and fairness. War may not gain us our objective, and even if it did, it would come at a great cost. But conciliation may achieve our goals without the need for bloodshed, and its benefits will be more enduring." While Baladeva was still speaking, the son of Sini suddenly rose up and indignantly condemned his words, disagreeing with his approach. |
| 3 Satyaki said, "Your words reveal your heart, Baladeva! You speak like a coward, not a brave warrior. Yudhishthira was deceived and defeated in a dice game by cheats, not brave men. They exploited his trust and won unfairly, using tricks and deceit. How can they claim righteousness? Yudhishthira has fulfilled his promise and deserves his ancestral throne, which was unjustly taken from him. He shouldn't beg, and we won't let him. Begging is unbefitting a king, and it's our duty to protect his honor. We'll fight and force them to surrender, and I'll lead the charge. My wrath is formidable, and no one can withstand my fury, not even Arjuna or Krishna. Who can face Bhima, the twin brothers, Dhrishtadyumna, or Subhadra's son, all skilled warriors and mighty heroes? We'll slay our enemies and put Yudhishthira on the throne, where he rightfully belongs. It's not sinful to defend ourselves and our king, but begging is impious and infamous. Let Yudhishthira reclaim his kingdom today, or I'll slay our foes and lay them on the earth, and their shame will be remembered for generations!" |
| 4 Drupada said, "Duryodhana's stubbornness won't allow him to relinquish the kingdom peacefully, and Dhritarashtra's blind affection for his son will lead him to support Duryodhana's defiance. Bhishma and Drona, though wise, will unfortunately follow suit, and Karna and Sakuni will act with their typical foolishness. While Valadeva's words are wise and reasonable, Duryodhana's vicious nature won't respond to mild appeals. He'll only consider gentle words a sign of weakness. We must prepare for war and send urgent messages to our allies, calling upon them to gather an army. Let swift messengers go to Salya, Dhrishtaketu, Jayatsena, and the prince of the Kekayas, as well as other rulers who value justice and honor. We must act quickly, as Duryodhana will undoubtedly send word to his own allies, seeking their support. I recommend sending word to various rulers, including Salya, Bhagadatta, Hardikya, Ahuka, and others, urging them to join our cause. Our priest, a learned Brahmana, should be sent to Dhritarashtra with a clear message and instructions on how to address Bhishma, Drona, and Duryodhana, to ensure our words are not misunderstood or misrepresented." |
| 5 Krishna said, "As we seek a politic course, our first duty is to promote Pandu's son's interests. Our relationship to both Kurus and Pandus is equal, despite their differences. We've been invited to a marriage celebration, and now it's time to return home. You, king, are esteemed for your wisdom and age. Dhritarashtra respects you, and you're friends with Drona and Kripa. I ask you to send a message to the Kurus on behalf of the Pandavas. If they make peace on fair terms, brotherly feelings will be preserved. But if Duryodhana refuses, we'll summon allies and take action. The holder of Gadiva will unleash his wrath, and Duryodhana will meet his fate." Vaisampayana said, "King Virata honored Krishna and sent him home. Then, Yudhishthira and his followers prepared for war. Virata and Drupada sent word to various monarchs, who responded with their armies. The land was filled with military forces, and the earth seemed to tremble beneath their feet. The king of Panchalas, after consulting Yudhishthira, sent his priest to the Kurus with a message." |
| 6 Drupada said, "Among living beings, intelligent ones are superior. Among intelligent creatures, men are superior. Among men, the twice-born are superior. And among the twice-born, those who study the Veda are superior. You, sir, are superior in understanding and learning. You are equal to Sukra or Vrihaspati in intellect. You know the characters of Dhritarashtra and Yudhishthira. The Pandavas were deceived by their opponents, and Dhritarashtra follows his son's advice. Sakuni cheated Yudhishthira in a gambling match. They won't give up the kingdom easily. If you speak words of righteousness to Dhritarashtra, you'll gain the hearts of his warriors. Vidura will use your words to alienate Bhishma, Drona, and Kripa. When their adherents are estranged, the Pandavas will prepare for war. You must act virtuously and describe the hardships the Pandavas have faced. Estrange the hearts of the aged by discussing family usages. I have no doubt in this matter. You are a Brahmana, versed in the Vedas, and an ambassador, so you need not fear danger. Set out under the Pushya combination and at the Jaya hour to promote the Pandavas' interests." Vaisampayana continued, "Thus instructed, the virtuous priest set out for Hastinapura with his disciples to promote the welfare of Pandu's sons." |
| 7 Vaisampayana said, "Dhananjaya and Duryodhana went to Dwaraka to meet Krishna, hoping to gain his support in the impending war. Duryodhana arrived first, but Krishna saw Arjuna first, which gave Arjuna the upper hand. Duryodhana asked Krishna to help him in the war, citing their friendship and his arrival first. He reminded Krishna that he had come to him before Arjuna, and that right-minded persons always support those who come to them first. Krishna replied that he would help both, but Arjuna had the right to choose first. He offered to send an army of cowherds, known as the Narayanas, or himself, unarmed, to one of them. Arjuna chose Krishna, knowing that his presence would be more valuable than any army. Duryodhana, on the other hand, took the army of Narayanas, delighting in their strength and numbers. Despite knowing that Krishna's support was crucial, Duryodhana was pleased with his choice. He then met Rukmini's son, Kritavarman, who refused to fight against Krishna, citing their close
relationship. Duryodhana next met Kritavarman, who gave him an Akshauhini of troops. Krishna asked Arjuna why he chose him, and Arjuna replied that he wanted Krishna's fame and his presence as his charioteer. Krishna agreed, and they returned to Yudhishthira, ready to face the challenges ahead." |
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| 44 Sanat-sujata explained to Dhritarashtra that the knowledge of Brahman is not easily attained, but requires the practice of Brahmacharya, which involves restraining the senses and merging the will into the pure intellect. He described Brahmacharya as a state of utter absence of worldly thought, and emphasized its importance in manifesting the knowledge of Brahman. Sanat-sujata also explained that Brahmacharya involves twelve virtues, including perseverance in Yoga-meditation, and that it leads to the attainment of immortality. Dhritarashtra asked about the nature of Brahman, and Sanat-sujata replied that it is beyond human comprehension, and cannot be described in terms of color or form. He emphasized that Brahman is omnipresent, eternal, and the basis of everything in the universe. Sanat-sujata concluded that those who are acquainted with Brahman are emancipated, and that it is the ultimate goal of human existence. |
| 45 Sanat-sujata warned Dhritarashtra about twelve grave faults that can destroy men's lives, including sorrow, anger, covetousness, and ignorance. He also listed twelve practices of a Brahmana, such as righteousness, truth, asceticism, and self-restraint, which can lead to emancipation. Sanat-sujata emphasized the importance of self-control, renunciation, and knowledge, and cautioned against the accompaniments of mada (pride), which include ill-will, detraction, and cruelty. He also described the six indications of true friendship and the importance of restraint and asceticism in achieving bliss and regions of bliss hereafter. Sanat-sujata emphasized that knowledge of Brahman is essential for attaining emancipation, and that work alone is not enough. He encouraged Dhritarashtra to seek Brahman by restraining the external senses and avoiding mental exertion, and to follow the successive steps indicated in the Vedas to attain Brahman even in this life. |
| 46 Sanat-sujata described the primary Seed, Mahayasas, as pure Knowledge, destitute of accidents, and the source of creation. This Eternal One, endued with Divinity, is beheld by Yogins and upholdeth the body, senses, and universe. The Seed leadeth the senses and is the Sun's Sun, upholding both the creature-Soul and Iswara. It is from this Seed that directions, rivers, seas, and the vast universe have derived their origin. The body is like a car destined to destruction, but the acts of wisdom lead to the Increate and Unchangeable One. This Stream of illusion is terrible, guarded by the gods, and hath twelve fruits. The creature-Soul, having reflected, enjoyeth half of the fruits of his acts in the other world. Souls divested of accidents, resorting to Avidya, assume accidents and take births in different orders. Accidents raise the universe from Brahman, which is Full. Dispelling accidents, what remains is Brahman in its Fulness. Everything has sprung from this Seed, called TATH in the Vedas. The Supreme Soul, endued with four legs, treads above worldly affairs, and the vital air called Apana is swallowed up by Prana, Will, Intellect, and the Supreme Soul. The Supreme Controller, worthy of reverential hymns, is manifest as Knowledge in creature-Souls. |
| 47 Vaisampayana said, "The king spent the night conversing with Sanat-sujata and Vidura, discussing matters of great importance. The next day, the princes and chiefs gathered in the court-hall, eager to hear Sanjaya's message from the Pandavas. The hall was beautiful, with a golden floor and seats made of gold, wood, marble, and ivory. The walls were adorned with intricate carvings and the ceiling was high and vaulted. The atmosphere was tense with anticipation as the kings and princes took their seats. Bhishma, Drona, Kripa, and other heroic kings entered the hall, their faces grave and solemn. They were followed by Duryodhana and his brothers, their eyes gleaming with a fierce light. The hall was filled with mighty bowmen, their energy and effulgence likened to lions in a mountain-cave. The air was thick with the weight of their collective strength and power. After all the kings had taken their seats, the orderly announced Sanjaya's arrival. Sanjaya, adorned with ear-rings and dressed in fine clothes, entered the hall and addressed the Kauravas, 'I have returned from the Pandavas. They offer their congratulations to all the Kurus, and have sent their respects to the aged ones, their equals, and those younger than them.' Sanjaya then began to recount the message he had been instructed to deliver to the Pandavas by Dhritarashtra, his voice clear and strong in the silent hall. |
| 48 Vaisampayana said, "Sanjaya returned with the Pandavas' message, entering the beautiful hall filled with mighty bowmen. The princes and chiefs gathered around, eager to hear his words. Sanjaya, adorned with ear-rings, began to speak, his voice clear and strong. 'I have returned from the Pandavas,' he said. 'They offer their congratulations and respects to the Kurus, acknowledging their elders, equals, and juniors.' The hall was silent, the kings and princes listening intently to Sanjaya's words. 'The Pandavas remember the days of old,' Sanjaya continued, 'when they lived in harmony with their cousins. They wish to revive that unity and peace.' Sanjaya paused, surveying the room. 'But they will not back down from their rights. They demand what is rightfully theirs.' The hall erupted into a murmur, the kings and princes conferring with each other. Bhishma, Drona, and Kripa spoke in hushed tones, their faces grave with concern. Duryodhana's eyes flashed with anger, his jaw clenched in determination. The fate of the kingdom hung in the balance, as the Kurus debated their response to the Pandavas' message. |
| 49 Vaisampayana said, "Bhishma told Duryodhana, 'Nara and Narayana, two ancient deities, were once visited by Vrihaspati and Sakra. They were praised by Brahma as powerful and ascetic, and were worshipped by the gods and Gandharvas. Indra sought their aid in battle against the Asuras, and they granted it. Nara, also known as Arjuna, slew many foes, including Jambha and the Nivatakavachas. Narayana, also known as Krishna, is equally mighty. These two are now united and cannot be vanquished by the Asuras or gods. They are born repeatedly to fight in destructive wars. You will soon see them, O Duryodhana, and remember my words.' Karna responded, 'I have adopted Kshatriya duties and done no wrong. I will slay the Pandavas and do what is agreeable to Dhritarashtra and Duryodhana.' Bhishma replied, 'You are not equal to a sixteenth part of the Pandavas. Your boasts are empty. You did nothing when the Pandavas were insulted, and you did nothing when they were in danger. It is folly to rely on you, and you will bring calamity to the Kurus.' |
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| 50 Dhritarashtra asked Sanjaya, "What did Yudhishthira say when he heard about our assembled forces?" Sanjaya replied, "Yudhishthira is restraining his brothers and sons, ready to march into battle. The Panchalas, Kekayas, and Matsyas are rejoicing at their union with Yudhishthira. Brahmanas, Kshatriyas, and Vaisyas are all coming to behold Partha in his coat of mail." Dhritarashtra asked about the forces of Dhrishtadyumna and the Somakas. Sanjaya fell into a swoon, and when he awoke, he said, "I saw the mighty car-warriors, the sons of Kunti. With Dhrishtadyumna, Bhimasena, Vijaya, Nakula, Sahadeva, Sikhandin, and other heroes, the Pandavas will fight against you." Sanjaya listed the allies of the Pandavas, including the Kekaya princes, Yuyudhana, Virata, the lord of Kasi, the sons of Draupadi, Abhimanyu, Dhrishtaketu, Vasudeva, Sarabha, Sahadeva, Jayatsena, and Drupada. He concluded, "Relying on these and other kings, Yudhishthira is prepared for battle." |
| 51 Dhritarashtra feared Bhima's wrath, comparing him to a tiger and a lion, and believed that even combined, his sons couldn't match Bhima's strength. He recalled Bhima's childhood feats, such as slaying Yakshas and Rakshasas, and his overthrow of Jarasandha, the powerful king of Magadha. Dhritarashtra lamented that his sons wouldn't listen to him and were doomed to destruction by Bhima's mace, which he described as a deadly weapon, straight, made of steel, thick, with beautiful sides, adorned with gold, capable of slaying a hundred, and producing a terrible sound when hurled at the foe. He saw no escape from Bhima's fury and believed that his sons would flee in terror, like animals before a lion. Dhritarashtra resigned himself to fate, feeling tied to the wheel of Time, and anticipated the wailing of women when his sons were slain. He lamented that his sons were like moths rushing into the flame of Bhima's wrath, and that their destruction was certain. He wished that they had never been born, or that they had died in childhood, rather than facing the terror of Bhima's mace. Dhritarashtra's fear of Bhima's wrath consumed him, and he saw no hope of escape from the impending doom. |
| 52 Dhritarashtra said, "Arjuna, with his unerring arrows and Gandiva, is invincible. Even Drona and Karna may not be able to withstand him. The encounter between them will be fierce, but I fear the victory will not be mine. Arjuna's wrath, once excited, is difficult to pacify. He has never been defeated and has conquered even the celestials. With Krishna as his charioteer, he is unbeatable. I see Arjuna shooting his arrows, committing havoc, and consuming my army like a blazing conflagration. My troops are running away in panic, struck by the rattle of his car. Arjuna's weapons will consume all, like a tremendous fire urged by the wind. He will vomit innumerable arrows and become irresistible like Death itself. I will constantly hear evil omens and destruction will overtake the Kurus." Dhritarashtra lamented that Arjuna's wrath was excited against his sons and feared the worst for his army. He saw Arjuna as unstoppable, with his Gandiva and Krishna by his side. He predicted that his army would be consumed by Arjuna's arrows, like a fire consuming dry leaves. |
| 53 Dhritarashtra said, "The Pandavas and their followers are eager for victory and resolved to sacrifice their lives. Even their allies, like the kings of Panchala, Kekaya, Matsya, and Magadha, are mighty enemies. Krishna, who can subjugate the three worlds, is bent on giving victory to the Pandavas. Satyaki, trained by Arjuna, will fight with my host, shooting shafts like a husbandman sowing seeds. Dhristadyumna, a mighty car-warrior, acquainted with superior weapons, will also join the battle. I fear the wrath of Yudhishthira, the prowess of Arjuna, and the strength of the Twins and Bhimasena. When they spread their net of arrows, my troops will be destroyed like moths in a flame. Yudhishthira is a virtuous soul, endued with great energy, wisdom, and patience. He is like a blazing fire that will destroy all my sons, who are like moths destined to be consumed by that fire. I have behaved deceitfully towards him, and now see the folly of war. I think it's not proper to fight, and predict the destruction of our race if we do. Let us strive for peace, for Yudhishthira will never be indifferent to our distress. He censures me only as the cause of this unjust war. If we act accordingly, my mind may have peace. Alas, I have been blinded by my affection for my sons, and have not seen the folly of this war." |
| 54 Sanjaya said, "You are wise, O king, yet you follow your sons' counsel. You have injured the Pandavas from the start and committed sins repeatedly. You laughed when they lost at dice and did not intervene when they were insulted. The Pandavas won this empire for you with their strength, but you think you acquired it yourself. When your sons were captured by the Gandharvas, Arjuna saved them. You laughed at the Pandavas' exile, but Arjuna's arrows will consume us all. His car, with the blazing Ape banner, will destroy us like the wheel of Time. The whole earth is his, and he has Bhima and Arjuna fighting for him. The Kauravas will meet destruction, struck by fear of Bhima and Arjuna. The Matsyas, Panchalas, Salways, and Surasenas no longer pay you homage and have joined the Pandavas. Check your sinful son and his adherents by all means. Your lamentations are useless, as Vidura and I warned you at the gambling match." |
| 55 Duryodhana said, "Fear not, O king. We are fully capable of vanquishing the foe in battle. Bhishma, Drona, Kripa, and Drona's son are all capable of defeating all the kings of the earth single-handedly. I have assembled a vast army, and all the kings are on my side, ready to fight for me. The Pandavas are without allies and destitute of energy, while my army is superior in strength and numbers. I am skilled in the use of the mace and capable of defeating Bhima, who is considered the strongest of the Pandavas. Bhishma, Drona, Kripa, and Karna are all equal to the celestials and can inflict pain on Sakra himself. Arjuna cannot look at any one of them singly, and when united, they will certainly slay him. My success is as certain as a fruit held fast in my own grasp. The utter defeat of my foes is already known, and my victory is inevitable. Why do you apprehend danger from the Pandavas, O king? Our army is superior, our warriors are braver, and our weapons are mightier. We will surely emerge victorious in this battle." |
| 56 Duryodhana asked Sanjaya about Yudhishthira's army and preparations for war. Sanjaya replied that Yudhishthira, Bhimasena, and Arjuna were all cheerful and ready for battle, with their warriors and weapons at the ready. Arjuna's celestial car was illuminated and adorned with divine banners, created by the artificer Tashtri, aided by Sakra and Dhatri. The banners displayed various celestial forms, including large and small images, and were immune to obstruction, able to move freely through the air without hindrance. The car was pulled by a century of white, celestial steeds, presented by Chitrasena, which could not be impeded in their course, moving with the speed of the mind. Similarly, Yudhishthira's car was pulled by white steeds, Bhimasena's by wind-speed steeds, and Sahadeva's by sable steeds with variegated backs, all presented by the celestials. Nakula's steeds were presented by Indra himself, and were mighty and swift, able to carry him into battle with ease. The sons of Subhadra and Draupadi were carried by excellent steeds, all presented by the celestials, and were eager to prove themselves in combat. With their powerful weapons and divine steeds, the Pandavas were ready to face the Kauravas in the great battle. |
| 57 Dhritarashtra asked Sanjaya about the Pandavas' army and allies, and Sanjaya replied that a formidable force had assembled to support the Pandavas. Krishna, Chekitana, Satyaki, Drupada, Virata, and other kings had joined the Pandavas, each with their own Akshauhini of troops. Dhrishtadyumna, a great car-warrior and the son of Prishata, led the host. The Pandavas had distributed their opponents into shares, with Bhishma assigned to Sikhandin, Duryodhana and his brothers to Bhimasena, Karna to Arjuna, and so on. Dhritarashtra lamented that his sons, led by Duryodhana, were no match for the mighty Pandavas and their allies. He feared that his host would be defeated and his sons slain. Sanjaya replied that the Pandavas were powerful and had the support of the celestials, but Duryodhana was confident in his own strength and that of his allies. Duryodhana boasted that he could defeat the Pandavas with ease, but Dhritarashtra knew that his son was no match for the mighty Arjuna, who was protected by the celestials and had the divine Gandiva bow. Dhrishtadyumna urged the Pandavas to fight, saying he could withstand all the Kauravas alone. Yudhishthira relied on Dhrishtadyumna's prowess and steadiness to rescue them from the war. The stage was set for a great and terrible battle. |
| 58 Dhritarashtra passionately appealed to Duryodhana to avoid war and make peace with the Pandavas, warning him of the devastating consequences of battle. He emphasized that even half of the kingdom was sufficient for Duryodhana and his followers, and that all the Kauravas, including the wise Bhishma, the skilled Drona, and the powerful Aswatthaman, desired peace. However, Duryodhana remained obstinate, boasting that he and Karna alone could defeat the Pandavas. He vowed to either conquer the Pandavas or sacrifice his life in the attempt, and stubbornly refused to surrender even a small portion of land. Dhritarashtra lamented that his son was leading the Kauravas towards their downfall, and that he himself would mourn the loss of his sons and kin. He foresaw the Pandavas, led by the brave Bhimasena and the skilled Satyaki, emerging victorious and the Kaurava host being annihilated. He urged Duryodhana to reconsider his decision and make peace, but the prince remained resolute in his defiance. Dhritarashtra's words fell on deaf ears, and the stage was set for a tragic and devastating conflict. |
| 59 Sanjaya entered the inner apartments, where he found Krishna and Arjuna seated on a golden dais, adorned with celestial ornaments. Krishna's feet rested on Arjuna's lap, while Arjuna's feet rested on Krishna's and Satyabhama's laps. Sanjaya was struck by the auspicious marks on Arjuna's soles and felt a sense of fear, recognizing the two as Indra and Vishnu incarnate. He conveyed Dhritarashtra's message, and Krishna spoke, his words sweet, charming, and mild, yet awful and alarming. Krishna warned Dhritarashtra of a great danger threatening him and his kin, urging him to make peace and avoid the impending war. He reminded Dhritarashtra that Yudhishthira was eager for victory and that Arjuna was invincible, capable of vanquishing even the celestials. Krishna declared that he himself would aid Arjuna in battle, and that their combined strength was unstoppable. Arjuna also spoke, echoing Krishna's words and emphasizing his own determination to win. Sanjaya was convinced that the Pandavas would emerge victorious and that the Kauravas would face defeat and destruction. He realized that Dhritarashtra's stubbornness and refusal to listen to wise counsel would lead to his own downfall. |
| 60 Dhritarashtra carefully considered Sanjaya's words, meticulously weighing the merits and demerits of the situation. He thoroughly counted the strengths and weaknesses of both sides, and his analysis led him to a sobering realization: the Pandavas possessed both human and divine support, while the Kurus were decidedly weaker. He trembled at the thought of the Pandavas' unity and the aid they would receive from powerful celestials like Agni and Dharma. The monarch envisioned Arjuna, wielding his celestial bow Gandiva and inexhaustible quivers, cutting down their enemies with ease. He pictured Arjuna's car, adorned with the monkey-image banner, striking fear into the hearts of their foes. Dhritarashtra regarded Arjuna as a superhuman warrior, capable of defeating even the gods in battle. The king's anxiety grew as he foresaw a terrible destruction awaiting the Kurus if they failed to make peace with the Pandavas. With a heavy heart, he urged Duryodhana to seek peace, convinced that the Pandavas were mightier than the Kurus. |
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| 61 Duryodhana, his anger burning brighter, scoffed at his father's fears about the Pandavas' divine allies. He argued that the gods, having attained their stature through detachment and indifference, do not intervene in human affairs driven by desire, envy, or wrath. He boasted that his own powers surpass those of the gods, claiming he could extinguish Agni's flames, reunite sundered mountains, and calm tempests. His incantations, he declared, protect his subjects from harm, and he has never failed to punish his enemies. Duryodhana asserted his superiority in intelligence, energy, prowess, knowledge, and resources, belittling the Pandavas' abilities. He claimed to possess the same weapon knowledge as the great warriors, including Bhishma, Drona, and Kripa, and boasted that his knowledge of weapons was unmatched. With unwavering confidence, he predicted the defeat of the Pandavas and their allies at his hands, likening their fate to rivers lost in the ocean. His words dripped with arrogance, revealing a deep-seated belief in his own invincibility. |
| 62 Karna, with hubris in his voice, boasted to Dhritarashtra's son, offering to single-handedly slay the Pandavas and their allies, citing his possession of the powerful Brahma weapon obtained from Rama. But Bhishma, the wise and seasoned warrior, rebuked Karna, saying his intellect was clouded and his hour of defeat was near. Bhishma reminded Karna of Arjuna's impressive feat at the burning of the Khandava forest, and warned that Indra's shaft, which Karna possessed, would be broken by Krishna's discus. Bhishma also predicted that Karna's serpentine-mouthed shaft, which he worshipped with flowery garlands, would perish along with him. Karna, offended by Bhishma's words, laid down his weapons and vowed to only appear in court, not in battle. Bhishma laughed, questioning Karna's ability to keep his promises, recalling his boasts of slaying thousands of warriors. Bhishma mocked Karna's claim of virtue and asceticism, saying he lost both when he obtained the weapon by deceiving Rama, and that his true nature was revealed by his actions. |
| 63 Duryodhana boasted that he, Karna, and his brother Dussasana could defeat the Pandavas, and that he didn't need the help of Bhishma, Drona, or other kings. He was confident in his own abilities and believed that he could achieve victory alone. But Vidura rebuked him, saying that self-restraint is essential for success and that one should cultivate attributes like forgiveness, firmness, and truthfulness. Vidura praised the virtues of self-restraint, saying it leads to energy, success, and liberation. He described a self-restrained person as one who is content, calm, and cheerful, with no fear of others and no one fearing them. Such a person regulates their conduct according to righteous principles and rejoices in peace. They are not covetous, satisfied with little, and unaffected by objects that provoke lust. They are as grave as the ocean and possess wisdom. They have control over their senses, patience, gentleness, modesty, steadiness, liberality, and faith. They are free from envy, avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and sorrow. Vidura concluded that the path of a sage is not visible, but they attain eternal regions in heaven. He encouraged Duryodhana to cultivate self-restraint and follow the righteous path, rather than relying solely on his own strength and pride. By doing so, he could achieve true success and happiness, and avoid the pitfalls of his own arrogance. |
| 64 Vidura told a story about a fowler who spread a net to catch birds. Two birds were ensnared together and flew away, but the fowler followed them, hoping to catch them when they quarreled. An ascetic saw the fowler and warned him that the birds would fall into his hands when they fought. Sure enough, the birds quarreled, fell to the ground, and were caught by the fowler. Vidura compared this to kinsmen who fall out over wealth and become vulnerable to their enemies. He urged Dhritarashtra to unite his family and warned that division would lead to destruction.
Vidura also told a story about a jar of honey on a mountain, guarded by poisonous snakes. Some hunters tried to retrieve the honey but perished in the attempt. Vidura compared this to Duryodhana's desire to conquer the earth without a rival, warning that he would suffer a similar fate if he engaged in battle with Arjuna. Vidura urged Dhritarashtra to reconcile with Yudhishthira and avoid war, reminding him of Arjuna's past victories and the strength of his allies. Vidura cautioned that if the Kauravas and Pandavas fought, both sides would suffer irreparable losses. He implored Dhritarashtra to act wisely and prevent the destruction of their kin. By uniting the family and avoiding war, they could ensure their prosperity and happiness. |
| 65 Dhritarashtra cautioned Duryodhana against underestimating the Pandavas, comparing them to the five elements and warning that Yudhishthira, Bhimasena, Arjuna, Dhrishtadyumna, and Satyaki were unstoppable forces. He urged Duryodhana to listen to the counsel of Bhishma, Drona, Kripa, Vikarna, and Vahlika, who all had his best interests at heart. Dhritarashtra reminded Duryodhana of the Pandavas' past victories, including Arjuna's single-handed defeat of the Kaurava army at the city of Virata. He implored Duryodhana to reconcile with his brothers and share the kingdom, warning that the united Pandavas would be unbeatable.
Dhritarashtra emphasized that Krishna, with his immense power and energy, was a crucial ally for the Pandavas. He warned Duryodhana that he was no match for Krishna, who was revered by the three worlds. Dhritarashtra urged Duryodhana to accept the guidance of his elders and well-wishers, and to avoid a disastrous war that would lead to the downfall of the Kaurava dynasty. He pleaded with Duryodhana to consider the welfare of the kingdom and the lives of his soldiers, and to seek peace through reconciliation with the Pandavas. By doing so, Dhritarashtra hoped to prevent the destruction of their kin and the devastation of their kingdom. |
| 66 Sanjaya relayed Arjuna's message to Dhritarashtra, warning that the assembled kings, including Bhishma, Drona, and Karna, were on the brink of death. Arjuna asked Sanjaya to inquire about their welfare and convey his message, saying, "Don't let libations be poured into the fire of battle. Give Yudhishthira his rightful share of the kingdom, or I will send you all to the regions of departed spirits with my arrows." Arjuna's words were measured and wise, reflecting his large eyes with red corners and his glances at Vasudeva. He spoke with a deep understanding of the impending battle and its consequences.
Sanjaya conveyed the message with great speed, bowing to Arjuna and Hari before departing. He addressed Dhritarashtra, saying, "I have come to convey Arjuna's words of grave import to you, O king. He warns of the devastating consequences of war and urges you to avoid it by granting Yudhishthira his rightful share of the kingdom." Sanjaya's words were laced with a sense of urgency, imploring Dhritarashtra to heed Arjuna's warning and avoid the bloodshed that would soon engulf the land. |
| 67 Dhritarashtra, still disregarding Sanjaya's warnings, pressed him for a detailed assessment of the strengths and weaknesses of both the Kaurava and Pandava armies. Sanjaya, however, refused to answer in secret, fearing the king's wrath and potential misinterpretation of his words. Instead, he suggested that Vyasa and Gandhari be present, as they would ensure a truthful and unbiased response. Dhritarashtra, though reluctant, agreed to summon them.
Vyasa, with his wise and discerning nature, and Gandhari, with her keen insight, entered the court. Vyasa, understanding the gravity of the situation, encouraged Sanjaya to reveal what he knew about the intentions of Krishna and Arjuna. Sanjaya, thus compelled to speak the truth, began to reveal the fate that awaited the Kauravas and the Pandavas in the impending battle. His words were laced with a sense of urgency, as he knew that the fate of the kingdom hung in the balance.
With all present, Sanjaya's words carried weight, and the gravity of the situation became clear to all. The stage was set for a devastating conflict, one that would determine the course of history. The assembled
kings, queens, and sages knew that the fate of the kingdom hung precariously, and that the words of Sanjaya would shape the destiny of the Kauravas and the Pandavas. |
| 68 Sanjaya elaborated on the divine nature of Vasudeva (Krishna) and Arjuna, who had taken birth on earth by their own will. He emphasized Krishna's superior strength, citing his conquests of formidable foes like Naraka, Samvara, Kansa, and Sisupala, which demonstrated his unparalleled power. Sanjaya highlighted that Krishna's might was beyond measure, capable of outweighing the entire universe, and that his will alone could reduce the universe to ashes. He was the embodiment of truth, virtue, modesty, and simplicity, and wherever he was, success was assured.
Sanjaya warned Dhritarashtra that Krishna's purpose was to destroy his wicked sons, who were addicted to sin and refused to heed the path of righteousness. He described Krishna as the Lord of Time, Death, and the Universe, who beguiled all with his illusion, except for those who had attained true knowledge of him. Sanjaya's words underscored the futility of the Kauravas' efforts against the Pandavas, who had the support of the divine Krishna. He emphasized that Krishna's power was not limited by any means, and that he could accomplish anything he desired, making him an unstoppable force. Sanjaya's description of Krishna's majesty and power left no doubt about the outcome of the impending battle. |
| 69 Dhritarashtra questioned Sanjaya about his understanding of Krishna's divine nature, wondering how Sanjaya had attained this knowledge. Sanjaya explained that his own knowledge was unwavering, unlike Dhritarashtra's, which was clouded by ignorance. He elaborated on Krishna's supreme nature, describing Him as the union of the Gross, Subtle, and Cause, and the creator of all, yet Himself increate.
Dhritarashtra sought to understand the foundation of Sanjaya's faith in Krishna, and Sanjaya attributed it to his purity of soul, achieved through devotion and scriptural knowledge. He emphasized that true wisdom and spiritual light arise from self-control and non-violence. Dhritarashtra urged Duryodhana to seek Krishna's protection, but Duryodhana stubbornly refused, even if it meant facing destruction.
Gandhari rebuked her son, warning him that his evil ways would lead to his downfall. Vyasa intervened, advising Dhritarashtra to heed Sanjaya's words, as he possessed true knowledge of Krishna's nature. Sanjaya reiterated that to comprehend Krishna, one must first subdue their senses, acquire spiritual knowledge, and restrain their heart from worldly temptations. Only through this path could one attain Krishna's protection and salvation.
In this expanded version, the conversation between Dhritarashtra, Sanjaya, and Vyasa is more detailed, highlighting the importance of self-control, spiritual knowledge, and devotion in attaining true understanding and protection. |
| 70 Sanjaya elaborates on Krishna's divine names and attributes, revealing their profound meanings and significance. He explains that Krishna is called Vasudeva because he envelops all creatures with his illusory power, and Vishnu because he pervades the universe. Madava signifies his concentration and yoga-absorption, while Madhusudana represents his triumph over the demon Madhu. Krishna's name symbolizes his unity with eternal peace and existence. Pundarikaksha represents his indestructible and eternal nature, and Janardana signifies his striking fear into the hearts of the wicked.
Sanjaya continues, describing Krishna as Sattwata, embodying the attribute of Sattwa, and Vrishabhakshana, with the Vedas as his eyes. Aja means unborn, and Damodara represents his self-control and splendor. Hrishikesa signifies his eternal happiness and divine attributes, while Mahavahu represents his upholding of the earth and sky. Adhakshaja means he never falters, and Narayana signifies his refuge for all humanity. Purusottama represents his role as creator, preserver, and destroyer, and Sarva signifies his all-encompassing knowledge. Satya, Vishnu, Jishnu, Ananta, and Govinda further emphasize his truth, prowess, success, eternity, and divine knowledge.
Sanjaya's elaborate description of Krishna's names and attributes underscores his divine nature, illuminating his role as the supreme being, creator, and sustainer of the universe. |
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| 71 Dhritarashtra's envy for those who will behold Krishna is palpable as he describes Krishna's radiant beauty and effulgence, which will illuminate the surroundings, making him a sight to behold. He extols Krishna's leadership, courage, and prowess, hailing him as the leader of the Yadavas, a high-souled and adorable one, a slayer of foes, and a destroyer of enemies' fame. Dhritarashtra is in awe of Krishna's eloquence, kindness, and ability to fascinate all, acknowledging his power to enthrall and inspire.
With reverence, Dhritarashtra surrenders himself to Krishna, acknowledging him as the eternal, omniscient, and infinite being who is the creator and destroyer of all things. He reveres Krishna as the unborn, the prime cause, and the author of gods, Asuras, Nagas, and Rakshasas. Dhritarashtra recognizes Krishna's role as the ruler of men and the foremost among learned persons, underscoring his supremacy in all aspects.
Dhritarashtra's words are a testament to his deep admiration and reverence for Krishna's divine nature and supreme attributes. He sees Krishna as the embodiment of all that is good and powerful, and his envy for those who will behold him is a reflection of his own longing to experience Krishna's presence and glory. |
| 72 Yudhishthira implores Krishna to assist the Pandavas, emphasizing their rightful claim to the kingdom. Krishna agrees to help, and Yudhishthira expresses his frustration and despair. He recounts the hardships they have endured, spending 12 years in exile and another year in hiding, only to be offered a meager five villages by Dhritarashtra. Yudhishthira fears that accepting this offer would be seen as a sign of weakness, making them vulnerable to attack.
Krishna offers to intervene on their behalf, proposing a visit to the Kuru court to negotiate a peace. However, Yudhishthira is hesitant, concerned for Krishna's safety among their enemies. He worries that Duryodhana and his allies will not hesitate to harm Krishna, even if he comes in peace.
Krishna reassures Yudhishthira, confident in his ability to protect himself and escape blame. He suggests that his visit may even lead to a peaceful resolution, benefiting both the Pandavas and the Kurus. Yudhishthira eventually agrees, entrusting Krishna with the task of negotiating a favorable outcome. He asks Krishna to speak words that will benefit them, relying on his wisdom and diplomatic skills to resolve the conflict. |
| 73 The holy one, Krishna, acknowledges Yudhishthira's inclination towards righteousness, in contrast to Duryodhana's inclination towards enmity. Krishna urges Yudhishthira to embrace his Kshatriya duty and vanquish his enemies, as cowardice is not befitting of a warrior. He recounts the various ways in which Duryodhana has wronged Yudhishthira, including the humiliating game of dice, yet shows no remorse. Krishna declares that Duryodhana deserves death for his wicked deeds and advises Yudhishthira to slay him.
Krishna offers to go to the Kuru court to negotiate peace, but warns Yudhishthira that war is inevitable. He advises Yudhishthira to prepare for battle, gather his warriors, and collect everything needed for the impending war. Krishna assures Yudhishthira that as long as Duryodhana lives, he will not give back the kingdom taken at dice. Krishna promises to expose Duryodhana's wickedness and highlight Yudhishthira's virtues, making him appear virtuous in the eyes of the rulers of various realms. By doing so, Krishna aims to turn the tide of public opinion in Yudhishthira's favor and pave the way for a righteous victory. |
| 74 Bhima urges Krishna to approach Duryodhana with mildness and restraint, avoiding any language that might provoke him to war. He paints a vivid picture of Duryodhana's character, describing him as inherently sinful, arrogant, and hostile, with a nature akin to that of a robber. Bhima acknowledges that Duryodhana is unlikely to listen to reason or heed wise counsel, but implores Krishna to attempt to pacify him with gentle and virtuous words.
Bhima wistfully recalls the happy days when the Kauravas and Pandavas lived together in harmony, but fears that Duryodhana's all-consuming wrath will ultimately destroy their entire race. He draws parallels between Duryodhana and various destructive individuals from history, who were born at the end of each Yuga to bring about the downfall of their own kin. Bhima likens Duryodhana to these notorious figures, suggesting that he is destined to wreak havoc on their family.
With a heavy heart, Bhima begs Krishna to find a way to reach Duryodhana's heart, to appeal to whatever shred of goodness might remain within him. He proposes that Krishna seek the guidance of the wise Grandsire and other respected counselors, who might be able to bring about a reconciliation between the cousins. Bhima concludes that even the humiliation of living under Duryodhana's rule is preferable to the devastation of war, which would only lead to the destruction of their entire race. Yudhishthira and Arjuna nod in agreement, sharing Bhima's longing for peace. |
| 75 Vaisampayana recounts how Kesava, Krishna's brother, addressed Bhima with surprise and a hint of irony, given Bhima's previous eagerness for war. Kesava notes that Bhima had once been determined to crush the wicked sons of Dhritarashtra, and had even vowed to slay Duryodhana with his mighty mace. He questions how Bhima's heart, once filled with wrath and a desire for battle, now seeks peace and reconciliation. Kesava suggests that Bhima's fear and panic have led him to desire peace, and that his mind is overwhelmed by despair and uncertainty. He urges Bhima to recall his own deeds and the race he was born into, and to arise and be firm, for a Kshatriya never enjoys what he does not acquire through prowess and valor. Kesava's words are meant to stimulate Bhima and encourage him to stand firm in his resolve, rather than yielding to grief and fear. He seeks to remind Bhima of his duty as a warrior and a member of the Kshatriya race, and to rally him to the cause of justice and righteousness. |
| 76 Vaisampayana said, "Bhima, ever-wrathful, replied to Vasudeva, 'You take me in a different light, but I delight in war and my prowess is unmatched. You know me well, yet you chastise me with unfriendly words. You know my delight in battle, my unyielding spirit, and my unwavering resolve. You know that I am the son of Kunti, the brother of Arjuna, and the scourge of my enemies. Yet, you speak to me as if I am a coward, afraid to fight. I will speak of my own might, though it's ignoble to do so. Behold, I can keep the firmament and earth asunder with my arms! My mace-like arms can crush anyone who comes within their grasp. Even the mighty Himavat, ocean, and Indra cannot extricate one attacked by me. I will trample all Kshatriyas who come against the Pandavas. You wound me with cruel words, but know my prowess is like the midday sun's fierce energy. On the day of battle, you'll see me felling warriors and grinding down combatants. My marrow hasn't decayed, nor does my heart tremble. I bear our injuries quietly, lest the Bharata race be extirpated. I am the protector of my brothers, the destroyer of my enemies, and the upholder of justice.'"
Bhima's words are a declaration of his strength, courage, and unwavering commitment to his family and his principles. He is a warrior, a hero, and a force to be reckoned with. His response to Vasudeva's chastisement is a testament to his unyielding spirit and his determination to fight for what is right. |
| 77 The holy one, Krishna, spoke to Bhima, "I spoke to you out of affection, not to reproach or pride. I know your strength and deeds. Your benefit to the Pandava's cause will be far greater than you think. Human acts are doubtful in their consequences, and even well-planned actions can fail due to Providence. One cannot avoid acting in the world, but one should act knowing that success comes from both Destiny and Exertion. Don't be pained by failure or delighted by success. I spoke to you to maintain your cheerfulness and prevent langour. Tomorrow, I will strive to make peace with Dhritarashtra without sacrificing your interests. If the Kauravas refuse, there will be war, and the burden will be on you and Arjuna. I will drive Arjuna's chariot, as he wishes, and not fight
myself."
Krishna's words are a message of encouragement and guidance to Bhima, emphasizing the importance of perseverance and balance in the face of uncertainty. He reminds Bhima of his strengths and the potential for great success, while also cautioning against attachment to outcomes and the need to adapt to changing circumstances. |
| 78 Arjuna said, "O Krishna, Yudhishthira has spoken wisely, but I think you doubt the ease of achieving peace due to Dhritarashtra's greed and our weakness. You believe human effort alone is insufficient, yet without effort, purposes cannot be achieved. While this may be true, nothing should be deemed impossible. Despite our difficulties, peace may still be possible if proposed wisely. You, O Krishna, are the foremost friend of both Pandavas and Kurus, like Prajapati to gods and Asuras. Strive to bring about peace, or if you wish, accomplish our good through other means. Whatever your wish, we will honor it.
Duryodhana deserves destruction for his evil deeds, including depriving us of our kingdom through deceitful dice. I thought he deserved death for his actions, and still do. His sinful nature and inability to bear our prosperity driven him to such acts. If you deem destruction preferable, let it be done soon. You know how Draupadi was insulted in the midst of the assembly, and how we patiently bore it, enduring the pain and humiliation. I doubt Duryodhana will behave justly towards us, even if wise counsels are offered. His mind is set on evil, and wise words will be lost on him like seed sown in barren soil. Therefore, act without delay for the Pandavas' benefit, O Krishna. Do what you think is proper and beneficial for us, or what needs to be done next." |
| 79 The holy one, Krishna, said, "I will strive for peace, but it's within my power only if providence cooperates. Human effort alone is not enough, as seen in farming, where rain is essential for crops to grow. Wise men of old have said that human affairs require both providential and human effort. I will do my best, but cannot control providence. Duryodhana, fed by his sinful inclinations and counsellors, will not make peace without a fight. His wicked nature and inability to bear Yudhishthira's prosperity drive him to act sinfully. Yudhishthira doesn't wish to give up the kingdom submissively, and Duryodhana won't surrender it willingly. I think it's pointless to deliver Yudhishthira's message, as it will only be met with refusal. Duryodhana deserves death for his sins, including depriving you of your kingdom and humiliating Draupadi. I seek Yudhishthira's welfare and know that you, Arjuna, are aware of Duryodhana's intentions and my wishes. Knowing all this, why do you entertain apprehensions about my commitment to your cause? The act ordained in heaven, which will lead to the downfall of the Kauravas, is known to you, so how can peace be concluded with the foe? I will do what's possible through speech and action, but don't expect peace with the foe. Bhishma sought peace on their way back from attacking Virata's kine, but Duryodhana refused. I am obedient to Yudhishthira's commands, so I must consider the sinful acts of that wicked wretch, Duryodhana." |
| 80 Nakula said, "Much has been said by Yudhishthira, the just king, and Arjuna, the brave warrior, and I've expressed my own opinion too. Hearing the enemy's wishes, disregard them and do what's proper for the occasion. Success comes from adapting to the circumstances. Our wishes have changed since our exile ended and we've assembled a mighty army of seven Akshauhinis. Beholding our warriors, who wouldn't be struck with fear? Their prowess is inconceivable, and they're equipped for battle with weapons. Go to the Kurus, speak words of mildness and threat, and agitate Suyodhana with fear. Who would dare encounter Yudhishthira, the invincible Bhimasena, Arjuna, the mighty Sahadeva, myself, you, Rama, Satyaki, Virata, Drupada, Dhrishtadyumna, and Dhrishtaketu in battle? Your words, O Krishna, will surely accomplish Yudhishthira's desired object. Vidura, Bhishma, Drona, and Vahlika, wise and experienced as they are, will understand your wise words and advise Dhritarashtra and Suyodhana to act accordingly. With you speaking and Vidura listening, any subject, no matter how complex, can be made smooth and plain. Your eloquence and Vidura's wisdom will persuade them to see reason and avoid war." |
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| 81 Sahadeva said, "Though the king's words are virtuous, I desire war. Even if the Kauravas seek peace, provoke war, Krishna. Seeing Draupadi's plight in the assembly, my wrath can only be appeased by Suyodhana's slaughter. If Bhima, Arjuna, and Yudhishthira prioritize virtue, I'll abandon it for a battle with Duryodhana."
Satyaki added, "Sahadeva speaks the truth. My rage towards Duryodhana can only be appeased by his death. Remember your own rage when you saw the Pandavas in rags and deer-skins in the woods? All assembled warriors agree with Sahadeva's words. Let us fight!"
Vaisampayana continued, "The warriors roared in approval, applauding Satyaki's words. 'Excellent!' they exclaimed, eager for battle. Their joy was palpable, and they prepared for war." |
| 82 Krishna, the daughter of king Drupada, with tears streaming down her face, implored Madhava (Krishna) to aid her and the Pandavas in defeating their enemies. She recalled the deceit and suffering they had endured at the hands of Duryodhana and his counsellors, and how the Pandavas had failed to act when she was humiliated and dragged into the assembly. She reminded Krishna of her own helplessness, being a woman, and how she had been treated like a slave by those sinful wretches. She held up her long black tresses, seized by Dussasana, as a symbol of her suffering and asked Krishna to remember her plight.
Krishna comforted her, promising that she would soon see the ladies of Bharata's race weep as she did, and that her enemies would lie down as morsels for dogs and jackals. He swore that his words would not be futile and that her husbands would emerge victorious with their enemies slain. He reminded her that the duty of Kshatriyas was to punish the wicked and protect the virtuous, and that he would fulfill that duty. He assured her that the Pandavas, with his aid, would triumph over their foes and regain their kingdom. Krishna's words brought solace to her grief-stricken heart, and she felt a sense of hope and determination rise within her. |
| 83 Arjuna asked Krishna to bring about peace between the Pandavas and the sons of Dhritarashtra, reminding him of his duty as a friend to both parties. Krishna agreed and set out to meet with Dhritarashtra, desiring to accomplish what was right and beneficial for all. He prepared his chariot, adorned with gems and gold, and set off with Satyaki by his side. As they journeyed, auspicious animals and birds followed, and the fire and wind blew in favorable directions. Many Brahmarshis and celestial Rishis, including Vasishtha and Vamadeva, joined Krishna on his journey.
Yudhishthira, Bhima, and the other Pandavas followed Krishna, along with other Kshatriyas, to honor him. Yudhishthira embraced Krishna and asked him to comfort their mother, Kunti, who had suffered greatly on their behalf. He also asked Krishna to salute and embrace their allies, including Dhritarashtra, Bhishma, Drona, and Vidura. Arjuna added that if their demands were not met, he would annihilate the Kshatriya race. Vrikodara was delighted by Arjuna's words and let out a mighty roar, causing the bowmen to tremble and the animals to urinate and defecate in fear.
Krishna continued on his journey, meeting with Rishis along the way and inquiring about the state of the world. He was informed that the celestial Rishis and Brahmanas desired to behold the assembly of Kshatriyas and hear his words of virtue and profit. Krishna was informed of their purpose and continued on his way, ready to face whatever lay ahead. |
| 84 When Krishna set out for Hastinapura, he was accompanied by ten mighty car-warriors, a thousand foot-soldiers, and a thousand horsemen. As he journeyed, natural and unnatural omens were seen, including thunder and lightning without clouds, rivers flowing in reverse directions, and fires blazing everywhere. The earth trembled, and the universe was enveloped in darkness. However, in the places where Krishna passed, delicious breezes blew, and everything became auspicious. Showers of lotuses and fragrant flowers fell, and the road became delightful. Brahmanas glorified him with laudation and worshipped him with offerings. Women strewed wild flowers on his path, and he was honored with benedictions and auspicious speeches by the Brahmanas. He passed the night in a temporary abode, feeding all the Brahmanas with sweet-meats and taking his meals with them. Despite the ominous signs, Krishna's presence brought happiness and auspiciousness to those around him. |
| 85 Dhritarashtra, upon learning of Krishna's approach, urged his advisors, including Bhishma, Drona, and Vidura, to prepare for his reception. He emphasized Krishna's greatness, acknowledging him as the Lord of all creatures and the embodiment of intelligence, prowess, wisdom, and energy. Dhritarashtra stressed the importance of gratifying Krishna, lest they face misery. He noted that Krishna's worship would bring happiness and fulfillment of their wishes. Bhishma and the others applauded his words, and Duryodhana was tasked with making arrangements for Krishna's reception. Delightful pavilions were erected, adorned with gems and furnished with every object of enjoyment. Beautiful girls, fine robes, and fragrant garlands were also sent to welcome Krishna. A grand pavilion was constructed at Vrikasthala, filled with precious gems. The king took great care to ensure that every comfort and luxury was provided, hoping to impress Krishna and win his favor. Despite these elaborate preparations, Krishna arrived in the capital without even glancing at the pavilions or gems, demonstrating his detachment from worldly opulence and his focus on his mission to negotiate peace between the Pandavas and the Kauravas. |
| 86 Dhritarashtra announced to Vidura that Krishna, the illustrious leader of the Ahukas, would arrive the next day. He extolled Krishna's virtues, describing him as high-souled, mighty, and the guardian of the prosperous Vrishni kingdom. Dhritarashtra was determined to honor Krishna with the most extravagant reception, offering him sixteen golden cars, each drawn by four well-adorned steeds, eight elephants with temporal juice trickling down their tusks, and a hundred handsome maid-servants. He also offered eighteen thousand soft woolen blankets, a thousand deer-skins, and a precious gem that shone day and night. Additionally, he offered a swift car drawn by mules that could travel fourteen Yojanas a day. Dhritarashtra instructed his sons and grandsons, except Duryodhana, to receive Krishna with the utmost respect and devotion, and ordered thousands of dancing girls to receive him unveiled. He commanded the citizens to behold Krishna with reverence, as they would the morning sun. The roads were to be watered and decorated with pendants and banners, and Dussasana's abode, superior to Duryodhana's, was to be cleansed and adorned for Krishna's stay. Dhritarashtra spared no detail in his efforts to show Krishna the utmost respect and hospitality, recognizing his greatness and importance. |
| 87 Vidura offered wise counsel to Dhritarashtra, urging him to embrace sincerity and honesty in his dealings with Krishna. He warned the king that his attempts to bribe Krishna with wealth and attention would ultimately fail, as Krishna's devotion to the Pandavas, especially Arjuna, was unshakeable. Vidura emphasized that Krishna's heart belonged to the Pandavas, and no amount of luxury or flattery could sway him from his noble mission.
Vidura implored the king to offer Krishna the one thing he truly desired: peace between the Kurus and the Pandavas. He reminded the king that he was the father of the Pandavas and should act with paternal love and wisdom, rather than selfish interests. Vidura cautioned against deceiving Krishna with false hospitality, emphasizing that Krishna's purpose was to establish peace, not to indulge in luxuries.
Vidura's words were a call to action, urging the king to prioritize virtue, reason, and family unity over selfish interests. By following Krishna's counsel and making amends with the Pandavas, the king could ensure a bright future for all. Vidura's wise words resonated deeply, offering a path to redemption and peace in a time of turmoil. He sought to guide the king towards a noble and just decision, one that would bring prosperity and honor to the entire kingdom. |
| 88 Duryodhana vehemently opposed the idea of honoring Krishna, fearing it would be perceived as a sign of weakness and submission. He believed that Krishna's unwavering loyalty to the Pandavas
made it futile to attempt to win him over. Instead, Duryodhana proposed a drastic and deceitful plan: to imprison Krishna, convinced that this would lead to the submission of the Pandavas and the Vrishnis. This suggestion was met with shock and outrage from Dhritarashtra and Bhishma, who recognized it as a grave injustice and a violation of diplomatic immunity.
Bhishma rebuked Duryodhana for his wickedness and refusal to listen to wise counsel, warning that his actions would lead to his downfall. Bhishma declared that he would not stand by and watch Krishna be mistreated, and with that, he stormed out of the assembly in disgust. Dhritarashtra, too, admonished his son, reminding him that Krishna was an ambassador and a dear friend, and that such treatment was unbecoming and dangerous. He urged Duryodhana to reconsider his actions and seek a path of peace and reconciliation. But Duryodhana remained resolute in his determination to humiliate Krishna and assert his dominance, ignoring the wise counsel of his elders and the warnings of impending doom. |
| 89 Vaisampayana vividly described how Krishna, after performing his morning rituals, departed for the city of the Kurus, surrounded by a retinue of devoted followers. The citizens of Vrikasthala bid him farewell, their faces filled with admiration and reverence. All the Kurus, except the obstinate Duryodhana, came out to meet him, including the venerable Bhishma, the wise Drona, and the loyal Kripa. The city was transformed into a dazzling spectacle, with jewels and gems adorning the principal streets, and colorful banners fluttering in the breeze.
Everyone, including women and children, eagerly lined the streets, their eyes fixed on the majestic figure of Vasudeva. Krishna's chariot, drawn by mighty steeds, moved slowly through the dense crowd, its progress marked by cheers and chants of praise. Finally, it arrived at Dhritarashtra's palace, where the blind king, along with Bhishma, Drona, Kripa, and others, rose to greet Krishna, their faces filled with respect and awe.
Krishna, with his characteristic grace and humility, worshiped them according to established custom, his gestures and words imbued with a deep sense of reverence. After greeting the other kings, Krishna took a golden seat offered by Dhritarashtra, its beauty and craftsmanship a testament to the king's wealth and taste. He was then honored with a cow, honey, and other offerings, symbols of the kingdom's prosperity and peace. After a brief stay, Krishna departed for Vidura's abode, where he was received with auspicious offerings and warm hospitality. Vidura, delighted to see Krishna, enquired about the welfare of the Pandavas, his eyes filled with concern and affection. Knowing Vidura's friendship and loyalty towards the Pandavas, Krishna shared detailed news of their activities, his words painting a vivid picture of their struggles and triumphs. |
| 90 Pritha, Krishna's aunt, lamented the fate of her sons, the Pandavas, who had been exiled to the forest. She remembered how they were brought up in luxury, surrounded by every comfort and luxury, and were now suffering in the wilderness, facing countless hardships and dangers. She thought of Yudhishthira, the eldest, who had always been a just and righteous king, and of Bhima, the strong and brave warrior, and of Arjuna, the skilled archer, and of the twins, Nakula and Sahadeva, who were always devoted to their brothers. She remembered how they used to sleep on soft beds and were woken up by the music of conchs and drums, and how they were now sleeping on the hard forest floor, awakened by the sounds of wild beasts.
She praised Krishna, who had come to visit her, and expressed her trust in his ability to help her sons. She knew that he was all-powerful and all-knowing, and that he would always act with truth and righteousness. Krishna consoled her, saying that her sons were well and would soon regain their kingdom. He praised her virtues and her sons' bravery, saying that they were destined for greatness. He encouraged her to be patient and bear her sorrows with fortitude, knowing that the time would come when her sons would be reunited and would rule the kingdom once more. Pritha thanked Krishna for his words and expressed her faith in his judgment and prowess. With her blessings, Krishna departed for Duryodhana's mansion, ready to face whatever challenges lay ahead. |
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| 91 Vaisampayana said, "With Pritha's leave, Krishna (Govinda, Sauri, Janardana, Kesava, Vasudeva, Madhava) went to Duryodhana's palace, which was like the abode of Purandara, shining with great wealth and beautiful seats. He crossed three spacious yards, unobstructed by the orderlies-in-waiting, and entered the mansion, high as the summit of a hill, blazing forth in splendor. There, he saw Duryodhana, Dhritarashtra's son, seated on his throne, surrounded by a thousand kings and all the Kurus. Krishna greeted the kings, according to their respective ages, and took his seat on a beautiful golden seat, overlaid with a carpet embroidered with gold.
Duryodhana offered him a cow, honey, curds, water, and palaces, but Krishna did not accept. Duryodhana invited him to eat at his house, but Krishna refused, saying he would only accept hospitality after his mission succeeded. Duryodhana pressed him, saying that he was endeavouring to please him, but Krishna replied that he would not abandon virtue for desire, wrath, or gain. He said the Pandavas were devoted to virtue, and hating them was hating him. He went to Vidura's abode, where he was entertained with clean and savory food, and first gratified the Brahmanas, and then dined with his attendants, like Vasava in the midst of the Marutas.
Krishna's words were clear, distinct, correctly pronounced, and without a single letter dropped, showing his excellent speech. His refusal to accept Duryodhana's offers was a testament to his unwavering commitment to virtue and his support for the Pandavas. His actions and words were a reflection of his noble character, and his presence was like a shining sun, illuminating the assembly. |
| 92 Vidura warned Krishna that Duryodhana was not receptive to virtue or reason, being driven by desire, lust, and pride. He believed his army was invincible and sought to conquer all, disregarding the advice of wise men like Bhishma and Drona. Vidura feared that Krishna's words would fall on deaf ears and be met with hostility. He cautioned Krishna against entering the midst of their enemies, as they had united against him and the Pandavas, seeking to destroy them. Vidura expressed his love and regard for Krishna, urging him to reconsider his approach, knowing that Krishna's manliness and intelligence were unmatched.
Vidura's words highlighted the futility of attempting to reason with Duryodhana and the danger of entering a hostile environment. He emphasized Krishna's importance as the inner Soul of all creatures, underscoring his concern for Krishna's well-being. Vidura's counsel demonstrated his wisdom and loyalty, as he sought to protect Krishna from the impending doom that seemed to await the earth due to Duryodhana's actions. |
| 93 The holy one, Krishna, praised Vidura's wise words and acknowledged the difficulty of reasoning with Duryodhana, who was driven by wickedness and pride. He explained that he had come to the Kurus despite knowing their evil intentions, as he sought to liberate the earth from a great calamity that threatened to destroy everything. He believed that even if his efforts failed, the merit of his actions would still be his, and he would have the satisfaction of knowing that he had tried to prevent the impending disaster.
Krishna vowed to sincerely endeavor to bring about peace between the Kurus and the Pandavas, knowing that the calamity was due to Duryodhana and Karna's actions. He felt it was his duty to try to save his friends, even if it meant seizing them by the hair to dissuade them from improper acts. He was willing to go to great lengths to prevent the war, even if it meant facing opposition and criticism from others.
If Duryodhana rejected his counsel, Krishna would have the satisfaction of his own conscience and the knowledge that he had acted as a true friend. He sought to escape the censure of all kings by striving for peace, and if successful, his conduct would be regarded as highly meritorious. If not, he was prepared to face the consequences, confident in his own strength and the knowledge that he had done everything in his power to prevent the war. Krishna's words showed his unwavering commitment to peace and his willingness to take risks to achieve it. |
| 94 Krishna and Vidura's conversation lasted through the night, with Vidura listening to Krishna's wise words. At dawn, choristers and bards awoke Krishna with music. He bathed, recited sacred Mantras, and worshipped the sun. Duryodhana and Sakuni arrived, informing Krishna that Dhritarashtra and the Kurus awaited him in court. Krishna gave gifts to Brahmanas and mounted his car, adorned with gold and bells. Vidura, Satyaki, and Kritavarman followed him. As Krishna proceeded, cymbals and conchs sounded, and thousands of soldiers marched ahead. The citizens of Hastinapur gathered to behold him. Upon arriving at the court, Krishna's attendants blew conchs, and the assembly trembled with delight. Krishna entered, arm-in-arm with Vidura and Satyaki, and took his seat. Dhritarashtra, Bhishma, and Drona rose to honor him. Krishna greeted them and beheld the Rishis in the firmament. He requested Bhishma to invite them with courtesy, and they were offered seats and worship. After the Rishis were seated, Krishna and the kings took their seats. The assembly was filled with silence as all gazed at Krishna, attired in yellow robes, shining like a sapphire mounted on gold. |
| 95 Krishna addressed Dhritarashtra, speaking in a deep voice that resonated throughout the assembly. He urged the king to establish peace between the Kurus and Pandavas, warning that the danger threatening them all had its origin in the conduct of the Kurus. Krishna emphasized the importance of restraint and forgiveness, citing the noble qualities of the Kuru race. He appealed to Dhritarashtra to set right his sons, particularly Duryodhana, and promised to do the same with the Pandavas. Krishna stressed the benefits of peace, noting that with the support of the Pandavas, Indra himself could not vanquish the Kurus. He cautioned against the destruction of both parties in battle and urged the king to save the world from extermination. Krishna concluded by imploring Dhritarashtra to revive his affection for the Pandavas and establish peace, allowing the rulers of earth to return to their homes and cherish their relationships. The assembly applauded Krishna's words, but none dared speak out against Duryodhana. |
| 96 Jamadagni's son told a story to Duryodhana about a king named Dambhodbhava, who was consumed by pride and sought to fight the ascetics Nara and Narayana. Despite their attempts to dissuade him, the king persisted, boasting of his prowess and refusing to listen to reason. Eventually, Nara was forced to defeat the king using only grass blades, which were imbued with his spiritual power. The king was humbled and realized his folly, and Nara blessed him to rule virtuously and wisely.
The story was meant to illustrate the importance of humility and the futility of pride. Jamadagni's son then revealed that Nara and Narayana were incarnated as Arjuna and Kesava, and urged Duryodhana to make peace with the Pandavas, recognizing their strength and the futility of resistance. He cautioned against disunity and the destruction of the Kuru race, emphasizing the importance of virtue and wisdom.
Jamadagni's son warned Duryodhana that if he continued on his path of pride and arrogance, he would suffer the same fate as King Dambhodbhava. He urged him to seek the path of righteousness and to make amends with his cousins, the Pandavas. He reminded him that the Pandavas were not ordinary warriors, but were incarnations of the gods, and that their victory was certain. He appealed to Duryodhana's sense of duty and honor, and begged him to avoid the destruction of their noble race. |
| 97 Kanwa, a revered Rishi, counselled Duryodhana to reconcile with Yudhishthira, emphasizing the eternal and indestructible nature of Brahman, Nara, and Narayana. He explained that all else in the universe, including the sun, moon, earth, water, wind, fire, and living beings, are subject to destruction and rebirth. Kanwa cautioned Duryodhana against relying solely on physical strength, as true strength lies in wisdom, virtue, and character.
To illustrate his point, Kanwa shared the story of Matali, Indra's charioteer, who searched far and wide for a suitable husband for his daughter Gunakesi. Despite his extensive search among the gods, Daityas, Gandharvas, men, and Rishis, Matali found none worthy of his daughter's beauty
and virtue. Undeterred, he expanded his search to the world of the Nagas, seeking a husband who possessed the qualities of wisdom, courage, and character.
Kanwa urged Duryodhana to recognize the strength and virtue of the Pandavas and make peace, rather than risking destruction and chaos. He emphasized that true strength lies not in physical prowess alone, but in wisdom, virtue, and the ability to discern right from wrong. By making peace, Duryodhana could avoid the fate of destruction and rebirth, and instead, rule with wisdom and justice. |
| 98 Narada joined Matali on his journey, and together they visited Varuna, the god of waters. Varuna received them graciously, offering worship and respect to the esteemed guests. With Varuna's leave, they ventured into the nether regions, searching for a suitable husband for Matali's daughter. Narada, with his vast knowledge, described the wonders of the Naga world, pointing out the sons and grandsons of Varuna, who shone like stars in the celestial firmament.
Narada drew Matali's attention to Pushkara, Varuna's son, who was chosen by Soma's daughter Jyotsnakali as her husband. Pushkara's beauty and conduct were renowned, and he was a delight to behold. Narada showed Matali the golden abode of Varuna, radiant with splendor, and the blazing weapons of the Daityas, which had been wrested from them by the gods. He pointed out the fire of blazing flames, which burned bright and fierce, and the discus of Vishnu, a symbol of the god's power and wisdom.
Narada also showed Matali the knotty bow, created by Brahman for the destruction of the world. This fearsome weapon was held by the sons of Varuna, and its strength was said to be immense. Finally, Narada pointed out the umbrella of the Lord of waters, which dropped refreshing showers like the clouds. Though the water was pure, it was enveloped in darkness, making it invisible to the naked eye. With so many wonders to behold, Narada reminded Matali that their task was urgent, and they couldn't linger in the nether regions for long. |
| 99 Narada described the wonders of Patalam, the city at the center of the Naga world, revered by Daityas and Danavas. Creatures swept there by the water's current shrieked in fear, and the Asura-fire, fed by water, blazed forth, bound by the gods. The residue of Amrita was deposited there, and the waning and waxing of the moon were visible from Patalam. Vishnu rose from the waters, filling the universe with Vedic hymns, and the celestial elephant Airavata took up cool water to impart to the clouds, which Indra poured down as rain.
Various aquatic animals lived there, including Timi and others that subsisted on the moon's rays. Creatures that died during the day revived at night due to the moon's rays, which resuscitated them with Amrita. Defeated Danavas lived confined, and Mahadeva had practiced severe ascetic austerities there. Great Rishis observant of vows called "Go" dwelled there, subsisting on whatever was placed before them and wearing robes supplied by others. They had attained heaven through their austerities.
Narada suggested searching for a suitable bridegroom for Matali's daughter among the descendants of the celebrated elephant Supratika, including Airavata, Vamana, Kumuda, and Anjana. However, Matali saw none eligible and urged them to leave, intrigued by an egg blazing with beauty that had been there since the creation, its origin and nature unknown. Narada warned that when the end of the world came, a mighty fire would burst forth from the egg, consuming the three worlds. |
| 100 Narada showed Matali the celebrated city of Hiranyapura, built by the divine artificer Maya, where powerful Danavas with boons from Brahman resided, exhibiting a thousand illusions. The city was a marvel of architecture, with towering mansions made of silver and gold, adorned with precious gems, lapis lazuli, and corals, shining like the sun, blazing fire, or the radiant Padmaragas. The edifices stood high and close together, their beauty impossible to describe.
Narada pointed out the homes of the Kalakhanjas, Yatudhanas, and Nivatakavachas, all endued with great energy and powers of illusion. Even Sakra, the king of the celestials, couldn't vanquish them in battle. Matali and the celestials had retreated before them many times. Narada asked Matali to search for a suitable bridegroom among the Danavas, but Matali refused, citing the eternal hostility between gods and Danavas. He didn't want to form an alliance with their sworn enemies.
Matali knew that Narada often stirred up quarrels and didn't want to be a part of his schemes. He preferred to search for a bridegroom elsewhere, among the gods or other noble beings. Narada understood Matali's concerns and agreed to search for a suitable match in other realms. Together, they left Hiranyapura, marveling at its beauty and wonders, but aware of the dangers and rivalries that lurked within its walls. |
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| 101 Narada described a region inhabited by birds, descendants of Garuda's six sons, who subsist on snakes and possess excellent feathers. They are prosperous, powerful, and worship Vishnu, who dwells in their hearts and is their protector. These birds have multiplied and founded many dynasties, all endued with nobility of blood. They are renowned for their might, fame, and achievements, and are regarded as belonging to the Kshatriya order. However, they lack compassion and spiritual enlightenment due to their predation on snakes, which are their kin.
Narada listed the names of the bird chiefs, including Suvarnachuda, Nagasin, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, and many others, noting their distinguished achievements. He mentioned that they are all without compassion, subsisting as they do on snakes, and therefore never attain spiritual enlightenment. Despite their noble lineage and mighty deeds, they are not considered suitable allies due to their violent nature. Narada offered to take Matali to another region to find a suitable husband for his daughter if none of these birds were acceptable. The search for a worthy match continued, seeking a bridegroom who possessed the qualities of compassion, wisdom, and noble character. |
| 102 Narada said, "We are currently in Rasatala, the seventh stratum below the Earth, where the revered Surabhi, the mother of all kine, resides. She is a remarkable creature, yielding milk that embodies the essence of all good things, with a single taste that encompasses the six different tastes. Her origin is quite fascinating, born from the mouth of the Grandsire, gratified with the nectar of Amrita, and her milk has the extraordinary power to create the sacred Milky Ocean.
The Foam-drinkers, a group of ascetics who subsist solely on the foam of this ocean, dwell around its perimeter. These ascetics are renowned for their severe austerities, inspiring even the gods to hold them in high esteem. Four other kine, born of Surabhi herself, support the four quarters of the world: Surupa in the east, Hansika in the south, Subhadra in the west, and Sarva-kamadugha in the north.
In days of old, the gods and Asuras united to churn the ocean, obtaining several precious treasures, including Varuni, Lakshmi, Amrita, Uchchhaisrava, and Kaustubha, all of which were mixed with the milk of these four cows. Surabhi's milk has the remarkable property of becoming Swaha, Swadha, or Amrita, depending on who consumes it. The dwellers of Rasatala sing a couplet that highlights the joy of residing in this realm: 'Residence in Rasatala is happier than in the regions of Nagas, Swarga, Vimana, or Tripishtapa!' This couplet is still recited by learned individuals in the world above." |
| 103 Narada said, "This city, Bhogavati, is ruled by Vasuki, king of the Nagas. Shesha, who supports the earth, dwells here. He has a thousand heads, blazing tongues, and great strength. Many Nagas, sons of Surasa, live here, with diverse forms and ornaments. Some have multiple heads, and all are strong and fierce. I'll name a few: Vasuki, Takshaka, Karkotaka, and many others.
Matali, looking at a youth, asked Narada about him. Narada replied, "He is Sumukha, a prince of Nagas, born in Airavata's race, and grandson of Aryaka. His father, Chikura, was slain by Vinata's son." Matali was pleased and asked Narada to secure Sumukha as a son-in-law, saying, "I'm highly pleased to bestow my daughter on this Naga."
Narada continued, "Sumukha is intelligent, patient, beautiful, and young. He will make a great husband for your daughter, Gunakesi." Matali was delighted and requested Narada to arrange the union. Narada agreed, and Matali's heart was filled with joy, knowing that Sumukha would be his son-in-law. |
| 104 Narada praised Matali, a charioteer and dear friend of Indra, known for his exceptional strength, energy, and numerous virtues. Matali's daughter, Gunakesi, is a beauty, accomplished in every way, and he seeks a worthy husband for her. Narada suggests Sumukha, Aryaka's grandson, who is virtuous, pure, and has an excellent disposition. However, Aryaka is hesitant due to Sumukha's father's untimely death and the threat of Garuda's return to devour Sumukha.
Matali proposes a plan to seek Indra's help and ascertain Sumukha's fate. They all go to heaven, where Vishnu and Indra grant Sumukha immortality and a long life, despite Garuda's threat. Sumukha is overjoyed and marries Gunakesi, returning home with her. Narada and Aryaka are delighted, and the story ends with their worship of the celestial chief.
Vishnu's intervention ensures Sumukha's safety, and Matali's joy is complete. The union of Sumukha and Gunakesi is celebrated, and their happiness is evident. The story showcases the power of friendship and the importance of seeking help when needed. Narada's efforts bring the families together, and the celestial beings' blessings ensure a happy ending. |
| 105 Garuda, infuriated by Indra's grant of immortality to Sumukha, confronts him, claiming he has been wronged and his sustenance denied. He boasts of his strength, saying he can bear the weight of the three worlds, and recounts his achievements in the war against the Daityas. He reminds Indra that he, Garuda, is the one who bears the burden of carrying the celestial lord Vishnu on his back, and that he has slain many powerful demons. Garuda's pride and anger are palpable as he challenges Indra, saying, "Who is there that can rival my strength? I am the greatest of all!"
Vishnu, provoked by Garuda's pride, decides to teach him a lesson. He challenges Garuda to bear the weight of his right arm, saying, "If you can bear this weight, I will grant you any boon you desire." Garuda, confident in his own strength, accepts the challenge. However, as soon as Vishnu places his arm on Garuda's shoulders, the latter crumples under the weight. Garuda's wings droop, his eyes bulge, and he gasps for breath. He realizes too late that he has underestimated Vishnu's strength.
Defeated and humbled, Garuda begs for forgiveness, acknowledging Vishnu's superior strength. Vishnu forgives him, and they become friends. The story is told to Duryodhana to caution him against fighting the Pandavas, who are aided by Vishnu and other gods. Duryodhana scoffs at the warning, confident in his own strength and fate, refusing to heed the advice of the wise Rishi. |
| 106 Janamejaya asks why Duryodhana's friends and advisors didn't try to stop him from pursuing his destructive path. Vaisampayana responds that they did try, but Duryodhana refused to listen. Narada tells the story of Galava and Viswamitra to illustrate the importance of listening to good advice.
Viswamitra, engaged in ascetic austerities, was tested by Dharma, who disguised himself as Vasishtha and asked for food. Viswamitra, awestruck, took a long time to prepare the food, which was eventually accepted by Dharma. Galava, Viswamitra's disciple, waited upon him for a hundred years, and when Dharma returned, Viswamitra was gratified and granted Galava leave to go.
Galava, however, was determined to give his preceptor a parting gift. He repeatedly asked Viswamitra what he could give him, but Viswamitra, slightly annoyed by Galava's persistence, repeatedly told him to go away. Eventually, Viswamitra asked for 800 white horses with one black ear as a gift, a task that seemed impossible for Galava to fulfill.
Despite the difficulty, Galava was determined to grant his preceptor's wish. He set out on a long journey, facing many challenges and obstacles along the way. Finally, after much effort, he was able to gather the 800 horses and present them to Viswamitra. |
| 107 Narada tells the story of Galava, who is consumed by anxiety and regret after promising to grant his preceptor Viswamitra's wish for 800 white horses with one black ear. Galava is overwhelmed by the impossibility of the task and feels that he has betrayed his preceptor's trust. He laments his poverty and inability to repay his debt, feeling that life is no longer worth living. He considers suicide, but then decides to seek the help
of Vishnu, the divine Lord of the three worlds.
Galava's lamentations are heartfelt and poignant, revealing the depth of his distress. He feels that he has failed in his duty and that his life is now without purpose. He longs for the support of his friends and the guidance of his preceptor, but feels that he has let them all down.
Just then, his friend Garuda appears, like a beacon of hope in a storm. Garuda offers to help Galava, revealing that he has already spoken to Vishnu on Galava's behalf and obtained his approval. Garuda's words are comforting and reassuring, and he offers to take Galava to the other shore of the ocean or the furthest extremity of the earth. He urges Galava not to tarry, but to come with him and seek the help that he needs. |
| 108 Garuda says to Galava, "I have been commanded by God to take you on a journey. Which direction would you like to go first? The east, where Surya rises and the Sadhyas perform their ascetic austerities? This quarter is the source of all prosperity for the gods and is called Purva. It's where Indra and the gods underwent their ascetic penances, and the Vedas were first sung by the divine Creator. The Yajurvedas were delivered here, and the Soma juice was first drunk in sacrifices. Varuna attained his prosperity here, and Vasishtha was born, grew, and died here. The smoke-eating Munis dwell here, and Sakra killed myriads of animals as sacrificial offerings. The thousand-rayed sun consumes the wicked and ungrateful here. This is the gate of the three worlds and the path of heaven and felicity.
"This quarter is the most sacred and auspicious of all. It's where the gods perform their religious ceremonies and where the ancient sages sang the Vedas. The east is the direction of wisdom, knowledge, and spiritual growth. It's where the sun rises, symbolizing new beginnings and illumination. Shall we go here, or would you prefer another direction? Perhaps the south, where the ancestors dwell, or the west, where the sun sets and the day comes to an end? Or maybe the north, where the gods dwell and the Amrit flows? Choose your direction, and I shall take you there." |
| 109 Garuda continues, "The south is known as Dakshina, named after Vivaswat's gift to his preceptor. This region is home to the Pitris, celestials who subsist on smoke, and the Viswedevas. It's where the periods of human life are calculated and the acts of the dead bear fruit. This is the goal of the deceased, but only those who have lived virtuously can come here in bliss. The region is guarded by Rakshasas and Gandharvas, who chant psalms that steal the heart and intellect. Many notable events have occurred here, including Ravana's quest for immortality and Vritra's conflict with Sakra. The river Vaitarani flows through this region, filled with the bodies of those condemned to hell. Those who arrive here experience extreme happiness or misery. I once obtained food here in the form of an elephant battling a tortoise. The sage Chakradhanu, later known as Kapila, was born here and afflicted the sons of Sagara. Brahmanas named Sivas achieved ascetic success and eternal salvation here. The city of Bhogavati, ruled by Vasuki, Takshaka, and Airavata, is also located here. The journey here is shrouded in thick gloom, impenetrable even to the Sun and Agni. Do you wish to journey here, or would you like to hear about the western direction?" |
| 110 Garuda describes the western quarter, the favorite domain of King Varuna, the ruler of the ocean. It is here that Varuna originated, and sovereignty resides. As the sun's rays dismiss at day's end, this quarter is called the west (paschima). Kasyapa installed Varuna as king, tasking him with ruling over aquatic creatures and protecting the waters. The moon rejuvenates here by drinking Varuna's six juices, becoming young again at the start of each fortnight.
The Daityas were defeated and bound by the wind-god here, and they lie sleeping, unable to wake. The mountain Asta, causing evening twilight, receives the sun's loving gaze. Night and Sleep spread from here, robbing creatures of half their life force. Sakra slew the Maruts here, and Surabhi pours milk into a golden lotus lake. The headless trunk of Swarbhanu (Rahu) lies here, always seeking to devour the sun and moon.
Suvarnasiras chants the Vedas loudly, and the daughter of Muni Harimedhas remains transfixed in the sky, frozen in place by Surya's command. The elements are free from pain here, and the sun's course deviates from the straight path. The rivers feeding the ocean originate here, and the abodes of Varuna, Anarta, Vishnu, and Kasyapa reside here. Garuda asks Galava which direction they should journey to next, inviting him to choose their path. |
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| 111 Garuda describes the northern quarter, superior to all others. This region saves from sin and leads to salvation, earning it the name "Uttara" (north). The abode of treasures stretches east to west, making it the central region (madhyama). Only the virtuous can dwell here, where Krishna, Jishnu, and Brahman reside. Maheswara, as Purusha, sports with Prakriti, and only Vishnu can behold him. The moon was installed here, and Ganga fell from the heavens to the world. Uma underwent austerities to obtain Maheswara, and Kama, Himavat, and Uma shone brilliantly. Kuvera was installed as sovereign of Rakshasas, Yakshas, and Gandharvas. The celestial stream Mandakini, mountain Mandara, and gardens Saugandhi-kanaka are here. The Siddhas have their abodes, and the seven Rishis with Arundhati can be seen. The sun, moon, and luminaries revolve regularly. The Munis called Dharma guard the Ganges' source, and only Narayana and Nara have passed beyond. The mountains of Kailasa, Ailavila's abode, and the Apsaras' origin are here. Vishnu's footprint, Usiravija, and the golden lake are also in this region. The regents of the worlds proclaim their services daily. This quarter is superior, earning it the name "Uttara". |
| 112 Galava requests Garuda to take him to the eastern region, where the gods reside and truth and virtue reign supreme. Garuda agrees, and Galava mounts his back, eager to behold the divine beings. As they soar through the skies, Galava is overwhelmed by Garuda's breathtaking speed and beauty, likening him to the radiant sun. He witnesses trees and oceans being dragged along, and fishes and snakes being tossed into the air, their faces contorted in fear. Deafened by the thunderous roar of the sea, Galava begs Garuda to slow down, fearing for his life. He reveals his promise to give his preceptor 800 white steeds, each with one ear black in hue, and his inability to fulfill it, considering suicide as the only escape from his predicament. Garuda laughs, telling Galava he lacks wisdom and that death cannot be achieved by one's effort. He offers to help Galava accomplish his goal, suggesting they rest on the seaside mountain Rishabha and refresh themselves before returning. Garuda's words are laced with a hint of mischief, and Galava wonders what the future holds. |
| 113 Narada recounts how Galava and Garuda met a Brahmana lady, Sandili, on the peak of Rishabha. They saluted her and worshiped her, and she offered them food and seats. After eating, they fell into a deep sleep. When Garuda awoke, he found his wings had fallen off, and he was like a ball of flesh with only his head and legs remaining. Galava was sorrowful and asked what had caused this plight. Garuda confessed he had thought of carrying Sandili away to where the gods lived, and she forgave him, restoring his wings. She warned him never to contempt her or any women, saying that contempting her would lead to a fall from all blissful regions. She emphasized the importance of purity of conduct, which bears virtue, wealth, and prosperity. With Sandili's leave, Garuda and Galava took their departure, still searching for the steeds Galava had promised Viswamitra. However, they failed to find them, and Viswamitra met Galava, reminding him of his promise. Garuda encouraged Galava to deliberate on how to fulfill his promise, as he couldn't sit back without giving Viswamitra the wealth he had promised. Galava was overwhelmed with sorrow, and Garuda's words only added to his distress. |
| 114 Garuda advises Galava to seek wealth from a king born in a royal sage's line, who can grant it without oppressing his subjects. He recommends King Yayati, son of Nahusha, who has immense wealth equal to Kuvera's, the lord of treasures. Garuda and Galava visit Yayati in his capital, Pratisthana, where they are received hospitably with excellent Arghya and water to wash their feet. Garuda explains Galava's situation, telling Yayati that Viswamitra asked Galava for 800 white steeds with one black ear as preceptor's fee, a task that has left Galava filled with grief. Garuda suggests that Yayati's gift will not only help Galava fulfill his debt but also increase Yayati's own wealth of asceticism. He cites the analogy of a horse's hairs representing regions of bliss attained by giving away a horse in gift, emphasizing the merits of generosity. Garuda encourages Yayati to grant the gift, comparing it to milk deposited in a conch-shell, highlighting the value of sharing one's wealth with others. By doing so, Yayati will not only support Galava but also enhance his own reputation as a royal sage. |
| 115 Yayati, deeply moved by Garuda and Galava's words, reflects on his own diminished wealth, which has suffered a great diminution due to his numerous sacrifices and generous gifts. However, he decides to give Galava his daughter Madhavi, who is as beautiful as a celestial and capable of prompting every virtue, as alms. He hopes to have a daughter's son through her and knows that kings will offer their kingdoms as her dower. Madhavi's beauty and virtue have attracted the attention of gods, men, and Asuras, who have all solicited her hand in marriage. Yayati's generosity is evident in his willingness to give away his daughter, despite knowing that she is a precious gem and a valuable asset to his kingdom.
Galava accepts Madhavi and, with Garuda's guidance, plans to find a king who can provide a suitable dower for her. They consider Haryyaswa, a powerful and virtuous king of Ayodhya, who is dear to his subjects and loves Brahmanas. Galava offers Madhavi to Haryyaswa as his wife in exchange for a dower, which he specifies. Yayati's generosity and Galava's cleverness may yet fulfill Viswamitra's demand for 800 white steeds with one black ear, a task that has seemed impossible until now. This alliance may also strengthen the bonds between the kingdoms and secure a bright future for Madhavi and her offspring. |
| 116 King Haryyaswa, consumed by his desire for a son, agrees to marry Madhavi, but he only has 200 of the 800 steeds Galava demands as dower. Madhavi, aware of her own value and the king's desperation, offers a solution: she will marry Haryyaswa, bear him a son, and then return to Galava, who can then seek the remaining steeds from three other kings. She reveals a boon granted by a reciter of Brahma, which allows her to become a maiden again after each delivery. Galava, impressed by her cunning and beauty, agrees to her plan. Haryyaswa, blinded by his lust for a son, accepts Madhavi, and she bears him a son named Vasumanas, who grows up to be a powerful and wealthy king.
Later, Galava returns to Haryyaswa, and the king, unable to fulfill the remaining dower, returns Madhavi to Galava. Madhavi, now a maiden again, follows Galava to king Divodasa, the next step in their plan to fulfill Viswamitra's demand for 800 steeds. Galava's cleverness and Madhavi's beauty and cunning have set in motion a chain of events that will ultimately lead to the fulfillment of Viswamitra's demand, and perhaps even more. |
| 117 Galava and Madhavi arrive at the court of King Divodasa, who receives them with great hospitality. Galava urges the king to beget a child with Madhavi, and Divodasa agrees, saying he had already decided to do so when he heard of the proposal. He notes that his wealth is similar to King Haryyaswa's, and he will only beget one son, echoing the agreement made with Haryyaswa. Galava gives Madhavi to the king, who weds her and sports with her, eventually fathering a son named Pratardana.
The text takes a poetic turn, likening the union of Divodasa and Madhavi to various mythological couples, highlighting the divine and legendary nature of the story. The list of couples includes Surya and Prabhavati, Agni and Swaha, Vasava and Sachi, and many more, emphasizing the sacred and celestial nature of marriage and procreation.
After the son is born, Galava returns and asks for Madhavi back, leaving the steeds with Divodasa. The king, true to his word, returns Madhavi to Galava, who then leaves to seek the remaining steeds from other kings. This passage highlights the importance of keeping promises and the value of truth, as demonstrated by King Divod
asa's actions. The story showcases the intricate web of relationships, alliances, and promises that shape the lives of kings, sages, and gods in ancient India. |
| 118 Galava and Madhavi arrive at King Usinara's court, where Galava proposes a deal: Madhavi will bear two royal sons, and in return, Usinara must give him 400 steeds of lunar splendor. Usinara is taken by Madhavi's beauty and agrees to accept her, but he only has 200 steeds of the required kind. He offers to beget only one son, following the example of Haryyaswa and Divodasa, who had similar agreements with Galava. Galava applauds the king's virtue and gives him Madhavi, acknowledging that Usinara's wealth belongs to his subjects, not himself.
Usinara and Madhavi spend their days in delightful settings, enjoying each other's company in valleys, by rivers, and in gardens. Madhavi eventually bears Usinara a son, Sivi, who grows up to be a celebrated king. After Sivi's birth, Galava returns, takes Madhavi back, and leaves to visit the son of Vinata. This passage highlights the themes of promise-keeping, virtue, and the importance of offspring. Galava's persistence in seeking the steeds is driven by his duty to his preceptor, while Usinara's reluctance is due to his responsibility to his subjects. The story showcases the intricate web of relationships and obligations that shape the lives of kings, sages, and gods in ancient India.
The text also emphasizes the value of virtue and righteousness, as embodied by Usinara's refusal to use his wealth for personal gain. His actions earn him Galava's praise and demonstrate the importance of ethical leadership. The story of Madhavi and Usinara serves as a testament to the power of virtue and the fulfillment of promises, even in the face of adversity. |
| 119 Garuda tells Galava that the remaining 200 steeds are impossible to obtain, as they were lost in the river Vitasta. He advises Galava to offer the 600 steeds and Madhavi to Viswamitra as payment, citing the example of Richika, who had similarly faced a challenge in obtaining steeds. Galava agrees and, with Garuda, presents the offer to Viswamitra. Viswamitra accepts, noting that he would have preferred to have Madhavi earlier, as all four sons would have been his. He takes Madhavi as his wife and begets a son, Ashtaka, who is destined for greatness.
After Ashtaka's birth, Viswamitra gives him the 600 steeds and sends him to a city, where he will grow up to be a renowned king. Viswamitra then gives Madhavi to his disciple and retires to the woods, content in the knowledge that his lineage will continue through his sons. Galava, having fulfilled his debt, cheerfully bids Madhavi farewell, acknowledging that she has saved her father, four kings, and himself through her sons. He then releases Garuda, who had been his faithful companion throughout the journey, and returns Madhavi to her father, finally freeing himself to pursue ascetic penances in the woods. |
| 120 King Yayati, desirous of disposing of his daughter in Swayamvara, takes Madhavi to a sacred hermitage on the confluence of the Ganga and Yamuna rivers. However, Madhavi, with a fierce determination in her eyes, chooses the forest as her lord and devotes herself to ascetic austerities. She renounces worldly life and lives a simple existence, eating soft grass and drinking crystal-clear stream water. Through her rigid vows and religious rites, she earns great religious merit.
Meanwhile, Yayati lives for thousands of years, and his progeny multiply. His sons, Puru and Yadu, become renowned kings, and their descendants spread far and wide. Yayati's pride grows with his prosperity, and he eventually disregards the gods and Rishis. This act of folly leads to his downfall, as the divine Sakra and royal sages rebuke him. The dwellers of heaven shun him, and his splendor is lost. None recognize the once-great king, and he is left alone, a shadow of his former self. |
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| 121 Yayati, consumed by remorse and stripped of his ornaments, falls from heaven towards earth, his pride and arrogance replaced by humility and despair. Realizing his downfall was caused by his own actions, he requests to fall amongst the righteous, seeking redemption. Guided by the smoke of a sacrificial altar, he falls amongst four mighty kings - Pratardana, Vasumanas, Sivi, and Ashtaka - who are performing a sacrifice to gratify the lord of the celestials.
The kings, taken aback by Yayati's sudden arrival, inquire about his identity and the reason for his fall. Yayati reveals his story, and the kings, moved by his tale, offer their virtues and the fruits of their sacrifices to restore his merit. However, Yayati, still proud of his Kshatriya heritage, declines their offer, saying he cannot accept gifts.
Just then, Madhavi, his daughter, arrives, her ascetic beauty radiant in the midst of the sacrificial grounds. She reveals her relationship with the kings, her sons, and offers her own ascetic merits to restore her father's virtue. The kings, her sons, join in, and their collective merits revive Yayati's heavenly status. Galava, Madhavi's husband, appears, and his offer of an eighth of his ascetic austerities further aids Yayati's ascent back to heaven. |
| 122 Narada narrates the story of King Yayati's fall from heaven and his subsequent restoration by his daughter's sons. Vasumanas, Pratardana, Sivi, and Ashtaka, all renowned for their virtues, offer their merits to Yayati, enabling him to ascend back to heaven. Vasumanas gives his merit from unblamable conduct, Pratardana his fame as a Kshatriya, Sivi his truthfulness, and Ashtaka his sacrifices. As each king speaks, Yayati rises higher and higher, ultimately returning to heaven. The kings, his daughter's sons, save Yayati through their good acts, virtues, sacrifices, and gifts. United, they declare their royal attributes and virtues, affirming their relationship with Yayati and enabling his ascension.
This passage highlights the power of collective virtue, sacrifice, and family bonds. The daughter's sons, born from four royal lines, join forces to restore their maternal grandfather to his rightful place in heaven. Their selfless acts and words demonstrate the importance of unity, morality, and the support of loved ones in achieving redemption and salvation. |
| 123 Narada narrates Yayati's return to heaven, where he is welcomed back with grand celebrations and honors. The Grandsire praises Yayati's earthly deeds, acknowledging his extensive virtue and numerous sacrifices, but attributes his fall from heaven to vanity, which consumed his merit. Yayati questions how his extensive virtue and sacrifices could be exhausted so quickly, and the Grandsire explains that vanity, pride, and malice cannot render a region eternal. He warns that disregarding others, whether superior, inferior, or equal, and succumbing to vanity leads to ruin.
Narada continues, relating Yayati's story to Galava's obstinacy, emphasizing the importance of listening to friends and forsaking vanity and wrath. He encourages the avoidance of anger and the pursuit of understanding, virtue, and knowledge, which leads to sovereignty. Narada highlights the significance of recognizing one's flaws and seeking wisdom, emphasizing that even the greatest merit can be exhausted by pride and arrogance.
The Grandsire's wisdom and Narada's narration emphasize the value of humility, self-awareness, and the pursuit of knowledge. Yayati's story serves as a cautionary tale, demonstrating the dangers of vanity and the importance of recognizing one's flaws. The passage encourages readers to strive for virtue, understanding, and wisdom, and to avoid the pitfalls of pride and arrogance. By doing so, one can achieve true sovereignty and eternal regions, unblemished by the fires of vanity. |
| 124 Dhritarashtra expresses his desire to follow Narada's advice, but feels powerless to act. He asks Krishna to persuade his son Duryodhana to make peace with the Pandavas, as he disobeyed his commands and ignored wise counsel from Gandhari, Vidura, Bhishma, and others. Krishna approaches Duryodhana and urges him to listen, emphasizing the importance of righteous behavior and the consequences of persisting in sinful actions. He warns Duryodhana that his disposition is perverse and will lead to death, and encourages him to make peace with the Pandavas, who are wise, brave, and virtuous. Krishna reminds Duryodhana that his father and kinsmen desire peace, and that it will bring happiness and benefit to all. He cautions against disregarding the counsels of friends and seeking aid from strangers, and urges Duryodhana to abandon his wrath and seek virtue, profit, and desire through righteous means. |
| 125 Bhishma and Drona, esteemed elders and wise counselors, implore Duryodhana to heed Krishna's words and seek peace with the Pandavas. Bhishma cautions Duryodhana against perpetuating a cycle of violence, warning that refusal to make peace will lead to the downfall of their entire race. He poignantly notes that Dhritarashtra and Gandhari will be left to suffer the consequences of their son's actions. Drona reinforces the importance of accepting Krishna's counsel, emphasizing the wisdom and good intentions of both Krishna and Bhishma. He urges Duryodhana to recognize the futility of relying on his own strength and the inevitability of defeat if he refuses to make peace.
Vidura, another respected voice, expresses his sorrow for the fate that awaits Gandhari and Dhritarashtra, who will be left to wander the earth, bereft of friends and support, due to Duryodhana's wickedness. Dhritarashtra himself, with a sense of urgency, implores Duryodhana to seize the opportunity for peace, uniting with the Pandavas and securing the well-being of their people. He warns his son that refusal to do so will only lead to defeat and suffering. |
| 126 Bhishma and Drona, esteemed elders and wise counselors, passionately urge Duryodhana to seek peace with the Pandavas, vividly describing the devastating consequences of war. They emphasize the formidable might of the Pandavas, detailing the prowess of Arjuna, Bhima, Nakula, Sahadeva, and other notable warriors. They implore Duryodhana to avoid the bloodshed, destruction, and grief that war would bring, and instead choose the path of reconciliation.
In a poignant and evocative passage, they envision a joyful reunion between the estranged brothers, where Yudhishthira and Bhima embrace Duryodhana with open arms, and the siblings are reunited in a spirit of love and harmony. They paint a picture of a future where Duryodhana rules the Earth with wisdom, justice, and brotherly affection, free from the corrosive influences of jealousy and wrath.
Through their words, Bhishma and Drona seek to awaken Duryodhana's better nature, appealing to his sense of reason, compassion, and kinship. They remind him that the bonds of family and friendship are stronger than any animosity or rivalry, and that peace and unity are the keys to true happiness and prosperity. Will Duryodhana heed their wise counsel, or will he continue down the path of destruction? The fate of the kingdom hangs in the balance. |
| 127 Duryodhana responds to Krishna's words, feeling unfairly criticized and singled out. He argues that he has done nothing wrong and that the Pandavas were defeated fairly in the game of dice. He questions why the Pandavas seek to quarrel with them, and claims that the sons of Dhritarashtra will not bow down to them in fear. Duryodhana boasts of their strength, citing the prowess of Bhishma, Kripa, Drona, and Karna, and asserts that even the gods cannot defeat them. He declares that it is their duty as Kshatriyas to fight and die on the battlefield rather than surrender.
Duryodhana refuses to give up any share of the kingdom to the Pandavas, citing his father's previous decision and his own determination to maintain their dominance. He claims that the Pandavas are weak and that their attempts to challenge the Kauravas are futile. He taunts Krishna, saying that even His divine powers cannot aid the Pandavas in defeating the Kauravas. Duryodhana's words are filled with arrogance and defiance, revealing his entrenched refusal to compromise or listen to reason. |
| 128 Krishna rebukes Duryodhana for his refusal to compromise, citing his past wrongdoings against the Pandavas, including the gambling match and attempts on their lives. He warns Duryodhana that his actions will lead to destruction and urges him to make peace, reminding him that the Pandavas are willing to forgive and forget. Dussasana threatens to bind Duryodhana and hand him over to the Pandavas if he doesn't make peace,
indicating that even his own brothers are turning against him.
Bhishma laments that the Kauravas are following Duryodhana's foolish lead, and predicts their downfall. He sees that Duryodhana is blinded by his own arrogance and refusal to listen to reason, and fears that this will lead to the destruction of their entire race. Krishna suggests that the Kauravas should bind Duryodhana and make peace with the Pandavas, citing the example of how the gods bound the Asuras and made them over to Varuna. He argues that sacrificing one person (Duryodhana) is better than sacrificing the entire Kshatriya race.
Krishna's words are filled with wisdom and a deep understanding of the situation. He sees the bigger picture and knows that the fate of the Kauravas and the Pandavas is at stake. He is trying to prevent a war that will bring destruction and suffering to all, but Duryodhana's stubbornness and refusal to listen make it difficult to find a peaceful solution. The tension builds as the two sides refuse to back down, and the stage is set for a great conflict. |
| 129 Gandhari rebukes Duryodhana, urging him to make peace with the Pandavas. She warns him that his lust for sovereignty will lead to destruction and advises him to conquer his senses and passions first. She reminds him that he is not competent to retain a kingdom without controlling his wrath and avarice. Gandhari suggests that Duryodhana unite with the Pandavas, who are endued with great wisdom and have conquered their passions. She warns him that battle is not the answer and that victory is not certain. Instead, she advises him to give the Pandavas their due share of the kingdom and rule with their support.
Gandhari predicts that if Duryodhana persists in his stubbornness, the population of the earth will be exterminated. She urges him to desist from his avarice and make peace, reminding him that the Pandavas are his kin and that their welfare is linked to his own. She cautions him that the wrath of Bhishma, Drona, and Kripa will be difficult to face if he persists in his foolishness. Gandhari's words are filled with wisdom and a deep understanding of the situation. She sees the bigger picture and knows that the fate of the Kauravas and the Pandavas is at stake. She is trying to prevent a war that will bring destruction and suffering to all, but Duryodhana's stubbornness and refusal to listen make it difficult to find a peaceful solution.
Gandhari's speech is a last attempt to bring Duryodhana to his senses and prevent the impending war. She uses all her maternal affection and wisdom to try to guide him towards the right path. Her words are a stark contrast to the stubbornness and refusal to listen that has characterized Duryodhana's behavior so far. The tension builds as the two sides refuse to back down, and the stage is set for a great conflict. |
| 130 Duryodhana ignores Gandhari's warnings and consults with Sakuni, Karna, and Dussasana to seize Krishna, demonstrating his stubborn refusal to listen to reason. Satyaki discovers their plan and informs Krishna, Dhritarashtra, and Vidura, setting in motion a chain of events that will determine the fate of the Kauravas and the Pandavas. Vidura warns Dhritarashtra that his sons will perish if they try to seize Krishna, emphasizing the futility of their plan. Krishna, unwearied by exertion, says he won't commit a sinful act, but will defend himself if necessary, showcasing his divine nature and his commitment to virtue.
Dhritarashtra tries to reason with Duryodhana, but he refuses to listen, blinded by his own arrogance and desire for power. Vidura reminds Duryodhana of Krishna's past victories, highlighting his invincibility and the futility of their plan. He warns Duryodhana that he cannot be seized by force, and that his plan is doomed to fail. Duryodhana's refusal to listen to reason and his determination to pursue his own course will lead to his downfall, and he will perish like an insect in a fire. |
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| 131 Krishna reveals his divine form to Duryodhana, showcasing his invincibility and majesty. From his body emerge numerous gods, including Brahman, Rudra, and the Adityas, each shining with effulgence. His arms transform into various weapons, and his eyes emit fierce sparks, illuminating the surroundings. The kings present close their eyes in fear, overwhelmed by the spectacle, except for Drona, Bhishma, Vidura, and Sanjaya, who gaze in wonder. Celestial drums beat in the sky, and a floral shower falls upon him, further accentuating his divine glory. The Earth trembles, and the oceans are agitated, as if nature itself is awed by Krishna's majesty.
Krishna withdraws his divine form, and his body returns to its normal state. He exits the court with Satyaki and Kritavarman, leaving behind a stunned audience. The Kauravas, still reeling from the spectacle, follow him, unable to comprehend the magnitude of his power. Krishna departs in his chariot, its wheels rumbling like thunder, as he leaves the Kuru court behind.
Dhritarashtra, still attempting to placate Krishna, addresses him once more, reaffirming his efforts to bring peace between the Kurus and Pandavas. Krishna acknowledges this, his voice filled with wisdom and understanding, and requests permission to return to Yudhishthira. He salutes the assembled warriors, his gesture a testament to their bravery, and departs, followed by Bhishma, Drona, Kripa, and others, who cannot help but feel a sense of awe and reverence for the divine Krishna. |
| 132 Kunti advises Yudhishthira to uphold his kingly duties and conquer the earth with his arms, as a Kshatriya's strength is the source of their sovereignty. She cites the example of King Muchukunda, who refused a gift from Vaisravana and instead chose to rule through his own prowess. Kunti emphasizes that a king's virtue is reflected in their subjects' behavior and that they must enforce the penal code to maintain order. She urges Yudhishthira to recover his lost kingdom through any means necessary, including conciliation, disunion, gifts, or violence.
Kunti's words are filled with a sense of urgency and concern for her son's well-being. She knows that Yudhishthira's passive nature and adherence to virtue alone will not be enough to reclaim his rightful place on the throne. She encourages him to take action, to use his strength and cunning to outwit his enemies and restore his family's honor.
Kunti's advice is not just practical but also rooted in her understanding of the duties of a Kshatriya. She knows that a king's role is not just to rule but to protect and serve their subjects. She reminds Yudhishthira that his ancestors were brave and powerful kings who expanded their kingdom through their might. She urges him to follow in their footsteps and restore the glory of their lineage. |
| 133 Vidula, a wise and courageous queen, rebukes her son for his cowardice after being defeated by the king of Sindhus. She urges him to take action, display his prowess, and recover his lost kingdom. She reminds him that a true Kshatriya must be willing to risk his life to achieve greatness, and that a life of inaction and dependence on others is vain. Vidula emphasizes that one must strive to be a source of strength and support for others, like a tree that provides shade and fruit to all who seek refuge under it.
She encourages her son to blaze up like a fire, even if only for a moment, rather than smoldering like a flameless fire. Vidula's words are a call to action, urging her son to embrace his duty as a Kshatriya and fight for his rightful place on the throne. She reminds him that true greatness is achieved through courage, determination, and a willingness to take risks, and that a life of cowardice and inaction is unworthy of a Kshatriya.
Vidula's speech is a testament to her own strength and wisdom as a matriarch, and her understanding of the duties of a Kshatriya. She is willing to speak harshly to her son in order to awaken him to his true potential, and to remind him of the responsibilities that come with being a member of the royal family. Her words are a reminder that true leadership requires courage, determination, and a willingness to take risks, and that a life of greatness is within reach for those who are willing to strive for it. |
| 134 Vidula urges her son Sanjaya to embrace his Kshatriya duties and fight for his rightful place on the throne. She reminds him that a true Kshatriya must be willing to risk his life to achieve greatness, and that a life of inaction and dependence on others is unworthy of their race. Vidula encourages Sanjaya to be brave, to slay his foes, and to observe the duties of his order. She reminds him that sovereignty is either the door of heaven or Amrita, and that he should rejoice and make himself happy in the possession of wealth and fame.
Vidula warns Sanjaya that if he does not embrace his Kshatriya virtues, he will be equal to death itself, and that she will not behold him cheerless and in misery. She urges him to stand erect with courage, to exert himself, and to rule over all other orders, destroying all evil-doers. Vidula reminds Sanjaya of their family's history and the great deeds of their ancestors, and how they had always stood up for what was right, even in the face of adversity.
She tells him that a Kshatriya's fame is not just for himself, but for his entire family and race, and that he should strive to make his name synonymous with bravery and honor. Vidula's words are a call to action, urging Sanjaya to embrace his manliness and to fight for his rightful place on the throne. She is willing to speak harshly to her son in order to awaken him to his true potential, and to remind him of the responsibilities that come with being a member of the royal family. |
| 135 Kunti urges her son Sanjaya to battle, citing the importance of virtue and profit. She reminds him that a Kshatriya's duty is to fight and win, and that he should not be deterred by fear of defeat. Sanjaya protests, feeling his mother is pushing him too hard, but Kunti responds that she is only doing what is best for him. She encourages him to seek allies and wealth, and to use conciliation and diplomacy to achieve his goals.
Kunti reminds Sanjaya that success is uncertain, but that exertion and effort are necessary to achieve it. She urges him to be brave and reckless, like a snake living in one's chamber, and to use his wealth and power to gain the respect and worship of his friends. She warns him that if he does not take action, he will be disrespected and abandoned by his friends and relatives.
Kunti's words are a call to action, encouraging Sanjaya to embrace his Kshatriya duties and fight for his rightful place on the throne. She is a wise and strategic thinker, who knows that success requires effort and determination. She is willing to push her son hard, because she knows that it is the only way he will achieve his goals. Through her words, Kunti is able to inspire Sanjaya to take action and strive for greatness. |
| 136 Kunti urges her son Sanjaya to be brave and not betray his kingdom in times of calamity. She reminds him that his friends and allies will stand by him if he shows courage and determination. Kunti reveals that she knows of secret treasure houses that can aid him in his quest to reclaim his kingdom. She encourages Sanjaya to muster his patience and gird up his loins for victory, assuring him that she will place all her resources at his disposal.
Sanjaya, inspired by his mother's words, vows to either rescue his kingdom or perish in the attempt. He acknowledges that he has been revitalized by her speech, and that he is now ready to face his challenges head-on. Kunti's speech is likened to "wordy arrows" that pierce Sanjaya's heart and rouse him to action. The story of Kunti and Sanjaya is called Jaya, and it is said to inspire might and energy in those who hear it.
Listening to this story can bring victory, and even cause a woman to give birth to a heroic son. The story is a powerful reminder of the impact that words can have on our lives, and the importance of standing by those we love in times of need. Kunti's wisdom and guidance serve as a testament to the enduring power of motherly love, and the importance of passing on valuable lessons to future generations. |
| 137 Kunti shares a celestial prophecy with Krishna, declaring Arjuna's destiny to rival Indra, conquer the earth, and perform great sacrifices. She asks Krishna to remind Arjuna of his unstoppable nature and Bhima's
unyielding determination. Kunti also requests Krishna to encourage the Pandavas to avenge Draupadi's humiliation and recall the harsh words spoken by Dussasana. She sends her regards to the Pandavas and their family, including Krishna, and expresses her trust in their ability to fulfill their destiny.
Kunti's words are filled with a sense of purpose and determination, reflecting her unwavering faith in her sons and their righteousness. She is a strong and noble character, who will stop at nothing to ensure that justice is served. Krishna, as the divine messenger, is the perfect intermediary between Kunti and her sons, and his presence adds weight to her words.
The contrast between the Pandavas' righteousness and the Kurus' ignorance and folly is also emphasized in this passage. The Kurus are assembled, marveling at the extraordinary events and lamenting their own fate, blaming Duryodhana's folly for their downfall. This serves as a reminder that the Pandavas are not alone in their quest for justice, and that the gods themselves are on their side. |
| 138 Bhishma and Drona, two wise and experienced warriors, implore Duryodhana to make peace with the Pandavas, reminding him of Kunti's words and Arjuna's unparalleled prowess. They recall Arjuna's victories over the formidable Nivatakavachas and the Gandharvas, and Yudhishthira's virtuous nature, emphasizing his affection and respect for his brother. They advise Duryodhana to put aside his pride and unite with his brothers, ruling the earth together in harmony.
Bhishma and Drona warn Duryodhana of the devastating consequences of refusing their counsel, predicting a war that will bring destruction and chaos to the Kshatriyas. They point to ominous portents, including blazing meteors, cheerless animals, and eerie yells, as signs of the impending doom that will engulf the land if he fails to heed their words.
With urgency and gravity, they implore Duryodhana to listen to their counsel, to avoid the regret and remorse that will follow if he ignores their warnings. They emphasize the importance of unity and cooperation, stressing that together, the Pandavas and Kauravas can rule the earth with strength and wisdom. |
| 139 Duryodhana remains silent, his face bent down, casting oblique glances. Bhishma and Drona, concerned and empathetic, address him again, their voices filled with a sense of urgency and gravity. Bhishma laments that they must fight against Yudhishthira, who is devoted to his superiors, truthful, and conversant with Brahma. He recalls Yudhishthira's unwavering dedication to righteousness and his unshakeable commitment to the well-being of his people. Bhishma's words are a poignant reminder of the Pandavas' virtue and the futility of opposing them.
Drona, his voice heavy with emotion, expresses his deep affection for Arjuna, saying he is dearer to him than his own son Aswatthaman. He regrets that he must fight against Arjuna, who has acquired his superiority through Drona's own grace and guidance. Drona warns Duryodhana that his sinful nature and stubborn refusal to listen to wise counsel will inevitably lead to disaster and downfall. He reminds Duryodhana of the Pandavas' strength, with Yudhishthira's prosperity, Draupadi's devotion, and Arjuna's unparalleled prowess.
Drona's words are a heartfelt appeal to Duryodhana's better judgment, a last attempt to sway him from the path of destruction. He urges Duryodhana to avoid war and make peace with the Pandavas, who are desirous of doing what is agreeable to him. He reminds Duryodhana that the Pandavas are not his enemies, but his own kin, and that the war will only bring ruin and devastation to the Kuru clan. Bhishma and Drona's words hang in the air, a solemn warning, a final chance for Duryodhana to change his course and avoid the impending doom. |
| 140 Dhritarashtra asks Sanjaya to repeat the words spoken by Krishna to Karna, eager to know the details of their conversation. Sanjaya recounts Krishna's words, urging Karna to join the Pandavas and claim his rightful place as a son of Kunti. Krishna reminds Karna of his virtues and knowledge of the scriptures, and offers him the throne and the allegiance of the Pandavas, their allies, and the Vrishnis. He promises that the Pandavas will embrace Karna as a brother, and that Draupadi will come to him as a wife.
Krishna paints a vivid picture of the grand ceremony of Karna's installation, with the Pandavas and their allies in attendance. He describes the chanting of Vedic hymns, the performance of sacred rites, and the homage of the assembled kings and princes. The ceremony will be a grand affair, with the sounds of conches and drums, and the scent of incense and flowers filling the air. Krishna promises that Karna will be hailed as a hero, and that his name will be revered throughout the land.
Krishna's words are a poignant appeal to Karna's sense of identity and belonging, and offer a vision of unity and prosperity for all. He seeks to heal the rift between Karna and the Pandavas, and to bring the estranged brothers together in a bond of love and loyalty. By emphasizing their shared kinship and Karna's noble qualities, Krishna hopes to persuade him to abandon his allegiance to Duryodhana and join the Pandava cause. He reminds Karna that he is not just a great warrior, but also a son of Kunti, and that his rightful place is among his brothers, the Pandavas. |
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| 141 Karna reveals his past to Krishna, explaining that he is the son of Kunti and Surya, and was abandoned by his mother as a child. He was found and adopted by Adhiratha, a Suta, and his wife Radha, who raised him as their own. Karna acknowledges his moral obligation to the Pandavas, but feels a stronger bond to his adoptive family and Duryodhana, who has treated him with kindness and respect. He refuses Krishna's offer to join the Pandavas, citing his loyalty to Duryodhana and his own sense of honor. Karna predicts that the war will be a great sacrifice, with many warriors serving as offerings to the gods. He sees himself as a key player in this sacrifice, destined to face Arjuna in a final battle. Karna's words are laced with a sense of fate and destiny, as he believes that his actions are predetermined and cannot be changed. He is torn between his loyalty to Duryodhana and his own sense of morality, and is struggling to come to terms with his past and his true identity. Krishna listens to Karna's words, knowing that he is faced with a difficult decision and a great struggle ahead. Despite his efforts to persuade Karna to join the Pandavas, Krishna knows that Karna's fate is already sealed, and that their conversation is merely a precursor to the great battle that is to come. Karna's story is one of tragedy and sacrifice, as he is forced to choose between his loyalty to Duryodhana and his own sense of morality. His fate is intertwined with that of the Pandavas, and his actions will have far-reaching consequences for all involved. As the war approaches, Karna's sense of destiny grows stronger, and he prepares himself for the final battle that will decide his fate and the fate of the kingdom. |
| 142 Krishna smiles and tells Karna that the Pandavas' victory is certain, and their triumphal banner is already set up, a symbol of their impending triumph. He describes the banner's celestial illusion, created by the divine artificer Bhaumana, and the terrifying creatures that adorn it, which indicate victory and strike fear into the hearts of their enemies. Krishna warns Karna that when he faces Arjuna, Yudhishthira, Bhimasena, and the other Pandavas in battle, all signs of the previous ages will disappear, and only Kali, the age of darkness and chaos, will remain. He paints a vivid picture of the battle to come, with the Pandavas fighting with all their might and the sound of Gandiva, Arjuna's bow, piercing the sky like thunder. Krishna tells Karna to return to Drona, Kripa, and the other kings who have assembled to fight against the Pandavas, and inform them that the time for battle has come. The weather is pleasant, with no excessive heat or cold, and the roads are free from mire, making it an ideal time for war. The day of the new moon will be auspicious, presided over by Indra, the king of the gods. Krishna assures Karna that he will fulfill the desires of all the kings who have come to battle, and those who die by weapons will attain an excellent state, their souls ascending to heaven. Krishna's words are a warning to Karna and a declaration of the Pandavas' inevitable victory, a reminder that the fate of the war is already sealed. |
| 143 Karna responds to Krishna's words, acknowledging the impending destruction of the earth and the signs of defeat for the Kauravas. He describes various omens and portents, including frightful visions, terrible disturbances, and the behavior of animals, which indicate the defeat of Duryodhana and the victory of Yudhishthira. Karna also shares his visions of the future, where he sees Yudhishthira and his brothers triumphant, and himself and other Kaurava warriors defeated. He sees Yudhishthira ascending a palace supported by a thousand columns, surrounded by his brothers, all dressed in white, and eating buttered payasa from a golden cup. He sees Bhima standing on a heap of bones, mace in hand, ready to devour the earth. He sees Arjuna seated on a white elephant, with Krishna by his side, blazing with beauty. He sees Nakula, Sahadeva, and Satyaki adorned with white bracelets, cuirasses, garlands, and robes, seated on excellent vehicles borne on the shoulders of men. Karna acknowledges that victory is on the side of righteousness and that Krishna will slay the Kauravas in battle. He expresses his doubt about their survival in the battle and his hope to meet Krishna again, either in this life or the next. Karna's words are filled with a sense of resignation and acceptance, as he knows that the fate of the war is already sealed. Krishna responds, saying that when destruction is near, wrong often appears as right, and Karna's refusal to accept his words will lead to his downfall. Krishna's words are a final warning to Karna, a last attempt to bring him to the side of righteousness. But Karna is too proud and too committed to the Kaurava cause to listen. He embraces Krishna and departs, returning to his own car, dejected and aware of the impending defeat. |
| 144 Vidura, overcome with grief, approaches Kunti and shares his deep concerns about the impending war between the Pandavas and Kauravas. He laments the Kurus' refusal to accept peace and their persecution of righteousness, which will lead to the destruction of their kin. Kunti, also filled with sorrow and anxiety, reflects on the futility of war and the devastation it will bring upon their family and kingdom. She worries about the powerful warriors on the Kaurava side, especially Karna, who harbors hatred towards the Pandavas. She fears that his enmity will lead to the downfall of their kin. Determined to prevent this catastrophe, Kunti decides to use a boon granted by Durvasa to summon Surya, Karna's father, and persuade him to join the Pandavas. She recalls how she had used the mantra to summon Surya during her maidenhood, resulting in Karna's birth. She hopes that Karna will obey her words and join his brothers, the Pandavas, to avoid the impending destruction. With a heavy heart and a sense of urgency, Kunti approaches Karna, who is engaged in prayers by the Ganga river. She waits for him to finish, her eyes fixed on her son, her mind filled with memories of his childhood and her heart overflowing with love and concern. As Karna finishes his prayers and turns towards her, Kunti reveals herself, and Karna is surprised and filled with respect for his mother. He bows to her, and Kunti begins to speak, her words filled with emotion and persuasion. |
| 145 Kunti reveals to Karna that he is her son, born in the palace of Kuntiraja, and that Surya, the divine sun god, is his father. She shares with him the story of his birth, and how she had to abandon him to protect her reputation. She tells him that he was born with natural ear-rings and a coat of mail, symbols of his divine heritage. Kunti urges Karna to recognize his true identity and join his brothers, the Pandavas, in their struggle against the wicked Dhritarashtra's sons. She appeals to his sense of duty to his family and his own honor, and asks him to reclaim the prosperity that has been taken from them by wicked persons. She paints a vivid picture of the glory and recognition that awaits him if he joins forces with Arjuna and the other Pandavas. She promises that together, they will be unstoppable, and their names will be spoken in the same breath as the great heroes Rama and Janardana. Kunti implores Karna to shed the epithet "Suta's son", which has been a source of shame for him, and embrace his true identity as a Partha, a warrior of great energy and valor. She assures him that he will shine like Brahma, surrounded by the gods, and that his destiny awaits him. |
| 146 Surya, Karna's father, confirms Kunti's words, urging Karna to follow his mother's advice. However, Karna remains steadfast in his loyalty to Dhritarashtra's sons, despite acknowledging the truth of his parentage. He expresses his hurt and sense of abandonment by Kunti, feeling that she is only seeking to benefit herself, not him. Karna feels that his mother abandoned him at birth, depriving him of his rightful place among the Kshatriyas, and that she is now only trying to use him for her own gain. Karna refuses to join the Pandavas, fearing it would be seen as an act of cowardice. He is determined to fight alongside Dhritarashtra's sons, particularly against Arjuna, to prove his worth and show that he is not afraid to face his brother in battle. He believes that fighting against the Pandavas is the only way to redeem himself and gain the respect of his peers. Kunti, grief-stricken and trembling with emotion, embraces Karna and implores him to remember his pledge of safety for four of her sons. She begs him to
spare their lives and not fight against them. Karna, unmoved by his mother's tears, replies that he will indeed spare their lives, but will not back down from fighting against Arjuna. With a heavy heart, Kunti blesses Karna and departs, leaving him to his fate. The two go their separate ways, each knowing that the fate of the war and their own lives hangs in the balance. |
| 147 Vasudeva (Krishna) recounts to Yudhishthira the events that transpired in the assembly of the Kurus. Bhishma, the revered grandsire of the Kuru race, admonished Duryodhana to make peace with the Pandavas, but Duryodhana obstinately refused. Bhishma shared his own poignant story of sacrificing his throne and vow of celibacy for the sake of his father and the Kuru race. He poignantly recalled how he had renounced his royal privileges to ensure the continuation of the Kuru lineage. Bhishma implored Duryodhana to heed his words and avoid the destruction that would inevitably result from his stubbornness. Bhishma also revealed that he had begotten children upon his brother's wives, including the blind Dhritarashtra, and that Pandu's sons were the rightful heirs to the throne. He emphasized that the Pandavas were not seeking to usurp the kingdom but rather to reclaim their rightful inheritance. Bhishma urged Duryodhana to give the Pandavas half the kingdom and make peace, warning him that disregarding his words would lead to the downfall of the Kuru race and the destruction of the earth. Vasudeva (Krishna) emphasized that Bhishma's words reflected the opinions of Dhritarashtra, Gandhari, and Vidura, and that Yudhishthira should heed their counsel. He stressed that the wise and experienced elders of the Kuru race were united in their plea for peace and that it was Duryodhana's stubbornness alone that stood in the way of a peaceful resolution. Vasudeva (Krishna) urged Yudhishthira to take Bhishma's words to heart and work towards a reconciliation with his cousins. |
| 148 Drona and Vidura, esteemed members of the Kuru race, implore Duryodhana to make peace with the Pandavas, recalling the noble history of their lineage and the virtues of Pandu and Bhishma. Drona, with great wisdom, urges Duryodhana to give the Pandavas half the kingdom, warning that refusal will lead to destruction and chaos. Vidura, overcome with sorrow, implores Bhishma to act decisively to prevent the extinction of the Kuru race, which will inevitably result from Duryodhana's wickedness and refusal to listen to reason. Vidura, with great emotion, urges Bhishma to bind Duryodhana and rule the kingdom with the Pandavas, who are the rightful heirs to the throne. He reminds Bhishma of the sacred customs of their race and the importance of upholding truth and righteousness. Gandhari, alarmed at the prospect of destruction and devastation, also admonishes Duryodhana, reminding him of the noble traditions of the Kuru race and the rightful ownership of the kingdom by the Pandavas. With great passion, Gandhari urges Dhritarashtra and Vidura to support Yudhishthira's claim to the throne, guided by Bhishma's wisdom and experience. The wise elders of the Kuru race plead for peace and unity, warning of the devastating consequences of war and the importance of preserving their noble lineage. They implore Duryodhana to listen to reason and avoid the path of destruction, but their words fall on deaf ears as Duryodhana remains resolute in his refusal to yield. |
| 149 Dhritarashtra, with great wisdom, advises Duryodhana to relinquish his claim to the throne, citing the examples of Yadu and Devapi, who were both passed over for the kingdom due to their flaws. Yadu, despite his strength and prowess, was cursed by his father Yayati for his pride and disobedience, and was eventually expelled from the kingdom. Devapi, though virtuous and loved by the subjects, was excluded from the throne due to his skin disease, which was considered a defect. Dhritarashtra himself was excluded from the kingdom due to his blindness, and his younger brother Pandu became king instead. Dhritarashtra urges Duryodhana to acknowledge Yudhishthira's rightful claim to the throne, citing his virtues and qualities that make him fit to rule. He enumerates Yudhishthira's attributes, including his devotion to truth, his clear perception, his obedience to the counsels of friends, his honesty, his kindness to all well-wishers, his mastery over his passions, and his ability to rule according to the dictates of virtue. Dhritarashtra warns Duryodhana that his refusal to yield will lead to destruction and advises him to share the kingdom with his brothers, the Pandavas. He cautions Duryodhana against coveting the property of others and reminds him that the kingdom lawfully belongs to Yudhishthira. By sharing the kingdom, Duryodhana can hope to live in peace with his brothers, but if he refuses, he will face the consequences of his actions. |
| 150 Vasudeva reports that despite the wise and heartfelt counsel of Bhishma, Drona, Vidura, Gandhari, and Dhritarashtra, Duryodhana refuses to yield to Yudhishthira's rightful claim to the throne. Enraged and obstinate, Duryodhana leaves the assembly, followed by the kings who have pledged to support him in his folly. Bhishma, with his vast experience and wisdom, is appointed generalissimo of the Kaurava army, which numbers eleven Akshauhinis, a formidable force. Vasudeva reveals that he has employed various strategies to prevent war and promote peace, including conciliation, producing dissensions among the Kauravas, and offering gifts, but Duryodhana remains unmoved and stubborn. Vasudeva concludes that chastisement is now the only means to deal with the sinful Kauravas, who are bent on destruction and refuse to listen to reason. The kings have marched to Kurukshetra, ready for battle, and Vasudeva warns Yudhishthira that the Kauravas will not give up the kingdom without a fierce fight. Death awaits them all, and the stage is set for a universal destruction that will engulf the entire kingdom. |
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| 151 Yudhishthira, the righteous king, seeks the counsel of his brothers to determine a leader for their army, one who can withstand the formidable Bhishma and Drona. Sahadeva, wise and knowledgeable, suggests Virata, the mighty king of Matsya, who has pledged his support to the Pandavas. Nakula, ever the strategist, recommends Drupada, their father-in-law, who possesses great strength and skill in battle. Arjuna, the legendary archer, nominates Dhrishtadyumna, the son of Drupada, who was born to destroy Drona. Bhima, the fearless warrior, suggests Sikhandin, who is destined to slay Bhishma. Yudhishthira, considering their opinions, turns to Krishna, the divine statesman, and asks him to choose the leader. He acknowledges that their success or defeat depends on Krishna's guidance. Krishna, with his infinite wisdom, approves of all the suggested warriors but selects Dhrishtadyumna as the leader. He assures Yudhishthira that their army, with its formidable warriors, is strong and invincible, and will surely emerge victorious against the Kauravas. Krishna also reveals that he had attempted to prevent the war by bringing about peace, but Duryodhana's stubborn refusal to listen had made battle inevitable. The Pandavas are now free from their debt to virtue, and the only way to make the Kauravas yield is through slaughter. With Dhrishtadyumna as their leader, the Pandavas are ready to face the Kauravas in the great battle of Kurukshetra. |
| 152 The Pandava army, led by Yudhishthira, marches towards Kurukshetra with great enthusiasm and din, their spirits high and their hearts full of hope. Bhimasena, the sons of Madri, Subhadra's son, and the five sons of Draupadi lead the van, their armor glinting in the sunlight. The Prabhadrakas and Panchalas follow behind Bhimasena, their weapons at the ready. The army is filled with joy, and their shouts and the blare of conchs and beat of drums make the earth, sky, and oceans resound. Yudhishthira marches with the food-stores, fodder, tents, and other supplies, his mind focused on the battle ahead. Draupadi remains at Upaplavya with the ladies of the household, her heart heavy with worry for her husbands. The Pandavas make presents of kine and gold to the Brahmanas and commence their march, seeking their blessings for the war. The princes of Kekaya, Dhrishtaketu, and others march behind Yudhishthira, their faces set with determination. Virata, Dhrishtadyumna, and others follow in the rear, their eyes fixed on the horizon. The army enters the field of Kurukshetra, and the warriors blow their conchs, filling the air with a tremendous din. Vasudeva and Dhananjaya blow their conchs, and the Pandava army roars with joy, making the earth and oceans resound. The stage is set for the great battle, and the Pandavas are ready to face their destiny. |
| 153 Yudhishthira's army encamps on a level, cool, and grassy part of the Kurukshetra field, carefully avoiding sacred areas such as cemeteries, temples, and shrines. Yudhishthira pitches his camp on a delightful and fertile spot, surrounded by his brothers and allies. After resting and rejuvenating, he sets out joyously with hundreds of monarchs, ready to face the impending battle. Meanwhile, Krishna and Arjuna scatter Dhritarashtra's outposts, weakening the enemy's defenses. Dhrishtadyumna and Satyaki measure the ground for the encampment, strategically planning their next move. They arrive at the holy Hiranwati river, which flows through Kurukshetra, and excavate a moat for protection. Krishna, with his divine wisdom, sets up tents for the allied kings, providing them with fuels, edibles, and drinks. Skilled mechanics, surgeons, and physicians are assembled, ready to serve the army. Yudhishthira stocks the pavilions with an abundance of weapons, food, and other essentials, preparing for a long and bloody battle. Elephants cased in steel plates, capable of fighting with hundreds and thousands, are also brought in, their massive size and strength a formidable sight to behold. Learning of the Pandavas' encampment, their allies march towards Kurukshetra with their forces and animals, ready to join the fray. Many kings who have practiced Brahmacharya vows, drunk consecrated Soma, and made large presents to Brahmanas at sacrifices come to support the Pandavas, seeking to fulfill their own destinies. The stage is set for the great battle of Kurukshetra, and the Pandavas are ready to face their fate. |
| 154 Janamejaya asks Vaisampayana to describe the preparations made by Duryodhana for the battle of Kurukshetra. Vaisampayana narrates that after Krishna's departure, Duryodhana, filled with wrath and determination, orders his brothers and allies to prepare for war. He instructs them to set up camps on Kurukshetra, with spacious tents, weapons, and supplies, and to make the necessary preparations for the impending battle. The roads are to be made level, and the march is to commence the next day. The monarchs obey, and the city is filled with the sound of weapons and armor being prepared. The warriors wear golden armor and arm themselves with various weapons, their faces set with determination. Foot-soldiers take up arms and wear armor decorated with gold, their hearts filled with courage. The city is filled with rejoicing crowds, and the atmosphere is festive, as if the gods themselves were preparing for battle. The capital looks like a vast ocean, with the crowds representing the waters, cars, elephants, and horses representing the fishes, and the tumult of conchs and drums representing the roar of the ocean. The treasure-chests represent the jewels and gems, and the weapons represent the white foam. The rows of houses represent the mountains on the beach, and the roads and shops represent lakes. The entire city is a sea of activity, as the Kuru army prepares to march towards Kurukshetra, ready to face the Pandavas in the great battle. |
| 155 Yudhishthira, seeking guidance, recalls Krishna's words in the Kuru court, where he had urged peace and wisdom. Krishna replies that Duryodhana, driven by deceit and wickedness, refuses to listen to wise counsel from Bhishma, Vidura, or himself. Duryodhana relies on Karna and ignores the advice of others, seeking to win at any cost, even if it means destroying the kingdom. Krishna warns Yudhishthira that war is inevitable, as Duryodhana bears no good will towards him or his brothers. The kings present nod in agreement, and Yudhishthira, with a heavy heart, orders his troops to prepare for battle. However, he expresses sorrow and reluctance to fight against his reverend superiors, questioning the nature of victory achieved by slaying them. He laments the fate that has led to this war, despite their efforts to avoid it. Arjuna, sensing his brother's distress, reminds Yudhishthira of Krishna's words and the wisdom of Kunti and Vidura, urging him to proceed with the battle. Krishna reaffirms the necessity of war, emphasizing that it is a duty to fight against evil and protect the righteous. The Pandavas, with a sense of duty and destiny, prepare for combat, their hearts heavy with the knowledge of the impending slaughter. |
| 156 Duryodhana distributed his eleven Akshauhinis of troops, arranging them into three classes: superior, middling, and inferior. He equipped his men, elephants, cars, and steeds with various weapons, armor, and ornaments. Each car had four steeds, a hundred bows, and two drivers, one in charge of the couple of steeds in front and two in charge of the couple of steeds attached to the wheels on the sides. The cars were furnished with timber and planks for repairing damages, quivers borne on cars, tiger-skins and stiff leather for enveloping the sides of cars, barbed javelins, and long-handled spears. Elephants had seven warriors, including two with hooks, two excellent bowmen, two first-rate swordsmen, and one with a lance and trident. The army had thousands of elephants, steeds, and foot-soldiers, all well-trained and decked with golden ornaments. A reserve force was kept for rallying broken ranks, consisting of cars, elephants, horses, and foot-soldiers. The Kaurava force consisted of ten Akshauhinis and one more, while the Pandava force had seven Akshauhinis. Duryodhana appointed brave warriors as leaders, placing an Akshauhini under each, and offered them worship. The leaders included Kripa, Drona, Salya, Jayadratha, the king of the Sindhus, Sudak
shina the ruler of the Kamvojas, Kritavarman, Drona's son (Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the mighty Vahlika, the king. He repeatedly offered them worship before his very eyes, seeking to inspire their loyalty and bravery. Thus, the vast army was prepared for battle, with thousands of Ganas, each consisting of warriors capable of smiting the foe. |
| 157 Dhritarashtra's son, accompanied by all the kings, addressed Bhishma, son of Santanu, and requested him to be their commander. He explained that a united army with a single commander is stronger than a disunited one, citing the example of the Brahmanas and Kshatriyas. He said that the Brahmanas, though united, were defeated by the Kshatriyas, who were alone, but eventually succeeded when they appointed a skilled commander. He praised Bhishma, comparing him to great beings like Usanas, Kuvera, and Vasava, and requested him to lead their army like a mighty bull. Bhishma agreed, but stated that he would also seek the good of the Pandavas, and that he would not fight Arjuna openly. He offered to slay 10,000 warriors daily, unless the Pandavas slew him first. Bhishma also suggested that either Karna or he should fight first, as Karna boasted of his prowess. Karna refused to fight until Bhishma was slain. Dhritarashtra's son made Bhishma the commander, distributing large presents. Musicians played drums and conchs, and animals in the camp uttered their cries. Fierce portents appeared, including a bloody shower, whirlwinds, earthquakes, and incorporeal voices. The sky was cloudless, but a bloody shower fell, making the ground miry. Jackals howled fiercely, foreboding great calamity. Despite these omens, Bhishma led the troops to Kurukshetra, with Karna and the king's brothers accompanying him. The camp was pitched on a fertile spot, shining like Hastinapura itself. The king's army, with Bhishma at its head, was invincible, like the gods protected by Sakra. |
| 158 Janamejaya asked about Yudhishthira's reaction to Bhishma's installation as commander. Vaisampayana replied that Yudhishthira summoned his brothers and Krishna, and said they would face their grandsire first. He asked them to choose seven leaders for their seven divisions. Krishna approved, and Yudhishthira appointed Drupada, Virata, Sini's grandson, Dhrishtadyumna, Dhrishtaketu, Shikhandi, and Sahadeva as leaders. Dhrishtadyumna was overall commander, and Arjuna led the leaders. Janardana (Krishna) was Arjuna's guide and charioteer. As the Pandavas prepared for battle, Halayudha (Balarama) arrived with Akrura, Gada, Samva, Uddhava, Pradyumna, and others. The Pandavas rose to greet him, and Yudhishthira touched his hands to Balarama's. Balarama sat with Yudhishthira and said that the slaughter was inevitable, but hoped they would emerge safely. He revealed that he had urged Krishna to aid Duryodhana equally, but Krishna favored the Pandavas. Balarama declared his affection for Bhima and Duryodhana equal, and would not witness the destruction of the Kauravas. He obtained leave and set out for the Saraswati river for ablutions. |
| 159 Rukmi, the son of Bhishmaka, arrived at the Pandava camp, seeking to assist Vasudeva (Krishna) in the upcoming battle. He was a skilled warrior, having learned from the renowned Drona, and wielded the celestial bow Vijaya, said to be equal to Gandiva in energy. Rukmi had previously pursued Krishna after he abducted his sister, Rukmini, but was defeated and built a city, Bhojakata, on the spot where he was vanquished. He now offered to help Arjuna in battle, boasting of his prowess and offering to slay prominent Kaurava warriors, including Drona, Kripa, Bhishma, and Karna. However, Arjuna declined Rukmi's offer, citing his own abilities and past victories. He listed his achievements, including fighting against the mighty Gandharvas, the Gods, and the Danavas, and asserted that he didn't need Rukmi's assistance. Arjuna asked Rukmi to leave or stay as he pleased, his words laced with a hint of friendly mockery. Rukmi, rejected, departed with his vast army, and later approached Duryodhana, who also refused his aid. Thus, two powerful warriors, Rama and Rukmi, withdrew from the battle, their pride and ego wounded. The Pandavas, meanwhile, reconvened, led by King Yudhishthira, to continue their preparations for the impending war. The camp was abuzz with activity, as the sons of Pandu strategized and readied themselves for the battle ahead. The stage was set for a great and bloody conflict, one that would decide the fate of Hastinapura and the future of the Kuru dynasty. |
| 160 Janamejaya asked Vaisampayana about the events leading up to the battle of Kurukshetra, seeking a detailed account of the circumstances that led to the great war. Vaisampayana replied that Dhritarashtra, despite having the wisdom to understand the futility of war and its devastating consequences, was unable to restrain his son Duryodhana, who was bent on pursuing his own destructive path. Dhritarashtra lamented that his understanding and wisdom failed him when approaching Duryodhana, and that he was resigned to the fate that awaited them all. He felt trapped by his own son's actions and unable to prevent the impending disaster. Sanjaya, Dhritarashtra's charioteer and advisor, responded that the king should not solely blame Duryodhana for the impending war. Sanjaya emphasized that individuals must take responsibility for their actions, and that the Pandavas had endured many injustices, including the game of dice, without retaliating. Sanjaya predicted a great slaughter in the battle, involving many kings and warriors, and attributed the events to destiny rather than human agency. He presented three perspectives on the nature of human action: that everything is ordained by God, that our acts result from free will, or that they are consequences of past lives. Sanjaya urged Dhritarashtra to listen patiently to the account of the battle, which was about to unfold, and to come to the realization that man is not always in control of his actions. In this way, Sanjaya attempted to console Dhritarashtra and prepare him for the tragic events that would soon unfold on the battlefield. Despite his efforts, however, the king remained filled with anxiety and dread, knowing that the fate of his sons and his kingdom hung in the balance. |
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| 161 Duryodhana instructed Uluka to deliver a message to the Pandavas, criticizing their reliance on Vasudeva (Krishna) and challenging them to battle. He mocked Bhima's past as a cook and Arjuna's boastful words, and questioned Yudhishthira's virtue. He ridiculed the idea that the Pandavas could defeat the Kaurava army, led by powerful warriors like Bhishma and Drona. Duryodhana claimed that he would not be intimidated by Vasudeva or the Pandavas, and that his army was like an uncrossable ocean. He taunted Arjuna to prove his manliness and wrath, and to fight without relying on Vasudeva. Duryodhana boasted that he would continue to rule, even if the Pandavas had Vasudeva on their side. He reminded them of their past sufferings, including their exile and humiliation, and claimed that they were no match for his army. He also mocked their allies, including Virata and Drupada, and said that they were fools to think they could defeat him. |
| 162 Uluka, sent by Duryodhana, arrived at the Pandava camp and addressed Yudhishthira, "I come with a message from Duryodhana. Listen well, for it is a challenge to battle!" Yudhishthira replied, "Speak without fear, Uluka. We will hear Duryodhana's words." Uluka began, "Duryodhana says, 'You were defeated at dice and exiled for twelve years. Bhima made a vow to drink Dussasana's blood. Your weapons are ready, and the field of Kurukshetra awaits. But you are no match for Bhishma, Drona, and Karna. Your boasts are vain, like a fool trying to ascend Gandhamadana. You desire sovereignty, but it is impossible without defeating these warriors.'" Uluka continued, "Duryodhana's army is like an uncrossable ocean, with Bhishma and Drona as its might. You will repent when you face defeat and the slaughter of your kin. Your attempts to rule are futile, like trying to ascend to heaven without ascetic merit." Uluka's words were met with determination from the Pandavas, who were resolute in their pursuit of justice and sovereignty. |
| 163 Uluka, Duryodhana's messenger, provoked the Pandavas with harsh words, mocking their past defeats and exile. Bhima, enraged, vowed to slay Duryodhana and his brothers, and drink Dussasana's blood. Sahadeva also vowed to slay Sakuni and his father. Arjuna, smiling, said that envoys like Uluka should not be harshly addressed, and that he would give his reply through Gandiva (his bow) the next day. Yudhishthira, with eyes red in anger, told Uluka to inform Duryodhana that he should summon the Pandavas to battle relying on his own might, not on others. Krishna also sent a message to Duryodhana, warning him that if his wrath was excited, he might consume all the assembled kings like a fire consuming straw. The Pandavas were provoked beyond endurance, and the assembly of monarchs was agitated, unable to bear the insult to Krishna and Partha. The atmosphere was tense, with the Pandavas burning with anger and the kings present unable to calm them down. Bhima's vow to drink Dussasana's blood was particularly ominous, as it signified a ruthless determination to avenge past wrongs. The stage was set for a fierce battle, with the Pandavas determined to vanquish their enemies and reclaim their rightful kingdom. Uluka's words had sparked a fire that would not be extinguished until the war was won. |
| 164 Arjuna, his eyes blazing with anger, addressed Uluka, "You rely on others' strength, being incapable yourself. You summon foes, yet brag like a coward. I'll slay Bhishma, your refuge, before your eyes! You'll soon see the effects of vanity, pride, and sinfulness. I don't wish harm to insects, let alone kinsmen. I sought only five villages, but you won't listen. Fight with all your friends! Bhima vowed to slay Dussasana and quaff his blood. Nakula and Sahadeva also vowed to fulfill their words. Virata and Drupada said they'd become slaves to a virtuous person. Sikhandin vowed to slay Bhishma, and Dhrishtadyumna vowed to slay Drona. Yudhishthira sanctioned their feats, but urged clemency, saying, 'I never desire the slaughter of my kinsmen. It's your fault that all this will take place.' Uluka returned to Duryodhana, carefully repeating all he'd heard. Duryodhana, that bull of Bharata's race, ordered his troops to prepare for battle before sunrise. Messengers rode through the encampment, promulgating the order to array themselves for battle. The stage was set for a fierce encounter, with the Pandavas determined to vanquish their enemies and reclaim their rightful kingdom. The Kauravas, led by Duryodhana, were equally resolute, relying on the strength of Bhishma and Drona. The war drums beat, and the armies prepared for the ultimate showdown. |
| 165 Yudhishthira moved his army, led by Dhrishtadyumna, against the Kauravas. The vast army, with four kinds of forces, was like a still ocean, formidable and unyielding. Dhrishtadyumna, a mighty bowman and prince of Panchalas, led the force, seeking to engage the renowned Drona. He carefully selected combatants to pit against specific warriors, assigning Arjuna to face the skilled Karna, Bhima to confront the fierce Duryodhana, and others similarly. Sikhandin, a brave and powerful warrior, was placed in the van to face the invincible Bhishma. Abhimanyu, regarded as superior to Arjuna himself in battle, was assigned to face the valiant Vrishasena and other kings. Dhrishtadyumna kept the esteemed Drona for himself, eager to test his skills against the legendary warrior. The Pandava army, arrayed and ready, awaited battle with a firm heart, their warriors burning with determination and courage. Dhrishtadyumna, with a collected mind and a strategic eye, sought victory for the Pandavas, knowing that this battle would decide the fate of Hastinapura. The stage was set for a fierce encounter between the Pandavas and Kauravas, with esteemed warriors on both sides prepared to clash in a battle of skill, strength, and honor. |
| 166 Dhritarashtra asked Sanjaya about the events after Arjuna vowed to slay Bhishma. Sanjaya replied that Bhishma, accepting the command of the Kaurava army, boasted of his prowess and knowledge of military arrays, claiming he could confound the Pandavas. Bhishma declared that he would worship Kumara, the leader of celestial forces, and lead the army to victory. He listed many warriors in the Kaurava army, including Duryodhana's brothers, Kritavarman, Salya, Bhurisravas, and the king of Sindhu, Jayadratha. He described their skills and accomplishments, stating that they would vanquish the Pandavas. Bhishma himself, as the leader of the army, would exterminate the foes. He praised Kritavarman, Salya, and Bhurisravas as Atirathas, capable of destroying the enemy ranks. Jayadratha, seeking revenge for his past humiliation by the Pandavas, would fight fiercely. Bhishma assured Duryodhana of their victory, with these warriors on their side. He emphasized that he was well-versed in military science and would deploy various arrays to confound the Pandavas. Bhishma's words delighted Duryodhana, who felt invincible with such a formidable army. He was convinced that they would emerge victorious and rule over the kingdom. Sanjaya's narration of Bhishma's boasts and Duryodhana's confidence painted a vivid picture of the impending battle, highlighting the skills and determination of the Kaurava warriors. |
| 167 Bhishma praised various warriors in the Kaurava army, estimating their strength and prowess. He named Sudhakshina, Nila, Vinda, Anuvinda, the five brothers of Trigarta, Lakshmana, Dussasana's son, Dandadhara, Vrihadvala, and Kripa as notable Rathas. Bhishma described their abilities and achievements, highlighting their bravery and skill in battle. He predicted that they would fight valiantly and inflict significant damage on the Pandava army. Bhishma's assessment of these warriors showcased their individual strengths and his confidence in their collective ability to secure victory for the Kauravas. He emphasized their unwavering dedication to the Kaurava cause and their unrelenting passion for battle. Bhishma's words painted a
vivid picture of the impending conflict, with each warrior playing a crucial role in the Kaurava army's success. By acknowledging their prowess, Bhishma aimed to boost their morale and inspire them to fight with even greater ferocity. His praise also served as a testament to the Kaurava army's strength and depth, striking a chord of fear in the hearts of their Pandava foes. As Bhishma continued to extol the virtues of these formidable warriors, the Kaurava army's spirits soared, and their determination to emerge victorious grew unwavering. |
| 168 Bhishma praised various warriors in the Kaurava army, estimating their strength and prowess. He named Sakuni, Aswatthaman, Drona, Vrihadvala, Vrishasena, Jalasandha, and Bhagadatta as notable Rathas and Maharathas. Bhishma described their abilities and achievements, highlighting their bravery and skill in battle. He predicted that they would fight valiantly and inflict significant damage on the Pandava army. Bhishma's assessment of these warriors showcased their individual strengths and his confidence in their collective ability to secure victory for the Kauravas. He emphasized their unwavering dedication to the Kaurava cause and their unrelenting passion for battle. Bhishma's words painted a vivid picture of the impending conflict, with each warrior playing a crucial role in the Kaurava army's success. Bhishma's praise was not limited to their martial prowess alone but also their unwavering loyalty and dedication to the Kaurava cause. He highlighted their ability to work together seamlessly, like a well-oiled machine, to achieve their common goal. Bhishma's words were a testament to the Kaurava army's strength and depth, striking a chord of fear in the hearts of their Pandava foes. As Bhishma continued to extol the virtues of these formidable warriors, the Kaurava army's spirits soared, and their determination to emerge victorious grew unwavering. The stage was set for a epic battle, with these mighty warriors leading the charge. |
| 169 Bhishma praised various warriors, but criticized Karna, calling him only half a Ratha due to his boastful nature and lack of sense. Drona agreed, and Karna responded angrily, accusing Bhishma of hatred and envy. Karna boasted of his own abilities, claiming he could single-handedly defeat the Pandavas and Panchalas. Bhishma dismissed Karna's claims, citing his own past victories and Karna's lack of experience. Bhishma reminded Karna of his defeats and retreats, questioning his courage and strength. Karna retorted, accusing Bhishma of being old and out of touch, and challenging his authority. The exchange highlighted the tension between Bhishma and Karna, as well as Karna's insecurity and desire for recognition. Karna felt underappreciated and overshadowed by Bhishma, and his anger and frustration boiled over. Bhishma, on the other hand, remained calm and confident, his words cutting deep into Karna's pride. Duryodhana intervened, asking Bhishma to focus on the upcoming battle and identify the strongest warriors among the Pandavas. Bhishma agreed, setting aside his conflict with Karna for the time being. The scene showcased the complex dynamics between the characters and foreshadowed the impending battle, highlighting the personal struggles and conflicts that would shape the outcome. |
| 170 Bhishma described the Pandavas' strength, citing Arjuna as a mighty Ratha, equal to eight Rathas. Bhima, he said, was equal to eight Rathas in an encounter with maces or arrows. The twins, Nakula and Sahadeva, were both Rathas, beautiful and strong like the Aswinis. All the Pandavas were brave, endued with great strength, and had practised Brahmacharya vows. They were more than human in speed, smiting, and crushing foes. Bhishma warned that each of them could alone slay all the kings of the earth. He highlighted Arjuna's exceptional prowess, with Narayana as his ally, and his celestial weapons. Bhishma declared that only he and Drona could advance against Arjuna, and even they were no match for him. Bhishma's words painted a vivid picture of the Pandavas' strength, foreshadowing their victory. He reminded Duryodhana of the Pandavas' past victories and sufferings, and the harsh speeches uttered after their defeat at dice. Bhishma's description of Arjuna's abilities was particularly detailed, emphasizing his unmatched skill and the divine nature of his weapons. Bhishma's warning was clear: the Pandavas were a force to be reckoned with, and underestimating them would be a grave mistake. His words were a final attempt to dissuade Duryodhana from pursuing the path of war, but they ultimately fell on deaf ears. |
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| 171 Bhishma praised the Pandavas' allies, citing Abhimanyu as a leader of car-divisions, equal to Partha or Vasudeva in battle. Satyaki, a hero of the Vrishni race, was also a leader, endued with great wrath and dauntless. Uttamaujas and Yudhamanyu were excellent car-warriors, and old Virata and Drupada, though old, were invincible Maharathas, devoted to Kshatriya virtues. These warriors, with their thousands of cars, elephants, and horses, would fight recklessly, united with the Pandavas, sweeping through the enemy ranks like fire or wind. Bhishma emphasized their strength, prowess, and devotion to the Pandavas, predicting they would achieve great feats and lay down their lives in battle. Bhishma's words highlighted the formidable alliance of the Pandavas, with each warrior bringing their unique skills and strengths to the battlefield. Abhimanyu's skill and Satyaki's fearlessness were particularly noteworthy, showcasing the depth of talent among the Pandavas' allies. The old warriors, Virata and Drupada, though advanced in age, remained powerful and dedicated to the Pandavas' cause. Bhishma's description painted a vivid picture of the impending battle, with the Pandavas' allies fighting with unyielding ferocity and determination. Their unwavering dedication to the Pandavas' cause would make them a force to be reckoned with on the battlefield. |
| 172 Bhishma praised various warriors as mighty car-warriors and Maharathas, capable of great feats in battle. Sikhandin, Dhrishtadyumna, Dhrishtaketu, Kshattradeva, and others were mentioned as formidable fighters. Bhishma highlighted their skills, strength, and bravery, noting that some were equal to multiple Rathas or even Atirathas. He emphasized their importance in the Pandavas' army, predicting they would achieve great victories and fame. Bhishma's words painted a vivid picture of the Pandavas' military strength, showcasing a formidable alliance of skilled and dedicated warriors. Some notable warriors mentioned include: - Sikhandin, a former woman who became a man and a great warrior - Dhrishtadyumna, a disciple of Drona and leader of the Pandavas' army - Dhrishtaketu, a mighty bowman and relative of the Pandavas - Kshattradeva, a subjugator of hostile cities and devoted to Kshatriya virtues These warriors, along with others, formed a powerful force that would fight fiercely for the Pandavas. |
| 173 Bhishma praised various warriors, including Rochamana, Kuntibhoja, and Ghatotkacha, as mighty car-warriors and Maharathas. He noted their skills, strength, and bravery, predicting they would achieve great feats in battle. Bhishma highlighted their importance in the Pandavas' army, led by Vasudeva and Arjuna, whom he regarded as equal to the sun and moon. He emphasized their prowess, stating that Rochamana would fight like a second god, and Kuntibhoja, with his exceptional strength and skill, would be like a second Indra. Ghatotkacha, with his powers of illusion, would lead the Rakshasas in battle. Bhishma declared his determination to fight against these warriors, except Sikhandin, whom he would not slay due to a vow he made to never harm a woman or a former woman. Bhishma recounted his past, having given up the kingdom and lived as a Brahmacharya, and installed Chitrangada and Vichitravirya as rulers. He emphasized his resolve to uphold his vow and only fight against male warriors. Bhishma's words showcased his respect for the Pandavas' army and his own commitment to his principles. He acknowledged the strength of the Pandavas' allies and his own determination to fight with honor and integrity. Bhishma's speech highlighted the gravity of the impending battle, with both sides boasting formidable warriors. His refusal to fight Sikhandin added a layer of complexity to his character, showcasing his adherence to his principles even in the face of war. The stage was set for a fierce and intense battle, with Bhishma and the Pandavas' army ready to clash in a display of strength and valor. |
| 174 Duryodhana asked Bhishma why he wouldn't slay Sikhandin, despite his earlier vow to kill the Panchalas. Bhishma began to tell the story of his past, explaining how he had installed his brother Chitrangada as king, and later Vichitravirya, after Chitrangada's demise. He sought to marry Vichitravirya to daughters from a suitable family, and so went to the city of Kasi, where he heard that three maidens, Amva, Amvika, and Amvalika, would select husbands for themselves. Bhishma challenged all the kings assembled there, took away the maidens by force, and defeated them in battle. He vanquished them with ease, cutting down their standards and overthrowing their steeds and elephants. The kings, including Jarasandha, were amazed by Bhishma's strength and valor. Bhishma then returned to Hastinapura and gave the maidens to his brothers. Bhishma's story highlighted his strength and valor, but also his commitment to his principles, which would prevent him from fighting Sikhandin. He had given his word to never harm a woman or a former woman, and Sikhandin was once a woman. Bhishma's honor and integrity were more important to him than his vow to kill the Panchalas. Duryodhana listened intently, understanding the complexity of Bhishma's character and the reasons behind his decision. |
| 175 Bhishma approached his mother, Satyavati, and told her that he had abducted the daughters of the ruler of Kasi for Vichitravirya. Satyavati, with tears in her eyes, smelt his head and said, "By good luck, thou hast triumphed!" However, the eldest daughter of the ruler of Kasi, Amva, revealed that she had already chosen the ruler of the Salwas as her husband and begged Bhishma to consider the laws of morality and allow her to depart. She appealed to Bhishma's sense of righteousness, knowing that he was devoted to truth and would not want to cause her distress. Amva's words struck a chord in Bhishma's heart, and he was torn between his duty to his brother and his commitment to upholding morality. He knew that he had to make a difficult decision, one that would either uphold his family's honor or respect the wishes of the woman he had abducted. Bhishma's sense of justice and fairness was being tested, and he had to weigh his options carefully. He knew that allowing Amva to depart would be a blow to his family's prestige, but he also couldn't bring himself to force her into a marriage she didn't want. Bhishma's dilemma highlighted the complexities of honor, duty, and morality, and the difficult choices that had to be made in the pursuit of what was right. |
| 176 Bhishma permitted Amva to depart, and she went to the city of the ruler of the Salwas, accompanied by Brahmanas and her nurse. With a heavy heart, she approached Salwa and told him that she had come to him, expecting to be his wife. However, Salwa rejected her, saying that he no longer desired her since she had been taken by Bhishma. He claimed that she had gone with Bhishma cheerfully, and he didn't want a woman who was destined for another man. Amva pleaded with him, saying that she had been taken against her will and was still attached to him. She swore that she had never thought of another husband and begged him to accept her. She reminded him that she had been solicited by Bhishma only for the sake of his brother and that her heart belonged to Salwa alone. Despite her words, Salwa rejected her, and Amva, filled with anger and grief, said that the righteous would be her protectors and that truth was indestructible. Salwa, afraid of Bhishma's power and reputation, repeatedly told her to leave, and Amva departed sorrowfully, wailing like a she-osprey. Her heart was broken, and her dreams were shattered. She had been rejected by the man she loved, and she didn't know what the future held for her. She left the city, accompanied by her nurse and the Brahmanas, unsure of her next step. |
| 177 Amva, rejected by Salwa, lamented her fate, feeling destitute and miserable. She blamed herself, Bhishma, and her father for her plight, cursing them for her misfortune. Deciding to seek vengeance against Bhishma, she realized that defeating him in battle was impossible. Instead, she sought out an asylum of ascetics, where she met a sage named Saikhavatya. She shared her story with him and the other ascetics, sighing heavily in grief. Saikhavatya
, a preceptor of the scriptures and the Aranyakas, asked what the ascetics could do to help her. Amva requested mercy and a life in the woods, renouncing the world to practice severe ascetic austerities. She believed her suffering was a result of past sins and didn't want to return to her relatives, humiliated by Salwa's rejection. The sage Saikhavatya, moved by her words, comforted her with examples and reasons borrowed from the scriptures. He explained that ascetic penance was a powerful means of purification and redemption. Amva, determined to follow this path, begged the sage to instruct her in the ways of asceticism. Saikhavatya, seeing her resolve, promised to guide her on her journey. The other Brahmanas also offered their support, and together, they vowed to help Amva achieve her desired ascetic penance. With a newfound sense of purpose, Amva began her life as an ascetic, seeking redemption and inner peace in the woods. |
| 178 The ascetics discussed what to do with Amva, with some suggesting she return to her father's abode. However, Amva refused, fearing disgrace and shame. The ascetics then suggested seeking the help of the ruler of the Salwas, but Amva had already been rejected by him. Just then, the royal sage Hotravahana arrived, and the ascetics reverenced him. Amva shared her story with Hotravahana, who was filled with pity and grief. He advised her to seek out Rama, the son of Jamadagni, who was devoted to truth and had great might. Hotravahana told Amva that Rama would dispel her grief and slay Bhishma if necessary. Amva was hesitant, but Hotravahana assured her that Rama would help her if she mentioned his name. Just then, Akritavrana, a friend of Rama, arrived, and Hotravahana asked him about Rama's whereabouts. Akritavrana said Rama would arrive the next day, and Hotravahana shared Amva's story with him. Akritavrana was surprised and asked why Amva had come to the woods. Hotravahana explained that Amva was his granddaughter, the daughter of the king of Kasi, and had been abducted by Bhishma. Amva had chosen the lord of the Salwas as her husband but was rejected by him, and now she sought ascetic penances in the woods. |
| 179 Akritavrana asked Amva to choose between two options: either Rama would urge Salwa to marry her, or Rama would defeat Bhishma in battle. Amva replied that she wanted justice done, and it was up to Rama to decide what was fair. Akritavrana suggested that Bhishma was the one who should be punished, as he had abducted her against her will and caused her so much suffering. The next day, Rama arrived, and Amva appealed to him for help, worshipping his feet with her bent head. Rama promised to send a message to Bhishma and, if necessary, consume him in battle. Amva asked Rama to slay Bhishma, who was the root of her calamity and had brought her so much misery. Rama, filled with pity, agreed to help her, and Amva represented everything truly unto Bhargava. Rama settled what he would do and addressed Amva, saying he would send word to Bhishma and, if necessary, consume him in battle. Amva asked Rama to slay Bhishma, who was covetous, mean, and proud of his victory. She had been abducted by Bhishma against her will, and he had refused to return her to Salwa. Rama, with mighty arms, agreed to gratify her desire and punish Bhishma for his wrongdoings. With Rama's promise, Amva felt a sense of hope and relief, knowing that justice would be served. |
| 180 Rama told Amva that he wouldn't take up arms except for the sake of those conversant with the Vedas, emphasizing his commitment to protecting the virtuous. Amva, however, urged Rama to slay Bhishma, who had caused her immense misery by abducting her against her will. Rama, trying to find an alternative, offered to make Bhishma take up her feet on his head, symbolizing surrender and respect. But Amva insisted that Rama slay him in battle, seeking justice for the wrongs committed against her. Akritavrana, the wise Rishi, reminded Rama of his vow to slay anyone who was a foe to Brahmanas and to protect those who sought his protection. He emphasized that Bhishma, by his actions, had become an enemy of the Brahmanas and that Rama's promise bound him to take action. Rama, recollecting his vow, decided to confront Bhishma, vowing to slay him if he didn't obey his behest. With a determined resolve, Rama, along with the ascetics and Amva, set out for Kurukshetra, the sacred land of the Kauravas. They quartered themselves on the banks of the Saraswati stream, ready for the encounter. Rama's arrows, known for passing through bodies, were ready to be shot. The stage was set for a fierce battle between Rama and Bhishma, with the fate of Amva and the honor of the Brahmanas hanging in the balance. The outcome would determine whether justice would be served and whether Rama's promise would be fulfilled. |
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| 181 Bhishma and Rama faced off in Kurukshetra, their armies gathered around them. Rama, furious at Bhishma's refusal to surrender Amva, demanded that he take her as his wife. Bhishma refused, citing his vow to never abandon Kshatriya practices. Rama threatened to slay him if he didn't comply, his eyes blazing with anger. Bhishma, undeterred, replied that he would not forsake duty even if it meant death. He stood tall, his heart unwavering in his commitment to his principles. The two warriors exchanged angry words, each determined to emerge victorious. Bhishma's mother, Ganga, appeared and begged Rama to spare her son, her voice filled with maternal concern. But Rama refused, his resolve unshaken. Bhishma, equally stubborn, refused to back down. He knew that yielding to Rama's demands would be a betrayal of his own honor and the code of the Kshatriyas. With their armies watching, the two enemies prepared for battle. The air was tense with anticipation, the fate of Amva and the honor of the Kshatriyas hanging in the balance. The stage was set for a fierce and legendary clash between two of the greatest warriors of all time. The gods themselves gathered to witness the battle, knowing that it would be a contest for the ages. The outcome was far from certain, but one thing was clear: only one of these two heroes would emerge victorious. |
| 182 Bhishma and Rama engaged in a fierce battle, exchanging blows and showcasing their skills. Bhishma, impressed by Rama's prowess, complimented him on his abilities. Rama, equally impressed by Bhishma's strength, replied that he would not fight him on foot, but rather from a car. Bhishma smiled and invited Rama to mount a car and don armor, if he wished to fight. Rama replied that the earth was his car, the Vedas his steeds, and the wind his charioteer. He was covered in the armor of the Vedas and ready to fight. The battle raged on, with both warriors displaying their might. Bhishma was struck by Rama's arrows, but remained steadfast. He saluted Rama and asked for his blessing, saying he would fight fairly. Rama was pleased and granted his blessing, but also warned Bhishma that he would not wish him victory, as he himself sought to vanquish him. The battle continued, with both sides exchanging blows and neither gaining the upper hand. Bhishma eventually stopped fighting, overcome with grief and regret for striking his preceptor, a Brahmana. He realized that his Kshatriya duties had led him to commit a great sin. The battle ceased, and the sun set on the field of Kurukshetra. |
| 183 Bhishma and Rama engaged in a fierce battle, exchanging arrows and celestial weapons. Bhishma's charioteer skillfully removed the arrows from their bodies, and the next morning, the battle resumed. Bhishma and Rama showed great prowess, neutralizing each other's weapons. Rama pierced Bhishma's breast, causing him to swoon, and his charioteer bore him away. Regaining consciousness, Bhishma ordered his charioteer to return to the battlefield. Despite being wounded, Bhishma continued to fight, determined to vanquish Rama. The battle raged on, with both warriors displaying their skills. Bhishma shot an arrow with Death at its head, striking Rama, who fell to the ground. The universe was filled with confusion and alarm. Rama's followers comforted him, and he rose up, fixing an arrow to his bow. The battle continued, with both sides showing great lightness of hand. The arrows covered the sky, obstructing the sun and wind. A conflagration was caused, and the arrows blazed forth, falling to the earth as ashes. Rama covered Bhishma with millions of arrows, but Bhishma cut them into fragments, causing them to fall like snakes. As evening approached, Rama withdrew from the fight. |
| 184 Bhishma and Rama engaged in a fierce battle, exchanging celestial weapons. Rama hurled a blazing lance at Bhishma, who cut it into three fragments with his arrows. Rama then showered Bhishma with a dozen fierce darts, which Bhishma baffled with an arrowy downpour. The battle raged on, with both warriors displaying their skills. Bhishma's car, horses, and charioteer were covered with arrows, and the yoke, shaft, wheels, and wheel-spokes of his car broke. Despite being wounded, Bhishma continued to fight, covering Rama with a thick shower of arrows. Both warriors were densely pierced with each other's arrows, and their combat continued until the sun set behind the western hills. Bhishma and Rama showed great prowess, but their battle was eventually interrupted by the evening. The next day, the combat resumed, with both sides determined to emerge victorious. The battle between Bhishma and Rama was a display of their skill and bravery, and it would be remembered for generations to come. |
| 185 Bhishma and Rama engaged in a fierce battle, with Rama unleashing a torrent of arrows upon Bhishma. Bhishma's charioteer, struck by the arrowy shower, fell to the ground, unconscious. Overcome with grief, Bhishma lamented the loss of his charioteer, but refused to yield. Despite his sorrow, he continued to fight, determined to emerge victorious. However, Rama's arrows eventually found their mark, and Bhishma fell to the ground, pierced through the breast. Rama rejoiced, believing Bhishma to be dead. But, to his surprise, eight Brahmanas appeared, radiant with an otherworldly glow. They supported Bhishma, bearing him up on their arms, and revived him with sprinkles of water. Bhishma's mother, Ganga, also manifested, protecting his car and steeds from harm. With their help, Bhishma rose up, ready to continue the battle. The combatants clashed, their weapons flashing in the sunlight. Bhishma struck Rama with a powerful arrow, sending him crashing to the ground. The universe trembled, as omens of evil appeared: meteors fell, thunder boomed, and the earth shook. But Rama rose up, his anger and determination driving him forward. The battle raged on, with neither side yielding. Finally, as the sun dipped below the horizon, the combatants desisted, ready to resume the next day. For 23 days, the battle continued, with neither Bhishma nor Rama able to gain the upper hand. |
| 186 Bhishma reflected on his battle with Rama, feeling unable to emerge victorious despite his bravery and skill. He sought the help of the gods and Brahmanas, imploring them to grant him the strength and wisdom to defeat his formidable opponent. That night, as he lay asleep, the eight Brahmanas who had earlier supported him appeared in a dream, their radiant bodies shining with an otherworldly light. They surrounded him, their voices filled with encouragement and guidance. "Rise, O Ganga's son, thou needst have no fear! We will protect thee, for thou art our own body! Rama will never vanquish thee in battle. Thou wilt conquer him with the weapon Praswapa, forged by the divine artificer and known to thee in thy former life. None else knows it, and with it, thou shalt be able to check all persons with mighty energy. Rama will not be slain outright, so thou shalt not incur sin. Afflicted by the weapon, he will fall asleep. Vanquishing him, thou wilt awaken him again in battle with the weapon Samvodhana." The Brahmanas' words filled Bhishma with a sense of hope and determination. He knew that with their guidance and the power of the Praswapa weapon, he would emerge victorious in the battle ahead. He rose from his bed, his heart filled with gratitude for the Brahmanas' intervention. With renewed confidence and purpose, he prepared for the next day's battle, ready to face Rama with the knowledge and strength granted to him by the divine ones. |
| 187 Bhishma awoke with great joy, remembering the dream he had just had. The fierce battle with Rama resumed, with both warriors exchanging powerful arrows. Rama struck Bhishma with a dart, causing him to bleed profusely. Bhishma's blood flowed like a river, staining the earth red. Enraged, Bhishma shot a deadly shaft at Rama, who fell unconscious to the ground. Regaining consciousness, Rama aimed a terrible shaft at Bhishma, who fell to the ground, his body trembling with pain. Bhishma hurled a dart at Rama, who trembled and was comforted by his friend Akritavrana. Rama's anger and vindictiveness were palpable as he invoked the Brahma weapon, a powerful and feared force on the battlefield. Bhishma, determined to counter this weapon, used the same Brahma weapon, invoking its power to neutralize Rama's attack.
The two weapons clashed in mid-air, blazed brightly, and filled the sky with smoke. The earth trembled, and creatures were afflicted by the intense energy released by the weapons. The firmament was ablaze, and the horizon was filled with smoke. In this chaotic moment, Bhishma recalled the Praswapa weapon and the Mantras to invoke it, ready to use it against Rama. The fate of the battle and the war hung in the balance, as the two warriors prepared for their next move. |
| 188 Bhishma resolved to use the Praswapa weapon against Rama, but a din of tumultuous voices in the sky forbade him. Narada and the eight utterers of Brahma appeared, urging Bhishma to spare Rama, a Brahmana and his preceptor. Bhishma withdrew the Praswapa weapon and invoked the Brahma weapon instead. Rama, realizing his defeat, exclaimed in despair. His ancestors, including Jamadagni, appeared and rebuked him for his rashness, reminding him of his duty as a Brahmana to study and practice vows, not to fight. They forbade him from continuing the battle and urged him to practice ascetic austerities instead. Bhishma, meanwhile, was forbidden by the gods from fighting Rama, and his own ancestors urged him to desist. However, both warriors refused to back down, citing their vows and duties. Bhishma declared that he would never desist from battle, while Rama vowed to continue fighting. The ascetics and Bhishma's mother Ganga intervened, pleading with them to stop the senseless bloodshed. Finally, Rama laid aside his weapons, and Bhishma, wounded and exhausted, approached him and worshipped him, earning Rama's praise and respect. Rama then summoned the daughter of Kasi and spoke sorrowfully to her in the presence of Bhishma and the other sages, acknowledging his defeat and the folly of his actions. In the end, the battle between Bhishma and Rama came to an end, not through victory or defeat, but through the realization of the futility of violence and the importance of respecting one's preceptor and ancestors. The two warriors, once sworn enemies, came together in a spirit of mutual respect and admiration, their conflict resolved through the intervention of the gods and the wisdom of the ages. |
| 189 Rama, defeated by Bhishma, sighed and remained silent, his pride and ego wounded. The maiden, determined to slay Bhishma, resolved to devote herself to asceticism, her heart burning with anger and vengeance. She left, her eyes agitated with wrath, and Bhishma, concerned, appointed spies to monitor her actions, knowing that her resolve was unshakeable. She practiced severe austerities, living on air and water, and standing unmoved for months, her body emaciated and weak. Her relatives tried to dissuade her, but she persisted, driven by her desire for revenge, her mind fixed on the defeat of Bhishma. She visited various sacred sites, performing ablutions and observing difficult vows, her determination unwavering. Eventually, she met Bhishma's mother, Ganga, who warned her that her crooked wishes would not be fulfilled and that she would become a river, filled with alligators and difficult to access, a fate worse than death. But the maiden refused to listen, her heart hardened by her desire for revenge. She continued her vows, sometimes foregoing food and water for months, her body weakening, but her resolve unbroken. And so, she became a river in Vatsabhumi, filled only during the rainy seasons, and remained a maiden with half her body, a testament to the power of her asceticism and the folly of her desires. Bhishma's mother, Ganga, had foreseen this fate, and the maiden's determination and asceticism had led her to this transformation, a reminder that the pursuit of revenge can lead only to destruction and sorrow. |
| 190 Bhishma recounted how the princess of Kasi, determined to avenge her defeat, practiced severe austerities in Vatsabhumi, her resolve unwavering. The ascetics there, impressed by her dedication, asked her purpose. She replied that she sought Bhishma's destruction, not heavenly bliss. She vowed to slay him, even if it meant giving up her femininity, her heart burning with wrath. Lord Rudra, pleased with her determination, appeared and promised her victory. The maiden asked how she, as a woman, could defeat Bhishma, a powerful warrior. Rudra assured her that she would slay Bhishma and gain manhood, her courage and determination impressing even the gods. He prophesied that she would be reborn in the race of Drupada, become a skilled warrior, and remember her past life, her destiny intertwined with Bhishma's. The god vanished, leaving the maiden to proceed with her plan. With a fierce determination, she built a funeral pyre on the Yamuna banks, set it ablaze, and entered the flames, uttering a final vow for Bhishma's destruction. The ascetics watched in awe as she disappeared into the fire, her spirit unbroken. Bhishma concluded that this was how the maiden became the powerful Shikhandi, destined to be his nemesis, their fates forever entwined in a cycle of revenge and redemption. |
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| 191 Duryodhana asked Bhishma to explain the mysterious circumstances surrounding Shikhandi's birth. Bhishma began to narrate the story, revealing that King Drupada, driven by his desire for revenge against Bhishma, had prayed to Lord Shiva for a son who could fulfill his destiny. Shiva, pleased with Drupada's devotion, granted his wish but with a twist: the child would first be born as a daughter and later transform into a male. Drupada's wife, the queen, gave birth to a beautiful daughter, but they announced to the world that the child was a son, fearing that the truth would hinder their plans for revenge. They performed all the rites and ceremonies prescribed for a male child, and Shikhandi was raised as a son, trained in the arts of war and destined to play a crucial role in the battle of Kurukshetra. Only the king and queen knew the truth, and they kept it a secret, hiding Shikhandi's true gender from the world. Bhishma, however, had learned the truth through his spies and from Narada's words, which had foretold the birth of a child who would be both female and male. Bhishma realized that Shikhandi's unusual birth was a result of Drupada's austerities and Shiva's decree, and that Shikhandi was destined to play a crucial role in the fate of the Kauravas and the Pandavas. |
| 192 Bhishma continued, "Drupada raised his daughter, Shikhandi, as a son, teaching her arts and weapons. When she came of age, her mother urged Drupada to find her a wife, as if she were a son. Drupada and his queen discussed this, recalling the god's prophecy that Shikhandi would be both female and male. They decided to proceed with the wedding, believing the god's words would come true. They chose the daughter of King Hiranyavarman of Dasarnakas as Shikhandi's bride. After the wedding, the daughter of Hiranyavarman discovered that Shikhandi was actually a woman and reported this to her nurses and companions. They informed the king of Dasarnakas, who was filled with wrath and sent a messenger to Drupada, threatening to slay him and his relatives for the deception. The messenger delivered the king's warning, 'You have humiliated me! You will now reap the consequence of your act!' Drupada was faced with the consequences of his actions, and the fate of his family and kingdom hung in the balance." |
| 193 Bhishma continued, "King Drupada, realizing his mistake, tried to pacify King Hiranyavarman through emissaries, but Hiranyavarman, determined to avenge the deception, gathered a large army and consulted with his ministers. They decided to capture Drupada, slay him, and install a new king over the Panchalas. Hiranyavarman sent a final warning to Drupada, who, filled with fear, sought counsel from his wife, the mother of Sikhandin. Drupada confessed his mistake and asked his wife to reveal the truth, promising to act suitably to ensure their safety. He addressed her, 'O beautiful lady, tell me, what is true or false in this? How may I act towards Hiranyavarman to turn things well for all? I am endangered, and so is our child, Sikhandin. You too are threatened, O queen. Please, tell me the truth, and I will act accordingly.' Although Drupada knew the truth, he pretended ignorance to proclaim his innocence before others. His queen, understanding the situation, replied, 'My lord, I will tell you the truth. Our child, Sikhandin, is indeed a daughter, and we deceived Hiranyavarman. But fear not, for I have a plan to resolve this crisis...'" |
| 194 Bhishma continued, "Sikhandin's mother revealed the truth to her husband, King Drupada, about their daughter's gender. She explained that she had pretended Sikhandin was a son out of fear of her co-wives and that Drupada had supported this deception. She reminded him that they had performed all the rites for a son and had even married Sikhandin to the daughter of the king of Dasarnakas. Drupada, realizing his mistake, consulted with his ministers to protect his subjects from the impending war with his brother, Hiranyavarman. The king's city was naturally well-protected, but they began to fortify it further, knowing that Hiranyavarman was a powerful foe. Drupada's queen, beholding her husband's distress, advised him to rely on the gods and offer homage to them. She suggested making large presents to the Brahmanas and pouring oblations on the fire to pacify Hiranyavarman. Meanwhile, Sikhandin, filled with shame and grief, decided to end her life and left for a dense forest, where she met a kind Yaksha named Sthunakarna. The Yaksha offered to grant her a boon, and Sikhandin asked to become a perfect man, pleading for the Yaksha's grace to save her family from destruction. She begged the Yaksha to relieve her distress and grant her the boon, promising to repay him with her own life if necessary." |
| 195 Bhishma continued, "The Yaksha Sthunakarna, pleased with Sikhandin, granted her wish to become a man. They exchanged sexes, and Sikhandin returned to her city, rejoicing. Her father, Drupada, sent a message to the king of Dasarnakas, Hiranyavarman, stating that Sikhandin was indeed a male. Hiranyavarman, still skeptical, sent young ladies to verify Sikhandin's gender. They reported back that Sikhandin was a powerful male, and Hiranyavarman, joyful, visited Drupada and reconciled with him. He gave Sikhandin much wealth, elephants, steeds, and kine, and worshipped Drupada. Meanwhile, Kuvera, the lord of wealth, discovered that Sthunakarna had given away his manhood and cursed him to remain a woman until Sikhandin's death. Sikhandin, now a man, returned to Sthunakarna and was told of the curse. He then went to his city, worshipped the gods, and was eventually taught the science of arms by Drona, along with the Pandavas. Bhishma, however, vowed not to slay Sikhandin in battle, considering him a woman. He remembered the words of Maheswara, 'One who hath been a woman, or one that hath been regarded as a woman, should never be slain by anybody.' Bhishma thought, 'If I slay Sikhandin, the righteous will speak ill of me.' He also thought, 'I will not slay one who was a woman, or one whose form resembleth a woman's.' This story, Sanjaya, is the reason Bhishma refused to fight Sikhandin." |
| 196 Sanjaya said, "The next morning, Duryodhana asked Bhishma, 'How long will it take you to annihilate the Pandava army, which is like an unbounded sea, crowded with mighty warriors, and invincible even to the gods?' Bhishma replied, 'O king, I can annihilate the army, taking 10,000 ordinary warriors and 1,000 car-warriors as my share daily. I can finish the slaughter in a month if I use my great weapons that slay hundreds and thousands at a time. But, O mighty-armed one, thou shouldst not estimate me by my age or appearance, for my energy and activity are still unabated.' Duryodhana then asked Drona, who estimated it would take him a month to consume the army with the fire of his weapons, saying, 'I am old, O mighty-armed one! My energy and activity have both become weak.' Kripa pledged to annihilate the foe in two months, while Dron's son Aswatthaman claimed he could do it in ten nights. Karna, confident in his weapons, vowed to achieve the feat in five days. Bhishma laughed at Karna's boast, saying, 'You may think so until you face Arjuna with his arrows, conch, and bows, and his chariot driven by Vasudeva. You are capable of saying anything, even what you please!' Bhishma's words were filled with a hint of sarcasm and a deep understanding of the strength of the Pandava army." |
| 197 Yudhishthira summoned his brothers and told them about the conversation between Duryodhana and the Kuru leaders. He said, "Duryodhana asked Bhishma how long it would take to annihilate our army, and Bhishma replied, 'In a month.' Drona and Kripa also gave their estimates, while Dron's son and Karna boasted they could do it in ten nights and five days
, respectively. But I know that our strength is not to be underestimated. We have the mighty Arjuna, the conqueror of the gods, on our side. With Vasudeva as his ally, he can exterminate the three worlds in the twinkling of an eye. Arjuna possesses the mighty weapon given to him by Mahadeva, which can destroy all created things. It is the weapon of the gods, and only a few know its power. But it's not proper to use celestial weapons on ordinary men. We will vanquish our foes in a fair fight, with our own strength and prowess." Arjuna then listed their allies, including Sikhandin, Yuyudhana, Dhristadyumna, Bhimasena, and others, saying they were all competent to slay the army of even the celestials. "We have the mighty Bhima, whose strength is equal to that of a thousand elephants. We have the twins, Nakula and Sahadeva, who are skilled in the art of warfare. We have Yuyudhana, the great warrior, and Dhristadyumna, the son of Prishata. We have Sikhandin, who is equal to Bhishma in battle. And we have you, O Kaurava, who are capable of exterminating the three worlds yourself. I know that any man upon whom you cast your eyes in anger is sure to be annihilated. So let us not worry about the estimates of our enemies. We will fight with all our might, and victory will be ours." |
| 198 The next morning, under a clear sky, all the kings, urged by Duryodhana, set out against the Pandavas. They had purified themselves through sacred baths, wore white robes, and carried their weapons and standards, symbolizing their readiness for battle. All were skilled in combat, conversant with the Vedas, and had practiced excellent vows, demonstrating their spiritual strength. They reposed confidence in one another, desiring to win the highest regions in battle, their determination unwavering. The army was led by Vinda and Anuvinda, both of Avanti, and Kekayas, their bravery renowned. Bharadwaja's son, a skilled warrior, marched alongside them. Aswatthaman, Santanu's son Bhishma, and Jayadratha, the king of the Sindhu, followed, their chariots and weapons at the ready. Other kings from various regions joined, their armies a testament to their power. Kritavarman, the ruler of the Trigartas, and Duryodhana's brothers, their strength and valor unyielding, marched in the rear. The encampment was adorned like a second Hastinapura, with inaccessible pavilions and tents planted on an area of five yojanas, a sprawling city of warriors. The rulers of the earth entered their respective tents, their armor and weapons at hand. Duryodhana ordered excellent provisions for all, ensuring their needs were met. He also made provisions for artisans, bards, singers, vendors, traders, prostitutes, spies, and witnesses, a testament to his wealth and power. The army was ready for battle, their might and strength united, their determination to win unshakeable. |
| 199 Yudhishthira, the son of Kunti and Dharma, ordered his warriors to march against the Kauravas. Dhrishtadyumna, the commander-in-chief, led the army, which included Virata, Drupada, Yuyudhana, Sikhandin, and the two mighty bowmen Yudhamanyu and Uttamaujas. The army was divided into three divisions, with Bhimasena leading the first division, Virata and Jayatsena leading the middle division, and Yudhishthira himself leading the third division. Vasudeva and Dhananjaya marched in the middle division, surrounded by brave warriors, elephants, horses, and foot-soldiers. The army was vast, with thousands of elephants, horses, cars, and foot-soldiers, all armed and ready for battle. Chekitana, Dhrishtaketu, Satyaki, and other mighty warriors marched with their forces, protecting the rear and flanks of the army. The army was a sea of troops, with thousands of elephants and horses, and tens of thousands of foot-soldiers. Yudhishthira marched slowly, with his elephant-divisions, carrying his treasures, granaries, and invalids. Sauchitti, Srenimat, Vasudeva, and Vibhu followed him, with their own forces. The army was a formidable force, ready to battle the Kauravas. |
| 1 Janamejaya asked Vaisampayana to describe the battle between the Kurus, Pandavas, and Somakas. Vaisampayana began by describing how the Pandavas, led by Yudhishthira, advanced towards the Kauravas, led by Duryodhana, on the plain of Kurukshetra. The two armies faced each other, with the Pandavas stationed on the western side and the Kauravas on the eastern side. Yudhishthira set up thousands of tents beyond the region of Samantapanchaka and provided food and entertainment for his troops. He also assigned watchwords, names, and badges to identify his soldiers during the battle. Duryodhana, surrounded by his brothers and a thousand elephants, began to array his troops against the Pandavas. The Panchalas, led by Dhrishtadyumna, blew their conches and cymbals, filling the Pandavas with joy. Vasudeva and Dhananjaya, seated on the same chariot, blew their celestial conches, causing a frightful dust to arise and a shower of flesh and blood to pour down. Despite the chaos, both armies stood ready for battle, like two agitated oceans. The rules of combat were settled, including the agreement to fight fairly, spare those who withdraw, and not strike the unprepared or panic-struck. With these covenants in place, the battle began. |
| 2 Vyasa, the wise and all-knowing sage, approached King Dhritarashtra, who was overcome with grief and worry about the impending battle between his sons and the Pandavas. Vyasa offered to grant the king the power to see the battle, but Dhritarashtra declined, saying he would rather hear about it from Sanjaya, his charioteer. Vyasa granted Sanjaya celestial vision and the ability to know everything that would happen in the battle. Sanjaya would be able to see and describe the battle in detail, even though he would not be physically present. Vyasa then warned Dhritarashtra of the great slaughter that would take place and the many omens that foretold the terror of the battle. He described the strange behavior of animals and the unusual movements of the planets and stars. The king was filled with fear and anxiety, but Vyasa reassured him that this was the will of fate and could not be prevented. The battle would bring great destruction, but ultimately, righteousness would prevail. Vyasa's words were filled with a sense of sadness and resignation, as if he knew that the fate of the Kurus and the Pandavas was already sealed. He had seen the future and knew that the battle would bring great sorrow and devastation. Yet, he also knew that it was necessary for the triumph of good over evil. |
| 3 Vyasa warned Dhritarashtra of impending doom, describing various omens and portents that foretold the destruction of the Kurus. He urged the king to restrain his sons and follow the path of righteousness, but Dhritarashtra was resigned to fate. Vyasa then described the signs of victory in battle, including: - Cheerful warriors with un dampened energies and unfaded garlands - Favorable winds and birds - Auspicious objects of sight and sound - Successful armies that are small but resplendent - Heroes who utter cheerful shouts and forewarn their foes - Combatants who are joyful and unafraid. He emphasized that success can be achieved through: - Negotiation - Producing disunion among the foe - Battle (though this is the worst option). Vyasa cautioned that battle brings many evils, including slaughter, and that victory is uncertain, depending on chance. Even victorious armies suffer losses. He stressed that a small group of brave and united warriors can triumph over a large army, and that true strength lies in unity and determination, not numbers. |
| 4 Sanjaya elaborated on the merits of earth to Dhritarashtra, providing a detailed classification of creatures. He explained that mobile creatures are born in three ways: oviparous (from eggs), viviparous (from womb), and engendered by heat and damp (such as insects). He listed fourteen species of animals, categorizing seven as domestic (including men, cattle, goats, sheep, horses, mules, and asses) and seven as wild (including lions, tigers, boars, buffaloes, elephants, bears, and apes). Sanjaya emphasized the interconnectedness of all creatures, noting that they rely on each other for survival. He highlighted the earth's role as the source and destination of all life, pointing out that everything originates from the earth and ultimately merges back into it. The earth, he stressed, is the stay and refuge of all creatures and is eternal. Sanjaya's words underscored the significance of the earth, making it clear why kings and rulers are willing to fight and kill to possess it. He implied that the earth's value extends beyond its physical resources, encompassing the entire universe with its diverse population of mobile and immobile creatures. By possessing the earth, one possesses the very foundation of existence. |
| 5 Sanjaya elaborated on the five elements, explaining that they are the building blocks of the universe and that each possesses specific attributes. He noted that the earth, being the foremost element, possesses all five attributes (sound, touch, vision, taste, and scent), while the other elements have fewer attributes, with space having only sound. Sanjaya emphasized that the elements exist separately and independently in a state of homogeneity, but when they combine, creatures spring into life, taking on various forms. He then described the island of Sudarsana, a circular landmass with diverse geographical features, including rivers, mountains, cities, and provinces. The island is surrounded by the salt ocean and is characterized by an abundance of flora and fauna, including trees bearing flowers and fruits, and various crops. Sanjaya likened the island's appearance in the lunar disc to a peepul tree and a hare, with deciduous plants and water making up the rest. Sanjaya's description of the elements and the island of Sudarsana highlighted the intricate and interconnected nature of the universe, emphasizing the idea that all creatures and landforms are composed of the same fundamental elements, and that their unique combinations give rise to the diverse forms and features of the world. |
| 6 Sanjaya elaborated on the geography of the world, describing six majestic mountains: Himavat, Hemakuta, Nishadha, Nila, Sweta, and Sringavat. He explained that these mountains stretch from east to west, with each mountain separated by a distance of 1,000 Yojanas. Between these mountains lie the Varshas, divisions of the earth, including Bharata, Harivarsha, and Ketumala. Sanjaya also described the islands, including Jamvudwipa, which has the shape of a hare and is divided into various provinces. At the center of this geography stands the magnificent Meru, a golden mountain surrounded by four islands. Meru is the resort of Siddhas and Charanas and is adorned with celestial fruits and flowers. The mountain is 84,000 Yojanas high and has a depth of 84,000 Yojanas, supporting the worlds above, below, and transversely. Sanjaya described the beauty and splendor of Meru, the celestial Ganga, and the various creatures that inhabit the different regions. He also mentioned the presence of celestials, Gandharvas, Asuras, and Rakshasas in different areas. The celestials, led by Brahma, Rudra, and Sakra, perform sacrifices on Meru, while the Gandharvas and Apsaras sport in the forests. The Asuras and Rakshasas reside in various mountains, and the Siddhas and Charanas inhabit the different Varshas. Finally, Sanjaya described the two Varshas at the extremities of the region, and the two islands Naga-dwipa and Kasyapa-dwipa, which form the ears of the hare-shaped region. He concluded by stating that this geography is the delight of the celestial and the terrestrial, and that it is the very essence of the universe. |
| 7 Sanjaya vividly described the regions to the north and east of Meru, painting a picture of a land of wonders. In the Northern Kurus, the Siddhas reside, surrounded by trees that bear sweet fruits and flowers that bloom eternally. The land is filled with the fragrance of flowers, and the fruits are as delicious as Amrita. Some trees even yield milk and cloth, and their fruits contain ornaments. The people born there are of pure birth, handsome, and long-lived, with twins of opposite sexes being born together. They drink the milk of the trees and live for ten thousand years, free from illness and sorrow. In the land of Bhadraswa, Sanjaya described a forest of Bhadra-salas and a massive tree called Kalamra, which is always laden with fruits and flowers. The people there are strong and energetic, with white skin and lily-white complexions. They are skilled in singing and dancing and live for ten thousand years,
drinking the juice of the Kalamra tree to remain youthful forever. Sanjaya also spoke of the Jamvu tree, which grants wishes and produces a silvery juice that brings peace of mind. The tree is eternal and stands tall, its fruits bursting with a loud noise when ripe. The juice flows like a river, passing around Meru and bringing nourishment to the land. Finally, Sanjaya described the fire Samvataka on Malyavat's summit, which blazes forth at the end of the Yuga to destroy the universe. The men born in these regions are utterers of Brahma, with complexions ranging from white to golden. They are accomplished in singing and dancing and undergo severe ascetic austerities, eventually entering the sun to protect creatures. Sanjaya's description of these lands is a testament to the wonders that lie beyond the mortal realm. |
| 8 Dhritarashtra asked Sanjaya to name all the Varshas, mountains, and their inhabitants, seeking knowledge about the vast and wondrous world beyond his realm. Sanjaya obliged, describing various Varshas, each with its unique characteristics and inhabitants. Romanaka, he said, was home to people with white complexions, good parentage, and handsome features, living for 11,500 years with cheerful hearts. Hiranmaya, on the other hand, was inhabited by followers of the Yakshas, wealthy and strong, with Garuda, the foremost of birds, residing there. The people of Hiranmaya lived for 12,500 years, enjoying a life of prosperity. Sanjaya continued, describing the mountains of Sringavat, with three beautiful summits, one made of jewels and gems, another adorned with palatial mansions, and the third, the abode of the self-luminous lady Sandili. The Varsha called Airavata, he said, was superior to all, with inhabitants possessing the radiance and complexion of the lotus, living for 13,000 years without decay or sorrow. Finally, Sanjaya spoke of the Lord Hari, who dwells on a golden car with eight wheels, possessing unlimited puissance and prosperity. Hari, he said, is the creator, actor, and destroyer of the universe, known as Vaikuntha or Vishnu, the actor who makes all others act. Dhritarashtra, reflecting on Sanjaya's words, realized that Time destroys and creates everything, and nothing is eternal. He understood that the universe is under the control of a higher power, and that all creatures, including his own sons, are subject to the whims of fate. |
| 9 Sanjaya describes the land of Bharata, beloved of Indra and Manu, and inhabited by various Kshatriyas and other races. He lists numerous mountains, including Mahendra, Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra, and rivers, including Ganga, Sindhu, Saraswati, Godavari, Narmada, Yamuna, and Krishna. He also mentions various provinces, including the Kuru-Panchalas, Salwas, Madreyas, Jangalas, Surasena, Kalingas, Vodhas, Malas, Matsyas, Sauvalyas, Kuntalas, Kasi-kosalas, Chedis, Karushas, Bhojas, Sindhus, Pulindakas, Uttamas, Dasarnas, Mekalas, Utkalas, Panchalas, Kausijas, Nikarprishthas, Dhurandharas, Sodhas, Madrabhujingas, Kasis, and further-Kasis. Sanjaya also describes the kingdoms of the south, including the Dravidas, Keralas, Prachyas, Mushikas, Karanatakas, Mahishakas, Vikalpas, Mushakas, Jhillikas, Kuntalas, Saunridas, Nalakananas, Kankutakas, Cholas, Malavayakas, Samangas, Kanakas, Kukkuras, Angara-marishas, Samangas, Karakas, Kukuras, Angaras, Marishas, Dhwajinis, Utsavas, Sanketas, Trigartas, Salwasena, Vakas, Kokarakas, Pashtris, Lamavegavasas, Vindhyachulakas, Pulindas, Valkalas, Malavas, Vallavas, further-Vallavas, Kulindas, Kalavas, Kuntaukas, Karatas, Mrishakas, Tanavalas, Saniyas, Alidas, Pasivatas, Tanayas, Sulanyas, Rishikas, Vidarbhas, Kakas, Tanganas, and further-Tanganas. Among the tribes of the north, Sanjaya mentions the Mlecchas, Kruras, Yavanas, Chinas, Kamvojas, Darunas, Sukritvahas, Kulatthas, Hunas, Parasikas, Ramanas, Dasamalikas, Sudra-abhiras, Dardas, Kasmiras, Pattis, Khasiras, Atreyas, Bharadwajas, Stanaposhikas, Poshakas, Kalingas, and diverse tribes of Kiratas, Tomaras, Hansamargas, and Karamanjakas. Sanjaya concludes that Earth is the refuge of all creatures and the source of virtue, profit, and pleasure, and that kings strive to possess it by various means, including negotiation, disunion, gift, and battle. |
| 10 Dhritarashtra asks Sanjaya to describe the residents of Bharata, Himavat-varsha, and Hari-varsha, including their lifespan, strength, good and bad qualities, and future. Sanjaya explains the four Yugas (epochs) in Bharata: Krita, Treta, Dwapara, and Kali, each with decreasing human lifespans and increasing negative qualities. In Krita, people are born with great strength, wisdom, and virtue, and live for 4,000 years. They have hundreds and thousands of children, and are endowed with great wealth and handsome features. The Munis (sages) born in this age are capable of great exertion, possess high souls, and are virtuous and truthful. In Treta, people live for 3,000 years and are born with agreeable features, able bodies, and great energy. The Kshatriya kings of this age rule from sea to sea and are brave, heroic, and skilled in battle. In Dwapara, people live for 2,000 years and are capable of great exertion, but desire to conquer one another. They are endowed with great energy, but are also prone to jealousy, pride, and anger. In Kali, people have little energy, are highly wrathful, covetous, and untruthful. They are jealous, proud, angry, deceptive, malicious, and covetous. Sanjaya notes that the current age, Dwapara, is nearing its end, and the qualities of Kali are already manifesting. Sanjaya ranks the three Varshas in order of superiority: Haimavatvarsha, Harivarsha, and Bharatavarsha. He describes Haimavatvarsha as superior to Bharatavarsha in all qualities, and Harivarsha as superior to Haimavatvarsha. |
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| 11 Dhritarashtra asks Sanjaya to describe the dimensions and extent of Jamvukhanda, Sakadwipa, Kusadwipa, Salmalidwipa, Kraunchadwipa, and the oceans. Sanjaya explains that Jamvukhanda is 18,600 Yojanas in extent, and the salt ocean is twice that size, covering many kingdoms and adorned with gems and corals. Sakadwipa is twice the size of Jamvukhanda, with seven mountains, including Meru, Malaya, Jaladhara, Raivataka, Syama, Durgasaila, and Kesari. Each mountain is double the size of the previous one, and the island has seven Varshas, with many rivers and provinces. Sanjaya describes the people of Sakadwipa as virtuous, with no theft, decrepitude, or death. They are devoted to their occupations, and the four orders - Brahmanas, Kshatriyas, Vaisyas, and Sudras - live in harmony. The island is a place of great beauty and delight, with many sacred rivers, including the Ganges, and provinces, where Siva is worshipped. The people are dark-skinned due to the mountain Syama, which gives the island its name. Sanjaya explains that the island is divided into four sacred provinces - Mrigas, Masakas, Manasas, and Mandagas - each with its own characteristics and occupations. The Mrigas are Brahmanas, the Masakas are Kshatriyas, the Manasas are Vaisyas, and the Mandagas are Sudras. They live in harmony, engaged in their respective duties, and protect one another. There is no king or punishment in Sakadwipa, as the people are governed by the principles of duty and virtue. Sanjaya's description of Sakadwipa is one of a utopian society, where people live in harmony with each other and with nature, and where virtue and duty are the guiding principles. Dhritarashtra listens with wonder and curiosity, asking questions and seeking more information about this fantastical island. |
| 12 Sanjaya elaborates on the islands in the north, describing their unique features and inhabitants. Kusadwipa is home to the mountain Kusa, and the provinces of Audhido, Venumandala, and Suratha. Salmalidwipa has the mountain Salmali, and the provinces of Kamvala, Dhritimat, and Prabhakara. Kraunchadwipa is inhabited by gods and Gandharvas, with the mountain Krauncha, and the provinces of Kusala, Manonuga, and Ushna. Pushkara is a sacred island with the mountain Pushkara, where Prajapati himself resides. The inhabitants of these islands are virtuous, long-lived, and free from disease and decrepitude. They live in harmony with each other and with nature, with no robbers, Mlecchas, or conflicts. The islands are surrounded by oceans, with varying dimensions and characteristics. Sanjaya also describes the heavenly bodies, including Swarbhanu, the Sun, the Moon, and Rahu, with their dimensions, movements, and effects on the universe. Dhritarashtra listens attentively to Sanjaya's description, fascinated by the wonders of the universe. Sanjaya concludes by highlighting the merits of hearing this description, including prosperity, fame, enhanced life, and the gratification of one's ancestors. He encourages Dhritarashtra to pacify his son Duryodhana and embrace the path of righteousness. The king who listens to this description on auspicious days, observing vows and rituals, shall reap the benefits of this ancient wisdom. |
| 13 Sanjaya, with a heavy heart and tears in his eyes, rushes to Dhritarashtra's court, overwhelmed with grief. He bows down before the king and announces in a trembling voice, "O great king, I bring tragic news! Bhishma, the venerable grandsire of the Bharatas, the embodiment of wisdom, courage, and honor, has fallen in battle! He who was like a towering tree, shading the entire kingdom with his wisdom and prowess, has been cut down by the enemy's hand!" Sanjaya's words are like a thunderbolt, shaking the very foundations of the court. He continues, his voice cracking with emotion, "Bhishma, who single-handedly defeated all the kings of the Earth, who fought bravely against the great Rama, who was like the mighty Indra himself in battle, has been slain by Sikhandin! Oh, the shame! Oh, the tragedy!" Sanjaya's lamentations echo through the court, as he describes Bhishma's unmatched bravery, his unwavering dedication to the Kuru clan, and his unshakeable commitment to honor and duty. He compares Bhishma's fall to the setting of the Sun, a calamity that plunges the world into darkness, and a mighty tree broken by the wind, a symbol of irreparable loss. The court is stunned, unable to comprehend the magnitude of the tragedy. Dhritarashtra, overcome with grief and remorse, realizes too late the gravity of his own mistakes, the evil counsels that led to Bhishma's demise. The old king's eyes, blind to the truth for so long, are finally opened, and he sees the devastation his own actions have wrought. |
| 14 Dhritarashtra, his voice trembling with sorrow and his eyes overflowing with tears, passionately and persistently inquires about the circumstances surrounding Bhishma's tragic fall. He struggles to comprehend how his sons and their army could have allowed this unthinkable tragedy to occur, and how they managed to continue fighting without their revered leader, the mighty Bhishma, who had been their guiding light and their invincible shield. With a heavy heart and a sense of utter despair, Dhritarashtra yearns to know which heroes stood bravely alongside Bhishma in his final moments, which warriors protected his flanks and rear, and which brave fighters attempted to rally around him and save him from the clutches of death. He longs to hear the details of Bhishma's last battle, his final words, and his ultimate sacrifice. Dhritarashtra's sorrow and anguish are palpable as he grapples with the enormity of Bhishma's loss, lamenting the devastating impact it will have on their army's morale and their chances of victory. He is tormented by the thought of his sons, his army, and his kingdom being plunged into darkness and despair without the guidance and protection of the venerable Bhishma. With a deep sigh and a sense of resignation, Dhritarashtra implores Sanjaya to recount every detail of the battle, no matter how painful, and to share the story of Bhishma's ultimate sacrifice. He prepares himself to hear the unbearable truth, knowing that it will only add to his grief and sorrow. |
| 15 Sanjaya, with a wise and knowing gaze, tells Dhritarashtra that the fault lies not with Duryodhana, but with the inevitable fate that has been ordained. He reveals that he has been granted divine sight and knowledge by the great sage Vyasa, and has witnessed the events of the battle unfold with clarity. With a deep breath, Sanjaya recounts the words of Duryodhana to Dussasana, urging him to protect Bhishma at all costs, especially from the wrath of Sikhandin, whom Bhishma refuses to fight due to his past as a woman. Sanjaya describes the strategies employed by both sides, with Yudhamanyu and Uttamauja protecting Sikhandin's flanks, and Arjuna (Phalguni) protecting Sikhandin with his life. Bhishma, determined to not fight Sikhandin, leaves himself vulnerable, and Sanjaya's words paint a vivid picture of the battle, with the sound of conches and drums, the scent of blood and sweat, and the cries of the warriors echoing through the field. Sanjaya's account is a testament to the bravery and honor of the warriors, and the tragic fate that awaits them all. |
| 16 Sanjaya paints a vivid picture of the battlefield, describing the chaos and noise as the armies of the Kurus and Pandavas prepare for battle. He details the splendor of the armies, the warriors, and their weapons, comparing them to clouds, lightning, and fire. He names the prominent warriors on both sides, including Bhishma, who shines like the moon, and Dhrishtadyumna, who leads the Srinjayas. Sanjaya describes the fear that grips the combatants as they behold Bhishma, and compares the two armies to oceans at the end of the Yuga, abounding with crocodiles. He elaborates on the grandeur of the scene, with elephants and cars adorned with gold, resplendent standards, and warriors armed with diverse weapons, all shining brightly in the sunlight. The armies are like two oceans, agitated by fierce Makaras, and the earth trembles beneath their feet. The warriors are like bulls, eager for battle, and the sound of conches and drums fills the air. Sanjaya's description is a testament to the magnitude of the battle, a
clash of titans that will decide the fate of the kingdom. The tension is palpable, and the outcome is far from certain. The stage is set for a epic struggle, and the world holds its breath in anticipation. |
| 17 Sanjaya describes the armies of the Kurus and Pandavas, led by Bhishma and Dhrishtadyumna, respectively, as they prepare for battle. He details the splendor of the warriors, their weapons, and their standards, comparing them to hills of fire, the sun, and the moon. The armies are like two oceans, agitated by fierce Makaras, and the earth trembles beneath their feet. The warriors are like bulls, eager for battle, and the sound of conches and drums fills the air. The stage is set for an epic struggle, and the world holds its breath in anticipation. Bhishma, the generalissimo of the Kuru army, shines like the resplendent Sun himself, with his large palmyra-standard decked with five stars. The mighty car-warriors, including Aswatthaman, Srutayudha, and Chitrasena, take up their positions, ready for battle. The standard of Drona, the foremost of preceptors, bears the device of a golden altar decked with a water-pot and the figure of a bow. The standard of Duryodhana guides many hundreds and thousands of divisions, bearing the device of an elephant worked in gems. The rulers of various kingdoms, including the Sindhus, Kalingas, and Magadhas, lead their divisions, accompanied by their standards and weapons. The army is a formidable force, with hundreds of thousands of cars, elephants, and steeds, and the earth trembles beneath their feet. The stage is set for a fierce and epic battle, and the world holds its breath in anticipation. |
| 18 Sanjaya describes the intense battle preparations, with warriors on both sides ready to fight. The earth trembles with the sounds of conches, drums, elephants, and chariots, creating a deafening din that echoes across the landscape. The armies of the Kurus and Pandavas face each other, their golden standards and coats of mail shining like fire and the sun, as they prepare for the ultimate clash. The foremost warriors, including the legendary Bhishma and Duryodhana's brothers, take their positions, protected by thousands of car-warriors and foot-soldiers, who are armed to the teeth and ready to strike. The king of Magadha leads a division of ten thousand elephants, their trunks and tusks gleaming in the sunlight, as they prepare to charge into battle. The army is vast, with millions of soldiers ready to fight with various weapons, from bows and arrows to swords and shields. The scene is one of chaos and destruction, like the separation of the Ganga and Yamuna rivers, as the two armies clash in a frenzy of steel and bloodlust. The stage is set for a battle that will decide the fate of empires, and only the bravest and strongest will emerge victorious. |
| 19 Dhritarashtra asks Sanjaya how Yudhishthira formed his counter-array against Bhishma's army, knowing that their forces were vastly outnumbered. Sanjaya describes how Yudhishthira, aware of their numerical disadvantage, asked Arjuna to form the needle-mouthed array, a tactics designed to concentrate their forces and maximize their strength. However, Arjuna instead formed the Vajra array, a more aggressive formation, with Bhima at the head, protected by the Pandava brothers and other warriors. The Pandava army, with its mighty warriors and golden standards, shone like the sun and moved like a rolling current, unstoppable and fearsome. Bhimasena, with his fierce mace, led the charge, striking fear into the hearts of the enemy, his very presence causing them to tremble with dread. The Pandavas' array was impenetrable, with Arjuna and Bhima at its core, and the enemy army trembled before them, knowing that they faced a formidable foe. As the battle began, a wind blew, and thunder rolled, and the earth trembled, and meteors fell from the sky, signaling the intensity of the battle to come. The stage was set for a clash of epic proportions, with the fate of empires hanging in the balance. The Pandavas, with their superior tactics and bravery, seemed poised for victory, but the enemy army, led by the experienced Bhishma, would not go down without a fight. The outcome was far from certain, and the world held its breath as the two armies clashed in a frenzy of steel and bloodlust. |
| 20 Dhritarashtra asks Sanjaya to describe the events as the battle begins. Sanjaya paints a vivid picture of the two armies facing each other, their joy and eagerness for battle palpable. The Kauravas, led by Duryodhana, stand facing west, while the Pandavas, led by Bhima, stand facing east. The wind blows against the Kauravas, and beasts of prey utter ominous sounds, foreshadowing their defeat. The Pandava army, with its mighty warriors and gleaming weapons, shines like an army of celestials, while the Kaurava army, with its formidable warriors and sturdy weapons, appears like an army of Danavas. Bhishma, the venerable commander-in-chief of the Kaurava army, stands at the forefront, surrounded by the sons of Dhritarashtra and other brave warriors. Drona, the revered preceptor of the kings, protects the army from behind, his bow and sword at the ready. Gautama, also known as Kripacharya, stands at the northern point of the army, accompanied by the Sakas, Kiratas, Yavanas, and Pahlavas. Kritavarman, the leader of the Bhoja race, commands a large force on the southern side. The Samasaptakas, a group of warriors sworn to either defeat Arjuna or die in the attempt, march towards the Pandava army with determination. The Kaurava army, with its vast array of weapons and warriors, appears formidable, but the Pandava army, despite being outnumbered, seems invincible with Kesava (Krishna) and Arjuna at its helm. The stage is set for a epic battle, with the fate of empires hanging in the balance. |
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| 21 Arjuna reassures Yudhisthira that despite being outnumbered, their righteousness, compassion, and truth will lead them to victory. He quotes the wise words of Narada and Bhishma, emphasizing that victory is not solely dependent on strength and numbers, but on the virtues that guide their actions. He reminds Yudhisthira that Krishna, the embodiment of victory and humility, is on their side, and that with his guidance, they will triumph over the forces of evil. Arjuna recalls the ancient story of how Krishna, as Hari, led the gods to victory over the Asuras, and how his presence ensured their success. He encourages Yudhisthira to shed his doubts and fears, and to trust in their righteous cause and Krishna's guidance. With Krishna on their side, Arjuna declares that victory is certain, and that they will emerge triumphant in the battle ahead. Arjuna's words are a powerful reminder of the importance of standing up for what is right, even in the face of overwhelming odds. His unwavering faith in Krishna and their righteous cause inspires Yudhisthira to cast aside his doubts and fears, and to lead their army into battle with courage and confidence. |
| 22 Sanjaya vividly describes the Pandava army's formation, with Yudhishthira at the center, resplendent on a chariot adorned with gold and gems, surrounded by priests and sages offering praise and blessings. Sikhandin and Arjuna, two formidable warriors, stand nearby, ready to strike. Bhima, the mighty son of Pandu, with the strength of a thousand elephants, guards the flanks, his fierce presence striking fear into the hearts of the enemy. The twins, Nakula and Sahadeva, stand by his side, their valor and skill in battle renowned. Arjuna's chariot, a marvel of craftsmanship, shines like the sun, its hundred bells ringing out as it moves. Krishna, the divine statesman and warrior, holds the reins, his eyes fixed on the enemy. Bhima, the fearless warrior, paces restlessly, his massive club and shield at the ready. The enemy trembles at the sight of this formidable duo, their strength and valor daunting. Krishna, the master strategist, urges Arjuna to attack Bhishma, the venerable warrior who has performed 300 horse-sacrifices and is surrounded by skilled fighters. Bhishma, the grandsire of the Kurus, stands tall, his prowess in battle unmatched. The stage is set for a fierce and epic battle between the Pandavas and the Kauravas, with the fate of Hastinapura hanging in the balance. |
| 23 Krishna advises Arjuna to invoke Durga, the goddess of strength and protection, before the battle. Arjuna recites a hymn to Durga, praising her various forms and attributes, and seeking her blessing for victory. He extols her as the ultimate power, the embodiment of Brahman, and the protector of the universe. He praises her as the slayer of demons, the granter of boons, and the embodiment of beauty and prosperity. Durga appears and grants Arjuna her boon, promising him success in the battle. With her blessing, Arjuna feels confident and invincible. He knows that with Durga's protection, he will emerge victorious and conquer his foes. The hymn to Durga is said to have the power to protect the reciter from fear, enemies, and difficulties, and to grant victory and prosperity. The scene highlights the importance of faith and devotion in achieving success, and the special bond between Arjuna and Krishna. It also showcases the significance of Durga as a symbol of feminine power and strength in Hindu mythology. The boon granted by Durga serves as a reminder that even in the most challenging times, divine intervention can make all the difference. |
| 24 Dhritarashtra, eager to know the details of the battle, asks Sanjaya to describe the initial stages of the conflict. He inquires about which side made the first move, who exhibited confidence and courage, and who was overcome with sorrow and doubt. Sanjaya paints a vivid picture, describing how both armies approached each other with cheer and determination, their fragrant garlands and perfumes filling the air. As the two forces clash, the sound of musical instruments, conches, drums, and the shouts of brave warriors create a deafening din. The elephants, with their loud grunts, add to the chaos and intensity of the battle. The stage is set for a fierce and epic struggle between the Pandavas and the Kauravas, with the fate of the kingdom hanging in the balance. Sanjaya's words transport Dhritarashtra to the battlefield, allowing him to imagine the scene in all its glory and horror. |
| 25 Dhritarashtra, the blind king, eagerly asks Sanjaya, his charioteer and advisor, to describe the events leading up to the epic battle of Kurukshetra. Sanjaya paints a vivid picture, recounting how Duryodhana, the prideful prince, and his army, led by the venerable Bhishma, prepared for battle against the Pandavas, led by the valiant Arjuna and the divine Krishna. As the conches blow, signaling the start of the battle, Arjuna requests Krishna to position their chariot between the two armies so he can survey the enemy. Arjuna's eyes widen as he beholds his kin, friends, and mentors gathered to fight and kill each other. Overcome with emotion and pity, he is unable to bear the thought of slaying his own kin. Arjuna expresses his deep reluctance to engage in the battle, fearing the destruction of their race and the sin of internecine conflict. He would rather be slain than slay his own kin, and questions the value of victory and sovereignty at such a terrible cost. The stage is set for Krishna's counsel to Arjuna, which will become the Bhagavadgita, a timeless discourse on duty, morality, and spiritual growth. |
| 26 Krishna counsels Arjuna to embrace his duty as a warrior, emphasizing that the soul is indestructible and transcends the physical body. He encourages Arjuna to relinquish attachment and aversion, and to engage in battle without concern for personal gain or loss. Krishna teaches Arjuna the value of selfless action, explaining that performing one's duty without attachment or desire for reward is essential for spiritual growth and freedom from sin. Krishna elaborates on the principles of yoga, highlighting the importance of controlling the senses and the mind to achieve inner peace and stability. He explains that a yogi who has mastered their senses and mind can attain a state of supreme bliss and union with the divine. Krishna's teachings are not limited to the physical realm but offer a profound spiritual perspective, encouraging Arjuna to embrace his higher nature and fulfill his purpose as a warrior. By following Krishna's guidance, Arjuna can transcend the limitations of the material world and achieve spiritual liberation. In this pivotal moment, Krishna's words of wisdom have a profound impact on Arjuna, inspiring him to re-evaluate his perspective and embrace his duty with courage and determination. The teachings of Krishna continue to resonate throughout the ages, offering guidance and inspiration to all who seek spiritual growth and self-realization. |
| 27 Arjuna inquires about the seeming contradiction in Krishna's teachings, questioning why he should engage in the dreadful work of battle if devotion is considered superior to action. Krishna responds by elucidating the importance of both devotion and action, emphasizing that one should perform their duty without attachment to the outcome. Krishna explains that work is inherently better than inaction, and that one should strive to achieve selfless action, untainted by personal desires or motivations. He emphasizes the significance of controlling the senses and mind to attain inner peace and self-realization. Krishna further illuminates the obstacles to self-realization, identifying desire and anger as formidable foes that must be vanquished. He encourages Arjuna to recognize the enemy within and to conquer it through devotion and selfless action. In this pivotal moment, Krishna's teachings transcend the physical realm, offering a profound spiritual perspective that resonates beyond the battlefield. His words of wisdom continue to inspire and guide seekers of truth on their journey towards self-realization and inner peace. |
| 28 The Holy One, Krishna, reveals to Arjuna that he had previously declared the imperishable system of devotion to Vivaswat, who passed it down to Manu, and then to Ikshaku, but it was lost over time. Krishna explains that he is unborn and eternal, and though he takes birth through his own powers of illusion, his divine birth and work are not understood by all. He is the lord of all creatures, and his purpose is to protect the righteous and destroy evil. Krishna encourages Arjuna to perform his duties without attachment, as he is part of the divine plan. He explains that knowledge, devotion, and selfless action are essential for achieving spiritual growth and liberation. Krishna emphasizes that one who understands the truth will not be bound by actions, and that he should strive to attain knowledge and devotion. Krishna also explains the importance of sacrifice and selfless service, and that one who performs
their duties without attachment will attain the highest tranquility. He concludes by urging Arjuna to destroy his doubts with the sword of knowledge and arise to fulfill his duties, knowing that he is a part of the divine plan and that his actions have consequences. Through this discourse, Krishna imparted his divine wisdom to Arjuna, guiding him on the path of spiritual growth, selfless action, and devotion. The teachings of Krishna continue to inspire and guide seekers of truth on their journey towards spiritual liberation and self-realization. |
| 29 Arjuna asks Krishna to clarify the superior path, abandoning actions or applying to actions. Krishna replies that both lead to emancipation, but application to action is superior, as it allows for selfless service and devotion. He explains that a true ascetic is one who has transcended duality, free from attachment and aversion, and is not bound by the consequences of action. Krishna emphasizes the importance of devotion and selfless action, stating that one who performs actions without attachment is not fettered by sin. He illustrates this with the example of a lotus leaf, which remains untouched by water. He also teaches that the Lord is not the cause of action or its fruit, and that knowledge of self destroys ignorance and leads to the Supreme Being. Krishna concludes by describing the characteristics of a devotee who has attained absorption into Brahma, including freedom from desire and wrath, control of the mind and senses, and intent on emancipation. Such a devotee is able to see the equal presence of Brahma in all creatures and experiences supreme happiness and peace. Through this discourse, Krishna imparted his divine wisdom to Arjuna, guiding him on the path of selfless action, devotion, and spiritual growth. The teachings of Krishna continue to inspire and guide seekers of truth on their journey towards spiritual liberation and self-realization. |
| 30 The Holy One, Krishna, imparts his divine wisdom to Arjuna, elucidating the essence of devotion and the characteristics of a true devotee. He explains that a devotee is one who has transcended all desires and resolves, and has successfully restrained their senses and mind. Such an individual remains unperturbed by pleasure and pain, and views all creatures with an equal and compassionate gaze. Krishna guides Arjuna on the practical application of devotion, emphasizing the importance of finding a serene and sacred space for meditation, controlling the mind and senses, and focusing one's attention inwardly. He acknowledges that the path of devotion is not an easy one, but assures Arjuna that with persistent effort and dedication, it can be attained. Arjuna expresses his concerns about the stability of devotion, questioning whether it can be maintained in the face of adversity. Krishna reassuringly responds that with unwavering faith and consistent practice, devotion can be sustained. He further explains that even if one's devotion falters, they will not be lost, but will instead be reborn in a virtuous family or a family of devotees, where they will continue to progress on their spiritual journey. Ultimately, Krishna emphasizes the superiority of devotion over other spiritual paths, encouraging Arjuna to embrace this noble pursuit. Through this sacred dialogue, Krishna illuminates the path of devotion, offering guidance and inspiration to all who seek a deeper connection with the divine. |
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| 31 The Holy One, Krishna, reveals to Arjuna that he can be fully known through devotion and taking refuge in him. Krishna explains his nature, divided into lower and higher forms, and how all creatures have their source in him. He is the source of evolution and dissolution, and there is nothing higher than him. Krishna declares that he is the eternal seed of all beings, the intelligence of all creatures, and the strength of all that are strong. He is beyond the three qualities of goodness, passion, and darkness, and only those who resort to him alone can transcend this illusion. Four classes of devotees worship him, and the man of knowledge is dear to him. Krishna assures Arjuna that those who worship him with faith will attain their desires, and ultimately come to know him. He reveals that he knows all things past, present, and future, but is not known by all. Creatures are deluded by pairs of opposites, but those who take refuge in him can attain release and know Brahman, Adhyatma, and action. |
| 32 Arjuna asks Krishna about the nature of Brahman, Adhyatma, action, Adhibhuta, Adhidaiva, and Adhiyajna, seeking understanding of the ultimate reality and the path to achieve it. Krishna explains that Brahman is the supreme and indestructible reality, Adhyatma is its own manifestation, and action is the offering that causes production and development. He reveals that thinking of him at all times and engaging in battle with a steady mind will lead to union with him. Krishna elaborates on the two paths that devotees take after death, one leading to Brahma and the other leading to return to the world. He explains that the path of light, consisting of fire, light, day, and the northern solstice, leads to Brahma, while the path of smoke, night, and the southern solstice leads to rebirth. He encourages Arjuna to be devoted and know that he will attain the supreme seat, achieving the highest goal and avoiding rebirth. Krishna emphasizes the importance of devotion and steady mind, assuring Arjuna that with unwavering focus, he will overcome all obstacles and attain the ultimate reality. He reiterates that knowing him as the supreme being, unmanifest and eternal, will lead to liberation from the cycle of birth and death. With this knowledge, Arjuna is encouraged to engage in battle with a serene mind, knowing that he is on the path to achieving the highest goal. |
| 33 The Holy One, Krishna, reveals to Arjuna that he is the supreme reality, the origin of all entities, and the universe is pervaded by him. He explains that he is the creator and supporter of all entities, but he is not attached to them. Krishna reveals that he is the father, mother, creator, and grandsire of the universe, and he is the means by which everything is cleaned. He is the goal, supporter, lord, and on-looker, and he is the receptacle of all sacrifices. He is the syllable Om, the Rik, the Saman, and the Yajus, and he is the source of all knowledge. Krishna assures Arjuna that those who worship him with reverence will be freed from the fetters of action and will come to him. He is alike to all creatures, and none are hateful or dear to him. Even those of wicked conduct who worship him will become virtuous and attain eternal tranquility. Krishna encourages Arjuna to fix his mind on him, be his devotee, and make him his refuge, and he will certainly come to him. Krishna emphasizes that he is the enjoyer of all sacrifices and the lord of all offerings. He accepts the offerings of those who worship him with reverence, and he is pleased with their devotion. He is the supreme goal of all beings, and those who attain him will never be lost. Even those of sinful birth, women, Vaisyas, and Sudras can attain the supreme goal by worshiping him. Krishna concludes by urging Arjuna to engage in his worship, fix his mind on him, and make him his refuge. He promises that Arjuna will certainly come to him, and he will attain the supreme goal. |
| 34 The Holy One, Krishna, reveals his divine perfections to Arjuna, declaring that he is the soul, beginning, middle, and end of all beings. He is the Supreme Lord, the origin of all things, and the source of everything. Krishna lists his various manifestations, including Vishnu, the Sun, Marichi, the Moon, the Sama Veda, Vasava, the mind, intellect, Sankara, Pavaka, Meru, Vrihaspati, Skanda, Ocean, Bhrigu, the syllable Om, and more. He is the thunderbolt, Kamadhuk, Kandarpa, Vasuki, Ananta, Varuna, Aryaman, Yama, Prahlada, Time, the lion, Vinata's son, the wind, Rama, Makara, Jahnavi, and the source of all created things. Krishna declares that he is the knowledge of Supreme Spirit, the disputation among disputants, the letter A, Time Eternal, and the Ordainer with face turned on every side. He is Death, the source of all, Fame, Fortune, Speech, Memory, Intelligence, Constancy, Forgiveness, and more. Krishna concludes that there is nothing mobile or immobile that can exist without him, and that everything is born of a portion of his energy. |
| 35 Arjuna asks Krishna to reveal his universal form, and Krishna grants his request. Arjuna beholds Krishna's majestic form, with many mouths, eyes, and arms, and sees the entire universe contained within him. He is amazed and terrified, and bows down to Krishna, acknowledging his greatness. Krishna's form is so vast and powerful that it fills the entire universe, and Arjuna is humbled and intimidated by the sight. He sees all the gods and creatures of the universe contained within Krishna, and realizes that Krishna is the ultimate reality and the source of everything. Arjuna is overcome with emotion and reverence, and begs Krishna to forgive him for any disrespect he may have shown in the past. Krishna explains that he is the destroyer of the worlds, and that Arjuna should not be afraid, but rather fight and conquer his foes. Arjuna, still trembling, asks Krishna to return to his gentle form, and Krishna complies, reassuring Arjuna that he can be known and attained through exclusive devotion. Arjuna is grateful and relieved to see Krishna's gentle form again, and his fears and doubts are alleviated. He realizes that Krishna is not only the ultimate reality, but also his friend and guide, and that he will always be protected and guided by Krishna's love and wisdom. |
| 36 Arjuna asks Krishna about the best way to worship him, and Krishna replies that those who fix their minds on him, adore him with devotion, and surrender all actions to him are the most devoted. Krishna explains that those who worship him with exclusive devotion, fixing their minds on him and regarding him as their highest object, are the most dear to him. He also says that those who worship the Unmanifest, the All-pervading, and the Eternal also attain to him, but the path is harder for those who are embodied. Krishna advises Arjuna to fix his heart on him alone, and promises to deliver him from the mortal world. He emphasizes the importance of surrendering all actions to him and having faith in him. Krishna also describes the characteristics of his dear devotees, including being unconcerned, pure, diligent, and free from distress, and having faith in him. They are also those who are alike in pleasure and pain, forgiving, contented, and have subdued their souls. They are free from attachment, vanity, and egoism, and are equal-minded in respect to all creatures. Krishna concludes by saying that those who resort to this righteousness, leading to immortality, and regard him as their highest object, are the dearest to him. |
| 37 Krishna elaborates on the concept of Kshetra (body) and Kshetrajna (soul), explaining that the body is composed of various elements, senses, and qualities, while the soul is the conscious being that knows and experiences. He describes the qualities of knowledge and ignorance, emphasizing that knowledge is understanding the true nature of the self and the Supreme, while ignorance is attachment to the ephemeral world. Krishna explains that the Supreme Brahma is beyond human comprehension, yet present in every being, and that it is the source of everything. He encourages Arjuna to understand the distinction between matter and spirit, and to see the Supreme Lord dwelling in all beings, in order to attain the highest goal. Krishna uses analogies, such as the sun lighting up the world, to illustrate the relationship between the soul and the body. He explains that just as the sun illuminates the entire world, the soul illuminates the body and its senses. He also uses the analogy of space, explaining that just as space is ubiquitous and untouched by the physical world, the soul is present in every body and untouched by the physical world. Krishna concludes by saying that those who understand the difference between matter and spirit, and the liberation from the nature
of all entities, attain the Supreme. He encourages Arjuna to strive for this understanding, and to see the Supreme Lord dwelling in all beings, in order to achieve liberation and union with the Divine. |
| 38 Krishna explains the three qualities (gunas) of nature: goodness, passion, and darkness. He describes how they bind the soul and how one can transcend them to attain immortality and union with Brahma. He also describes the characteristics of one who has transcended the gunas, such as: - No aversion or desire for the qualities - Unaffected by pain and pleasure - Self-contained and equal-minded - Sees equally in friend and foe - Has renounced all exertion - Worships Krishna with exclusive devotion Such a person is fit to attain the nature of Brahma, which is immortality, undestructibility, eternal piety, and unbroken felicity. |
| 39 The Holy One explains the eternal Ashvattha tree, representing the cycle of life and death, with roots above and branches below. Its leaves are the Vedas, and its form cannot be fully understood. Cutting through attachment and delusion with the weapon of unconcern, one can seek the Primeval Sire and attain the supreme seat, beyond pleasure and pain. The individual soul, a portion of the Divine, draws in the senses and enjoys objects, but is often deluded by attachment. Only those with the eye of knowledge can see the splendor of the Divine within. The Divine is the source of memory, knowledge, and the Vedas, and is celebrated as Purushottama, the Highest Being. The Divine pervades the three worlds, sustains all creatures, and is the author of the Vedantas. Knowing the Divine as the Highest Being, one can worship in every way and attain intelligence, fulfilling their purpose. This knowledge is the greatest of mysteries, and those who understand it will be gifted with wisdom. |
| 40 The Holy One explains the contrasting qualities of god-like and demoniac beings. God-like qualities include fearlessness, purity of heart, perseverance in knowledge and Yoga meditation, gifts, self-restraint, sacrifice, study of the Vedas, ascetic penances, uprightness, abstention from injury, truth, freedom from anger, renunciation, tranquillity, and compassion for all creatures. These qualities lead to deliverance and liberation. On the other hand, demoniac qualities include hypocrisy, pride, conceit, wrath, rudeness, ignorance, and a lack of inclination or disinclination. Demoniac beings are driven by insatiable desires, hypocrisy, and folly, and are doomed to suffer in hell. They are consumed by their own selfish desires and are unable to attain perfection, happiness, or their highest goal. Arjuna is born with god-like qualities, but the Holy One warns him about the dangers of demoniac qualities. One should renounce lust, wrath, and greed, and follow the scriptures to achieve perfection, happiness, and their highest goal. By abandoning the ordinances of the scriptures and acting only under the impulses of desire, one can never attain true happiness or fulfillment. |
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| 41 Arjuna asks about the fate of those who abandon scriptural ordinances and perform sacrifices with faith. Krishna explains that faith is of three kinds: good, passionate, and dark, reflecting individual natures. Good faith leads to worship of gods, passionate faith to worship of Yakshas and Rakshasas, and dark faith to worship of spirits and ghosts. Krishna elaborates on the three types of food, sacrifice, penance, and gifts, corresponding to good, passionate, and dark qualities. Good food promotes life, energy, and joy, while passionate food is bitter and causes pain. Dark food is stale and filthy. Good sacrifice is performed without attachment, passionate sacrifice seeks fruit, and dark sacrifice is against scripture. Good penance involves bodily discipline, truthful speech, and mental serenity, while passionate penance is hypocritical and dark penance harmful. Krishna emphasizes the importance of performing actions without attachment to fruit, and with devotion and faith. He explains the significance of the syllables OM, TAT, and SAT, and their role in sacrifices, penances, and gifts. OM represents Brahma, TAT signifies renunciation, and SAT denotes existence and goodness. Krishna concludes that actions performed without faith are worthless, while those performed with faith and devotion lead to deliverance. |
| 42 Arjuna asks about renunciation and abandonment, seeking clarification on the nature of true renunciation. Krishna explains that renunciation is the rejection of desires, while abandonment is the rejection of fruit. He emphasizes the importance of performing actions without attachment, explaining that even prescribed actions should be done without desire for fruit. Krishna then elaborates on the three kinds of faith, action, and agent, highlighting the differences between good, passionate, and dark qualities. He explains that intellect, constancy, and happiness also have three forms, depending on their quality. Krishna stresses the importance of performing one's duties without attachment, stating that even imperfect performance is better than none at all. He encourages Arjuna to seek refuge in Him, promising ultimate freedom and perfection. Finally, Krishna declares His supreme mystery, revealing that He is the Lord of Yoga and the ultimate destination. He assures Arjuna that he will attain eternal tranquility and freedom by surrendering to Him. The chapter concludes with Sanjaya extolling the wonders of this conversation, rejoicing in the greatness of Krishna and Arjuna. |
| 43 This passage from the Mahabharata, a revered Hindu epic, depicts a poignant scene where Yudhishthira, the Pandava king, demonstrates his respect and humility by seeking the blessings of his esteemed elders and gurus. As the great battle of Kurukshetra is about to commence, Yudhishthira approaches Bhishma, Drona, Kripa, and Salya, and requests their permission to engage in combat. He also seeks their blessings for victory, showcasing his reverence for their wisdom and experience. The elders, moved by Yudhishthira's gesture, grant him their blessings and offer sage advice. Bhishma and Drona, despite being bound by duty to fight for the Kauravas, assure Yudhishthira of their support and promise to guide him towards victory. Kripa and Salya also extend their blessings, acknowledging Yudhishthira's noble character. Meanwhile, Yuyutsu, a son of Dhritarashtra, makes a bold decision to defect from the Kaurava camp and join the Pandavas. This move is significant, as it highlights the moral fiber of Yuyutsu, who chooses to stand with the righteous Pandavas despite being a member of the Kaurava family. As the two armies prepare for battle, the atmosphere is filled with tension and anticipation. The sound of drums, cymbals, and conches echoes through the land, signaling the start of the epic conflict. The Pandavas, with their unwavering commitment to justice and righteousness, stand ready to face their foes, bolstered by the blessings and support of their elders and gurus. This passage from the Mahabharata serves as a powerful reminder of the importance of respect, honor, and compassion, even in the face of adversity and conflict. Yudhishthira's actions demonstrate that true strength lies not in military prowess alone but also in the ability to show humility and reverence for those who have come before us. |
| 44 The battle between the Pandavas and the Kauravas commences, with Bhishma, the revered grandfather and commander-in-chief of the Kaurava army, leading the charge. Bhimasena, the mighty Pandava warrior, takes the lead for the Pandavas, his thunderous roars echoing across the battlefield, striking fear into the hearts of the Kaurava soldiers. The two armies clash in a frenzy of arrows, swords, and spears, creating a deafening din that shakes the earth. The Pandava army, comprising the five sons of Draupadi, Nakula, Sahadeva, and Dhrishtadyumna, charges into battle with unwavering courage, their arrows flying swift and true. The Kaurava army, led by Duryodhana and his brothers, fights back with equal ferocity, their weapons flashing in the sunlight. The battle rages on, with both sides suffering heavy losses. The sun is obscured by the dust raised by the combatants, and the sound of conches, drums, and cymbals fills the air, punctuated by the cries of the wounded and the dying. The earth is soaked with the blood of the fallen, and the once-green battlefield is now a scene of utter devastation. In the midst of this chaos, Bhishma shines brightly, his prowess in battle unmatched. His arrows strike true, cutting down Pandava warriors like a scythe through wheat. The Pandavas, however, refuse to yield, their determination and bravery driving them forward. The battle is fierce and intense, with no clear victor in sight. The outcome hangs in the balance, as the two armies clash in a struggle that will determine the fate of Hastinapura and the future of the Kuru dynasty. |
| 45 The battle rages on, with many warriors engaging in intense combat. Bhishma, the revered grandfather and commander-in-chief of the Kaurava army, and Arjuna, the mighty Pandava warrior, exchange blows, but neither can gain the upper hand. Satyaki, the formidable warrior from the Yadava clan, and Kritavarman, the powerful Kaurava warrior, fight fiercely, each weakening the other. Abhimanyu, the young and valiant son of Arjuna, and Vrihadvala, the mighty Kaurava warrior, engage in a intense battle, with Abhimanyu ultimately gaining the upper hand. Bhimasena, the powerful Pandava warrior, and Duryodhana, the proud and arrogant Kaurava king, clash, with both warriors showing great prowess. Yudhishthira, the righteous and brave Pandava king, engages in a fierce battle with the ruler of the Madras, while Nakula and Sahadeva, the twin Pandava brothers, fight valiantly against their respective opponents. Dhrishtadyumna, the skilled Pandava warrior, and Ghatotkacha, the mighty Rakshasa warrior, engage in intense combat with their respective foes. The battle is intense and chaotic, with warriors on both sides showing great skill and bravery. Elephants, cars, and steeds clash, and the sound of conches, drums, and cymbals fills the air. The earth is soaked with the blood of the fallen, and the once-green battlefield is now a scene of utter devastation. The outcome of the battle is far from certain, as the warriors continue to fight with all their might. |
| 46 The battle rages on, with warriors on both sides displaying unwavering courage and skill. The clash of elephants, cars, and steeds is deafening, and the air is filled with the sound of weapons clashing and the cries of the fallen. The Pandavas and Kurus engage in a fierce and relentless struggle, with no quarter asked or given. Heroes fall, their bodies torn apart by weapons, and the earth is soaked with blood. The battle is intense and chaotic, with no clear victor in sight. Bhishma, with his silver standard adorned with the device of the palmyra and five stars, shines like a lunar orb on the battlefield. His great car, adorned with bells and flags, advances steadily, leaving a trail of destruction in its wake. The Pandava divisions, despite their valiant efforts, begin to waver in the face of Bhishma's unyielding onslaught. The sound of conches, drums, and cymbals fills the air, and the earth trembles beneath the feet of the warriors. The battle is a maelstrom of chaos and destruction, with no escape from the fury of the combatants. The very fabric of the battlefield seems to be torn apart by the intensity of the conflict. In the midst of this chaos, heroes rise and fall, their names etched in the annals of history. The battle is a testament to the bravery and sacrifice of the warriors, and the unyielding resolve of their leaders. The outcome is far from certain, as the battle rages on, fueled by the unquenchable thirst for victory. |
| 47 The battle rages on, with Abhimanyu, son of Arjuna, displaying exceptional bravery and skill. He engages in a fierce duel with Bhishma, piercing him with nine arrows. Bhishma, in turn, pierces Abhimanyu with three broad-headed shafts. The two warriors continue to exchange blows, with Abhimanyu's standard being cut off by Bhishma. However, Abhimanyu remains unwavering, showering arrows on Bhishma and eventually cutting off his standard. The Pandavas, led by Bhima, Virata, and Satyaki, rush to Abhimanyu's aid, engaging in a intense battle with Bhishma and the Kaurava warriors. The fight is fierce, with both sides suffering heavy losses. Meanwhile, Sweta, son of Virata, engages in a duel with Salya, the ruler of Madras, and ultimately kills him. The battle rages on, with no clear victor in sight. |
| 48 The battle rages on, with Sweta, the Pandava generalissimo, engaging Bhishma in a fierce and intense duel. Despite being struck by Bhishma's arrows, Sweta continues to fight with unyielding determination, his skills and bravery on full display. The two warriors exchange blows, their arrows flying swift and true, each one aimed at the other's heart. The sound of clashing steel and the scent of blood fill the air, as the two armies watch in awe. But despite his valiant efforts, Sweta is eventually overpowered by Bhishma's superior skill and strength. With a mighty cry, Bhishma strikes Sweta down with a powerful arrow, ending the life of the brave Pandava commander. As Sweta falls to the ground, his armor dented and his body pierced by arrows, the Pandava army is filled with dismay and grief. Their leader, their hero, is no more. The Kauravas, on the other hand, rejoice at their victory, their cheers and shouts of triumph echoing across the battlefield. Bhishma, the grandsire, stands tall, his chest heaving with exhaustion, his eyes gleaming with pride. He has proven once again why he is considered one of the greatest warriors of all time. As the sun begins to set, the withdrawal of both armies takes place, the Pandavas mourning the loss of their brave commander, the Kauravas celebrating their triumph. But the war is far from over, and the Pandavas vow to continue the fight, to avenge the death of their leader and to emerge victorious in the end. The stage is set for another day of brutal and bloody battle, as the two armies clash once more in the epic struggle of the Mahabharata. |
| 49 Missing |
| 50 I see you're sharing a significant portion of the Mahabharata, an ancient Indian epic. This text describes a pivotal battle scene, where the Pandavas and Kauravas clash, and the Pandava commander Sweta is slain by Bhishma. The passage highlights the intensity of the battle, the bravery of various warriors, and the strategic formation of the Pandava army. It also showcases the emotional turmoil of King Yudhishthira, who is filled with grief and despair but ultimately resolves to continue fighting with the support of his brothers, allies, and Krishna. If you have specific questions or need further clarification on any parts of this text, feel free to ask! |
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| 51 Sanjaya said, "Beholding the Krauncha array, thy son Duryodhana approached Bhishma, Drona, Kripa, Salya, and others, saying, 'United, we are invincible. Let us protect Bhishma, our immeasurable host. Our army is mighty, with heroes like Bhishma, Drona, and Kripa. We will crush the Pandavas!' Bhishma, surrounded by troops, advanced like a celestial leader, his banner waving high. Drona, with Kuntalas, Dasarnas, and Magadhas, followed him, their weapons at the ready. Gandharas, Sindhusauviras, Sivis, and Vasatis also joined, their conches blowing loud and clear. Sakuni protected Drona, while Duryodhana, with his brothers and allies, advanced cheerfully, their armor glinting in the sun. Bhurisravas, Sala, Salya, and others protected the left flank, their bows strung and arrows quivering. Somadatta, Susarman, and others were on the right, their swords drawn and shields at the ready. Aswatthaman, Kripa, and Kritavarman guarded the rear, their eyes watchful and their weapons poised. The troops blew their conches, and the noise became a loud uproar, a deafening din that shook the earth. Madhava and Arjuna blew their conches, Panchajanya and Devadatta, their sound piercing the sky. The Pandavas, with their allies, also blew their conches, and the uproar reverberated through the earth and sky, a tumultuous sound that heralded the start of battle." |
| 52 Dhritarashtra asked Sanjaya how the battle began. Sanjaya replied that when the armies were formed, Duryodhana told his troops to start the fight. The combatants, abandoning their lives, rushed at the Pandavas with upraised standards. The battle was fierce, with arrows and shafts flying everywhere. Bhishma, the venerable Kuru grandsire, showered arrows on Arjuna, Subhadra's son, and other Pandava warriors. The Pandava army wavered, but Arjuna stood firm, determined to defeat Bhishma. Vasudeva took Arjuna's car towards Bhishma's, and the two warriors engaged in a fierce duel. Bhishma struck Arjuna with 77 arrows, while Drona, Kripa, and others also attacked him. Arjuna retaliated, piercing Bhishma with 25 arrows and striking other warriors. The battle raged on, with both sides displaying their prowess. The earth trembled, and the gods watched in wonder. Bhishma and Arjuna were evenly matched, their arrows and shafts canceling each other out. The battle was unending, with neither side able to gain the upper hand. Other warriors fought and died, but Bhishma and Arjuna remained unwavering, their duel a testament to their unyielding courage. |
| 53 Dhritarashtra asked Sanjaya about the battle between Drona and Dhrishtadyumna. Sanjaya replied that Drona and Dhrishtadyumna engaged in a fierce duel, exchanging arrows and showing great prowess. Drona pierced Dhrishtadyumna with many arrows, but the latter stood firm, like a mountain. Dhrishtadyumna hurled a dart at Drona, but the latter cut it off with three arrows. Dhrishtadyumna then showered arrows on Drona, who baffled them and cut off Dhrishtadyumna's bow. Dhrishtadyumna took up a mace and hurled it at Drona, but the latter baffled it and pierced Dhrishtadyumna with many arrows. The two warriors, covered in blood, looked like blossoming Kinsukas. Drona then cut off Dhrishtadyumna's bow again and felled his charioteer and steeds. Dhrishtadyumna alighted from his car and rushed at Drona with a shield and scimitar, but was unable to proceed further. Bhima then came to his aid and pierced Drona with seven arrows. The battle raged on, with the Kalingas supporting Drona and Bhima supporting Dhrishtadyumna. |
| 54 Dhritarashtra asked Sanjaya about the battle between Bhima and the king of Kalingas. Sanjaya replied that Bhima, with his mace, fought the king of Kalingas and his son Sakradeva, who were supported by a large army. Bhima slew Sakradeva with his mace and then felled the king of Kalingas from his elephant. The king, enraged, shot fourteen bearded darts at Bhima, who cut them off with his sword. Bhima then slew Bhanumat, the prince of Kalingas, and his elephant. The king of Kalingas, excited with rage, shot arrows at Bhima, who cut them off with his sword. Bhima then slew the king of Kalingas with seven shafts. The Kalingas, supported by many thousands of combatants, surrounded Bhima, who slew seven hundred heroes and two thousand Kalingas. Bhima then blew his conch, causing the Kalingas to quake with fear. The Pandava army, led by Dhrishtadyumna, Sikhandin, and Yudhishthira, came to Bhima's aid, and Satyaki took up the wing of both Bhima and Dhrishtadyumna. Bhishma, hearing the cries of the Kalingas, proceeded towards Bhima, but was pierced by Satyaki, Bhimasena, and Dhrishtadyumna with three shafts each. Bhishma, in return, pierced each of them with three shafts. Bhima then took up a mace and jumped down from his car, and Dhrishtadyumna took him away from the field. Bhima, having slain all the Kalingas, stayed in the midst of the troops, and none of the enemy dared to withstand him. |
| 55 Dhrishtadyumna engaged in battle with Drona's son, Salya, and Kripa. He slew the steeds of Drona's son, who then joined Salya's car. Abhimanyu, Arjuna's son, came to aid Dhrishtadyumna and pierced Salya, Kripa, and Aswatthaman with arrows. Lakshmana, Duryodhana's son, attacked Abhimanyu, who retaliated with five hundred arrows. Lakshmana broke Abhimanyu's bow, but he took up another and continued fighting. Duryodhana and other kings surrounded Abhimanyu, but he held his ground. Arjuna came to his son's aid, and the battle intensified. A dust storm obscured the sky, and the Kuru army was unable to advance against Arjuna's arrows. Elephants, car-warriors, and riders fled in panic, abandoning their vehicles and weapons. Arjuna's fierce countenance struck fear into the hearts of his enemies. The sound of conches and drums filled the air as Arjuna's chariot moved swiftly across the battlefield, leaving a trail of destruction in its wake. Bhishma and Drona, veteran warriors, retreated as Arjuna's arrows pierced the hearts of many Kuru soldiers. The sun began to set, casting a golden glow over the battlefield. The withdrawal of both armies commenced, and the battle came to an end. As the dust settled, the warriors gazed upon the carnage, their minds reeling with the thought of the next day's battle. In this fierce encounter, many brave warriors had fallen, their valor and skill ultimately succumbing to the might of Arjuna's bow. The Pandavas had emerged victorious, but at what cost? The war had only just begun, and the fate of the kingdom hung precariously in the balance. As night descended, the armies retreated to their camps, their hearts heavy with the knowledge that the battle would resume at dawn. |
| 56 Sanjaya said, "When dawn broke, Bhishma formed the Kuru army into the Garuda array, with himself at the beak, and Bharadwaja's son and Kritavarman as the eyes. Aswatthaman, Kripa, and others supported the head, while Bhurisravas, Sala, and Salya were on the neck. King Duryodhana and his followers were on the back, and Vinda and Anuvinda on the tail. The Magadhas and Kalingas formed the right wing, and the Karushas and others the left wing. The Pandavas, led by Dhrishtadyumna, formed a half-moon array in response. Bhimasena was on the right horn, with Virata and Drupada next to him. Nila, Dhrishtaketu, and others were stationed further along. Yudhishthira was in the middle with his elephant division, surrounded by Satyaki, the five sons of Draupadi, and Iravan. Ghatotkacha and the Kekayas were on the left horn, protected by Janardana. The two armies clashed, with cars and elephants mingling in combat.
The noise of the cars and drums was deafening, and the shouts of the warriors reached the heavens." |
| 57 The battle raged on, with Dhananjaya (Arjuna) causing great carnage among the Kuru army. The Dhartarashtras fought back, but both sides suffered heavy losses. The armies broke and reformed, with warriors fighting individually, guided by colors, watchwords, and tribal distinctions. The Kaurava array, protected by Bharadwaja's son, and the Pandava array, protected by Savyasachin and Bhima, held firm. Cavalry soldiers fought cavalry soldiers, car-warriors fought elephant-riders, and infantry fought with short arrows and battle-axes. The field was strewn with broken weapons, bodies, and costly blankets. The earth was impassable, miry with flesh and blood. Headless trunks rose up, indicating the destruction of the world. Bhishma, Drona, and other warriors broke the Pandava ranks, while Bhimasena, Ghatotkacha, and Satyaki ground down the Kuru troops. The battle was fierce, with warriors on both sides striking each other, covered in blood. The Pandavas and Kurus clashed, each desirous of victory. |
| 58 Sanjaya said, "The kings, enraged, surrounded Arjuna with thousands of cars and showered him with weapons. But Arjuna checked the attack with his gold-decked arrows. The gods and other celestial beings praised Arjuna's skill. Meanwhile, Satyaki and Abhimanyu fought against Suvala's son and his army. Though their car was destroyed, they continued to fight from Abhimanyu's car. Drona and Bhishma slaughtered Yudhishthira's division, but the Pandavas fought back fiercely. Bhimasena and Ghatotkacha achieved great feats, but Duryodhana checked them. Bhimasena struck Duryodhana with an arrow, and he fell unconscious. His charioteer bore him away, and his army fled. Bhima pursued them, striking them with sharp arrows. Dhrishtadyumna and Yudhishthira also slew their army. Bhishma and Drona tried to check the fleeing army but failed. Arjuna showered arrows on the Kaurava army, causing them to flee in terror. Bhishma and Drona rallied the army, and Duryodhana comforted his soldiers. The army stopped fleeing and prepared to fight again." |
| 59 Arjuna fought off thousands of cars with his arrows, his skill and prowess on full display. The kings, enraged, had surrounded him with their vast army, but Arjuna was undaunted. With his gold-decked arrows, he single-handedly held off the enemy, his bow singing with a deadly rhythm. The gods and celestial beings watched in awe, praising Arjuna's incredible feats. Meanwhile, Bhimasena and Ghatotkacha were wreaking havoc on the enemy lines. Bhimasena's mighty roar struck fear into the hearts of his foes, while Ghatotkacha's supernatural strength sent enemy warriors flying. The Pandava army, inspired by their leaders' bravery, fought with renewed vigor. Despite being vastly outnumbered, the Pandavas held their ground, their determination and courage driving them forward. Duryodhana's army, on the other hand, began to waver, their spirits sagging under the relentless onslaught. As the battle raged on, it seemed clear that the tide was turning in favor of the Pandavas. |
| 60 The battle raged on, with Bhishma leading the Kuru army against the Pandavas. Arjuna, with his ape-bannered car and white steeds, charged forward, his standard and car-shaft gleaming in the sunlight. The Kauravas were filled with dismay as they beheld him, accompanied by Krishna, his charioteer. The Pandava army, protected by Arjuna, formed a mighty array, with thousands of elephants, steeds, infantry, and cars. The Kauravas, led by Bhishma, Drona, and Duryodhana, rushed against them, but were met with a fierce resistance. The battle was intense, with warriors on both sides fighting valiantly. Car-warriors clashed, elephants trumpeted, and foot-soldiers fought with swords and shields. The sky was filled with the dust of the battlefield, and the sound of drums, conches, and trumpets echoed through the air. Arjuna and Bhishma engaged in a fierce duel, their bows twanging loudly as they shot arrows at each other. The Kurus and Pandavas watched in awe as the two warriors clashed, their skills evenly matched. The outcome of the battle was far from certain, as the two armies fought on with all their might. |
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| 61 The battle raged on, with Abhimanyu, son of Arjuna, fighting valiantly against five powerful warriors - Drona's son, Bhurisravas, Chitrasena, Samyamani's son, and Salya. Despite being outnumbered, Abhimanyu displayed exceptional bravery and skill, striking fear into the hearts of his enemies. His bow was constantly drawn, releasing a stream of arrows that found their mark with deadly precision. He slew Samyamani's son with a mighty blow from his mace, and then engaged in a fierce duel with Samyamani himself. The two warriors exchanged blows, their swords clashing in a flurry of steel and sparks. Abhimanyu's prowess was unmatched, his movements swift and graceful as he dodged and parried Samyamani's attacks. In the end, Abhimanyu emerged victorious, striking Samyamani down with a powerful strike. The Pandava army cheered as Abhimanyu stood triumphant, his reputation as a hero and a warrior cemented. The Kaurava army, however, was filled with sorrow and rage at the loss of their comrades. Their leader, Duryodhana, was consumed by anger and grief, vowing to avenge the death of his friends. The battle raged on, with both sides determined to emerge victorious. The sound of clashing steel and the cries of the wounded filled the air, as the fate of the kingdom hung in the balance. |
| 62 Dhritarashtra lamented the fate of his sons, who were being slaughtered by the Pandavas. Sanjaya described the intense battle between the two armies, with Dhrishtadyumna and Salya engaging in a fierce duel. Abhimanyu joined the fight, piercing Salya with three sharp shafts. The warriors of both armies clashed, with Bhimasena and Dhrishtadyumna leading the Pandava charge. Bhima's mace was wet with the blood of elephants, and he wandered over the field, crushing beasts and warriors alike. His strength and fury were unmatched, and he seemed like the Destroyer himself. The Pandava warriors protected Bhima's rear, showering arrows on their foes. The Magadha king was slain by Abhimanyu, and his elephant division was routed by Bhima. The battle raged on, with elephants and car-warriors falling on both sides. The earth was slick with blood, and the cries of the wounded filled the air. The Pandavas fought with all their might, determined to emerge victorious. Bhima's mace was a blur of motion, striking down foe after foe. Dhrishtadyumna and Abhimanyu fought with equal valor, their bows singing as they loosed arrow after arrow. The Kaurava army was in disarray, their warriors fleeing in terror from the mighty Pandavas. Dhritarashtra's sorrow and despair deepened as he heard of the destruction of his army and the valor of his foes. He knew that the end was near, and that his sons would soon be defeated. |
| 63 Sanjaya described the intense battle between Bhimasena and the Kaurava army. Bhima single-handedly held off the entire army, his mace wreaking havoc on the enemy. The army was like a surging sea, but Bhima stood firm, his mace crushing cars, elephants, and steeds. His brothers and allies fought alongside him, undaunted by the enemy's numbers. Bhima's mace was smeared with blood and flesh, and the field of battle resembled the abode of Yama. The Kaurava warriors were cheerless, and their efforts were futile against Bhima's fury. Satyaki, another Pandava warrior, joined the fray, his arrows piercing the enemy lines. The Kaurava army was unable to impede his progress, and he advanced like the noon-day sun. Somadatta's son and Bhurisravas, however, were undaunted and rushed against Satyaki, eager for battle. The clash of arms was fierce, and the outcome was far from certain. |
| 64 Sanjaya described the intense battle between Bhimasena and the Kaurava warriors. Bhurisravas pierced Satyaki with nine arrows, but Satyaki retaliated with nine shafts of his own. The Pandavas and Kauravas clashed, with Bhimasena fighting off Duryodhana and his brothers. Bhima's mace was a formidable weapon, crushing cars and elephants alike. The Kaurava warriors were no match for Bhima's fury, and they fled in terror. Ghatotkacha, a powerful Rakshasa, joined the fray, creating an illusion that terrified the Kaurava army. Bhagadatta, the king of Pragjyotisha, was slain by Ghatotkacha's elephant. The Kaurava army retreated, overcome with shame and fear. The Pandavas, victorious, returned to their encampment, their bodies mangled with shafts. They worshiped Bhimasena and Ghatotkacha, their heroes, and uttered shouts of joy that made the earth tremble. |
| 65 Dhritarashtra expressed his fear and wonder at the Pandavas' victories, despite the Kauravas' superior numbers and the presence of great warriors like Bhishma and Drona. He was anxious about the consequences of the war and felt that the words of Vidura, his wise advisor, were coming true. Sanjaya attributed the Pandavas' success to their righteousness, might, and adherence to morality. He noted that the Pandavas had been unfairly treated and humiliated by the Kauravas, and that their victories were a just consequence. Sanjaya also recounted a conversation between Duryodhana and Bhishma, in which Bhishma advised Duryodhana to make peace with the Pandavas, but Duryodhana refused to listen. Bhishma explained that the Pandavas were protected by the divine Vasudeva, and that their victory was inevitable. He also recounted an ancient history in which the celestials and Rishis worshipped Vasudeva as the supreme divine being, and described Vasudeva's infinite attributes and powers. Bhishma praised Vasudeva as the creator and sustainer of the universe, and the ultimate refuge of all beings. He described Vasudeva's various incarnations and exploits, and noted that he had taken birth in the race of Yadu in order to establish righteousness and slay the forces of evil. Bhishma also described the Pandavas as partial incarnations of Vasudeva, and noted that they were invincible in battle due to his protection. Dhritarashtra was filled with sorrow and regret as he listened to Sanjaya's words, and realized that his own sons were doomed to defeat and destruction. He lamented his own folly in not listening to the advice of Vidura and Bhishma, and in ignoring the warnings of the wise and the signs of destiny. |
| 66 Bhishma spoke of the Lord of the worlds, Vasudeva, who is the Supreme God, the Soul of beings, and the great Lord. He took birth in the human world to slaughter the Asuras and protect the Universe. Vasudeva is the Supreme Mystery, the Supreme refuge, and the Supreme Brahma. He is without decay, Unmanifest, and Eternal. Bhishma warned that disregarding Vasudeva as a mere man would lead to darkness and folly. He shared stories of Vasudeva's greatness, heard from Rishis and sages, and emphasized the importance of adoring and worshipping him. Bhishma scolded Duryodhana for not recognizing Vasudeva's divinity and warned him that he would face defeat and darkness for disregarding the Lord. He praised Vasudeva as the Eternal God, pervading all beings, and ever blessed, and noted that victory would surely be with those who followed righteousness and had Vasudeva's protection. Bhishma concluded that Vasudeva is the creator of the worlds, sung by believers with devotion, and worthy of worship by all. |
| 67 Bhishma spoke of Vasudeva, the Supreme Being, who created the worlds, gods, and Rishis. He is the God of all Gods, with lotus-petals-like eyes, and is known as Govinda, the Most Wonderful and the Most High. He created water, air, fire, and the Earth, and laid himself down on the waters, creating speech and the Vedas. He is Righteousness, the giver of boons, and the Actor and Action. He created Sankarshana and Sesha, who uphold all creatures and the Earth. He slew the Asura Madhu and is called the slayer of Madhu. He is the great Boar, Lion, and Three-stepped Lord, and the Mother and Father of all living creatures. From his mouth, arms, thighs, and feet, he created the Brahmanas, Kshatriyas, Vaisyas, and Sudras. Those who wait on him and observe vows can obtain him, the refuge of all embodied creatures. He is Hrishikesa, the lord of the senses,
and the Preceptor, Father, and Master. Inexhaustible regions of blessedness are won by those with whom Krishna is gratified. He saves those who seek his protection and frequently read his description. Yudhishthira has sought the shelter of Kesava, the Lord of Yoga and the Lord of the Earth. |
| 68 Bhishma spoke of the hymn uttered by Brahman, describing Vasudeva as the Master and Lord of gods and celestials. He is the God of gods, the Creator, and the sacrifice of sacrifices. Narada described him as the Master and Lord of the god of gods and all the Sadhyas and celestials. Markandeya spoke of him as the Past, Present, and Future, and the austerity of austerities. Bhrigu said he is the God of gods, with an ancient form of Vishnu. Dwaipayana described him as Vasudeva of the Vasus, the establisher of Sakra, and the God of gods and all creatures. In days of old, the sages spoke of him as Daksha, the Father of creation. Angiras said he is the creator of all beings. Devala noted that the unmanifest is his body, and the manifest is in his mind, and the gods are all the result of his breath. Bhishma emphasized that Vasudeva is the Sat of Sat, with Rishis gratified with sight of Self. He is the sole refuge for royal sages of liberal minds, never retreating from battle and having morality as their highest end. The illustrious and Supreme Being, Hari, is adored and worshipped by Sanatkumar and other ascetics endued with Yoga. Bhishma told Duryodhana that he should turn his heart to Kesava and make peace with the Pandavas, as disregarding Nara and Narayana would lead to destruction. He warned that the Pandavas are invincible and have never been vanquished in battle, and that Krishna bears great love for them. Bhishma advised Duryodhana to restrain his passions and enjoy the Earth with his mighty brothers, and not to disregard the divine Nara and Narayana. |
| 69 Sanjaya described the battle between the Pandavas and Dhartarashtras in great detail. Bhishma, protected by a large division of cars, led the Kaurava army, while the Pandavas formed an invincible array called the Syena, with Bhimasena at its beak. Arjuna was in the neck, and Satyaki, Dhrishtadyumna, and others were stationed in various parts of the array. Bhima, filled with rage, penetrated the Kaurava array and approached Bhishma, who shot his mighty weapons, confounding the Pandava combatants. Arjuna, undaunted, countered Bhishma's weapons and stood ready for battle, his Gandiva bow shining in the sunlight. Duryodhana, remembering the slaughter of his brothers on the previous day, approached Drona and asked for his help in vanquishing the Pandavas. Drona, determined to fulfill his duty, penetrated the Pandava array, his weapons flashing in the sunlight. Satyaki, however, checked him, and a fierce battle ensued, with many warriors exchanging blows. Abhimanyu and the sons of Draupadi fought valiantly, their weapons and armor shining in the sunlight. Sikhandin, filled with rage, rushed against Bhishma and Drona, his weapons flashing in the sunlight. Bhishma, however, avoided him, remembering his femininity, and Drona rushed to protect Bhishma. The battle raged on, with both sides desiring victory and fame. The sound of weapons and armor filled the air, and the earth shook beneath the feet of the warriors. The Pandavas and the Kauravas fought with all their might, determined to emerge victorious. |
| 70 Sanjaya described the fierce battle between the Kaurava and Pandava armies. Bhishma, the son of Santanu, fought fiercely to protect the Kaurava sons from Bhimasena's wrath. The battle was awful and destructive, with tremendous din and shrieks of elephants and steeds. Heads and limbs were cut off, and the earth was covered with bodies and ornaments. The field was strewn with mail-clad bodies, and the dust raised by the warriors looked like a thick cloud. The noise of weapons resembled thunder, and a river of blood flowed on the field. Kshatriya warriors poured arrowy showers, and elephants and steeds ran wildly, creating a chaotic scene. Headless trunks stood up, and kings rushed to battle, their weapons flashing in the sunlight. Brave warriors slew one another with arrows, darts, and maces, their strength and valor on full display. Elephants and steeds without riders ran wildly, trampling fallen warriors, and those who still fought jumped up and fell down, their bodies broken and battered. Heaps of arms, heads, and ornaments lay over the field, a grim reminder of the destruction wrought by the war. The Kshatriya warriors slew one another, urged on by fate, their duty, and their desire for victory. The field of battle was terrible to behold, with fallen and falling warriors and those weltering in agony, their cries and groans filling the air. The earth was soaked with blood, and the dust raised by the warriors hung in the air like a cloud, obscuring the sun. In this chaotic and bloody scene, king Duryodhana, surrounded by a large division of Kalingas, and placing Bhishma ahead, rushed towards the Pandavas, determined to vanquish them. The Pandava combatants, supporting Vrikodara, and owning fleet animals, rushed, excited with rage, against Bhishma, their weapons flashing in the sunlight. The battle raged on, with no end in sight, the warriors fighting on, their strength and valor unbroken. |
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| 71 Sanjaya described the intense battle between the Pandavas and Kauravas. Arjuna, with his weapons and standard, rushed against Bhishma, striking fear into the hearts of the Kauravas. Arjuna's standard, bearing the device of a lion's tail, shone like a blazing mountain. His bow, Gandiva, was decked with gold and flashed like lightning. Arjuna's shouts and slaps were loud, and his arrowy showers poured down like a raging tempest. The Kauravas were confounded and sought Bhishma's protection. Bhishma, the son of Santanu, became their protector, but the Pandavas continued to slaughter the Kaurava troops. The dust raised by the warriors made the field of battle awful, and the sound of weapons was a tremendous uproar. Flashes of lightning were seen, and meteors fell with thundering noise. The sun disappeared, and the warriors were deprived of their senses. Weapons hurled from heroic arms illuminated the welkin, and variegated shields were strewn all over the field. Heads and limbs were cut off, and car-warriors fell down, their steeds slain and standards tumbling. |
| 72 Sanjaya described the battle between the Pandavas and Kauravas. Sikhandin and Virata approached Bhishma, while Arjuna encountered Drona and Kripa. Bhimasena fought Duryodhana and Dussaha, and Sahadeva battled Sakuni and Uluka. Yudhishthira led the Pandava forces against the Kaurava elephant division. Nakula fought the Trigartas, and Satyaki and Abhimanyu battled Salya and the Kaikeyas. Dhrishtaketu and Ghatotkacha engaged the Kaurava car division, and Dhrishtadyumna clashed with Drona. The battle raged on, with cars and standards moving across the field. Warriors shouted and arrows flew, making it impossible to distinguish the sky, sun, or directions. The field shone with the bodies of monarchs and the splendor of weapons. Bhishma checked Bhimasena's advance, and the two exchanged blows. Satyaki attacked Bhishma, who felled his charioteer and sent his steeds bolting. The Pandava forces rallied, and the battle continued, with both sides determined to win. |
| 73 Sanjaya described the intense battle between the Pandavas and Kauravas. King Virata pierced Bhishma with three shafts, and Bhishma retaliated by piercing Virata's steeds. Drona's son, Aswatthaman, pierced Arjuna with six shafts, but Arjuna cut off his bow and pierced him with five shafts. Aswatthaman took up another bow and pierced Arjuna and Krishna with numerous arrows. Arjuna, excited with rage, fixed fierce shafts on his bowstring and pierced Aswatthaman, who wavered not. The Kuru warriors applauded Aswatthaman's feat. Arjuna showed mercy to Aswatthaman, avoiding him and moving on to fight other warriors. Bhima pierced Duryodhana with ten shafts, and Duryodhana retaliated by piercing Bhima. Abhimanyu, the son of Subhadra, pierced Chitrasena and others with numerous shafts, and they retaliated by piercing him. Lakshmana, Duryodhana's son, fell upon Abhimanyu, but Abhimanyu slew his steeds and charioteer. Lakshmana hurled a dart at Abhimanyu, but Abhimanyu cut it off with his arrows. Kripa bore Lakshmana away from the conflict, and the battle raged on, with warriors on both sides determined to win. |
| 74 Sanjaya described the intense battle between Satyaki and Bhurisravas, which was like a swelling fire that seemed to consume everything in its path. Satyaki, invincible in battle, shot innumerable arrows, displaying his wonderful lightness of hand, which was like a mass of clouds pouring a thick shower of rain. King Duryodhana, beholding Satyaki's prowess, sent ten thousand cars against him, but Satyaki slew them all, his bow and arrows moving with lightning speed. Bhurisravas, enraged at the sight of his comrades falling, rushed against Satyaki, shooting thousands of shafts that seemed to have the strength of the thunder. Satyaki's followers, unable to bear the brunt of Bhurisravas's attack, fled away, abandoning Satyaki in that conflict. The sons of Yuyudhana, mighty car-warriors, approached Bhurisravas, challenging him to fight, their bows and arrows at the ready. Bhurisravas, proud of his prowess, accepted the challenge, saying he would slay them all. The battle raged on, with Bhurisravas alone on one side and the many united on the other. The sons of Yuyudhana covered Bhurisravas with arrows, but he cut them off and slew them, his sword and shield moving with deadly precision. Satyaki, enraged at the sight of his comrades falling, rushed against Bhurisravas, his sword and shield flashing in the sunlight. The two engaged in a fierce combat, their swords clashing and their shields colliding. Bhimasena, beholding Satyaki's plight, took him up on his car, and Duryodhana took Bhurisravas on his. The Pandavas fought with Bhishma, their bows and arrows moving with lightning speed. Arjuna slew twenty-five thousand car-warriors, his bow and arrows moving with deadly precision. The sun disappeared, and the combatants withdrew to their camps, exhausted and fearful. The battle was like a swelling fire that seemed to consume everything in its path, leaving destruction and death in its wake. |
| 75 Sanjaya described the battle preparations of both the Kurus and Pandavas. King Yudhishthira ordered Dhrishtadyumna to form the Makara array, with Drupada and Dhananjaya at the head, Sahadeva and Nakula as the eyes, Bhimasena as the beak, and Subhadra's son and others in the neck. The five Kekaya brothers formed the left wing, and Dhrishtaketu and Chekitana the right wing. The army proceeded against the Kauravas, who formed a counter-array in the shape of a huge crane, with Drona at the beak and Aswatthaman and Kripa as the eyes. The battle commenced, with elephants, horses, cars, and infantry engaging each other. The Pandavas and Kauravas fought fiercely, with Bhimasena and Arjuna leading the charge. Drona pierced Bhima with nine shafts, but Bhima killed Drona's charioteer. Drona then began to consume the Pandava army, causing them to flee. The Kauravas also suffered losses, with Bhima and Arjuna mangling their troops. The battle raged on, with both sides determined to win. Sanjaya described the scene as a wonderful sight, with troops fighting regardless of their lives. |
| 76 Dhritarashtra described his army as possessing many excellencies, with diverse forces, great efficiency, and attachment to him. The soldiers are well-trained, equipped, and skilled in various weapons and exercises. They are respectable, honest, and renowned, with many Kshatriyas and mighty heroes protecting them. He likened his army to a vast, shoreless ocean, with elephants, cars, and steeds constituting its waves, and swords, maces, and arrows its oars. He believed that fate was the only reason his army could be slaughtered, despite its strength and preparations. He recalled Vidura's wise counsel, which his son Duryodhana had rejected. Dhritarashtra believed that Vidura had foreseen the outcome and that the Creator's ordinance must be fulfilled. He wondered if all that was happening was pre-arranged, and his army's slaughter was inevitable. |
| 77 Sanjaya told Dhritarashtra that his calamity was due to his own fault, as he had ignored the faults in his conduct towards the Pandavas. Bhimasena broke through the Kaurava array, causing fear among the warriors. Dhrishtadyumna, finding Bhima's empty car, was grief-stricken but then followed his tracks, determined to support him. He found Bhima consuming the hostile ranks and was comforted by his presence. The Kaurava warriors attacked them, but Dhrishtadyumna used the Pramohana weapon, depriving them of their senses. Drona neutralized the weapon and rescued the princes. Yudhishthira ordered his troops to follow Bhima and Dhrishtadyumna, and Abhimanyu led the charge, breaking through the Kaurava ranks. Dhrishtadyumna and Bhima continued to smite down the enemy, and Drona cut off Dhrishtadyumna's bow and slew his steeds. The Pandava army trembled, and Drona's sharp shafts caused them to flee in eddies,
filling the Kaurava troops with delight. |
| 78 Sanjaya said, "King Duryodhana, regaining his senses, began to resist Bhima with a fierce barrage of arrows. Bhima, with his powerful bow, retaliated by piercing Duryodhana and his brothers with sharp shafts. Duryodhana, undeterred, struck Bhima with a long and exceedingly sharp arrow, aiming for his vitals. However, Bhima, his eyes blazing with wrath, forcefully drew his bow and struck Duryodhana in return with three swift shafts. The younger brothers of Duryodhana, remembering their previously formed scheme to afflict Vrikodara, firmly resolved to smite him down. With a united front, they charged at Bhima, but he, with his immense strength, rushed against them like an elephant in musth. Excited with fury and endued with great energy, Bhima afflicted Chitrasena and other sons of Dhritarashtra with diverse shafts, furnished with wings of gold and endued with great impetus. King Yudhishthira, disposing all his own divisions properly, dispatched twelve mighty car-warriors, including Abhimanyu and others, to follow Bhimasena behind and provide support. They proceeded against the Kaurava princes, who, unable to withstand the onslaught, abandoned Bhima and fled in terror. The sons of Kunti, however, could not bear the sight of their enemies fleeing alive and sought to pursue them." |
| 79 Sanjaya said, "Abhimanyu and Bhimasena pursued thy sons, afflicting them all. The Kaurava warriors, including Duryodhana, rushed to the spot, and a dreadful conflict ensued. Abhimanyu slew Vikarna's steeds and pierced him with arrows. Vikarna then mounted Chitrasena's car, and the two brothers were covered in showers of arrows by Abhimanyu. Durjaya and Vikarna pierced Abhimanyu, but he stood firm like Mount Meru. Dussasana fought the five Kekaya brothers, and the sons of Draupadi resisted Duryodhana, piercing him with shafts. The Pandava army was afflicted by Bhishma, while Partha slaughtered the foe on the right flank. Headless trunks stood up by thousands, and the field of battle resembled an ocean of blood, with elephants and steeds constituting the islands and waves. Cars were the boats by which brave men crossed, and many combatants lay mutilated and dead. The field was strewn with the bodies of elephants, and neither army had a single unwilling fighter. The warriors fought seeking glory and victory." |
| 80 Sanjaya said, "When the sun turned red, King Duryodhana, filled with rage and desire for battle, rushed towards Bhima, who was equally excited with wrath. Bhima, his eyes blazing with fury, said, 'The hour I've desired for so many years has come. I'll slay you today if you don't abandon the battle.' He sped 36 shafts at Duryodhana, piercing his bow, charioteer, and steeds, and shattering his umbrella and standard. Jayadratha supported Duryodhana, and Kripa caused him to mount his car, deeply pierced by Bhimasena and feeling great pain. Abhimanyu and the Kekayas encountered thy sons, and Abhimanyu smote them with five shafts each, his bowstring unbroken and his arrows swift and deadly. Vikarna was pierced with 14 broad-headed shafts, and his standard and charioteer were slain, his steeds fallen and his car broken. Durmukha and Srutakarman exchanged blows, their bows and arrows clashing in mid-air. Satanika slew Jayatsena with a sharp arrow, and then pierced Dushkarna with seven arrows, slaying his steeds and charioteer. Five car-warriors surrounded Satanika, who slew them with sharp shafts, his bow singing and his arrows flying swift and true. The five Kekaya brothers approached, their bows and arrows at the ready, and thy sons Durmukha, Durjaya, Durmarshana, Satranjaya, and Satrusha rushed towards them, their cars clashing and their steeds neighing. A fierce battle ensued, the sound of drums and cymbals filling the air, and the earth shaking beneath the feet of the brave warriors. Many fell on both sides, increasing the population of Yama's kingdom. Bhishma slew many Pandava troops, his bow and arrows unbroken, and King Yudhishthira retired to his tents, his heart heavy with sorrow." |
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| 81 Sanjaya said, "The heroes, covered in blood, retired to their tents, then returned to battle after resting. Duryodhana, anxious and covered in blood, asked Bhishma, 'Our troops are fierce, yet the Pandavas penetrate our array and escape unhurt. Bhima afflicted me with terrible shafts, and I cannot regain my peace of mind.' Bhishma replied, 'I will contend against the Pandavas with my whole soul and throw away my life for your sake. I will fight with all my might and do what is agreeable to you.' Duryodhana was filled with confidence and delight, and ordered his troops to advance. The army, with diverse weapons, was cheerful and beautiful, with elephants, steeds, and foot-soldiers moving across the field. The dust raised by the troops shrouded the sun, and the banners waving in the air looked like flashes of lightning. The twang of bows and the roar of the troops was like the ocean's roar. The army, proud and fierce, looked like clouds at the end of the Yuga." |
| 82 Sanjaya said, "Ganga's son, Bhishma, told Duryodhana, 'Many great warriors, including myself, Drona, and Salya, are prepared to fight for thee. We are capable of vanquishing the gods, but the Pandavas, with Vasudeva as their ally, are equal to Mahendra himself in prowess.' Bhishma then arrayed the troops in the Mandala formation, with thousands of horses, elephants, and cars. Duryodhana, accoutred in mail, sat upon his car, looking resplendent. The two armies, with car-warriors and horsemen, uttered leonine shouts and proceeded to battle. Many great warriors fought, including Bharadwaja's son, Aswatthaman, and Abhimanyu, who fought against the sons of Chitrasena and Vikarna. Arjuna, excited with wrath, addressed Krishna, saying, 'Behold the Dhartarashtra troops, arrayed by Bhishma. I shall slay them all today.' Arjuna then showered arrows on the multitude of kings, who returned his fire with thick showers of arrows. The two Krishnas were covered with arrows, and the gods and celestial Rishis were filled with wonder." |
| 83 Sanjaya said, "As the battle raged on, Bhishma, the son of Ganga, proceeded against Arjuna, who was coming towards him on his chariot. The two armies clashed, and Bhishma was surrounded by the warriors of the Trigartas. Meanwhile, Drona pierced Virata with arrows and killed his steeds and charioteer. Virata fled, and Drona checked the Pandava host. Sikhandin struck Aswatthaman with arrows, but Aswatthaman overthrew Sikhandin's charioteer and steeds. Sikhandin took up a scimitar and shield and moved on the field, but Aswatthaman pierced him with arrows. Satyaki pierced Alamvusha with arrows, and the Rakshasa fled. Dhrishtadyumna covered Duryodhana with arrows, but Duryodhana pierced him in return. The commander of the Pandava army slew Duryodhana's steeds and pierced him with arrows. Sakuni caused Duryodhana to mount his car, and Dhrishtadyumna began to slaughter the Kuru troops. Kritavarman covered Bhima with arrows, but Bhima slew his steeds and charioteer and pierced him with arrows." |
| 84 Dhritarashtra lamented that his warriors, despite their bravery, were not cheerful and were being consistently defeated by the Pandavas. Sanjaya replied that the Pandavas were indeed valiant and his warriors were fighting well, but fate was against them. He described the fierce battles between the two sides, including the intense duel between Iravat and the two princes of Avanti, who showered him with arrows. Iravat, however, retaliated with a barrage of arrows, sending the princes fleeing. Another notable battle was the fight between Ghatotkacha and Bhagadatta, who rode a powerful elephant. Ghatotkacha's arrows were relentless, but Bhagadatta's elephant was unfazed, and the ruler of the Pragjyotishas struck back with lances. The battle raged on, with neither side giving in. Meanwhile, the ruler of the Madras fought against his sister's sons, the twins, and was eventually struck by Sahadeva's powerful arrow. The twins then blew their conches and charged towards the Dhartarashtra forces, causing chaos and destruction in their wake." |
| 85 Sanjaya described the intense battle between Yudhishthira and Srutayush, with both warriors exchanging blows and demonstrating their prowess. Yudhishthira eventually gained the upper hand, striking Srutayush with a long arrow and slaying his steeds and charioteer. Srutayush fled, and Yudhishthira began to slay Duryodhana's troops like Death himself. Meanwhile, Chekitana and Gautama engaged in a fierce duel, exchanging arrows and blows until both fell exhausted. Karakarsha and Sakuni intervened, rescuing their comrades. Other battles raged on, including Dhrishtaketu vs. Somadatta's son, Abhimanyu vs. Chitrasena, Vikarna, and Durmarshana, and Arjuna vs. Susarman and other kings. The Pandavas fought valiantly, with Arjuna urging Vasudeva to drive their chariot into the heart of the enemy's army." |
| 86 Sanjaya described the intense battle between Arjuna and the Trigarta warriors, who struck him with numerous shafts. Arjuna, drawing long breaths like a trodden snake, cut off their bows and pierced them with his shafts, demonstrating his superior archery skills. Many warriors fell, covered in blood, with mangled limbs or heads struck off. The ruler of the Trigartas advanced, determined to defeat Arjuna, but was swiftly vanquished along with his companions. The Pandava warriors, led by Sikhandin, protected Arjuna's car, while Yudhishthira and Bhima proceeded towards Bhishma, determined to defeat him. Jayadratha, however, cut off Sikhandin's bow, attempting to disable him. Undeterred, Sikhandin took up another weapon and resisted Salya's fierce attacks, showcasing his bravery and skill. Meanwhile, Bhishma cut off Yudhishthira's bow and standard, and Bhimasena rushed at Jayadratha with a mace, determined to avenge his brother's defeat. Jayadratha pierced Bhimasena with numerous arrows, but he was unfazed, slaying the king of Sindhu's steeds and demonstrating his incredible strength. Chitrasena rushed at Bhimasena, but he was not deterred, and the Kauravas fled, fearing the fall of Bhimasena's mace." |
| 87 Sanjaya described the intense battle between the Pandavas and Kauravas, with Bhishma, the son of Santanu, fiercely attacking Yudhishthira, causing the Srinjayas to tremble with fear. Yudhishthira, accompanied by the twins, approached Bhishma, shooting thousands of arrows, which Bhishma received and counterattacked, making Yudhishthira invisible. Yudhishthira then shot a long arrow, but Bhishma cut it off and slew his steeds. Yudhishthira mounted Nakula's car, and Bhishma covered them with arrows, causing the Pandavas to surround him. However, Bhishma sported with his bow, felling many warriors, and the battle raged on, with both sides suffering heavy losses. Sikhandin attacked Bhishma, but he disregarded him due to his femininity, and the Srinjayas were filled with joy. The battle continued, with Dhrishtadyumna and Satyaki afflicting the Kaurava army, and Vinda and Anuvinda attacking Prishata's son. Arjuna fought against many Kshatriya warriors, while Drona consumed the Panchalas like fire. The sun became invisible, and the field of battle became dreadful, with spirits and jackals howling hideously, forboding evil. The warriors retired to their tents, exhausted, and the Pandavas and Kauravas ceased to fight, awaiting the next day's battle." |
| 88 Sanjaya described the formation of the Kaurava and Pandava armies. Bhishma, Drona, and other Kaurava warriors formed a mighty array, while Yudhishthira and the Pandavas formed a counter-array called Sringataka. The Pandava array had Bhimasena and Satyaki at the horns, Arjuna in the center, and Abhimanyu and Ghatotkacha in the rear. The two armies clashed
, with warriors challenging each other by name and engaging in fierce combat. Whetted shafts fell like snakes, and polished darts shone like lightning flashes. Maces, sabers, and shields were seen all over the field, and the armies looked resplendent like celestial and demoniac hosts. Car-warriors dashed against each other, and elephants generated flashes of fire as they clashed. Foot-soldiers fought with bare arms or lances, and the warriors of both sides sent each other to the abode of Yama. Bhishma rushed against the Pandavas, and the Pandava car-warriors countered him firmly resolved on fight." |
| 89 Sanjaya described the intense battle between Bhishma and the Pandavas. Bhishma, excited with rage, scorching every side, felled many Pandava warriors. The Panchalas and Somakas rushed at him, but he cut off their arms and heads. Bhima alone could resist Bhishma, and their encounter caused a fierce uproar. Duryodhana and his brothers protected Bhishma, but Bhima slew seven of them. Bhima then killed Aparajita, Kundadhara, Panditaka, Visalaksha, Mahodara, Adityaketu, and Vahvasin. Duryodhana, afflicted with sorrow, addressed his troops, saying, "There is Bhima. Let him be slain." However, Bhima continued to slay the Kauravas, and Duryodhana lamented to Bhishma, saying, "My heroic brothers have been slain. I am overwhelmed with grief." Bhishma, with tears in his eyes, reminded Duryodhana of his previous warnings and advised him to fight with the Pandavas, making heaven his goal." |
| 90 Dhritarashtra lamented the fall of his sons and questioned Sanjaya about Bhishma, Drona, and Kripa's actions in battle. Sanjaya replied that despite being surrounded by great warriors, Duryodhana's army was being destroyed due to fate. He reminded Dhritarashtra of Vidura's warnings, which had gone unheeded. The Pandava army, divided into three, attacked Bhishma, while Arjuna and others targeted the Kaurava kings. Drona and Bhima wreaked havoc on the enemy, causing a river of blood to flow. The battle raged on, with elephants and horses falling, and the earth strewn with bodies and broken weapons. The Pandava and Kaurava armies suffered heavy losses, and the earth shone with the beauty of fallen warriors. The scene was one of utter chaos and destruction, with the sounds of wailing and shrieking filling the air. The once-green battlefield was now a sea of red, with blood-soaked bodies lying everywhere. The Pandavas and Kauravas fought with all their might, but it seemed that fate was against the Kauravas. Bhishma, Drona, and Kripa fought valiantly, but even they could not stem the tide of defeat. As the battle raged on, it became clear that the Pandavas would emerge victorious." |
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| 91 Sanjaya described the battle to Dhritarashtra, telling him about Sakuni's attack on the Pandavas and Iravat, Arjuna's son, who was born to a Naga princess. Iravat, with his cavalry, charged into battle, and his horses, adorned with gold, clashed with the Kaurava steeds. The warriors on both sides fought fiercely, and the sounds of clashing horses and weapons filled the air. Iravat, excited with rage, struck down many Kaurava warriors, but was eventually slain by the Rakshasa Alamvusha. The battle raged on, with many warriors on both sides falling. Bhishma, with his shafts, caused the Pandava army to tremble, while Bhimasena and Satyaki fought valiantly. Drona's prowess struck fear into the Pandavas, and they thought that even he alone could slay them. The battle was fierce and destructive, with neither side forgiving the other. The earth was strewn with the bodies of the dead and the dying, and the cries of the afflicted filled the air. The warriors fought with all their might, driven by their desire for victory and their loyalty to their lords. The clash of weapons and the scent of blood filled the air, and the battlefield was a scene of utter chaos and destruction. The brave combatants of neither army forgave their adversaries, and the battle raged on, unabated and unrelenting. |
| 92 Dhritarashtra asked Sanjaya to describe Arjuna's actions after Iravat's death. Sanjaya said that Ghatotkacha, Bhimasena's son, roared loudly, causing the earth and sky to tremble. The troops were terrified, and Duryodhana tried to rally them. Ghatotkacha, enraged, charged at Duryodhana, who was surrounded by an elephant division. A fierce battle ensued, with the Rakshasas using various weapons to smite the elephants. Duryodhana fought back, killing many Rakshasas, but Ghatotkacha was undeterred. He drew his bow and rushed at Duryodhana, who did not flinch. Ghatotkacha vowed to avenge his family's wrongs, including the exile of the Pandavas and the humiliation of Draupadi. He remembered how the Pandavas had been cheated in the game of dice and how Draupadi had been dragged into the assembly hall. He recalled how the ruler of the Sindhus had persecuted them during their exile. With these memories, Ghatotkacha covered Duryodhana with a shower of arrows, seeking vengeance. The battle raged on, with both sides suffering heavy losses. The earth was strewn with the bodies of the dead and the dying, and the cries of the afflicted filled the air. Ghatotkacha's roars echoed through the battlefield, striking fear into the hearts of the Kaurava warriors. Duryodhana, however, remained steadfast, determined to defeat the Rakshasa and win the battle. |
| 93 Sanjaya described the intense battle between Ghatotkacha and Duryodhana's forces. Ghatotkacha, filled with anger, shot a dart that could pierce a mountain, but the king of the Vangas, Bhagadatta, intervened and protected Duryodhana. The dart struck and killed Bhagadatta's elephant, and Ghatotkacha's eyes turned red with anger. Duryodhana shot an arrow at Ghatotkacha, but he dodged it and shouted fiercely, frightening the Kuru troops. Bhishma and other warriors rushed to Duryodhana's aid, but Ghatotkacha stood firm, surrounded by his kinsmen. A fierce battle ensued, with the sound of twanging bows and falling weapons filling the air. The earth shook, and the sky grew dark as the two forces clashed. Ghatotkacha cut off the preceptor's bow and pierced several warriors, including Valhika, Kripa, and Vikarna. He also struck down the steeds of the king of Avanti and pierced King Vrihadvala. Filled with wrath, Ghatotkacha shot many bright arrows that succeeded in piercing Salya. The Kuru warriors were terrified, but Duryodhana rallied them, determined to defeat Ghatotkacha. The battle raged on, with neither side giving quarter. Ghatotkacha's roars echoed through the battlefield, striking fear into the hearts of the Kuru warriors. |
| 94 Ghatotkacha shot a dart, killing the elephant, frightening Duryodhana's troops. Bhagadatta intervened, protecting Duryodhana, but Ghatotkacha's dart struck the elephant, killing it. Ghatotkacha dodged Duryodhana's arrow and shouted fiercely, frightening the Kuru troops. A fierce battle ensued, with Ghatotkacha cutting off bows and piercing warriors. He struck Valhika, Kripa, Vikarna, and Vrihadvala, and killed the steeds of the king of Avanti. Ghatotkacha's roars echoed through the battlefield, striking fear into the hearts of the Kuru warriors. Bhishma and other warriors rushed to Duryodhana's aid, but Ghatotkacha stood firm, surrounded by his kinsmen. The battle raged on, with neither side giving quarter. Ghatotkacha's strength and ferocity inspired awe, and his determination to avenge his family's wrongs drove him forward. The Kuru warriors were terrified, but Duryodhana rallied them, determined to defeat Ghatotkacha. |
| 95 Sanjaya told Dhritarashtra that Duryodhana, filled with rage, attacked Bhimasena with a shower of arrows, cutting off his bow and piercing him with a crescent-shaped shaft. Bhimasena, undeterred, seized a mace and charged towards Duryodhana and Drona's son, who were advancing towards him with great speed. Many warriors attacked Bhimasena, who was rescued by Abhimanyu and other Pandava warriors, who rushed to his aid, determined to protect him. Nila, the ruler of the low country, attacked Drona's son, shooting many winged arrows and filling him with wrath. Drona's son retaliated, slaying Nila's steeds and piercing him in the chest with a sharp shaft. Ghatotkacha, filled with wrath, rushed towards Drona's son, who slew many Rakshasas with his arrows. Ghatotkacha exhibited a fierce and awful illusion, confounding Drona's son and causing panic among the Kaurava troops, who fled in all directions, thinking they saw their own comrades cut down and lying prostrate on the ground. The Pandavas, with Ghatotkacha at their head, uttered many leonine shouts and filled the air with the blare of their conches and the beat of their drums, proclaiming their victory. The Kaurava army, routed by Ghatotkacha's illusion, fled in disarray, abandoning their wounded and their dead. Sanjaya and Devavrata tried to rally them, but they would not stop, their senses having been confounded by Ghatotkacha's illusion. |
| 96 Sanjaya told Dhritarashtra that Duryodhana, defeated and humiliated by Ghatotkacha, sought the help of Bhishma, the grandsire of the Kurus, to defeat the Rakshasa. Bhishma, wise and experienced, advised Duryodhana to fight with honor and suggested that Bhagadatta, the king of Pragjyotisha, could help him. Bhagadatta, a mighty warrior, rode into battle on his elephant Supratika, shooting arrows and causing chaos among the Pandava ranks. Bhimasena, Abhimanyu, and other Pandava warriors fought back valiantly, but Supratika was unstoppable, crushing cars and steeds with ease. Ghatotkacha, enraged by the sight of his friends in danger, hurled a dart at Bhagadatta, who cut it in two with an arrow. Ghatotkacha, undeterred, broke the dart and roared with anger, his eyes blazing with fury. Bhagadatta then shot arrows at the Pandava warriors, piercing Bhima and others, and causing them to stumble and fall. Bhima's charioteer was struck, and his standard was cut down, leaving him vulnerable and enraged. Bhima jumped down from his car and took up his mace, causing fear among the Kaurava troops, who trembled at the sight of his fury. Arjuna and Krishna arrived on the scene, their chariot flying the banner of the Pandavas, and the battle intensified, with arrows and spears flying in all directions. The sound of drums and conches filled the air, and the earth shook beneath the feet of the warriors. The battle raged on, with no end in sight, as the two armies clashed in a frenzy of steel and fire. |
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b>97 Sanjaya told Dhritarashtra that Arjuna was filled with grief upon learning of Iravat's death. Arjuna lamented the destruction of the Kurus and Pandavas, blaming Duryodhana and Sakuni for the war. He expressed his distaste for battle with kinsmen, but vowed to fight on. Krishna urged the horses on, and the Pandavas clashed with the Kauravas. Bhimasena slew several of Dhritarashtra's sons, while Arjuna and Abhimanyu fought valiantly. The battle raged on, with warriors on both sides displaying great prowess. The earth was strewn with bodies, weapons, and ornaments, and the field of battle was a sight to behold. As the fight continued, the two armies crushed each other, and the combatants became fatigued. As night fell, the battle ceased, and both sides withdrew their troops. The Kurus and Pandavas retired to their tents, exhausted. |
| 98 Sanjaya told Dhritarashtra that Duryodhana, Sakuni, Dussasana, and Karna conspired to defeat the Pandavas. Duryodhana complained that Drona, Bhishma, and Kripa were not fighting their best, allowing the Pandavas to gain the upper hand. He expressed his frustration and desperation, feeling that his army was weakening and his weapons were being exhausted. Karna offered to kill the Pandavas after Bhishma retired from battle, pledging his truth and vowing to vanquish them. Duryodhana and his brothers approached Bhishma's tent, surrounded by soldiers and well-wishers. The procession was grand, with many mighty bowmen and warriors following behind. Duryodhana, adorned with ornaments and bracelets, looked radiant like the sun. He was followed by his brothers and others on steeds, elephants, and cars, creating a majestic spectacle. As they journeyed, bards and eulogists praised Duryodhana, who accepted their regards with his massive arm. He arrived at Bhishma's quarters, saluted him, and sat down on a golden seat. With tears in his eyes, Duryodhana asked Bhishma to show mercy and slay the Pandavas, or permit Karna to fight them. He appealed to Bhishma's sense of duty and honor, reminding him of his promise to protect the Kauravas. |
| 99 Bhishma, deeply pierced by Duryodhana's words, remained silent for a long time, his eyes blazing with anger. Then, he addressed Duryodhana, saying, "Why do you pierce me with your words? I always endeavour to do what is good for you. The Pandavas are invincible, and I will not slay Sikhandin, who was born a female and became a male later. I will avoid him in battle." Bhishma reflected on his encounter with Arjuna and thought about the coming battle. Duryodhana, understanding Bhishma's thoughts, commanded his troops to prepare for battle, saying, "Today, Bhishma will slay all the Somakas." Bhishma, determined to protect Duryodhana, vowed to fight fiercely, but avoid Sikhandin. Duryodhana, anxious to protect Bhishma, ordered his troops to surround him with cars and elephants, saying, "If Bhishma is protected, our victory is certain." The Kaurava army, with Bhishma at its helm, advanced towards the Pandavas, shaking the earth and causing fear in their hearts. Arjuna, observing Bhishma's position, placed Sikhandin in front of him, saying, "I will protect him, and he will slay Bhishma." |
| 100 Sanjaya described the battle formation of the Kaurava army, with Bhishma at the forefront, surrounded by notable warriors like Kripa, Kritavarman, and Sakuni. Drona, Bhurisravas, and Salya stood on the right wing, while Aswatthaman and Somadatta protected the left wing. Duryodhana was in the midst of the array, surrounded by the Trigartas. The Pandava army, led by King Yudhishthira, formed their array with Bhimasena, Nakula, Sahadeva, and other notable warriors. As the two armies clashed, loud conches, drums, and cymbals were sounded, and the earth trembled. Fierce winds blew, and birds and animals behaved strangely, foreboding an awful carnage. The quarters seemed ablaze, and showers of dust and pieces of bones mixed with blood fell from the sky. The two hosts shook like forests in a tempest, and the noise of the encounter resembled the roar of oceans tossed by the wind. |
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| 101 Sanjaya describes Abhimanyu's valor in battle, scattering the Kaurava army with his arrowy showers like clouds pouring torrents of rain. Abhimanyu's feats are praised by the rulers of the earth, and he is likened to Vasava himself, armed with the thunder. His bow is drawn in a circle, and his shafts are compared to flights of bees from blossoming trees. The Kaurava army is routed, and Duryodhana orders the Rakshasa Alamvusha to slay Abhimanyu. Alamvusha attacks Abhimanyu, but the Pandava prince is not intimidated. The sons of Draupadi come to his aid, and a fierce battle ensues. Alamvusha is pierced with whetted shafts, but he regains his consciousness and strikes back, slaying the steeds and charioteers of the Pandava brothers. Abhimanyu, enraged, attacks Alamvusha, and their battle is likened to that between Vritra and Vasava. The two warriors exchange blows, their eyes blazing with wrath, and their engagement is fierce and awful, like the battle between the gods and Asuras. The earth trembles, and the quarters seem ablaze as the two warriors clash. The Pandava army watches in awe as Abhimanyu and Alamvusha engage in a fierce duel, their valor and prowess on full display. |
| 102 Dhritarashtra asks Sanjaya to describe the battle between Abhimanyu and Alamvusha. Sanjaya narrates how the two warriors exchanged blows, with Abhimanyu piercing Alamvusha with sharp shafts and the Rakshasa retaliating with clouds of winged arrows. Abhimanyu invoked the solar weapon to dispel the darkness caused by Alamvusha's powers of illusion. The Rakshasa was eventually defeated and fled in fear. Bhishma then covered Abhimanyu with a thick shower of arrows, but the latter continued to grind down the Kaurava troops. Arjuna arrived on the scene, and a fierce battle ensued between the Pandavas and the Kauravas. Satyaki and Kripa engaged in a duel, with Satyaki ultimately emerging victorious. Drona's son, Aswatthaman, then arrived and cut off Satyaki's bow, but the latter took up another bow and continued to fight. The battle raged on, with various warriors exhibiting their prowess. |
| 103 Dhritarashtra asks Sanjaya how Drona and Arjuna, who hold each other in high esteem, fought against each other. Sanjaya explains that in battle, they did not show any regard for each other and fought fiercely. Arjuna pierced Drona with three shafts, but Drona did not flinch. Drona then covered Arjuna with many straight shafts. The ruler of the Trigartas and his son also attacked Arjuna, but he received their arrowy showers with his own. Arjuna then shot the Vayavya weapon, which caused a wind that agitated the welkin and smote down the hostile troops. Drona countered with the Saila weapon, which calmed the wind. Arjuna then made the Trigarta warriors turn back. Duryodhana and other warriors surrounded Arjuna, while Bhagadatta and Srutayush surrounded Bhima with an elephant division. Bhima jumped down from his car and began to consume the elephant division with his mace, looking like the Sun in the midst of clouds. He slaughtered the elephants, and those that remained fled, causing Duryodhana's troops to flee once more. |
| 104 Sanjaya describes a fierce battle between Bhishma and the Pandavas, with Bhishma consuming their ranks with keen shafts. The Pandavas, including Dhrishtadyumna, Virata, and Drupada, strike Bhishma with numerous arrows, but he pierces them in return. The five sons of Draupadi and other warriors rush to protect the Panchalas, and a general engagement ensues. Cars, elephants, and steeds are destroyed, and many warriors fall. The battlefield is filled with the sounds of shrieking elephants, neighing steeds, and the clash of weapons. A river of blood flows, with bows and arrows forming its eddies and steeds its fishes. The Kshatriyas seek to cross the river, but it swells the population of Yama's kingdom. The combatants lament the slaughter, blaming Duryodhana's avarice and envy for the sons of Pandu. Duryodhana urges Bhishma, Drona, Kripa, and Salya to fight on, and the battle resumes. |
| 105 Sanjaya describes a fierce battle between the Pandavas and the Kauravas, with Arjuna single-handedly sending many Kshatriyas to their death. Susarman, the ruler of the Trigartas, pierces Arjuna with his shafts, but Arjuna's valor and prowess are unmatched. The Pandavas and Kauravas engage in a chaotic battle, with warriors fleeing in all directions, abandoning their steeds, cars, and elephants. Duryodhana, determined to protect the ruler of the Trigartas, attacks Arjuna with all his might, supported by his brothers and Bhishma. The Pandavas, including Satyaki, Drupada, and Bhimasena, fight valiantly, determined to rescue Arjuna. Satyaki checks Kritavarman, and Drupada pierces Drona with many whetted shafts. Bhimasena deprives king Valhika of his chariot, and Satyaki rains arrows on Bhishma, who hurls a mighty dart at him. However, Satyaki baffles it with his celerity of movement, and the dart falls to the ground. Satyaki then takes up his own dart and hurls it at Bhishma's car, but Bhishma cuts it in twain with his horse-shoe-headed arrows. The battle rages on, with the Pandavas and Kauravas exchanging blows and showing their valor and prowess. The Pandavas surround Bhishma to rescue Satyaki, and a fierce battle ensues, with arrows and shafts flying in all directions. The sound of conchs and drums fills the air, and the earth shakes beneath the feet of the warriors. |
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| 106 Sanjaya describes a fierce battle between the Pandavas and the Kauravas, with Bhishma, the great bowman, surrounded by the Pandavas like the Sun in the firmament. Duryodhana, determined to protect Bhishma, orders Dussasana to surround him with a large force. Sakuni's son checks Nakula, Sahadeva, and Yudhishthira with a strong body of horsemen, causing the earth to tremble and a cloud of dust to rise. The Pandava army is agitated, but Yudhishthira, Nakula, and Sahadeva quickly check the charge of the horsemen, cutting off their heads with sharp shafts. The Pandavas vanquish their foes, causing Duryodhana to fill with grief. He asks the ruler of the Madras, Salya, to resist Yudhishthira, and Salya proceeds with a large body of cars to where Yudhishthira is. Yudhishthira pierces Salya with ten shafts, and Nakula and Sahadeva strike him with seven straight shafts. Salya retaliates, piercing Yudhishthira with sixty sharp-pointed arrows and striking each of the sons of Madri with two shafts. Bhima, seeing Yudhishthira in danger, quickly proceeds to his side, and a fierce battle commences. The sound of conchs and drums fills the air, and the earth shakes beneath the feet of the warriors. The battle rages on, with arrows and shafts flying in all directions. The Pandavas and Kauravas are evenly matched, and it seems that the battle will never end. Sanjaya's words paint a vivid picture of the carnage and destruction, a stark reminder of the devastating consequences of war. |
| 107 Sanjaya describes a fierce battle between Bhishma and the Pandavas. Bhishma, excited with wrath, strikes the Pandavas and their troops with excellent shafts, piercing each of them with multiple shafts. The Pandavas retaliate, but Bhishma continues to fight, consuming his foes like a fire. He fells elephants and car-warriors, and his shafts tell on the foe. The earth is strewn with broken cars, coats of mail, and bodies of warriors. Fourteen thousand car-warriors are slain, and the Pandava army breaks, fleeing in all directions. Arjuna and Vasudeva rally the troops, and Arjuna vows to slay Bhishma. Vasudeva urges the steeds on, and Arjuna covers Bhishma's car with arrows. Bhishma takes up another bow and shoots arrows at Arjuna's car, but Vasudeva displays great skill in managing the steeds, baffling the arrows. Arjuna and Bhishma exchange blows, their valor and prowess unwavering. Vasudeva, filled with wrath, jumps down from the car and rushes towards Bhishma, whip in hand, desirous of slaying him. Bhishma draws his bow, fearless, and addresses Vasudeva, "Come, O thou of eyes like lotus petals. I bow to thee. O best of the Satwatas, throw me down today in this great battle." Arjuna seizes Vasudeva, stopping him from slaying Bhishma, and vows to slay the grandsire himself. |
| 108 Sanjaya tells Dhritarashtra that the Pandavas and Vasudeva have decided to consult with Bhishma about how to defeat him. They approach Bhishma, who welcomes them and offers to give them advice on how to win the battle. Yudhishthira asks Bhishma how they can defeat him, and Bhishma replies that as long as he is alive, the Pandavas cannot win. However, he gives them permission to strike him down, revealing that he will not fight back if he is attacked by someone who was once a woman, referring to Sikhandin, who was born as a woman but later became a man. Bhishma tells the Pandavas to place Sikhandin in front of them and attack him with arrows. He says that he will not defend himself against Sikhandin, giving the Pandavas an opportunity to defeat him. Arjuna is hesitant to fight Bhishma, but Vasudeva encourages him to do so, reminding him of his duty as a Kshatriya. Arjuna agrees to fight, and the Pandavas and Vasudeva retire to their beds, ready to face Bhishma in battle the next day. |
| 109 Dhritarashtra, eager to know the outcome of the battle, asks Sanjaya to describe the events that unfolded. Sanjaya begins his account, describing how the Pandavas, led by Sikhandin, advanced against Bhishma, who was determined to defeat them. Bhishma, enraged by the Pandavas' attack, unleashed a fierce counterattack, striking down many warriors and horses. His bow seemed to be always drawn, and his arrows flew in all directions, causing destruction everywhere. The Pandavas rallied and attacked Bhishma from all sides, but he single-handedly held them off, earning their admiration. Sikhandin, determined to kill Bhishma, pierced him with three shafts, but Bhishma refused to fight back, recognizing Sikhandin as a former woman. Arjuna, seeing Sikhandin's determination, urged him to continue fighting, promising to protect him from behind. Bhishma, unfazed, continued to fight, determined to defeat the Pandavas. The battle raged on, with both sides suffering heavy losses. Bhishma's prowess was unmatched, but the Pandavas refused to back down, determined to emerge victorious. Arjuna, Satyaki, and other Pandava warriors fought valiantly, but Bhishma's defenses were impenetrable. As the battle continued, Bhishma's glory and valor became evident to all. His arrows struck down countless warriors, and his very presence seemed to terrify the Pandavas. Yet, despite their fear, they refused to retreat, knowing that their cause was just. The battle raged on, with no end in sight, as Bhishma and the Pandavas clashed in a display of strength and valor. |
| 110 Dhritarashtra, eager to know the outcome of the battle, asks Sanjaya to describe the events that unfolded. Sanjaya recounts how Sikhandin, filled with wrath, attacked Bhishma, who was determined to defeat him. Bhishma's bow and car were untouched, and he continued to slaughter the Pandava troops with his swift and deadly arrows. The Pandavas were unable to defeat Bhishma, who was like Death himself, armed with the lance. Arjuna, also known as Dhananjaya, arrived on the scene, frightening the Kuru warriors with his roars and arrows. His chariot, driven by Krishna, was unstoppable, and his bow was drawn with ease, scattering showers of arrows everywhere. Duryodhana, under the influence of terror, begged Bhishma to protect him from Arjuna. Bhishma vowed to fulfill his promise to kill ten thousand Kshatriyas daily and either slay the Pandavas or die trying. He attacked the Pandava host with renewed vigor, determined to fulfill his vow. The Pandavas resisted, but Bhishma slew hundreds of thousands, including elephants, horses, and foot soldiers. No one could withstand him, and the Pandavas were afflicted, but they continued to fight, surrounding Bhishma with a large force. A fierce battle ensued, with myriads of warriors clashing on all sides. Bhishma, like a cliff covered with masses of clouds, stood firm, his bow and arrows flashing in the sunlight. The Pandavas fought valiantly, but Bhishma's prowess was unmatched. He was the embodiment of death, and no one could escape his wrath. The battle raged on, with no end in sight, as Bhishma and the Pandavas clashed in a display of strength and valor. |
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| 111 Sanjaya describes the intense battle between the Pandavas and Bhishma, with Arjuna leading the charge. Sikhandin, Dhrishtadyumna, Abhimanyu, and other warriors join in, determined to defeat Bhishma. The Kauravas resist fiercely, with Dussasana engaging Arjuna in a intense duel. Other warriors also engage the Pandavas, with many displaying their prowess. The battle rages on, with arrows flying and swords clashing. Dhrishtadyumna urges the Pandavas to attack Bhishma, saying that Arjuna will protect them. The Pandavas press forward, determined to defeat Bhishma and gain the upper hand. Dussasana and Arjuna engage in a fierce duel, exchanging blows and showing their skill. Dussasana pierces Arjuna with three shafts, but Arjuna retaliates, piercing Dussasana with a hundred shafts. Dussasana, enraged, pierces Arjuna in the forehead with three sharp shafts, but Arjuna remains unfazed. The duel between Dussasana and Arjuna is fierce and unrelenting, with neither able to gain the upper hand. However, Arjuna eventually gains the advantage, piercing Dussasana with many shafts and causing him to retreat to Bhishma's car. Bhishma's car becomes an island for Dussasana in the midst of the battle, providing him with a temporary reprieve. Despite being wounded, Dussasana continues to fight, resisting Arjuna with sharp arrows. The battle rages on, with no end in sight, as the Pandavas and Kauravas clash in a display of strength and valor. |
| 112 Sanjaya describes the intense battle between the Pandavas and Kauravas. Many warriors engage in fierce duels, including Satyaki and Alamvusha, Bhagadatta and Satyaki, Abhimanyu and Sudakshina, and Aswatthaman and Virata. The battles are fierce and unrelenting, with each side determined to win. Duryodhana orders his brothers to surround Satyaki and kill him, but Satyaki fights bravely and holds off the Kaurava warriors. Meanwhile, Bhishma fights on, despite being pierced with many arrows. The battle rages on, with many warriors displaying their prowess. Kripa and Sahadeva engage in a fierce duel, as do Vikarna and Nakula. Durmukha fights Ghatotkacha, and Kritavarman battles Dhrishtadyumna. The Pandavas and Kauravas are evenly matched, and the battle is fierce and unrelenting. Arjuna fights his way through the Kaurava army, determined to reach Bhishma. Despite being resisted by all, Arjuna compels the Kauravas to turn back and crushes their troops. |
| 113 Sanjaya describes the intense battle between the Pandavas and Kauravas, with Drona, a great bowman, penetrating the Pandava ranks and causing havoc. He tells his son, Aswatthaman, that this is the day Arjuna will exert himself to kill Bhishma, and that he sees ominous signs foreboding danger to the Kaurava army. Drona notes that Arjuna is advancing towards Bhishma, avoiding other warriors, and that his wrath is directed towards the Kuru grandsire. He describes Arjuna's prowess, saying that he is endued with great energy, powerful, brave, accomplished in weapons, and possessed of valour that is very active. Drona also notes that Arjuna is capable of shooting his arrows to a great distance and shooting them with force, and that he is acquainted with omens. Drona urges Aswatthaman to avoid Arjuna's path and fight for Bhishma's victory, predicting a great carnage and describing the Pandava army's strength, led by Yudhishthira, Arjuna, Bhimasena, and others. He notes that Yudhishthira's army is protected by Atirathas and that Satyaki, Abhimanyu, Dhrishtadyumna, Vrikodara, and the twins are all protecting the king. Drona decides to focus on Yudhishthira, while Aswatthaman should encounter Sikhandin and Bhimasena. He praises Abhimanyu's valor, noting that he is advancing at the head of the Pandava host like a second Phalguna. Drona urges Aswatthaman to take up his weapons and fight, keeping the duties of a Kshatriya in mind, and notes that Bhishma is also consuming the Pandava host. |
| 114 Sanjaya describes the intense battle between Bhimasena and ten warriors of the Kaurava army, including Bhagadatta, Kripa, Salya, and Jayadratha. Bhimasena, filled with wrath, pierces each of them with multiple arrows, despite being pierced himself. He displays remarkable prowess, cutting off bows and killing steeds and charioteers. Jayadratha escapes and mounts Chitrasena's car. Bhimasena continues to fight valiantly, piercing each of the warriors with multiple arrows. The warriors, including Salya, Kripa, and Kritavarman, retaliate, piercing Bhimasena with sharp arrows. Bhimasena, unfazed, continues to fight, cutting off weapons and killing steeds. Arjuna arrives on the scene, and together, the two Pandava brothers become unstoppable. Duryodhana sends Susarman to attack Arjuna and Bhimasena, but they are undaunted. The battle rages on, with Bhimasena and Arjuna displaying remarkable valor and skill. |
| 115 Sanjaya describes the intense battle between the Pandavas and Kauravas. Arjuna and Bhima fight valiantly, piercing many warriors with their arrows. Jayadratha, Salya, and Kripa retaliate, but Arjuna and Bhima continue to display their prowess. The battle rages on, with many warriors and animals being slain. Drona and the king of Magadhas arrive, and Drona pierces Bhima with eight arrows. Bhima retaliates, piercing Drona and the king of Magadhas. Arjuna destroys Susarman's troops, and Bhishma, Duryodhana, and Vrihadvala advance upon Bhimasena and Dhananjaya. The Pandava warriors, led by Yudhishthira, unite with the Srinjayas and fight against Bhishma. The Kaurava warriors, led by Bhishma, fight against the Pandavas. The battle is fierce, with Bhishma as the key to victory. Dhrishtadyumna commands the Pandava troops to attack Bhishma, and they advance, ready to lay down their lives. Bhishma receives the attack, standing firm like a continent against the surging sea. |
| 116 Dhritarashtra asks Sanjaya to describe the tenth day of battle between the Pandavas and Kauravas, and how Bhishma fought. Sanjaya recounts that Bhishma, determined to fulfill his vow, caused great carnage among the Pandava army. Arjuna and Bhishma clashed, and the battle was fierce. Bhishma, tired of fighting, expressed his desire to be slain by the Pandavas. Yudhishthira and the Pandavas advanced, determined to conquer or die. The Kauravas, led by Duryodhana, Drona, and Bhishma, fought back with all their might. The battle was intense, with various kings and warriors engaging each other in fierce combat. The earth shook beneath their feet, and the din of conchs, drums, and weapons filled the air. The sky was darkened by the dust and arrows, and the battle raged on like a storm. Bhishma, the grandsire, fought valiantly, but the Pandavas were determined to conquer or die. Arjuna, with Sikhandin by his side, charged forward, his bow and arrow flashing in the sunlight. Bhishma, undaunted, stood firm, his own bow and arrow singing with deadly precision. The two warriors clashed, their arrows meeting in mid-air, their chariots wheeling and turning in a deadly dance. The other warriors joined the fray, their weapons flashing, their horses snorting, their chariots rumbling. The battle was fierce and intense, with no clear victor in sight. The Pandavas and Kauravas fought on, their valor and skill on full display, their determination to win driving them forward. As the battle raged on, the sun began to set, casting a golden glow over the field. The warriors fought on, their shadows stretching out across the ground, their weapons and armor glinting in the fading light. The battle was a spectacle, a display of valor and skill, a testament to the bravery of the warriors who fought on. |
| 117 Sanjaya describes the intense battle between the Pandavas and Kauravas, with various warriors displaying their prowess. Abhimanyu
fights Duryodhana, while Arjuna's son pierces Duryodhana with shafts. Aswatthaman strikes Satyaki, who retaliates with nine shafts. Dhrishtaketu and Paurava engage in a fierce duel, piercing each other with arrows. Chitrasena and Susarman exchange blows, while Subhadra's son fights Vrihadvala. Bhimasena wreaks havoc on the elephant division, and Yudhishthira battles the ruler of the Madras. Drona and Dhrishtadyumna engage in a fierce duel, with Drona cutting off the latter's bow. Arjuna rushes towards Bhishma, placing Sikhandin ahead, and the two engage in a fierce battle. Bhishma's bow and arrows are like a raging fire, consuming all in his path. He fells many car-warriors and steeds, causing chaos on the battlefield. The scene is one of intense fighting, with many warriors displaying their prowess. Bhishma's skill and valor are on full display, as he takes on the Pandava warriors. The battle is fierce and intense, with no clear victor in sight. |
| 118 Sanjaya describes the intense battle between the Pandavas and Kauravas. Sikhandin strikes Bhishma with arrows, but Bhishma, remembering Sikhandin's femininity, does not retaliate. Arjuna urges Sikhandin to slay Bhishma, but Bhishma's prowess is unmatched. Dussasana battles Arjuna, but is eventually slain. The Kaurava troops flee, and Bhishma protects them. Arjuna's celestial weapons create thousands of arrows, consuming the Kaurava army. The earth is covered with retreating troops, and Arjuna's Gandiva shines brightly. Dussasana's steeds and charioteer are slain, and he is pierced with arrows. Other Kaurava warriors, including Kripa and Salya, are deprived of their cars and flee. Arjuna's arrows scatter the Kaurava army, and a river of blood flows on the battlefield. The field is strewn with slain warriors, and the bodies of elephants, steeds, and car-warriors lie broken. The sight is beautiful, like a red cloud in the autumnal sky, but also frightful, with dogs, crows, and vultures howling and feeding on the dead. Bhishma invokes a celestial weapon, but withdraws it when Sikhandin rushes at him. Arjuna continues to slaughter the Kaurava troops, confounding Bhishma. |
| 119 Sanjaya describes the intense battle between the Pandavas and Kauravas. The combatants fight indiscriminately, with no distinction between classes of warriors. Bhishma, Salya, Kripa, and Dussasana lead the Kaurava army, while the Pandavas fight back with all their might. The battlefield is strewn with the bodies of warriors, elephants, and horses. Bhishma, remembering his instruction in weapons from Rama, fights valiantly, slaying ten thousand warriors and elephants. He also slays Satanika, Virata's brother, and many other Pandava warriors. Arjuna, urged by Krishna, attacks Bhishma with a shower of arrows, but Bhishma pierces through them with his own arrowy showers. The Pandava warriors, including Sikhandin, Satyaki, and Dhrishtadyumna, rush against Bhishma but are unable to defeat him. Bhishma, remembering Sikhandin's femininity, does not aim a single arrow at him. The battle rages on, with both sides suffering heavy losses. The text describes the intensity of the battle, with warriors fighting indiscriminately and the battlefield strewn with bodies. Bhishma's prowess is highlighted, as he single-handedly slays thousands of warriors and elephants. The Pandava warriors, led by Arjuna, Satyaki, and Sikhandin, fight back valiantly but are unable to defeat Bhishma. The battle is compared to the ancient battle between the gods and the Asuras, indicating its epic scale and intensity. |
| 120 Sanjaya describes the intense battle between the Pandavas and Kauravas, with Bhishma fighting valiantly despite being pierced by many arrows. Arjuna, with Sikhandin's help, cuts off Bhishma's bows and pierces him with numerous arrows. Bhishma, remembering his boon that his death will depend on his own wish, decides to hold on to life until the sun reaches the northern solstice. The celestials and Rishis, including Ganga, appear to Bhishma in swan-like forms, curious about his decision to delay his death. Bhishma affirms his resolve, and the Rishis depart. When Bhishma falls, the Pandavas and Srinjayas rejoice, while the Kauravas are grief-stricken and unable to proceed with the battle. Bhishma, lying on his bed of arrows, remains calm and expectant of his chosen hour of death. The battle rages on, with both sides suffering heavy losses. Bhishma's prowess is unmatched, and his determination to fight despite his injuries is admirable. Arjuna and Sikhandin's strategy to target Bhishma is clever, and their bravery in the face of danger is commendable. The appearance of the celestials and Rishis adds a divine element to the battle, highlighting the significance of Bhishma's character and his role in the war. The contrast between the two armies' reactions to Bhishma's fall showcases the respect and admiration he commands from both sides. The scene is set for a dramatic and intense continuation of the battle, with Bhishma's impending death looming large over the proceedings. |
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| 1 Janamejaya asked Vaisampayana about what Dhritarashtra did after learning of Bhishma's death. Vaisampayana replied that Dhritarashtra was filled with anxiety and grief, and Sanjaya came to him with news from the camp. Dhritarashtra lamented the loss of Bhishma, who had been slain by Sikhandin, and asked Sanjaya what the Kauravas did next.
Sanjaya described how the warriors reflected on Bhishma's duties and bowed to him, then prepared for battle. They made a bed of arrows for Bhishma and bid him farewell. The Kauravas, urged by fate, went out to battle, and their army was like a herd without a herdsman, lost and frightened. They remembered Karna, who was equal to Bhishma, and cried out for him to save them.
Karna had promised not to fight until Bhishma was slain, and now the Kauravas turned to him for relief. They praised Karna, saying he was the only one who could fill the gap left by Bhishma. Dhritarashtra hoped that Karna would indeed fill that gap and crown their hopes with victory. He wondered if Karna's prowess would be enough to save them from the Pandavas.
Vaisampayana continued, describing how the Kauravas had always relied on Bhishma, but now he was gone, and they turned to Karna as their last hope. They remembered Karna's words, that he would not fight until Bhishma was slain, and now they begged him to take up arms and lead them to victory. Dhritarashtra's heart was filled with anxiety and fear, and he hoped that Karna would be their savior. |
| 2 Sanjaya said, "When Bhishma fell, Karna, with a cheerless heart and tearful eyes, consoled the Dhartarashtras. He remembered Bhishma's attributes and prowess, and how he had been slain. Karna declared that he would now protect the Kuru host and slay the Pandavas. He regarded everything as ephemeral and was determined to fight bravely. He knew the Pandava force was strong, but he was willing to face them.
"He asked his charioteer to bring his armor, bows, arrows, and other weapons, and to prepare his car for battle. He wanted to conquer the foe and bestow sovereignty on Duryodhana. He was determined to either achieve victory or follow Bhishma in death.
"Karna rode into battle on a costly car with an excellent standard, accompanied by a large force, to avenge Bhishma's death. His car was decked with gold and jewels, and his standard bore the device of the elephant's girth. His steeds were fleet as the wind, and his rattle resembled the roll of the clouds.
"The Kuru car-warriors worshipped him like Indra, and he shone like the lord of the celestials himself riding on his celestial car. With his immeasurable energy and prowess, he was a formidable force on the battlefield. He was determined to fight bravely and emerge victorious, or to die trying." |
| 3 Sanjaya said, "Beholding Bhishma fallen, the hope of victory for the Kauravas disappeared. Bhishma, the destroyer of Kshatriyas, lay on a bed of arrows, looking like the vast ocean dried up by mighty winds. Karna alighted from his car, filled with grief and affliction, and approached Bhishma on foot. He saluted Bhishma with joined palms and said, 'I am Karna! Speak to me, O Bharata, and look at me, opening thy eyes.' Karna lamented that Bhishma, the foremost of all combatants, lay slain on the ground. He praised Bhishma's virtues and said that without him, the Kauravas would be unable to bear the might of Arjuna. Karna declared that he was competent to slay Arjuna, who was protected by Madhava, and requested Bhishma's permission to do so. He described Arjuna as a fierce warrior who resembled a snake of virulent poison and slew his foes with his glances alone." |
| 4 Sanjaya said, "The aged Kuru grandsire, Bhishma, spoke to Karna with a cheerful heart, 'Be the refuge of thy relatives and friends, like the ocean to rivers. Humiliate thy foes and enhance the joys of thy friends. Be the enhancer of the Kauravas' joys, like Vishnu to the dwellers of heaven.' Bhishma praised Karna's prowess, recalling how he had vanquished many kings and races, and implored him to lead the Kurus to victory. Bhishma said, 'Protect the Kaurava host like Duryodhana, regarding it as thy own. Thou art our grandson, and thy relationship with the Kurus is superior to that of blood.' Karna, reverentially saluting Bhishma's feet, came to the Kaurava encampment and began to encourage the warriors. The Kauravas, headed by Duryodhana, were filled with joy, and beholding Karna, they received him with loud shouts and roars, slapping their arm-pits and twanging their bows." |
| 5 Sanjaya said, "Duryodhana, filled with joy, said to Karna, 'Now that Bhishma is about to ascend to heaven, whom do you think fit to be our commander after him?' Karna replied, 'You are the wisest of kings, tell us yourself.' Duryodhana said, 'We need a leader who can protect us in battle. Without a leader, an army cannot stay in battle for even a short while.' Karna suggested, 'Let us make Drona our leader. He is the preceptor of all these warriors, venerable in years, and worthy of respect. He is invincible and equal to Sukra or Vrihaspati himself. All the kings in your army will follow him.' Duryodhana was convinced, and Karna continued, 'Make Drona the leader of your forces without delay, as the celestials made Kartikeya their leader in battle for vanquishing the Asuras.'" |
| 6 Sanjaya said, "Duryodhana spoke to Drona, praising his virtues and suitability to be their leader. He said, 'Protect us like Vasava protects the celestials. With you as our leader, we desire to vanquish our foes. You are the foremost of all leaders, like Kapali among the Rudras, Pavaka among the Vasus, and Vasava among the Maruts. Your nobility, learning, years, intelligence, prowess, skill, invincibility, knowledge of worldly matters, policy, and self-conquest make you superior to all others. Dispose our troops in battle array and slay our foes like Indra slaying the Danavas. Proceed at our head, like Kartikeya leading the celestial forces. We will follow you to battle, like bulls following a bovine leader. With you stretching your bow at our head, Arjuna will not strike. Without doubt, if you become our leader, I will vanquish Yudhishthira and his followers.' The kings cried victory to Drona, and the troops, filled with joy, glorified him. Drona's acceptance of the leadership was imminent, and the stage was set for the next phase of the battle." |
| 7 Drona accepts the command of the Kaurava army and vows to fight valiantly, but refuses to slay Dhrishtadyumna, who is destined to kill him. The Kauravas rejoice at Drona's appointment and perform rituals to mark the occasion. Drona arrays the troops in a Sakata formation, while the Pandavas form a Krauncha shape. Karna leads the Kaurava army, while Arjuna heads the Pandava forces. The two armies clash, and the earth trembles with the sound of wailing. Omens appear, including falling meteors and birds wheeling to the left. The battle rages on, with Drona scattering arrows and breaking through the Pandava lines. The Pandavas and Srinjayas fight back, but Drona's celestial weapons afflict them. Dhrishtadyumna, however, baffles Drona's arrows and causes a slaughter among the Kurus. The battle intensifies, with Drona coursing through the Pandava force like a circle of fire. |
| 8 Sanjaya describes the intense battle between Drona and the Pandavas. Drona, filled with rage, single-handedly attacks the Pandava army, felling many warriors and causing chaos. His red steeds, fleet as the wind, are covered in blood. The Pandava warriors
, including Arjuna, Bhima, and Satyaki, rally against Drona, but he continues to career through the field like Death itself. Drona's arrows envelop the enemy, and his standard is all that can be seen moving like flashes of lightning. The Pandavas and Panchalas try to counterattack, but Drona's weapons are too powerful. He crushes many divisions and grinds down numerous heroes before finally being slain by Dhrishtadyumna. The heavens and earth resound with a loud uproar, and the gods and Pitris behold Drona's fall. The Pandavas utter leonine shouts, and the earth trembles with their victory. |
| 9 Dhritarashtra laments the death of Drona, wondering how the Pandavas could have defeated him. He describes Drona's prowess in battle, his skill with weapons, and his ability to scatter showers of shafts. He questions how Dhrishtadyumna, the prince of the Panchalas, could have slain Drona, who was like a tiger among men. Dhritarashtra asks Sanjaya to explain how Drona was killed, wondering if his chariot broke or his bow failed him. He asks if Drona was careless or if destiny played a role in his death. He describes Drona's steeds as fleet as the wind and covered in gold, and wonders how they could have been overpowered. He asks Sanjaya to tell him more about Drona's final battle and how he was slain. |
| 10 Dhritarashtra lamented, "Arjuna, that mighty warrior, came upon Drona, shooting showers of arrows. Who resisted him? When Bhimasena, that tiger among men, rushed upon my host, what became of your minds? When Arjuna, with his Gandiva and white steeds, came, pouring showers of arrows, what was the state of your mind? Who resisted Satyaki, that foremost of the Vrishnis, equal to Vasudeva in energy? Who opposed Dhrishtaketu, that brave warrior amongst the Chedis? Who resisted Abhimanyu, that youth of vigorous understanding, resembling Death himself? Who surrounded the sons of Draupadi, those tigers among men? Who resisted Chekitana, that great bowman? Who opposed the five Kekaya brothers, virtuous and possessed of prowess? Who resisted Yuyutsu, that lord of battle, that foremost of bowmen? Who surrounded Dhrishtadyumna, that mighty bowman, created for Drona's destruction? How can the sons of Pritha meet with defeat, they who have Vasudeva, the great Master of all the worlds, for their refuge and benefactor?" |
| 11 Dhritarashtra said, "Hear, O Sanjaya, the celestial feats of Vasudeva, which no other person has ever achieved. Even as a boy, Krishna slew Hayaraja and other powerful Asuras. He vanquished kings at a self-choice and bore away the daughter of the king of the Gandharas. He slew Jarasandha and the king of Chedis, and hurled the Daitya city Saubha into the sea. He vanquished various kings and obtained the celestial conch Panchajanya. He gratified Agni and obtained his invincible weapon of fire, the discus Sudarsana. He brought the celestial flower Parijata from Mahendra himself. I have never heard of anyone who has not been vanquished by Krishna. His prowess is infinite, and with him are the mighty Vrishni heroes. If he fights for the Pandavas, none of us can be his antagonist. Tell me, how did the battle take place? Arjuna is Kesava's life, and Krishna is always victory. The Kurus cannot gain victory against them." |
| 12 Sanjaya said, "I will describe how Drona fell, slain by the Pandavas. Drona, given command of the troops, asked Duryodhana what boon he desired. Duryodhana asked for Yudhishthira to be taken alive, sparking wonder from Drona, who noted Yudhishthira's foeless state. Drona deduced Duryodhana's plan to vanquish the Pandavas and re-establish brotherly relations. Drona agreed to seize Yudhishthira but only if Arjuna was absent, citing Arjuna's invincibility and his own prior teaching of Arjuna. Drona promised to seize Yudhishthira if Arjuna was withdrawn, and Duryodhana proclaimed this to his troops, aware of Drona's partiality for the Pandavas. Drona's promise was conditional, requiring Arjuna's absence, which Duryodhana sought to ensure. Drona's words revealed his knowledge of the Pandavas' strength and his own limitations. He acknowledged Arjuna's prowess and the difficulty of defeating him. Drona's promise, though conditional, boosted Duryodhana's confidence and revealed the complexities of the war, where alliances and strategies shifted amidst the pursuit of victory." |
| 13 Sanjaya said, "After Drona vowed to capture Yudhishthira, our troops cheered, but Yudhishthira learned of Drona's plan through spies. He gathered his brothers and allies, telling Arjuna, 'Drona intends to capture me. Let us prevent it.' Arjuna replied, 'I cannot fight my preceptor, but I won't let him capture you either. I'd rather die than fight Drona.' Arjuna vowed to protect Yudhishthira, saying, 'As long as I live, Drona won't capture you. The firmament may fall, the Earth may split, but Drona won't succeed.' Arjuna recalled his past promises and victories, saying, 'My promises never go unfulfilled, and I've never been defeated.' The Pandavas and Kurus arrayed for battle, and a fierce fight ensued. Drona and Arjuna protected their respective sides, and the battle raged on. Drona's prowess was like the Sun, and his shafts coursed through the Pandava ranks, striking fear into their hearts. The Pandavas couldn't look at the angry Drona, who was consuming their division. Drona's shafts covered all directions, crushing the Pandava force. The Srinjayas struggled, but Drona's host was too strong. The Pandavas sounded their conchs and drums, and the battle grew more intense. Drona's car moved swiftly, and his bow sang a deadly song. The Pandavas were in a difficult position, but Arjuna stood firm, determined to protect Yudhishthira." |
| 14 Sanjaya said, "Drona caused chaos in the Pandava army, careereding through it like a raging conflagration. The Srinjayas trembled in fear. Drona's bow twanged like thunder, and his shafts crushed car-warriors, horsemen, and foot soldiers. He showered arrows like hailstones, inspiring fear in the hearts of the foe. The Pandavas and Kurus arrayed for battle, and Drona's gold-decked bow flashed like lightning. He caused an awful river of death to flow, with blood as its waters and cars as its eddies. The battle raged on, with Drona's shafts constituting the river's current. The Pandava warriors rushed at Drona from all sides, and the battle intensified. Sakuni pierced Sahadeva's charioteer and car, while Bhimasena fought Vivinsati. Nakula fought Salya, and Satyaki fought Kritavarman. The battle was fierce, with warriors on both sides exhibiting great prowess. Abhimanyu fought Paurava and Jayadratha, displaying his skill and strength. The Kaurava army surrounded him, but he scorching them like the sun. Salya hurled a dart at Abhimanyu, who caught it and unsheathed his sword, earning a leonine shout from the kings." |
| 15 Dhritarashtra asked Sanjaya to describe the combat between Salya and Abhimanyu. Sanjaya described the fierce battle between Salya and Bhima, who wielded massive maces. The two warriors roared like bulls and circled each other, their maces flashing like lightning. The combat was intense, with both warriors striking each other with their maces, causing sparks of fire to fly around. They fought like tigers or elephants, their maces crashing against each other. Despite being struck, neither warrior moved, standing firm like hills. They fell to the ground simultaneously, but quickly rose up again. Kritavarman rescued the unconscious Salya and bore him away from the field. Bhima stood up, mace in hand, and the Pandavas triumphed, causing the Kaurava army to flee in fear. The Pandavas blew their conchs, beat their drums, and uttered leonine roars, elated with joy.
The battle was a display of incredible strength and valor, with both warriors exhibiting their skills and prowess. Salya and Bhima were evenly matched, and
their combat was a wonder to behold. The sound of their maces crashing against each other echoed through the battlefield, striking fear into the hearts of the Kaurava warriors. In the end, the Pandavas emerged victorious, their triumph a testament to their bravery and skill. |
| 16 Sanjaya describes the intense battle between the Pandavas and Kauravas. Vrishasena, son of Karna, single-handedly protects the Kaurava army, displaying his skill and prowess. The Pandavas unite to counter him, and a fierce battle ensues. Drona's son, Aswatthama, and other Kaurava warriors join the fight, and the Pandavas respond with vigor. The battle rages on, with many heroes displaying their strength and valor. Drona, excited with rage, penetrates the Pandava host and rushes towards Yudhishthira. However, he is checked by Kumara, who pierces him with an arrow. Drona slays Kumara and continues to fight, piercing many Pandava warriors. The Pandavas surround him, but he stands firm, like the all-destructive sun. Arjuna eventually arrives, routing the Kauravas and crossing a river of blood to reach Drona. He covers Drona's division with a net of arrows, confounding his senses. The battle ends with the withdrawal of troops, and the Pandavas praise Arjuna for his victory. |
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| 21 Sanjaya describes the intense battle between Drona and the Pandavas, with Drona determined to capture Yudhishthira. Satyajit and Vrika resist him valiantly, but Drona's skill and prowess prove too great. He slays Vrika and Satyajit, but the Pandavas continue to attack him, undeterred by their fallen comrades. Drona's chariot is surrounded by the Pandavas, but he fights on, his bow and arrows flashing like lightning as he seeks to seize Yudhishthira.
The battle rages on, with Drona consuming the Pandava divisions like a fire consuming cotton. The Pandavas and their allies flee in fear, but Drona pursues them relentlessly, slaughtering many and sending others running for their lives. The battlefield is a scene of utter carnage, with bodies strewn about and the sound of wailing and crying filling the air.
The battle is fierce and intense, with Drona's bow and arrows flashing like lightning as he cuts down his foes. The Pandavas are unable to withstand Drona's onslaught, and many are slain or wounded. The battle is described as a river of blood, with Drona as the mighty current that bears away the Pandava warriors. Despite their bravery, the Pandavas are unable to defeat Drona, who is supported by the Kurus and fights with all his might. |
| 22 Dhritarashtra asks Sanjaya if anyone approached Drona for battle when the Pandavas were broken. Sanjaya describes the scene where the Pandavas and their allies are fleeing in fear, while Drona is stationed like a tiger, ready to fight. Duryodhana, filled with joy, says to Karna that the Pandavas will not return to battle, but Karna disagrees, saying that Bhima will not abandon the fight. Karna predicts that the Pandavas will slay many of their car-warriors and that Drona will be afflicted by them. Karna urges Duryodhana to go to Drona's aid quickly, lest he be slain like a mighty elephant by wolves.
Duryodhana, accompanied by his brothers, proceeds towards Drona's car, where the noise of the battle is deafening. The Pandava warriors, determined to slay Drona, return to the fight on their cars, drawn by excellent steeds of diverse hue. The scene is set for a fierce and intense battle, with Drona at its center. |
| 23 Duryodhana and Karna discuss the intense battle between Drona and the Pandavas. Duryodhana, filled with joy, says that the Pandavas will not return to battle, but Karna disagrees. Karna predicts that Bhima, determined to slay Drona, will fight on, despite the odds. He warns Duryodhana that the Pandavas will not be easily defeated and that Drona will be afflicted by them.
Karna urges Duryodhana to go to Drona's aid quickly, lest he be slain like a mighty elephant by wolves. Duryodhana, accompanied by his brothers, proceeds towards Drona's car, where the noise of the battle is deafening. The Pandava warriors, determined to slay Drona, return to the fight on their cars, drawn by excellent steeds of diverse hue.
The scene is set for a fierce and intense battle, with Drona at its center. Karna's words prove prophetic as the Pandavas, led by Bhima, launch a fierce attack on Drona. The battle rages on, with Drona fighting valiantly, but the Pandavas refusing to back down. The outcome of the battle is far from certain, as the two sides clash in a frenzy of arrows and swords. |
| 24 Dhritarashtra asks Sanjaya to describe the battle between the Pandavas and the Kauravas. Sanjaya describes how Bhima fought against Duryodhana's elephant division, breaking through the ranks and causing chaos. Duryodhana himself rushed at Bhima, but was struck by Bhima's arrows. The ruler of the Angas then attacked Bhima, but was killed by him. The ruler of the Pragjyotishas, Bhagadatta, then advanced on his elephant, Supratika, and attacked Bhima. Bhima got under the elephant's body and struck it, causing it to turn round like a potter's wheel. Bhima then ran away, and the Pandava host fled in fear.
King Yudhishthira surrounded Bhagadatta with numerous cars and covered him with arrows, but Bhagadatta's elephant consumed both the Pandavas and the Panchalas. The battle between the two elephants was fierce, and Bhagadatta's elephant emerged victorious. Bhima then rushed against Bhagadatta again, but was repelled by the elephant's water spouted from its trunk. Other Pandava warriors then attacked the elephant, but were unable to defeat it. Bhagadatta's elephant continued to wreak havoc on the Pandava host, causing them to flee in fear. |
| 25 Sanjaya describes Arjuna's feats in battle to Dhritarashtra, saying that Arjuna saw the dust rising and heard the wail of the troops as Bhagadatta fought on his elephant. Arjuna tells Krishna that he thinks Bhagadatta is the foremost elephant-warrior and that his elephant is impervious to weapons. He notes that the elephant is capable of bearing every weapon and even the touch of fire, and that it will alone destroy the Pandava force that day.
Arjuna decides to go to where Bhagadatta is, but is summoned by the Samsaptaka car-warriors, who number fourteen thousand. He is torn between returning to battle them or going to Yudhishthira's aid. After reflection, he decides to slaughter the Samsaptakas, thinking that it would be better to fight them first and then go to Bhagadatta.
The Samsaptakas shoot thousands of arrows at Arjuna, covering him, Krishna, and the steeds. But Arjuna uses the Brahma weapon and nearly exterminates them, striking down hundreds of arms, standards, steeds, and charioteers. Elephants and riders are also struck down by Arjuna's shafts, and the ground is covered with the bodies of the fallen warriors.
Krishna is amazed by Arjuna's feat and says that even Indra, Yama, or the Lord of treasures could not have performed it. He praises Arjuna, saying that he has achieved something that even the gods could not do. After slaying the Samsaptakas, Arjuna tells Krishna to go towards Bhagadatta, indicating that he is now ready to face the ruler of the Pragjyotishas. |
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| 26 Sanjaya describes Arjuna's battle with Susarman and his brothers, and how he then advances towards Drona's division. Arjuna scatters showers of arrows, scorching the Kaurava warriors and overwhelming them. He comes upon the king of the Pragjyotishas, Bhagadatta, who rushes towards him on his elephant. The encounter between Arjuna's car and Bhagadatta's elephant is fierce, with both heroes coursing on the field, equipped according to the rules of science. Bhagadatta pours showers of arrows on Dhananjaya, but the latter cuts them off with his arrows. Bhagadatta then strikes Partha and Krishna with many shafts, and urges his elephant for their destruction. Janardana moves the car to keep the elephant on their left, and Dhananjaya refrains from slaying the elephant from the back, remembering the rules of fair fight. However, the elephant destroys other elephants, cars, and steeds, filling Dhananjaya with rage.
Arjuna advances towards Bhagadatta, who rushes towards him on his elephant. The encounter is fierce, with both heroes coursing on the field, equipped according to the rules of science. Bhagadatta pours showers of arrows on Dhananjaya, but the latter cuts them off with his arrows. Bhagadatta then strikes Partha and Krishna with many shafts, and urges his elephant for their destruction. Janardana moves the car to keep the elephant on their left, and Dhananjaya refrains from slaying the elephant from the back, remembering the rules of fair fight. The elephant destroys other elephants, cars, and steeds, filling Dhananjaya with rage. The battle between Arjuna and Bhagadatta is intense, with both sides exchanging arrows and showing their prowess. |
| 27 Dhritarashtra asks Sanjaya to describe the battle between Arjuna and Bhagadatta, and Sanjaya begins to recount the details. Bhagadatta, filled with rage, showered arrows on Arjuna and Krishna from the neck of his elephant. The arrows, made of black iron and equipped with golden wings, whetted on stone and shot from his bow, drew blood from Devaki's son. However, Arjuna was not deterred and cut off Bhagadatta's bow and quivers, then struck him with many arrows.
Bhagadatta retaliated by hurling a dart made of iron and decked with gold at Vasudeva, but it became a triumphal garland on his breast. Arjuna rebuked Vasudeva for intervening, reminding him of his promise to only guide his steed and not fight himself. However, Vasudeva explained that he had given the Vaishnava weapon to the Earth's son Naraka, who had passed it to Bhagadatta.
Vasudeva told Arjuna that he had divided himself into four forms to protect the worlds and that he had given the Vaishnava weapon to Naraka to make him invincible. However, he had also told Naraka that the weapon would be infallible for his protection, but not for his offense. Vasudeva encouraged Arjuna to slay Bhagadatta, and Arjuna overwhelmed him with arrows.
Arjuna then struck Bhagadatta's elephant between the frontal globes with a long arrow, splitting it like thunder splitting a mountain. The elephant fell to the ground, striking it with its tusks, and died. Arjuna then pierced Bhagadatta's bosom with an arrow, and he fell from his elephant, dead. His valuable cloth turban fell from his head, and his golden garlands were torn apart. The son of Indra had slain the monarch who resembled Indra himself in prowess. |
| 28 Sanjaya describes the battle between Arjuna and the sons of the king of Gandhara, Vrishaka and Achala. Arjuna slew the two brothers with a single arrow, and their bodies fell to the ground, spreading sacred fame. Enraged, Sakuni created illusions to confound the two Krishnas, but Arjuna dispelled them with his weapons. A thick darkness appeared, but Arjuna used the Jyotishka weapon to dispel it. Frightful waves of water then appeared, but Arjuna used the Aditya weapon to dry them up. Sakuni fled, and Arjuna showered arrows upon the Kaurava host, dividing it into two streams. A thick dust arose, and only the twang of Gandiva could be heard. A fierce battle took place on the southern part of the field, and Arjuna smote the foe on every part of the field, like the wind destroying clouds in the summer season. Struck by Partha, the warriors fled, killing many of their own number. The arrows shot by Arjuna fell like flights of locusts, piercing steeds, car-warriors, elephants, and foot-soldiers. The field of battle presented a variegated and awful sight, with slain men and animals lying all about. |
| 29 Dhritarashtra asks Sanjaya to describe the state of mind of the Kuru warriors when their divisions were broken and routed. Sanjaya replies that despite the chaos, many heroes remained steadfast and followed Drona, achieving great feats against the Pandava army. The battle became fierce, with both sides shouting and clashing in a desperate struggle. Dhrishtadyumna, the Pandava general, checked Drona's advance, and a wonderful encounter ensued.
The Pandava warriors, filled with rage and vindictiveness, approached the battle recklessly, making life itself the stake. The earth trembled beneath their feet, and the noise of the clashing armies paralyzed the welkin. Drona, careening over the field, broke through the Pandava divisions with his whetted shafts. Dhrishtadyumna, filled with rage, checked Drona's advance, and the two engaged in a fierce duel.
Meanwhile, Nila, a Pandava warrior, consumed the Kuru ranks with his arrows, but was confronted by Drona's son, Aswatthaman. The two engaged in a fierce duel, with Nila ultimately being slain by Aswatthaman. The Pandava host trembled with grief at Nila's fall, and wondered how Arjuna, who was engaged on another part of the field, would rescue them from the foe.
The battle raged on, with heroes on both sides achieving great feats. The clash of arms and the cries of the warriors filled the air, as the two armies struggled for supremacy. The outcome of the battle was far from certain, as the brave warriors of both sides fought on, undaunted by the carnage around them. |
| 30 Sanjaya describes the intense battle between the Pandavas and the Kauravas. Bhima, filled with rage, strikes Valhika and Karna with many arrows. Drona, desiring to slay Bhima, pierces him with many whetted shafts. Karna, Aswatthaman, and Duryodhana also strike Bhima, but he fights back fiercely. The Pandava warriors, including Yuyudhana and the sons of Madri, rush to Bhima's side and attack Drona's host. The battle rages on, with warriors on both sides fighting recklessly and falling to the ground. Elephants and steeds are slain, and cars are broken. The earth is covered with the bodies of the dead, and the dust raised by the troops makes it difficult to distinguish friend from foe.
Arjuna, meanwhile, has been fighting the Samsaptakas and now approaches Drona's car. He is met by Karna, who invokes the Agneya weapon, but Arjuna baffles it with his own arrowy downpours. The two warriors engage in a fierce duel, with Karna's brothers being slain by Arjuna. Bhima and Satyaki also attack Karna, who is eventually rescued by Duryodhana and others. The battle continues, with both sides suffering heavy losses, until the sun sets and the warriors retire to their tents. |
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| 31 Sanjaya tells Dhritarashtra that after Arjuna broke Drona's vow and protected Yudhishthira, the Kaurava warriors were defeated and humiliated. They spent the night in silence, reflecting on their failure. The next day, Duryodhana accused Drona of not fulfilling his promise to capture Yudhishthira. Drona replied that even the gods cannot defeat Arjuna, and that he will slay a Pandava hero that day. He formed an impenetrable array, but Abhimanyu, Arjuna's son, pierced it and achieved great feats before being slain by six warriors. The Kauravas were joyful, but the Pandavas were grief-stricken. Dhritarashtra laments the death of Abhimanyu, who was still a child, and asks Sanjaya to describe how so many warriors slew him. Sanjaya agrees to relate the story, saying that Abhimanyu fearlessly careered over the field, playing with his weapons, and afflicting the Kaurava heroes. He compares the Kaurava warriors to forest denizens surrounded by a forest fire, filled with fear. |
| 32 Sanjaya praises the Pandavas, saying they are unstoppable in battle and have virtues that make them worthy of heaven. He compares Yudhishthira to the Destroyer himself, and says Arjuna is unmatched in battle. He also praises Nakula, Sahadeva, and Abhimanyu, saying they possess various noble qualities. Sanjaya emphasizes that Abhimanyu has all the virtues of the Pandavas combined, making him a formidable warrior. Dhritarashtra asks Sanjaya to describe Abhimanyu's death in detail, showing his concern and grief. Sanjaya begins by describing the formation of the Kaurava army, with Drona at the head and various warriors stationed at different points. He describes the warriors as fierce and determined, with red robes and gold ornaments, and says they advanced towards Abhimanyu with a unified spirit. Sanjaya sets the stage for the battle, describing the warriors on both sides as eager for fight and determined to win. Sanjaya's description of the Kaurava army highlights their strength and unity, making Abhimanyu's eventual defeat even more tragic. He emphasizes the bravery and determination of the warriors, showing that the battle was intense and fierce. Sanjaya's words paint a vivid picture of the battlefield, making it clear that the outcome was far from certain. |
| 33 Sanjaya describes the Pandavas' attempt to break Drona's invincible array. Many warriors, including Abhimanyu, Satyaki, and Dhrishtadyumna, rush towards Drona but are pushed back by his arrows. Yudhishthira realizes that only Abhimanyu, Arjuna, Krishna, or Pradyumna can pierce the array. He asks Abhimanyu to break the array, knowing that he has been taught by Arjuna how to do so. Abhimanyu agrees, but warns that he may not be able to come out if he gets into danger. Yudhishthira and Bhima promise to follow him and protect him. Abhimanyu vows to penetrate the array like an insect entering a blazing fire and slaughter the hostile soldiers. He boasts that if he cannot cut off the Kshatriya race into eight fragments, he will not regard himself as Arjuna's son. Yudhishthira blesses Abhimanyu, and he orders his charioteer to urge the steeds towards Drona's army. Abhimanyu's determination and bravery are evident as he prepares to face the formidable array. His words and actions showcase his skill and confidence, making him a formidable force on the battlefield. The stage is set for a fierce and intense battle, as Abhimanyu leads the charge against Drona's array. |
| 34 Abhimanyu, son of Arjuna, is urged by his charioteer to reconsider his decision to break Drona's array, but Abhimanyu is confident in his abilities. He compares himself to Vishnu and says he does not fear Drona or the Kaurava army. Abhimanyu's charioteer, Sumitra, is hesitant but ultimately urges the steeds forward. Abhimanyu fearlessly encounters the warriors, including Drona, and breaks into the array. The Kauravas attack him from all sides, but Abhimanyu, with his skill and knowledge of the vital parts of the body, strikes them down. He slew thousands of warriors, mangling their bodies and limbs. The field of battle becomes beautiful, like a sacrifice, with the bodies and limbs strewn about. Abhimanyu's feats are compared to those of Garuda and Mahadeva, and the Kauravas are filled with hopelessness and despair. Abhimanyu's prowess is described in detail, with his sharp shafts and whetted weapons cutting down elephants, steeds, and foot-soldiers. The Kauravas are unable to withstand his attack, and their efforts are compared to those of insects falling upon a blazing fire. Abhimanyu's victory is celebrated, and his name is spoken with reverence. |
| 35 Duryodhana, filled with rage, attacks Abhimanyu, who is fearlessly striking down Kaurava warriors. Drona and other warriors rescue Duryodhana, surrounding Abhimanyu with a large body of cars and shooting arrowy showers. Abhimanyu, however, cuts off their shafts and pierces them with his own, displaying his remarkable skill and strength. The Kauravas, including Drona, Karna, and Duryodhana, pierce Abhimanyu with multiple shafts, but he retaliates, displaying wonderful strength and agility. He kills the ruler of the Asmakas and his force begins to flee in terror. Other warriors, including Karna, Kripa, and Drona's son, shower arrows on Abhimanyu, who is excessively pierced but continues to fight valiantly. He kills several warriors, including Sushena, Drighalochana, and Kundavedhin, and scatters arrows on Salya, who faints away. The Kaurava troops flee in disarray, and Abhimanyu is glorified by various beings for his heroism and skill in battle. Abhimanyu's prowess is described in detail, with his shafts flying in all directions and his chariot moving swiftly across the battlefield. His enemies are unable to withstand his attack, and they flee in terror, abandoning their wounded and their dead. Abhimanyu's victory is celebrated, and his name is spoken with reverence and admiration. |
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| 36 Dhritarashtra asks which warriors tried to stop Abhimanyu, and Sanjaya describes Abhimanyu's prowess in battle, saying, "Behold, O king, the splendid feat of youthful Abhimanyu while engaged in breaking the car-ranks of the Kauravas, protected by the son of Bharadwaja himself." When Salya's brother is killed, his followers, filled with rage, rush at Abhimanyu from all directions, proclaiming their families and names. Abhimanyu, smiling, pierces them with his shafts, displaying diverse weapons and battling mildly, yet with great skill and strength. He disregards the heavy burden and casts off fear, shooting arrows repeatedly with no interval between aiming and letting off. His bow and palms resound like thunderous clouds, and his weapons shine like the blazing disc of the autumnal sun. Initially gentle, Abhimanyu becomes fierce like the sun in autumn, shedding his rays and shooting hundreds of whetted arrows, furnished with golden wings. He covers the Kaurava army's car division with diverse arrows, causing them to turn back in disarray. The Kaurava warriors, struck with fear, flee in all directions, abandoning their wounded and their dead. Abhimanyu's victory is celebrated, and his name is spoken with reverence and admiration. |
| 37 Dhritarashtra, filled with mixed emotions, asks Sanjaya to describe the encounter between Abhimanyu and the Kaurava army in detail. Sanjaya relates how Abhimanyu, with great daring and skill, showered arrows on the warriors, piercing Drona, Karna, and others, and seeming to be present everywhere on the battlefield. His conduct filled the Kauravas with fear, and Drona, with eyes expanded in joy, praised Abhimanyu, saying he was the only one who could slay the vast host. Duryodhana, enraged and jealous, told Karna and others to crush Abhimanyu, who he believed was protected by Drona due to his relationship with Arjuna. The warriors, excited with rage, rushed at Abhimanyu, with Duhsasana vowing to slay him and boasting that he would devour him like Rahu swallowing the sun. Duhsasana covered Abhimanyu with arrows, but Abhimanyu received them with ease, fighting back with skill and valor. The two warriors engaged in a fierce duel, describing beautiful circles with their cars and causing a deafening noise with their weapons and leonine roars. The sound of their battle was like the great receptacle of salt waters, and it seemed as if the very sky was shattered. |
| 38 Abhimanyu, with limbs mangled by arrows, addresses Duhsasana, saying he will finally punish him for his cruel deeds. He reminds Duhsasana of how he had angered Yudhishthira and Bhima with his harsh speeches and how he had relied on deception to win the kingdom. Abhimanyu vows to free himself of his debt to Krishna, his sire, and Bhima by killing Duhsasana. He shoots an arrow that pierces Duhsasana's shoulder, causing him to faint and be carried away by his charioteer. The Pandavas and their allies rejoice at this victory, and Abhimanyu proceeds to attack Drona's array. Duryodhana orders Karna to stop Abhimanyu, and Karna rains arrows on him. Abhimanyu, however, continues to fight, determined to reach Drona. Karna and Abhimanyu engage in a fierce duel, exchanging arrows and showing their valour. Abhimanyu cuts off Karna's bow and standard, causing him distress. Karna's younger brother then comes to his aid, and the battle rages on. |
| 39 Karna's brother attempts to stop Abhimanyu, but is beheaded by a single arrow, falling like a Karnikara tree shaken by the wind. Karna, filled with pain and grief, flees the battlefield, unable to bear the loss of his brother. Abhimanyu continues his rampage, breaking through the Kaurava host and causing chaos and destruction. His arrows fill the sky, and the Kaurava warriors flee in terror, trampling each other in their desperation to escape. Only the ruler of the Sindhus remains, and Abhimanyu quickly dispatches him, adding to the growing list of his conquests. The battlefield is soon filled with the bodies of the slain, and the Kaurava army is routed. Abhimanyu's arrows are likened to a burning brand, consuming everything in their path. The noise of the battle is deafening, and Abhimanyu is seen careening through the field, scorching his foes like the meridian sun. He is equal to Vasava himself in battle, and his prowess is a wonder to behold. The Kaurava warriors are unable to withstand his fury, and they flee in droves, leaving their fallen comrades behind. |
| 40 Dhritarashtra asks Sanjaya if any great warriors followed Abhimanyu into the Kaurava army. Sanjaya replies that many warriors, including Yudhishthira, Bhimasena, and others, rushed to battle to rescue Abhimanyu. However, Jayadratha, the ruler of the Sindhus, single-handedly checked their advance. Dhritarashtra is impressed by Jayadratha's might and heroism and asks Sanjaya to explain how he accomplished this feat. Sanjaya reveals that Jayadratha had practiced severe ascetic austerities and received a boon from Mahadeva, the god of gods, to check the four Pandavas (except Arjuna) in battle. With this boon and his celestial weapons, Jayadratha held the Pandava army in check, inspiring fear in the hostile Kshatriyas and delight in the Kuru troops. |
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| 41 Sanjaya describes Jayadratha's prowess in battle, saying he fought valiantly with the Pandavas. His chariot, steeds, and weapons were magnificent, and he shone like the Moon in the firmament. His standard bearing the device of a large boar in silver looked exceedingly beautiful. With his white umbrella and banners, and the yak-tails with which he was fanned, he appeared like a king. His car-fence made of iron was decked with pearls, diamonds, gems, and gold, and looked resplendent like the firmament bespangled with luminous bodies. He drew his large bow and scattered countless shafts, filling up the array in those places where openings had been made by Abhimanyu. He pierced many Pandava warriors with his arrows, including Satyaki, Bhima, and Yudhishthira. Yudhishthira cut off Jayadratha's bow, but he quickly took up another and continued fighting. Bhima felled Jayadratha's bow, standard, and umbrella, but he took up another bow and continued to resist the Pandavas. The Pandavas and their allies praised Jayadratha's feat of single-handedly resisting them, excited with wrath. Jayadratha filled up the path that Abhimanyu had made by slaughtering numerous warriors and elephants. Many heroes tried to approach him but couldn't bear his might, thanks to the boon he received from Mahadeva. |
| 42 Sanjaya describes the intense battle between Abhimanyu and the Kaurava warriors, which became awful and fierce. Abhimanyu, with his mighty energy and sure aim, penetrated the enemy array, agitating it like a Makara agitating the ocean. The principal warriors of the Kaurava army rushed to counter him, each according to his rank and precedence. The clash between them and Abhimanyu became awful, with arrowy showers scattering in all directions. Abhimanyu single-handedly fought off the Kaurava warriors, slaying many, including Vasatiya, with his far-reaching shafts. The battle raged on, with Abhimanyu cutting off the bows and arrows of his foes and slaying them with his shafts. The earth became strewn with the bodies of the slain warriors, their ornaments, and weapons. The field of battle was a fearful sight, with Abhimanyu careerening around, his form almost invisible, except for his coat of mail, ornaments, bow, and shafts. He shone like the sun, and none could gaze at him. The Kaurava warriors were unable to counter Abhimanyu's might, and he continued to slay them with ease, his chariot moving swiftly and his shafts flying in all directions. |
| 43 Sanjaya describes Abhimanyu's extraordinary prowess in battle, likening him to the Destroyer and Yama. Abhimanyu penetrates the Katirava host, seizing Satvasravas and defeating many car-warriors who rush to attack him. Rukmaratha, son of the ruler of the Madras, attempts to capture Abhimanyu but is swiftly slain. Many princely friends of Rukmaratha then attack Abhimanyu, surrounding him with showers of arrows. Despite being deeply pierced, Abhimanyu applies the Gandharva weapon and confounds his foes, careerering like a circle of fire and slaying hundreds of kings. His chariot moves swiftly, his shafts flying in all directions, and his standard and bow shining brightly. Duryodhana is filled with fear, seeing his car-warriors, elephants, steeds, and foot-soldiers crushed. The unfinished battle between Abhimanyu and Duryodhana's son becomes exceedingly fierce, with both sides exhibiting great valor. However, Duryodhana's son is eventually obliged to turn back from the fight, unable to withstand Abhimanyu's might. |
| 44 Dhritarashtra requests Sanjaya to continue the narrative of the intense battle between Abhimanyu and the Kaurava warriors. Sanjaya describes how the warriors, including Drona and Karna, were decisively beaten back by Abhimanyu, with their mouths drying up, eyes becoming restless, and their bodies covered in sweat. Only Lakshmana, Duryodhana's son, remained, and he was slain by Abhimanyu, who addressed him before delivering the fatal blow. Duryodhana, filled with rage and grief, urged his troops to attack Abhimanyu, who was then surrounded by six skilled car-warriors, including Drona and Karna. Abhimanyu fought them off with his swift and powerful arrows, and attacked the elephant division of the Kalingas, Nishadas, and Kratha's son, destroying it with ease. The battle was fierce and intense, with Abhimanyu displaying his remarkable prowess and skill. Kratha's son was slain, and the other combatants turned away from the fight, unable to withstand Abhimanyu's might. |
| 45 Dhritarashtra asks Sanjaya to describe the battle where Abhimanyu, the youthful and invincible son of Subhadra, penetrated the Kaurava array. Abhimanyu, borne by his mighty steeds, achieved feats worthy of his lineage, making all the kings turn away from the fight. Six car-warriors, including Drona and Karna, encompassed him, but Abhimanyu paralyzed them with his sharp shafts. He pierced Drona with fifty arrows, Vrihadvala with twenty, and Kritavarman with eighty. Abhimanyu then slew Vrindaraka and pierced Aswatthaman, who in turn pierced him with twenty-five small arrows. Abhimanyu quickly retaliated, piercing Aswatthaman with many whetted shafts. Drona and Aswatthaman attempted to rescue each other, but Abhimanyu stood immovable, piercing them with arrows. The other warriors, including Karna and Kripa, also attacked Abhimanyu, but he pierced each of them in return. Abhimanyu then slew the ruler of the Kosalas, Vrihadvala, and ten thousand kings broke and fled. |
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| 51 Sthanu appeals to Brahma to stop the destruction of the universe, filled with compassion for the creatures. Brahma explains that he was urged by the Earth to destroy the creatures, but could not find a means. Rudra asks Brahma to be inclined to grace and not destroy the universe. Brahma's wrath subsides, and he extinguishes the fire. A female figure, Death, emerges from his body and is instructed by Brahma to slay all creatures. Death weeps at this command, and Brahma catches her tears, imploring her to carry out her duty. Death is born from Brahma's wrath and is tasked with destroying all creatures, including the wise and the foolish. |
| 52 Narada continues the story of Death, who was created by Brahma to destroy creatures. However, Death was hesitant and feared unrighteousness, knowing that taking lives would be a cruel and evil act. She appealed to Brahma, seeking his protection and wishing to undergo ascetic penances instead. Brahma reassured her that she would not be at fault and that creatures would be responsible for their own destruction. He explained that diseases and passions would be the true causes of death, not Death herself. Despite her reservations, Death underwent severe austerities, seeking to avoid her duty. She stood on one leg for billions of years, practicing rigid vows and emaciating her body. She wandered the earth, living on air and water, and practiced austerities at various sacred sites. Eventually, Brahma granted her boon, allowing her to slay creatures without sin. Narada advises Yudhishthira to cast off grief, reflecting on the duties of a Kshatriya and the blessed state of heroes like Abhimanyu, who attained heaven after a heroic battle. He encourages Yudhishthira to muster his fortitude and set out for battle, inflamed with rage, alongside his brothers. |
| 53 missing |
| 54 missing |
| 55 Sanjaya tells Yudhishthira about King Srinjaya, who had a son named Suvarnashthivin born to him with a boon from Narada that his urine, excreta, phlegm, and sweat would be gold. The king's wealth increased, and his son's body was made of gold. The king's houses, walls, forts, and utensils were all made of gold. However, robbers killed the prince, and the gold disappeared. Srinjaya lamented, and Narada appeared, telling him that even great kings like Marutta, who performed many sacrifices and gave away vast wealth, had to die. Marutta's wealth was given away to Brahmanas, and he ruled his kingdom for a thousand years before dying. Narada consoles Srinjaya, saying that he should not grieve for his son, who performed no sacrifices or good deeds. Narada reminds Srinjaya that Marutta, who was superior to him in ascetic penances, truth, compassion, and liberality, also died. Narada encourages Srinjaya to follow Marutta's example and perform good deeds, for death is inevitable. |
| 56 Narada said, "King Suhotra, a virtuous and liberal hero, fell prey to death. He was invincible in battle and adored by the gods. He ruled the earth, freeing it from enemies, and performed many sacrifices, making abundant presents to Brahmanas. The deity of clouds showered gold upon him, and his kingdom was filled with golden rivers, lakes, and objects of desire. He performed a thousand Horse-sacrifices, a hundred Rajasuyas, and many other sacrifices, giving away unlimited wealth to Brahmanas. He ultimately obtained a desirable end. When such a king, superior to you in the four cardinal virtues, died, you should not grieve for your son, who performed no sacrifices or good deeds. King Suhotra's wealth and accomplishments were unmatched, and his kingdom was a golden age. He ruled with virtue and liberality, and his death was a testament to the inevitability of fate. Do not grieve for your son, who did not follow in the footsteps of great kings like Suhotra." |
| 57 Narada said, "King Paurava, a heroic king, fell prey to death. He gave away thousands of white horses and countless gifts at his Horse-sacrifice, which was attended by many learned Brahmanas. He gave them costly presents, including robes, houses, and gold, and delighted them with actors, dancers, and singers. He also gave away elephants, cars, maidens, and thousands of other precious items. The king performed many auspicious sacrifices, yielding every object of desire. He gave away kine with golden horns, female and male slaves, and diverse gems. His sacrifices were capable of yielding every object of desire, and he successively performed many sacrifices, according to his merit and class. When such a king, superior to you in the four cardinal virtues, died, you should not grieve for your son, who performed no sacrifices or good deeds. King Paurava's generosity and accomplishments were unmatched, and his death was a testament to the inevitability of fate. His legacy lived on, and his story was sung by those acquainted with the history of the past. Do not grieve for your son, who did not follow in the footsteps of great kings like Paurava." |
| 58 Narada said, "King Sivi, son of Usinara, fell prey to death. He was a powerful king who had subdued the earth and performed many grand Horse-sacrifices, giving away immense wealth, including a thousand crores of golden nishkas, elephants, steeds, and other animals. He gave away the earth itself to the Brahmanas and an infinite number of kine, equaling the number of raindrops, stars, or sand-grains. His sacrifices were extraordinary, with gold stakes, carpets, and houses, and abundant food and drink. The Creator himself has not met or will meet another king like Sivi, who had acquired enormous wealth and performed many righteous deeds. Rudra granted him a boon, making his wealth, devotion, fame, and religious acts inexhaustible. Even Sivi, with all his righteous deeds, left this world for heaven when his time came. His legacy was unparalleled, and his story was a testament to the inevitability of fate. Do not grieve for your son, who did not perform sacrifices or good deeds, when a king like Sivi, who was superior to you and your son, has also died. His example should inspire you to follow in his footsteps and perform great deeds." |
| 59 Narada said, "Rama, son of Dasaratha, fell prey to death. He was a king of immeasurable energy and countless virtues, who delighted his subjects. He lived in the woods for fourteen years, slew fourteen thousand Rakshasas, and later killed Ravana, who had abducted his wife. The celestials worshipped Rama, who performed a hundred Horse-sacrifices and conquered hunger, thirst, and disease. He outshone all creatures, and his kingdom was free from calamities. His subjects were long-lived, and none died in youth. The dwellers of heaven were gratified, and the subjects were engaged in righteous acts. Rama ruled for eleven thousand years, and his name was always uttered. He established his line on earth and went to heaven, taking his subjects with him. When such a king, superior to you and your son, has died, do not lament for your son, who performed no sacrifices or good deeds." |
| 60 Narada said, "King Bhagiratha, descendant of Ikshvaku, was dead. He covered the shores of Ganga with golden steps and gave thousands of ornamented damsels to Brahmanas, along with cars, steeds, kine, goats, and sheep. Ganga, afflicted, sat on his lap and was regarded as his daughter. Gandharvas sang about this in the presence of Rishis, gods, and humans. Bhagiratha, performer of sacrifices with profuse gifts, was selected by Ganga as her father. His sacrifices were graced by the gods, and he gave Brahmanas whatever they desired. He ascended to the region of Brahman through the grace of Brahmanas. Rishis waited upon him as they waited upon the sun. When such a king, superior to you and your son, has died, do not lament for your son, who performed no sacrifices or good deeds. Bhagiratha's sacrifices were extraordinary, and his generosity was unparalleled. He was a true ornament of the three worlds." |
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| 61 Narada said, "King Dilipa, son of Havila, fell prey to death. He performed numerous sacrifices, attended by countless Brahmanas, and gave away the earth, filled with treasures, to them. The roads at his sacrifices were made of gold, and the gods, including Indra, attended them. Dilipa's sacrificial stake had golden rings, and his car's wheels never sank in water. His abode, Khattanga, was filled with the sounds of Vedic recitations, bow twangs, and invitations to drink, enjoy, and eat. When such a king, superior to you and your son, has died, do not grieve for your son, who performed no sacrifices or good deeds. Dilipa was a firm bowman, truthful in speech, and generous in gifts. His sacrifices were extraordinary, and his legacy was unparalleled. Even those who saw him were able to ascend to heaven. Do not lament for your son, who did not follow in Dilipa's footsteps." |
| 62 Narada said, "Mandhatri, son of Yuvanaswa, fell prey to death. He was a remarkable king who vanquished gods, Asuras, and men. His birth was extraordinary, as the twin Aswins extracted him from his father's womb through a surgical operation. Indra showed him kindness, and he sucked milk from Indra's fingers, earning him the name Mandhatri. He grew rapidly, conquering the entire earth in a single day, and performed many sacrifices, giving away gold and food to Brahmanas. His sacrifices were grand and extravagant, with mountains of food, rivers of clarified butter, and diverse kinds of soup. Many attended his sacrifices, including gods, Asuras, men, and Brahmanas. King Mandhatri bestowed the earth upon the Brahmanas and disappeared like the sun, filling all points with his fame. He excelled in the four cardinal virtues, and his legacy surpassed yours and your son's. His story is a testament to his greatness, and his name is remembered even today. Do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Mandhatri has passed on." |
| 63 Narada said, "Yayati, son of Nahusha, fell prey to death. He performed numerous sacrifices, making profuse gifts to Brahmanas, and gave away wealth from Mlecchas and Brahmana-hating people. He aided the gods in battle and divided the earth into four parts, giving it away to four persons. He performed various sacrifices, begot excellent offspring, and roamed the celestial woods like a second Vasava. Acquainted with all Vedas, he found that his passions were not satiated and retired into the forest with his wives, saying that no amount of wealth was sufficient for one man. He cultivated contentment, abandoned desires, and installed his son on the throne before retiring. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Yayati has passed on. He was superior to you and your son in the four cardinal virtues." |
| 64 Narada said, "Amvarisha, son of Nabhaga, fell prey to death. He single-handedly battled a thousand kings, cutting off their umbrellas, weapons, and standards with his skill and strength. His enemies surrendered, seeking mercy, and he reduced them to subjection, conquering the earth. He performed a hundred excellent sacrifices, worshiping Brahmanas and feeding large classes of people with diverse kinds of food and drink. The regenerate classes enjoyed sweet-meats, dainties, and various delicacies, including Purikas, Apupas, and Sashkalis. King Amvarisha gave sacrificial presents, including kingdoms, princes, and kings, to the ten million priests employed by him. The great Rishis were highly gratified, saying none in past or future could match his liberality. They praised him, 'None amongst men in past times did, none in future will be able to do, what king Amvarisha of profuse liberality is doing now.' When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Amvarisha has passed on. He was superior to you and your son in the four cardinal virtues, and his legacy will live on." |
| 65 Narada said, "King Sasavindu, O Srinjaya, fell prey to death. He was a great warrior and performed many sacrifices. He had 100,000 wives, each bearing 1,000 sons, who were all skilled in the Vedas and performed many sacrifices. Sasavindu gave away his sons as sacrificial presents to the Brahmanas. Each son was accompanied by hundreds of cars, elephants, and maidens adorned with gold. The king gave away unlimited wealth in his Horse-sacrifice, including gold stakes, food, and drink. Thirteen mountains of food and drink remained untouched after the sacrifice. His kingdom was prosperous, contented, and happy. Sasavindu ruled for many years before ascending to heaven. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Sasavindu has passed on. He was superior to you and your son in the four cardinal virtues." |
| 66 Narada said, "Gaya, son of Amartarayas, fell prey to death. He ate only leftovers from sacrifices for 100 years, pleasing Agni, who offered him a boon. Gaya asked for knowledge, wealth, and the ability to make gifts and procreate sons. Agni granted his wishes and disappeared. Gaya acquired all he asked for, subdued his foes, and performed various sacrifices with profuse presents to Brahmanas. He gave away wealth, kine, steeds, and gold every year for a century. His great Horse-sacrifice featured a golden earth given to Brahmanas, with costly stakes and presents. All creatures were gratified with wealth and food distributed at his sacrifices. His sacrificial altar was made of gold, pearls, and diamonds, and he gave it away to Brahmanas. Five and twenty hills of food remained untouched after the sacrifice. Due to his merit, Gaya became well-known in the three worlds. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Gaya has passed on." |
| 67 Narada said, "Rantideva, son of Srinjaya, fell prey to death. He had 200,000 cooks distributing excellent food to Brahmanas day and night. He gave away wealth, acquired by righteous means, and subjugated his foes in fair fight. Countless animals were sacrificed in his Agnihotra, and he gave away nishkas of bright gold to Brahmanas. He thought he had given away very little, even after giving away one crore of coins in a day. For a hundred years, he gave away golden bulls, kine, and nishkas to thousands of Brahmanas every fortnight. He gave away all articles needed for his Agnihotra and other sacrifices, including utensils and mansions. People wondered at his superhuman affluence, saying they had not seen such accumulated treasures even in the abode of Kuvera. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Rantideva has passed on." |
| 68 Narada said, "Bharata, son of Dushmanta, fell prey to death. As a child living in the forest, he achieved incredible feats, showcasing his remarkable strength. He subdued fierce lions, tigers, and elephants, binding them and bringing them under his control. His mother, Sakuntala, eventually forbade him from torturing animals in this way. Bharata went on to perform numerous grand sacrifices, including a thousand Horse-sacrifices and a hundred Rajasuyas, and gave generous gifts to the Brahmanas. He was a monarch never conquered by any enemy, and his superior virtues and deeds far surpassed those of your son. Bharata's sacrifices were renowned, with the gods themselves attending and setting up his golden sacrificial stake. He gave away immense wealth, including gold, horses, elephants, camels, and other treasures, to the Brahmanas. His generosity and strength earned him great fame, and when he died, it was a loss for the world. Do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Bharata has passed on." |
| 69 Narada said, "Vena's son, King Prithu, fell prey to death. He was installed as Emperor in the Rajasuya
sacrifice and vanquished all, earning the name Prithu. He protected his people, making him a true Kshatriya. His subjects loved him, and he became known as Raja. During his reign, the earth yielded crops without cultivation, and all people were happy and healthy. The trees, mountains, gods, and others came to him, asking for boons. He took his bow and arrows, and the Earth yielded milk, which became the food they desired. The creatures milked the Earth, each getting what they wanted. Prithu performed various sacrifices, gratifying all creatures, and gave away golden images and the earth itself to the Brahmanas. When he died, do not grieve for your son, who performed no sacrifices or good deeds, when such a king as Prithu has passed on." |
| 70 Narada said, "The great ascetic Rama, son of Jamadagni, will die, despite his unmatched prosperity and virtues. He rooted out evil from the earth and caused the primeval Yuga to set in. He slew many Kshatriyas, including Kartavirya, and thousands of others who had never been vanquished before. His wrath was ignited by the slaughter of his father and the theft of his calf. He performed a hundred sacrifices, giving away the earth to Kasyapa, and divesting it of Kshatriyas twenty-one times. He gave away many elephants and filled lakes with the blood of his enemies. At Kasyapa's command, he left the earth and lived on Mount Mahendra. Even such a virtuous hero will die. Do not grieve for your son, who performed no sacrifices or good deeds, when such great men have passed on." |
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| 81 Sanjaya describes Arjuna's encounter with the god Shiva, who grants him the celestial weapon Pasupata. Arjuna, with a cheerful soul and joined hands, gazes at Shiva and sees the offerings he made to Vasudeva lying by the god's side. Arjuna mentally worships both Krishna and Shiva, and asks for the celestial weapon. Shiva, knowing their wish, welcomes them and sends them to a celestial lake to retrieve his bow and arrow. Accompanied by Shiva's attendants, they approach the lake, where they see a terrible snake that transforms into a bow and arrow. They praise Shiva with Vedic hymns, and a Brahmacharin appears, takes the bow, and shoots an arrow into the lake. Arjuna learns the proper technique for using the bow and receives the Pasupata weapon from Shiva. With the weapon, Arjuna feels his goal is already achieved. He and Krishna pay their respects to Shiva, thanking him for the boon, and return to their camp, filled with joy and transports of delight, comparable to that of Indra and Vishnu when they obtained Shiva's permission to slay Jambha. |
| 82 Sanjaya describes the morning routine of King Yudhishthira, who rises from bed to the sound of music and singing. He bathes, performs prayers, and worships the fire, then meets with Brahmanas and makes offerings to them. He also makes presents to them, including gold, horses, and robes. The king then sees and touches various auspicious items, including Swastikas and Nandyavartas, and is presented with costly ornaments. He takes his seat on a golden throne, and his servants fan him with yak-tails. Bards sing his praises, and panegyrists utter his eulogies. The king's beauty is enhanced by his ornaments, and his presence is accompanied by a loud noise of conchs, drums, and other instruments. The earth seems to tremble with the sound of car-wheels, horse-hoofs, and elephants' bells. An orderly announces the arrival of Hrishikesa (Krishna), and the king orders his servants to prepare a seat and Arghya for him. Krishna is introduced and seated on a costly seat, and the king addresses him with the usual enquiries of welcome and worships him. The meeting between the two is filled with grandeur and ceremony, reflecting the importance and respect that they have for each other. |
| 83 Sanjaya describes the meeting between King Yudhishthira and Krishna, where they exchange pleasantries and enquiries about each other's well-being. Yudhishthira addresses Krishna, relying on him for victory and happiness, and recounts their woes, including the loss of their kingdom and exile. He expresses his devotion to Krishna, acknowledging him as the supreme deity and savior of the Vrishnis. Krishna assures Yudhishthira that Arjuna, with his great strength and prowess, will slay their foes, including Jayadratha, the ruler of the Sindhus. Krishna vows to help Arjuna consume the enemy troops like a swelling conflagration, and predicts that Jayadratha will be slain and his flesh fed to carnivorous creatures. Even if the gods protect him, Jayadratha will still meet his end. Krishna encourages Yudhishthira to dispel his grief and fevered heart, promising prosperity and assuring him that Arjuna will emerge victorious. With Krishna's words, Yudhishthira's spirits are lifted, and he is filled with hope and confidence for the impending battle. |
| 84 Sanjaya describes the meeting between Yudhishthira, Vasudeva, and Arjuna, where they converse and exchange pleasantries. Arjuna enters and salutes the king, who rises and embraces him affectionately, smelling his head and blessing him heartily. Yudhishthira predicts Arjuna's victory in battle, judging by his bright countenance and the fact that Janardana is well-pleased with him. Arjuna relates his wonderful encounter with the Three-eyed god, and the group proceeds to battle, filled with rage against the foe. Krishna and Satyaki accompany Arjuna to his pavilion, where Krishna equips Arjuna's chariot with great care, adorning it with golden ornaments. Arjuna, clad in golden armor, circumambulates the chariot and is blessed by Brahmanas, who perform religious rites and sacrifices. He ascends the chariot, accompanied by Krishna and Satyaki, and they proceed to battle, resembling the twin Aswins riding with Indra. The scene is filled with auspicious omens, including a fragrant breeze, the sound of musical instruments, and the voices of panegyrists and bards uttering benedictions of victory. Arjuna expresses his confidence in victory and entrusts Satyaki with the protection of Yudhishthira, knowing that he is equal to Vasudeva himself in battle. |
| 85 Dhritarashtra laments the slaughter of Abhimanyu and wonders how the Kauravas can remain fearless after perpetrating such a wrong. He asks Sanjaya how they can venture to gaze at Arjuna, who is burning with grief and fury. Dhritarashtra recalls his own warnings to Duryodhana to make peace with the Pandavas, but Duryodhana rejected his counsel and that of others, embracing calamity instead. He notes that the Pandavas are righteous and deserving of happiness, and that they will never deviate from the path of righteousness. Dhritarashtra lists the many heroes who are on the Pandava side, including Vrikodara, Arjuna, Satyaki, and others, and wonders who among the Kauravas can resist them. He concludes that Duryodhana's actions are the result of the mischievous influence of Time and his own wicked understanding. |
| 86 Sanjaya tells Dhritarashtra that he will recount everything he has witnessed, but notes that Dhritarashtra's lamentations are useless and that he should not grieve. Sanjaya reminds Dhritarashtra that he had the opportunity to prevent the war by restraining Yudhishthira and his sons, but failed to do so. He criticizes Dhritarashtra for following the counsel of Duryodhana, Karna, and Sakuni, and for not respecting the duties of a king. Sanjaya notes that Krishna once respected Dhritarashtra, but no longer does so since he has fallen from his duties as a king. He reminds Dhritarashtra that his sons had spoken harshly to the Pandavas, and that he had been indifferent to their actions. Sanjaya warns Dhritarashtra that the ancestral sovereignty is now in danger and that he should not censure his sons for their faults, but rather take action to prevent the destruction of their kingdom. Sanjaya also notes that the Pandavas have added to the kingdom and fame of the Kurus, but that Dhritarashtra's actions have deprived them of their ancestral kingdom. He praises the bravery of the Kshatriyas, who fight without regard for their lives, and wonders who else but the Kauravas would dare to fight against the force protected by Krishna and Arjuna. |
| 87 Sanjaya describes the formation of Drona's army, with diverse sounds and warriors preparing for battle. Drona arrays his divisions, with Jayadratha and other great car-warriors stationed behind him. The army is immense, with thousands of horses, cars, elephants, and foot-soldiers. Drona forms a Sakata array, forty-eight miles long and twenty miles wide, with a lotus-shaped array within and a needle-shaped array at its center. Kritavarman, the ruler of the Kamvojas, and Duryodhana stand at the mouth of the needle, surrounded by heroes and protected by Jayadratha. Drona, clad in white armor, stands at the entrance of the Sakata, stretching his large bow. The Kauravas are delighted, and the Siddhas and Charanas are filled with wonder at the mighty array, which seems capable of devouring the whole earth. |
| 88 Sanjaya describes the chaos and destruction on the battlefield as Arjuna and Krishna face off against Durmarshana and the Kuru army. The sound of conchs and horns fills the air, and the earth shakes as the warriors clash. Arjuna, filled with rage, covers his foes with showers of arrows, striking off the heads of car-warriors and causing chaos among the enemy ranks. The battlefield is strewn with bodies, heads, and limbs, and the sound of severed heads dropping on the earth is like the sound of falling fruits. The warriors of the Kuru army are filled with fear and confusion, striking one another or themselves in their panic. Arjuna's quickness and skill with his bow are too much for them, and they flee in terror, their understanding
confused and their hearts filled with woe. The enemy warriors are unable to withstand Arjuna's prowess, and they fall before him like trees cut down by a mighty wind. The battlefield is a scene of utter carnage, with blood-soaked bodies and severed limbs strewn about. The sound of wailing and lamentation fills the air, and the earth is red with the blood of the fallen. Arjuna's chariot wheels are stained with blood and flesh, and his bow is constantly in motion, striking down foe after foe. The Kuru army is in disarray, and their warriors are fleeing in terror, unable to withstand the wrath of Arjuna. |
| 89 Dhritarashtra asks who among his heroes fought Arjuna after the initial slaughter. Sanjaya describes how Duhsasana, filled with wrath, rushed against Arjuna with a large elephant force. Arjuna, with his lion-like roar, began to pierce and slay the elephants with his shafts. The sound of horses, car wheels, and musical instruments filled the air, and men and elephants were dispirited and lost their senses. Arjuna's shafts, like snakes with virulent poison, riven through the elephants, which fell like mountains shorn of their wings. Warriors were seen hanging from the elephants' bodies, divested of armor, and covered in blood. Arjuna cut off the heads of warriors with his straight arrows, and the heads fell like lotuses. Elephants, pierced with long shafts, fell, vomiting blood, with their riders on their backs. Partha's shafts cut into fragments the bow-strings, standards, and shafts of the car-warriors. None could notice when Arjuna took up his arrows or let them off, as he seemed to dance on his car with his bow drawn to a circle. The field of battle was strewn with innumerable bodies, and Duhsasana's forces fled, seeking Drona as their deliverer. |
| 90 Sanjaya describes the battle between Arjuna and Drona. Arjuna approaches Drona, who is stationed at the entrance of the array, and requests his blessing to penetrate the impenetrable array. Drona, smiling, tells Arjuna that he must vanquish him first. Arjuna and Drona engage in a fierce battle, exchanging arrowy showers. Drona cuts off Arjuna's bow-string and pierces him with many shafts. Arjuna regains his strength and pierces Drona with many winged arrows. The battle rages on, with both warriors displaying their valor. Vasudeva reflects on the accomplishment of their task and tells Arjuna to proceed, avoiding Drona. Arjuna keeps Drona to his right and proceeds onwards, shooting his shafts. Drona addresses Arjuna, asking where he is going, and Arjuna replies that he will not cease fighting until he has vanquished his foe. However, he acknowledges that Drona is his preceptor and not his foe. Arjuna then proceeds against the Kaurava troops, followed by the princes of Panchala. Other warriors, including Jaya and Kritavarman, oppose Arjuna's progress, but he continues to advance, determined to slay Jayadratha. |
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| 81 Sanjaya describes Arjuna's encounter with the god Shiva, who grants him the celestial weapon Pasupata. Arjuna, with a cheerful soul and joined hands, gazes at Shiva and sees the offerings he made to Vasudeva lying by the god's side. Arjuna mentally worships both Krishna and Shiva, and asks for the celestial weapon. Shiva, knowing their wish, welcomes them and sends them to a celestial lake to retrieve his bow and arrow. Accompanied by Shiva's attendants, they approach the lake, where they see a terrible snake that transforms into a bow and arrow. They praise Shiva with Vedic hymns, and a Brahmacharin appears, takes the bow, and shoots an arrow into the lake. Arjuna learns the proper technique for using the bow and receives the Pasupata weapon from Shiva. With the weapon, Arjuna feels his goal is already achieved. He and Krishna pay their respects to Shiva, thanking him for the boon, and return to their camp, filled with joy and transports of delight, comparable to that of Indra and Vishnu when they obtained Shiva's permission to slay Jambha. |
| 82 Sanjaya describes the morning routine of King Yudhishthira, who rises from bed to the sound of music and singing. He bathes, performs prayers, and worships the fire, then meets with Brahmanas and makes offerings to them. He also makes presents to them, including gold, horses, and robes. The king then sees and touches various auspicious items, including Swastikas and Nandyavartas, and is presented with costly ornaments. He takes his seat on a golden throne, and his servants fan him with yak-tails. Bards sing his praises, and panegyrists utter his eulogies. The king's beauty is enhanced by his ornaments, and his presence is accompanied by a loud noise of conchs, drums, and other instruments. The earth seems to tremble with the sound of car-wheels, horse-hoofs, and elephants' bells. An orderly announces the arrival of Hrishikesa (Krishna), and the king orders his servants to prepare a seat and Arghya for him. Krishna is introduced and seated on a costly seat, and the king addresses him with the usual enquiries of welcome and worships him. The meeting between the two is filled with grandeur and ceremony, reflecting the importance and respect that they have for each other. |
| 83 Sanjaya describes the meeting between King Yudhishthira and Krishna, where they exchange pleasantries and enquiries about each other's well-being. Yudhishthira addresses Krishna, relying on him for victory and happiness, and recounts their woes, including the loss of their kingdom and exile. He expresses his devotion to Krishna, acknowledging him as the supreme deity and savior of the Vrishnis. Krishna assures Yudhishthira that Arjuna, with his great strength and prowess, will slay their foes, including Jayadratha, the ruler of the Sindhus. Krishna vows to help Arjuna consume the enemy troops like a swelling conflagration, and predicts that Jayadratha will be slain and his flesh fed to carnivorous creatures. Even if the gods protect him, Jayadratha will still meet his end. Krishna encourages Yudhishthira to dispel his grief and fevered heart, promising prosperity and assuring him that Arjuna will emerge victorious. With Krishna's words, Yudhishthira's spirits are lifted, and he is filled with hope and confidence for the impending battle. |
| 84 Sanjaya describes the meeting between Yudhishthira, Vasudeva, and Arjuna, where they converse and exchange pleasantries. Arjuna enters and salutes the king, who rises and embraces him affectionately, smelling his head and blessing him heartily. Yudhishthira predicts Arjuna's victory in battle, judging by his bright countenance and the fact that Janardana is well-pleased with him. Arjuna relates his wonderful encounter with the Three-eyed god, and the group proceeds to battle, filled with rage against the foe. Krishna and Satyaki accompany Arjuna to his pavilion, where Krishna equips Arjuna's chariot with great care, adorning it with golden ornaments. Arjuna, clad in golden armor, circumambulates the chariot and is blessed by Brahmanas, who perform religious rites and sacrifices. He ascends the chariot, accompanied by Krishna and Satyaki, and they proceed to battle, resembling the twin Aswins riding with Indra. The scene is filled with auspicious omens, including a fragrant breeze, the sound of musical instruments, and the voices of panegyrists and bards uttering benedictions of victory. Arjuna expresses his confidence in victory and entrusts Satyaki with the protection of Yudhishthira, knowing that he is equal to Vasudeva himself in battle. |
| 85 Dhritarashtra laments the slaughter of Abhimanyu and wonders how the Kauravas can remain fearless after perpetrating such a wrong. He asks Sanjaya how they can venture to gaze at Arjuna, who is burning with grief and fury. Dhritarashtra recalls his own warnings to Duryodhana to make peace with the Pandavas, but Duryodhana rejected his counsel and that of others, embracing calamity instead. He notes that the Pandavas are righteous and deserving of happiness, and that they will never deviate from the path of righteousness. Dhritarashtra lists the many heroes who are on the Pandava side, including Vrikodara, Arjuna, Satyaki, and others, and wonders who among the Kauravas can resist them. He concludes that Duryodhana's actions are the result of the mischievous influence of Time and his own wicked understanding. |
| 86 Sanjaya tells Dhritarashtra that he will recount everything he has witnessed, but notes that Dhritarashtra's lamentations are useless and that he should not grieve. Sanjaya reminds Dhritarashtra that he had the opportunity to prevent the war by restraining Yudhishthira and his sons, but failed to do so. He criticizes Dhritarashtra for following the counsel of Duryodhana, Karna, and Sakuni, and for not respecting the duties of a king. Sanjaya notes that Krishna once respected Dhritarashtra, but no longer does so since he has fallen from his duties as a king. He reminds Dhritarashtra that his sons had spoken harshly to the Pandavas, and that he had been indifferent to their actions. Sanjaya warns Dhritarashtra that the ancestral sovereignty is now in danger and that he should not censure his sons for their faults, but rather take action to prevent the destruction of their kingdom. Sanjaya also notes that the Pandavas have added to the kingdom and fame of the Kurus, but that Dhritarashtra's actions have deprived them of their ancestral kingdom. He praises the bravery of the Kshatriyas, who fight without regard for their lives, and wonders who else but the Kauravas would dare to fight against the force protected by Krishna and Arjuna. |
| 87 Sanjaya describes the formation of Drona's army, with diverse sounds and warriors preparing for battle. Drona arrays his divisions, with Jayadratha and other great car-warriors stationed behind him. The army is immense, with thousands of horses, cars, elephants, and foot-soldiers. Drona forms a Sakata array, forty-eight miles long and twenty miles wide, with a lotus-shaped array within and a needle-shaped array at its center. Kritavarman, the ruler of the Kamvojas, and Duryodhana stand at the mouth of the needle, surrounded by heroes and protected by Jayadratha. Drona, clad in white armor, stands at the entrance of the Sakata, stretching his large bow. The Kauravas are delighted, and the Siddhas and Charanas are filled with wonder at the mighty array, which seems capable of devouring the whole earth. |
| 88 Sanjaya describes the chaos and destruction on the battlefield as Arjuna and Krishna face off against Durmarshana and the Kuru army. The sound of conchs and horns fills the air, and the earth shakes as the warriors clash. Arjuna, filled with rage, covers his foes with showers of arrows, striking off the heads of car-warriors and causing chaos among the enemy ranks. The battlefield is strewn with bodies, heads, and limbs, and the sound of severed heads dropping on the earth is like the sound of falling fruits. The warriors of the Kuru army are filled with fear and confusion, striking one another or themselves in their panic. Arjuna's quickness and skill with his bow are too much for them, and they flee in terror, their understanding
confused and their hearts filled with woe. The enemy warriors are unable to withstand Arjuna's prowess, and they fall before him like trees cut down by a mighty wind. The battlefield is a scene of utter carnage, with blood-soaked bodies and severed limbs strewn about. The sound of wailing and lamentation fills the air, and the earth is red with the blood of the fallen. Arjuna's chariot wheels are stained with blood and flesh, and his bow is constantly in motion, striking down foe after foe. The Kuru army is in disarray, and their warriors are fleeing in terror, unable to withstand the wrath of Arjuna. |
| 89 Dhritarashtra asks who among his heroes fought Arjuna after the initial slaughter. Sanjaya describes how Duhsasana, filled with wrath, rushed against Arjuna with a large elephant force. Arjuna, with his lion-like roar, began to pierce and slay the elephants with his shafts. The sound of horses, car wheels, and musical instruments filled the air, and men and elephants were dispirited and lost their senses. Arjuna's shafts, like snakes with virulent poison, riven through the elephants, which fell like mountains shorn of their wings. Warriors were seen hanging from the elephants' bodies, divested of armor, and covered in blood. Arjuna cut off the heads of warriors with his straight arrows, and the heads fell like lotuses. Elephants, pierced with long shafts, fell, vomiting blood, with their riders on their backs. Partha's shafts cut into fragments the bow-strings, standards, and shafts of the car-warriors. None could notice when Arjuna took up his arrows or let them off, as he seemed to dance on his car with his bow drawn to a circle. The field of battle was strewn with innumerable bodies, and Duhsasana's forces fled, seeking Drona as their deliverer. |
| 90 Sanjaya describes the battle between Arjuna and Drona. Arjuna approaches Drona, who is stationed at the entrance of the array, and requests his blessing to penetrate the impenetrable array. Drona, smiling, tells Arjuna that he must vanquish him first. Arjuna and Drona engage in a fierce battle, exchanging arrowy showers. Drona cuts off Arjuna's bow-string and pierces him with many shafts. Arjuna regains his strength and pierces Drona with many winged arrows. The battle rages on, with both warriors displaying their valor. Vasudeva reflects on the accomplishment of their task and tells Arjuna to proceed, avoiding Drona. Arjuna keeps Drona to his right and proceeds onwards, shooting his shafts. Drona addresses Arjuna, asking where he is going, and Arjuna replies that he will not cease fighting until he has vanquished his foe. However, he acknowledges that Drona is his preceptor and not his foe. Arjuna then proceeds against the Kaurava troops, followed by the princes of Panchala. Other warriors, including Jaya and Kritavarman, oppose Arjuna's progress, but he continues to advance, determined to slay Jayadratha. |
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| 91 Sanjaya describes the intense battle between Arjuna and Drona, with Arjuna using the Brahma weapon to counter Drona's arrows. Drona, determined to defeat Arjuna, afflicts Partha and Vasudeva with numerous arrows, but Arjuna resists and avoids him, demonstrating his exceptional skill and prowess. Arjuna then proceeds to slaughter the Bhoja host, displaying his unwavering dedication to his mission. As Arjuna advances, he encounters Kritavarman, who pierces him with arrows, but Arjuna stupefies him and continues to the Kamvoja force. Meanwhile, Kritavarman resists the two Panchala princes following Arjuna, engaging them in a fierce battle. Arjuna then afflicts the divisions opposed to him, showcasing his unwavering strength and determination. In the heat of the battle, king Srutayudha, who had been made unslayable by a celestial weapon, rushes against Arjuna, but is ultimately slain by him. However, Srutayudha's mace returns to him and slays him when he hurls it at Janardana, who is not engaged in fighting, fulfilling the warning given by Varuna. The troops flee in disarray, and Sudakshina, the prince of the Kamvojas, rushes against Arjuna but is swiftly slain by him. The Kamvoja troops flee, leaving Sudakshina lying on the ground, deprived of life, his beautiful armor and ornaments rendered useless in the face of Arjuna's unwavering prowess. |
| 92 Sanjaya describes the intense battle between Arjuna and the warriors of the Kuru army. Despite being filled with wrath and determination, the warriors are no match for Arjuna's skill and prowess. Srutayus and Achyutayus, two mighty car-warriors, shower Arjuna with arrows, but he invokes the weapon named after Sakra and strikes them down. Their sons, Niyatayus and Dirghayus, rush against Arjuna in a rage, but he quickly dispatches them to Yama's abode. Thousands of trained elephant-riders and kings from the west and south surround Arjuna, but he cuts them down with his shafts. The field of battle is strewn with heads, arms, and bodies, and the earth is covered in blood. Arjuna careers over the field, slaying steeds, car-warriors, and elephants, and causing a river of blood to flow. Srutayus, the ruler of the Amvashthas, resisted Arjuna but was ultimately slain, his mace cut off in fragments and his arms and head struck off. |
| 93 Sanjaya tells Dhritarashtra that Duryodhana, seeing his army broken, goes to Drona for help. Drona advises Duryodhana to fight Arjuna himself, as he is the only one who can resist him. Drona ties a magical armor on Duryodhana's body, saying that even the gods cannot pierce it. He tells Duryodhana that the armor was given to him by Angiras, who received it from Vrihaspati, who received it from Agnivesya. Drona says that he is tying the armor on Duryodhana's body with Brahma strings, just as Brahma tied it on Vishnu's body in the battle against Taraka. With the armor on, Duryodhana proceeds to battle Arjuna, accompanied by a large army and musical instruments. Sanjaya compares Duryodhana's procession to that of Vali, the son of Virochana. Duryodhana is hesitant, feeling that he cannot resist Arjuna, who has already pierced through Drona's division. Drona reassures him, saying that the armor will protect him and that he should fight Arjuna to the best of his ability. Drona also reminds Duryodhana that he is a king and a hero, and that he should not fear Arjuna. With the armor on, Duryodhana feels more confident and proceeds to battle Arjuna. |
| 94 Sanjaya describes the intense battle between the Kurus and Pandavas. Duryodhana's army is divided into three columns, but Drona repeatedly unites them. Dhrishtadyumna, however, separates them again and again. The Pandavas and Srinjayas fiercely slaughter the Kuru army, which is afflicted by the sun's rays and Drona's arrows. Drona consumes the Panchalas with his shafts, while Prishata's son separates the Kuru divisions. The battle is fierce, with warriors on both sides fighting to the utmost extent of their prowess. No one flees due to fear. Various warriors engage in separate encounters, including Bhimasena, Yudhishthira, Satyaki, and Dhrishtadyumna. The ruler of the Sindhus remains in the rear, protected by Kripa, Karna, and other warriors. The battle rages on, with Drona and Dhrishtadyumna displaying their prowess. The Pandavas and Srinjayas fight valiantly, but the Kuru army is not easily defeated. The sun beats down, and the dust raised by the soldiers afflicts the eyes of all. The battle is a fierce and awful sight, with warriors on both sides determined to emerge victorious. |
| 95 Sanjaya describes the intense battle between the Kurus and Pandavas. Drona's division is fiercely attacked by the Parthas, who seek to pierce through it. Drona and his forces fight back, seeking glory. Various warriors engage in individual battles, displaying their prowess. The battle is fierce, with arrows covering the sky and warriors fighting valiantly. The sons of Madri attack Sakuni, who is forced to retreat. Ghatotkacha battles Alamvusha, while Yudhishthira engages the ruler of the Madras. Bhimasena fights against Vivinsati, Chitrasena, and Vikarna. The battle rages on, with warriors on both sides showing their strength and valor. The Pandavas and Kurus are evenly matched, and the outcome is uncertain. The battle is a display of skill and bravery, with warriors fighting for their honor and their sides. The description of the battle highlights the intensity and ferocity of the conflict, with warriors fighting fiercely and valiantly. |
| 96 Sanjaya describes the intense battle between the Kurus and Pandavas. Bhimasena attacks Jalasandha, Yudhishthira fights Kritavarman, and Dhrishtadyumna engages Drona. The battle rages on, with warriors fighting fearlessly and falling by the thousands. The field is strewn with bodies, weapons, and armor. Drona and Dhrishtadyumna exchange blows, their arrows filling the sky. The battle is fierce, with warriors using various weapons and fighting valiantly. Elephants and horses are slain, and carnivorous animals feed on the flesh of the fallen. Dhrishtadyumna mixes up his steeds with Drona's and takes up his sword and shield. He enters Drona's chariot and moves quickly, avoiding Drona's attacks. Drona eventually gains the upper hand, but Satyaki intervenes and rescues Dhrishtadyumna. The battle continues, with Drona fighting the Panchala warriors. The scene is one of chaos and carnage, with warriors fighting for their lives and falling by the thousands. The description highlights the intensity and ferocity of the battle, with warriors displaying their skill and valor. The intervention of Satyaki turns the tide of the battle, and Dhrishtadyumna is saved from certain defeat. |
| 97 Dhritarashtra asks Sanjaya to describe the battle between Drona and Satyaki. Sanjaya describes the intense fight, with both warriors displaying their skill and valor. Drona, filled with rage, rushes towards Satyaki, who remains calm and fearless. The two warriors exchange blows, covering the sky with their arrows. The sound of their bows and the impact of their arrows create a deafening noise. The battle is fierce, with neither side giving in. The warriors are evenly matched, and their skills are praised by the gods and other spectators. Drona and Satyaki use celestial weapons, but their effects are neutralized. As the sun sets, Yudhishthira and other Pandava warriors rush to protect Satyaki, while Duryodhana's brothers and other Kaurava warriors come to aid Drona. The battle becomes more intense, with dust and arrows filling the air, making it difficult to discern anything. The scene is one of chaos and carnage, with warriors fighting fiercely and valiantly. The description highlights the intensity and ferocity of the battle, with both sides displaying their skill and strength. The use of celestial weapons adds a supernatural element to the battle, and the neutralization of their effects shows that the warriors are evenly matched. The intervention of other warriors adds to the complexity of the battle, making it a thrilling and unpredictable contest. |
| 98 Sanjaya describes the intense battle between Arjuna and the Kaurava warriors. As the sun begins to set, Arjuna and Vasudeva make their way through the enemy troops, with Arjuna's steeds becoming tired and hungry. The brothers of Avanti, Vinda and Anuvinda, attack Arjuna, but he defeats them with his arrows. Their followers then attack Arjuna, but he slays them, shining like a fire consuming a forest. The Kauravas continue to attack, but Arjuna holds them off, standing like an immovable hill. Vasudeva suggests unyoking the steeds and removing their arrows, and Arjuna agrees. He then stands alone, surrounded by enemy cars, and resists their attacks with his bow, Gandiva. The battle rages on, with Arjuna covering the enemy with countless shafts and generating a fire in the sky. The atmosphere becomes hot, with the sound of conchs and drums roaring like the ocean. Arjuna then creates a lake with his weapon, and Vasudeva praises him, saying "Excellent, Excellent". The scene is one of intense battle, with Arjuna displaying his skill and valor against overwhelming odds. The description highlights the ferocity of the battle, with the sound of weapons and the cries of warriors creating a deafening noise. The creation of the lake and the arrowy hall showcases Arjuna's divine abilities, and the praise from Vasudeva emphasizes his admiration for Arjuna's skills. |
| 99 Sanjaya describes the wonders of Arjuna's battle prowess, including his ability to hold off the enemy army on foot and create an arrowy hall. Vasudeva unyokes the steeds and tends to their wounds, then yokes them again and proceeds with Arjuna to find Jayadratha. The Kuru warriors are amazed and dismayed by Arjuna's skills, and some lament that they are being destroyed due to Duryodhana's fault. Arjuna and Vasudeva proceed with great speed, routing the enemy army and blowing the conch Panchajanya. Many kings and Kshatriyas try to stop Arjuna, but he is undeterred. The scene is one of intense battle, with Arjuna and Vasudeva displaying their divine abilities and the enemy army struggling to keep up. The text highlights Arjuna's bravery and skill, as well as Vasudeva's tender care for the steeds. The Kuru warriors' reactions range from admiration to despair, and the scene is filled with vivid imagery and action. The sound of the conch Panchajanya and the sight of the arrowy hall create a sense of wonder and awe, and Arjuna's determination to find Jayadratha drives the action forward. |
| 100 Sanjaya describes the scene as Arjuna and Vasudeva penetrate the enemy host, causing the kings to flee in fear. However, the two heroes soon find themselves surrounded by Drona's division, which they pierce through with difficulty. They emerge on the other side, freed from the danger, and continue their search for Jayadratha. The Kuru warriors are dismayed, realizing that Jayadratha's chances of survival are slim. Arjuna and Vasudeva converse about killing Jayadratha, and their determination strikes fear into the hearts of the Kuru warriors. The two heroes are described as blazing suns, freed from the darkness of Drona's division. They are filled with joy at the sight of Jayadratha and rush towards him with wrath. Duryodhana, seeing his chance, rushes to protect Jayadratha, and the scene ends with a sense of tension and anticipation. The text is a vivid description of the battle scene, with imagery and metaphors used to convey the intensity of the action. The two heroes are portrayed as unstoppable forces, piercing through the enemy divisions with ease. The Kuru warriors are shown to be increasingly desperate and fearful, realizing that their chances of victory are slipping away. The stage is set for a dramatic confrontation between Arjuna and Jayadratha, with Duryodhana attempting to intervene. |
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| 101 Vasudeva urges Arjuna to fight Duryodhana, calling him the root of all the wrongs done to the Pandavas. He praises Arjuna's prowess, saying that even the three worlds cannot venture to vanquish him in battle. Vasudeva reminds Arjuna of the wrongs done to him and his brothers, including the deprivation of their kingdom and the insult to Draupadi. Arjuna agrees to fight Duryodhana, and the two Krishnas proceed towards him. Duryodhana, despite being aware of the danger, shows no fear and is applauded by the Kauravas for his bravery. The scene is set for a fierce battle between Arjuna and Duryodhana, with both sides filled with rage and determination. The text highlights the tension and anticipation leading up to the battle, with Vasudeva's speech serving as a catalyst for Arjuna's determination to fight. The conversation between the two Krishnas showcases their bond and shared purpose, while Duryodhana's bravery and defiance add to the drama of the scene. The stage is set for a thrilling and intense battle, with the outcome hanging in the balance. |
| 102 Sanjaya describes the intense battle between Arjuna and Duryodhana. Duryodhana pierces Arjuna with shafts, but Arjuna's weapons fail to penetrate Duryodhana's armor, which was given to him by Drona. Krishna is amazed and asks Arjuna why his weapons are ineffective. Arjuna explains that the armor is impenetrable and was created by Brahma. Despite this, Arjuna vows to defeat Duryodhana. The battle rages on, with both sides exchanging blows. Arjuna slays Duryodhana's steeds and charioteers and cuts off his bow and armor. Duryodhana becomes distressed, and many warriors rush to his aid. Arjuna begins to slaughter the host, and the Vrishni hero, Krishna, blows his conch, causing the Kuru warriors to fall down. The car of Arjuna becomes freed, and the protectors of Jayadratha become enraged, uttering loud shouts and filling the earth with noise. The text highlights the ferocity of the battle and the determination of the warriors. The conversation between Krishna and Arjuna showcases their bond and strategy, while the description of the armor and weapons adds to the intensity of the scene. The sound of the conchs and the twang of Gandiva create a vivid atmosphere, and the bravery of the warriors is evident throughout the passage. |
| 103 Sanjaya describes the intense battle between Arjuna and the Kuru warriors. Eight great car-warriors, including Bhurisravas, Karna, and the son of Drona, rush towards Arjuna's car, filled with rage and determined to rescue Duryodhana. The warriors blow their conchs, filling the sky and earth with a loud blare. Arjuna and Krishna respond with their own conchs, Devadatta and Panchajanya, which surpass the noise of the Kuru warriors. The Kuru host is filled with anxiety and fear, and the sound of the conchs resounds through the ten points of the compass. The warriors engage in a fierce battle, with Arjuna piercing each of his enemies in return, displaying his skill and lightness of hand. The son of Drona strikes Vasudeva and Arjuna, but Arjuna retaliates, mangling his enemies with hundreds of arrows. The text highlights the intensity of the battle, with the sound of conchs and the clash of weapons creating a vivid atmosphere. The bravery and skill of the warriors are evident, with Arjuna and Krishna standing out as formidable opponents. The use of imagery and metaphor, such as the comparison of the sound of the conchs to thunder, adds to the drama of the scene. |
| 104 Dhritarashtra asks Sanjaya to describe the standards of the warriors in the battle. Sanjaya describes the diverse kinds of standards, made of gold and decked with gold, that shone like blazing flames of fire. He mentions the standards of Dhananjaya, Drona's son, Karna, Kripa, Vrishasena, Salya, Somadatta's son, and Duryodhana, each with its unique mark, such as an ape, lion-tail, elephant-rope, peacock, bovine bull, and sacrificial stake. The standards were adorned with banners that moved in the wind, looking like dancing ladies. Sanjaya describes how the warriors looked resplendent with their standards, and how Arjuna's standard, bearing the mark of an ape, frightened the Kuru host. The warriors took up their bows and began the encounter, with Arjuna fearlessly facing all the warriors united together. The text highlights the grandeur and beauty of the standards, which reflected the bravery and strength of the warriors. The use of imagery and metaphor, such as the comparison of the banners to dancing ladies, adds to the vividness of the description. The standards became a symbol of the warriors' identity and pride, and played a significant role in the battle. |
| 105 Dhritarashtra asks Sanjaya to describe the battle between the Panchalas and the Kurus. Sanjaya describes the fierce encounter, with Drona at the center, and the Panchalas determined to slay him. The battle rages on, with many warriors engaging in intense duels. Yudhishthira and Drona exchange blows, with Yudhishthira ultimately cutting off Drona's bow. Drona then hurls a mace at Yudhishthira, who counters with his own mace. The two maces collide and fall to the ground. Drona then kills Yudhishthira's steeds and cuts off his bow and standard. Yudhishthira is left weaponless and carless, and Drona rushes towards him, shooting sharp shafts. The Pandava army cries out in despair, thinking Yudhishthira is slain. However, Yudhishthira escapes to Sahadeva's chariot and retreats from the battlefield. The text highlights the intensity of the battle and the bravery of the warriors. The duel between Yudhishthira and Drona is particularly noteworthy, with both sides displaying great skill and determination. The use of imagery and metaphor, such as the comparison of the maces to furious lions, adds to the vividness of the description. |
| 106 Sanjaya describes the intense battle between the warriors. Vrihatkshatra and Kshemadhurti engage in a fierce duel, with Vrihatkshatra ultimately slaying Kshemadhurti. Dhrishtaketu and Viradhanwan also fight, with Dhrishtaketu using a dart to kill Viradhanwan. Sahadeva and Durmukha exchange blows, with Sahadeva emerging victorious. Nakula quickly defeats Vikarna, and Satyaki slays Vyaghradatta and then vanquishes the Magadhas. The Trigarta warriors are routed, and Drona, filled with rage, rushes towards Satyaki. The text highlights the bravery and skill of the warriors, with a focus on the individual duels and the intensity of the battle. The use of imagery and metaphor, such as the comparison of the head falling from the trunk to a luminary falling from the firmament, adds to the vividness of the description. The battle rages on, with the Pandavas gaining the upper hand. |
| 107 Sanjaya describes the intense battle between the Pandavas and the Kauravas. The son of Somadatta pierces each of the sons of Draupadi with multiple arrows, but they ultimately surround and pierce him deeply. The son of Arjuna kills Somadatta's steeds, and the son of Bhimasena cuts off his bow. The son of Sahadeva beheads Somadatta, causing the Kaurava troops to flee in fear. The Rakshasa Alamvusha engages in a fierce duel with Bhimasena, using his powers to become invisible and assume various forms. He showers Bhimasena with arrows, but Bhimasena retaliates with the Tvashtri weapon, producing thousands of arrows and afflicting the Rakshasa. The Rakshasa flees towards Drona's division, and the Pandavas rejoice at Bhimasena's victory. The text highlights the bravery and skill of the warriors, with a focus on the individual duels and the intensity of the battle. The use of imagery and metaphor, such as the comparison of the head falling from the trunk to the sun rising at the end of the Yuga, adds to the vividness of the description. |
| 108 Sanjaya describes the intense battle between Ghatotkacha and Alamvusha, two powerful Rakshasas. They exchange blows, creating illusions and displaying their strength. The Pandavas surround Alamvusha, but he breaks
free and pierces several of them with his shafts. Ghatotkacha retaliates, and the two Rakshasas engage in a fierce duel. Despite being mortal, Alamvusha puts up a strong fight, but Ghatotkacha ultimately seizes and crushes him, killing him. The Pandavas rejoice at Alamvusha's death, while the Kauravas lament his loss. Ghatotkacha is praised by his relatives and friends for his bravery. The battle continues, with the sound of conchs and arrows filling the air. The Kauravas respond with loud shouts, and the earth echoes with the noise. The text highlights the bravery and strength of Ghatotkacha and Alamvusha, and the intensity of their battle. The use of imagery and metaphor, such as the comparison of Alamvusha to a crushed mountain, adds to the vividness of the description. |
| 109 Dhritarashtra asks Sanjaya to describe the battle between Yuyudhana (Satyaki) and Drona. Sanjaya recounts how Yuyudhana and Drona exchange blows, with Yuyudhana ultimately seeking help from King Yudhishthira. Yudhishthira sends Satyaki to aid Arjuna, who is battling Jayadratha and other warriors. Yudhishthira praises Satyaki's bravery and skill, saying he is the only one who can protect Arjuna. He reminds Satyaki of Arjuna's words, who had said that Satyaki is his disciple and friend, and that he is dear to him. Yudhishthira urges Satyaki to go to Arjuna's aid, saying that he is the only one who can help him. Satyaki is described as a mighty warrior, equal to Narayana in weapons and strength, and surpassing Bhishma and Drona in bravery. Yudhishthira says that Satyaki is the only one who can accomplish the task of aiding Arjuna, and that he should not frustrate their wishes. He urges Satyaki to fight like a hero and display feats worthy of himself. |
| 110 Satyaki, the bull amongst the Sinis, replies to King Yudhishthira's words, saying that he has heard the king's delightful and just commands, and is prepared to cast away his life for the sake of Phalguna (Arjuna). He agrees to battle with the entire army of Suyodhana and vanquish it, and assures the king that he will safely reach Dhananjaya and slay Jayadratha. Satyaki informs the king that Arjuna had entrusted him with the protection of Yudhishthira, and that he cannot falsify that trust. He says that only Pradyumna or he himself can be a match for Drona in battle, and expresses his concern for the king's safety, asking who will protect him when he leaves. Satyaki suggests that Bhima, Prishata's son, and other warriors will protect the king, and Yudhishthira assures him that he will take the greatest precaution in protecting himself. The king tells Satyaki to go to Arjuna, and says that Bhima and other warriors will protect him, and that Dhrishtadyumna will resist angry Drona in battle. With this, Satyaki is given leave to go to Arjuna's aid, and Yudhishthira prepares for the battle ahead. |
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| 111 Satyaki agrees to follow Arjuna, despite fearing censure if he leaves King Yudhishthira unprotected. He assures the king that he will pierce through the enemy host and slay Jayadratha, and asks Bhima to protect the king in his absence. Satyaki describes the enemy forces, including elephants, Kiratas, and Kamvojas, and declares that he will destroy them all. He notes that the enemy warriors are accomplished and devoted to the science of weapons, but expresses confidence in his own abilities. Satyaki's charioteer reports that his car is equipped and ready, and Satyaki performs rituals and seeks blessings before mounting his chariot. With his bow and arrows in hand, he sets out, followed by Bhima. As they approach the enemy host, Satyaki tells Bhima to return and protect the king, and Bhima agrees. Satyaki then charges forward, ready to face the enemy and fulfill his vow to slay Jayadratha. His chariot is adorned with a golden lion standard, and he is filled with joy and energy as he heads into battle. The enemy troops tremble at the sight of him, and Satyaki's determination and bravery are clear as he leads the charge. |
| 112 Satyaki, determined to follow Arjuna, charges forward despite Yudhishthira's warnings. He faces off against Drona, who attempts to stop him, but Satyaki refuses to engage in a lengthy battle, citing his duty to follow his preceptor, Arjuna. Drona, enraged, shoots countless shafts at Satyaki, who expertly avoids them and continues on his way. Satyaki then encounters Kritavarman, who shoots a calf-toothed shaft that pierces Satyaki's chest. Satyaki responds by shooting hundreds of shafts at Kritavarman, shrouding him and his car in an arrowy downpour. He then cuts off Kritavarman's charioteer's head and proceeds to face the Kamvojas. Meanwhile, Drona, determined to stop Satyaki, places his troops in position and charges forward, only to be resisted by the Pandava warriors. The battle rages on, with Satyaki displaying his prowess and determination to fulfill his vow to follow Arjuna. As Satyaki continues on his way, he encounters numerous other warriors, including the Valhikas and the Southerners, but he expertly defeats them all. His charioteer, noting his fatigue, urges him to proceed with caution, but Satyaki is resolute in his determination to follow Arjuna. Despite the odds against him, Satyaki presses on, his bravery and skill inspiring his fellow Pandava warriors. As the battle rages on, it becomes clear that Satyaki will stop at nothing to fulfill his vow and follow Arjuna into the heart of the enemy's camp. |
| 113 Dhritarashtra lamented, "Our army, equally excellent and numerous, is being slain by the Pandavas. Our soldiers are well-trained, well-equipped, and devoted to us. Yet, they are being defeated. What can it be but Destiny? I fear that none of my troops will survive. Satyaki and Arjuna have pierced through our army like the ocean. My sons are filled with grief, seeing our warriors retreat in despair. I think they are filled with grief, seeing their car-warriors retreat and their steeds and elephants fly away. Drona, that great bowman, is endued with great might, but even he could not resist the Pandavas. How could the Panchalas pierce him in the fight? Sanjaya, tell me, how did the battle take place? How could the Pandavas defeat our army, which is equally excellent and numerous? Sanjaya replied, "O king, your army is being defeated due to your own fault. You did not heed the counsels of your well-wishing friends. You abandoned the sons of Pandu and caused this war. This defeat is entirely owing to you." |
| 114 Sanjaya said, "O king, listen to the bravery of Satyaki, the grandson of Sini. After defeating Kritavarman, he proceeded to face the Trigarta warriors, who were waiting for him with their elephants. Satyaki fought with valor, shooting sharp shafts and scattering the enemy. The elephants were slaughtered, and their riders were slain. The Trigarta warriors fled, and Satyaki advanced to face Jalasandha, the ruler of the Magadhas. Jalasandha, filled with rage, pierced Satyaki with many shafts, but Satyaki trembled not. He took up another bow and pierced Jalasandha with sixty arrows. Jalasandha hurled a lance at Satyaki, piercing his left arm, but Satyaki struck back with thirty keen shafts. The battle raged on, with both warriors showing their prowess. Finally, Satyaki cut off Jalasandha's arms and head, and the latter's elephant fled, crushing friendly ranks. Thy warriors, O king, fled in all directions, despairing of success. Drona, the foremost of all wielders of bows, approached Satyaki, and a fierce battle ensued between the Kurus and Satyaki." |
| 115 Sanjaya said, "Yuyudhana, surrounded by warriors, fought valiantly, shooting arrows at Drona, Durmarshana, Duhsasana, Vikarna, and others. Though pierced by many shafts, he retaliated, striking each of them with his straight arrows. He then proceeded to face Duryodhana, and a fierce battle ensued. Both shot keen arrows, making each other invisible. Satyaki, pierced by Duryodhana, looked resplendent, and the king, pierced by Satyaki, looked beautiful. The battle raged on, with both warriors showing their prowess. Yuyudhana, filled with joy, pierced the mighty car-warrior, Duryodhana, with many arrows capable of penetrating into the very vitals. Then, the king, quickly mounted the car of Chitrasena, armed with the bow. Beholding the king thus attacked by Satyaki in battle, and reduced to the position of Soma in the firmament while seized by Rahu, cries of woe arose from every section of the Kuru host. Hearing that uproar, the mighty car-warrior Kritavarman quickly proceeded to that spot where the puissant Madhava was battling. And Kritavarman proceeded, shaking his bow, and urging his steeds, and urging his charioteer with the words, 'Go with speed, Go with speed!' Beholding Kritavarman rushing towards him like the Destroyer himself with wide-open mouth, Yuyudhana, O king, addressed his driver, saying, 'That Kritavarman, armed with arrows, is rushing in his car towards me with speed. Then, with his steeds urged to their greatest speed, and on his car duly equipped, Satyaki came upon the ruler of the Bhojas, the foremost of all bowmen. Those two tigers among men, both inflamed with rage, and both resembling fire, encountered each other like two tigers endued with great activity. Kritavarman pierced Sini's grandson with six and twenty whetted arrows of keen points, and the latter's driver with five arrows. And skilled in battle, the son of Hridika pierced, with four mighty shafts, the four excellent and well-broken steeds of Satyaki that were of the Sindhu breed." |
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| 116 Sanjaya said, "Drona and Satyaki engaged in a fierce battle, exchanging arrows. Drona pierced Satyaki's forehead with three arrows, and Satyaki cut off Drona's arrows with his own. Drona then pierced Satyaki with thirty, fifty, and a hundred arrows, but Satyaki retaliated with equal force. The two warriors displayed incredible lightness of hand, with neither gaining the upper hand. Satyaki struck Drona's standard and driver, and Drona cut off Satyaki's bow and standard. The battle raged on, with both warriors showing their prowess. Drona hurled a dart at Satyaki's car, but it pierced through without touching him. Satyaki then struck Drona's arm, and Drona cut off Satyaki's bow again. Satyaki's driver was struck and fell unconscious, but Satyaki continued to fight, holding the reins himself. He struck Drona with many arrows, and Drona's steeds fled in terror. The Kaurava warriors rushed to Drona's aid, and the battle continued. The sound of drums and cymbals filled the air, and the earth shook beneath the feet of the warriors. Drona and Satyaki fought on, their arrows flying back and forth like a swarm of locusts. The battle was fierce and intense, with no quarter asked or given. In the end, Drona's steeds fled, and Satyaki emerged victorious. The Pandavas and Panchalas cheered, and the Kauravas retreated in disarray." |
| 117 Sanjaya said, "Having vanquished Drona and other warriors, Satyaki proceeded, scattering arrows all around. The Kuru warriors couldn't resist him, and he pierced through their ranks like a hawk in search of prey. His chariot, yoked to excellent steeds white as the moon or a conch, shone resplendent. Sudarsana, a king and skilled warrior, attempted to check Satyaki's course, and a fierce encounter took place between them. Sudarsana shot hundreds of shafts at Satyaki, but the latter's arrows baffled them. Sudarsana then shot beautiful arrows winged with gold, piercing Satyaki's armor and body. Satyaki, in turn, slew Sudarsana's steeds and driver, and with a broad-headed arrow, cut off Sudarsana's head, adorned with ear-rings and a radiant face. The Yadu hero then proceeded along the track Arjuna had passed before him, checking all foes with clouds of shafts and filling everybody with amazement. The assembled warriors applauded Satyaki's amazing feat, for he consumed all foes that came within reach of his arrows like a conflagration. His chariot wheels seemed to revolve like the sun's disc, and his bow was like a cloud pouring shafts. The sound of his bowstring was like thunder, and his arrows seemed to fall like a shower of meteors. The Kauravas couldn't resist Satyaki's prowess, and they fled in terror, abandoning their wounded and dead. Satyaki's victory was like a celestial event, and his glory shone like the sun in the firmament." |
| 118 Sanjaya said, "Satyaki, having slain Sudarsana, addressed his driver, 'Having forded the ocean of Drona's division, I think the remaining array can be easily crossed. Urge the steeds, I am near Savyasachin.' He saw the track by which Arjuna had gone and the routed Kaurava army flying away. He heard the twang of Gandiva and knew Arjuna was near. He asked his driver to take him to where Duryodhana and other warriors were waiting. The driver, unfearful, said, 'I will take thee to where Dhananjaya is.' Satyaki said, 'I will slay these warriors like Vasava destroying the Danavas. I will fulfil my vow by slaying these Kamvojas.' He slew thousands of warriors, and the Kauravas beheld his prowess. Duryodhana was filled with grief, and the Kauravas knew the measure of Satyaki's might. The charioteer urged the coursers, and Satyaki proceeded to where the Yavanas were. He slew them with his arrows, and they fell like featherless birds. The field of battle was strewn with headless trunks, and the earth was impassable with flesh and blood. The remnant of the troops broke and fled, and Satyaki, crowned with victory, urged his charioteer to proceed." |
| 119 Sanjaya said, "Yuyudhana, having vanquished the Yavanas and Kamvojas, proceeded towards Arjuna, slaying Kaurava troops like a hunter slaying deer. His bow and standard shone with gold, and he looked like a second sun. Many car-warriors surrounded him, including Duryodhana, Chitrasena, Duhsasana, and others, but he smiled and said, 'Proceed slowly, I will resist this sea of troops.' He slew thousands of warriors, horses, and elephants, and his arrows never failed. The battle was fierce, and the Kaurava host was routed. Satyaki's prowess was wonderful, and he surpassed even Arjuna. Duryodhana and others pierced Satyaki with arrows, but he retaliated, cutting off bows and piercing his foes. His charioteer was killed, but he continued to fight, covering the fleeing host with arrows. The Kaurava troops were terrified, and their leaders tried to rally them, but Satyaki was unstoppable. He careered on the field with the celerity of a hawk, his shafts flying in all directions. Thy sons, O king, and the other warriors, fled in terror, abandoning their wounded and dead. Satyaki's chariot wheels seemed to revolve like the sun's disc, and his bow was like a cloud pouring shafts. The sound of his bowstring was like thunder, and his arrows seemed to fall like a shower of meteors. The Kaurava host was consumed by fear, and their leaders were powerless to stop Satyaki's onslaught. Thus, Yuyudhana, that tiger among men, proceeded towards Arjuna's car, routing all thy combatants counting by thousands. Thy troops worshipped Yuyudhana, beholding him shooting arrows and protecting his charioteer and himself as he fought in battle." |
| 120 Dhritarashtra lamented that his sons were no match for Yuyudhana, who was inflamed with wrath. He wondered how his sons could set their hearts on battle when faced with such a formidable warrior. Sanjaya described the battle in detail, where numerous warriors, including Duryodhana, Sakas, Kamvojas, and others, rushed against Satyaki but were slain. Despite being surrounded, Satyaki fearlessly fought and slew many car-warriors, elephants, and foot-soldiers. Duhsasana urged the mountaineers to fight with stones, but Satyaki cut them down with his shafts. The battle was fierce, with stones and weapons flying through the air, and many warriors fleeing in terror. The sound of the stones being pierced by Satyaki's shafts was like a fierce noise, causing many to flee. The mountaineers, armed with stones, rushed towards Satyaki, but he was unstoppable. Drona, hearing the uproar, told his charioteer to take him to where Yuyudhana was fighting. The charioteer described the chaos, with warriors fleeing and Yuyudhana slaughtering many car-warriors. Drona had to decide whether to face the advancing Pandavas or proceed towards Satyaki. Meanwhile, Satyaki continued to slaughter a large number of car-warriors, causing Dhritarashtra's troops to flee in panic. The scene was one of utter chaos and destruction, with Satyaki single-handedly routing the Kaurava army. Dhritarashtra's sons were no match for the mighty warrior, and their fate seemed sealed. The battle was a testament to Satyaki's bravery and skill, and it seemed that nothing could stop him from emerging victorious." |
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| 121 Sanjaya told Dhritarashtra that Drona rebuked Duhsasana for fleeing from Satyaki, reminding him of his past insults to Draupadi and the Pandavas. Drona urged Duhsasana to fight back, warning him that the Pandavas would not spare him. Duhsasana proceeded to fight Satyaki, while Drona attacked the Panchalas and Pandavas, causing great carnage. Viraketu, the son of the Panchala king, fought Drona but was killed. Other Panchala princes, including Chitraketu and Sudhanwan, attacked Drona but were also slain. Dhrishtadyumna, filled with rage, attacked Drona and pierced him with many arrows. However, Drona fought back and weakened him. The battle between Drona and Dhrishtadyumna was fierce and wonderful, with both warriors displaying great skill and valor. Drona's arrows shrouded the sky, and his bow was like a cloud pouring torrents of rain. Dhrishtadyumna's charioteer was killed, and his steeds ran away, carrying him from the field. Drona emerged victorious, routing the Panchalas and Pandavas. The Pandavas did not venture to vanquish him in battle. Drona's prowess was unmatched, and his victory was a testament to his skill and bravery. The battle was a display of the great warrior's might, and it struck fear into the hearts of his enemies. |
| 122 Sanjaya told Dhritarashtra that Duhsasana rushed against Satyaki, scattering arrows like a cloud, but Satyaki stood firm, unmoved by the attack. Duhsasana pierced Satyaki with sixty arrows, and then with sixteen more, but Satyaki's resolve was unshaken. Satyaki retaliated, covering Duhsasana with arrows, and his charioteer and steeds were soon invisible due to the arrowy showers. Duhsasana's brave warriors were slain by Satyaki, who then proceeded towards Arjuna. Duhsasana hurled a dart at Satyaki, but it was cut off by his shafts. Duhsasana took up another bow and pierced Satyaki, who retaliated with fierce arrows that seemed like flames of fire. Duhsasana's steeds, charioteer, and bow were slain or cut off by Satyaki, who showed no mercy in battle. Despite being defeated, Duhsasana was taken up by the leader of the Trigarta warriors on his car. Satyaki, remembering Bhimasena's vow to destroy all of Dhritarashtra's sons in battle, restrained himself from slaying Duhsasana. The battle was fierce and intense, with both warriors displaying great skill and valor. In the end, Satyaki emerged victorious, his prowess in battle unmatched. |
| 123 Dhritarashtra asked Sanjaya if there were no mighty car-warriors in his army who could resist Satyaki, who was proceeding towards Arjuna. Sanjaya described the fierce battle, saying that the Pandava army was agitated by Duryodhana, who fought valiantly, piercing many warriors with his arrows. He singled out Bhimasena, the twins, king Yudhishthira, Virata, Drupada, Sikhandin, and the five sons of Draupadi, striking them with his shafts. Despite his skill and the power of his weapons, Duryodhana's bow was cut off by Yudhishthira, and he took up another bow, determined to fight on. The battle was intense, with Drona receiving the rushing Panchalas like a mountain receiving rain-charged clouds. The carnage was dreadful, resembling the sport of Rudra at the end of the Yuga. The Pandavas and the Kauravas clashed, their chariots and elephants colliding, their bows and arrows flying through the air. The sound of conchs and drums filled the air, and the earth shook beneath their feet. The battle raged on, with Arjuna, Drona, and Satyaki excited with wrath. Arjuna's bow was drawn into a perpetual circle as he struck down his foes. Drona's chariot was like a fiery wheel, moving through the Pandava army, leaving destruction in its wake. Satyaki's sword flashed through the air, striking down Kaurava warriors like a thunderbolt. |
| 124 Sanjaya described the battle between Drona and the Somakas, where Drona, with his red steeds and mighty strength, fought valiantly. Vrihatkshatra, the prince of the Kekayas, resisted Drona, but was eventually slain. Dhrishtaketu, the prince of the Chedis, then attacked Drona, but was also killed. The son of Jarasandha and the Chedis, Srinjayas, Kasis, and Kosalas, all rushed against Drona, but were slaughtered. The Panchalas trembled, and Drona's shafts slew men, elephants, and steeds by hundreds. The Chedis, Panchalas, and Srinjayas called out to Bhimasena and Dhrishtadyumna, saying, "Drona is slain!" But Drona continued to fight, consuming the foremost Kshatriyas. The Panchalas said, "A Brahmana's duty is asceticism, and Drona has acquired great ascetic merit. He is capable of burning everything with his glances." Many Kshatriyas were blasted and consumed by Drona's weapons. Kshatradharman, Dhrishtadyumna's son, cut off Drona's bow, but Drona took up another and slew Kshatradharman. Chekitana then attacked Drona, but was also slain. The Panchalas and Pandavas were filled with fear, and Drona continued to career in battle like a youth of sixteen. Drupada said, "Drona is slaying the Kshatriyas like a hungry tiger. Duryodhana will obtain the most miserable regions in the next world." |
| 125 Sanjaya described the Pandava army's retreat and Yudhishthira's anxiety about Arjuna and Satyaki's safety. Yudhishthira thought about sending Bhima to rescue Satyaki, fearing the world's reproach if he only enquired after Arjuna. He praised Bhima's strength and resolve, relying on him to aid Satyaki and Arjuna. Yudhishthira addressed his charioteer, asking to be taken to Bhima, and upon arrival, pressed Bhima with solicitations. Bhima, seeing Yudhishthira's distress, offered to help, but Yudhishthira expressed his fear that Arjuna had been slain, as the blasts of the conch Panchajanya were heard, indicating Vasudeva was fighting. Yudhishthira described Arjuna's might and his own grief, asking Bhima to go to Arjuna and Satyaki, and send a message if they were safe. He reminded Bhima that Satyaki had gone to aid Arjuna, and Bhima should think of Satyaki as dear as Arjuna himself. |
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| 126 Bhima prepared to leave, entrusting Yudhishthira's safety to Dhrishtadyumna. He donned his armor, mounted his chariot, and blew his conch. As he rushed into battle, the blasts of Panchajanya grew louder, and Yudhishthira urged Bhima to hurry. Bhima's chariot sped towards Arjuna, and he began to twang his bow, causing the enemy to tremble. The Panchalas and Somakas followed him, and he clashed with Drona's division. Drona checked his course, smilingly striking Bhima's forehead with a shaft. Bhima, excited with wrath, replied, "I am not compassionate like Arjuna. I am Bhimasena, thy foe." He whirled a mace and hurled it at Drona, who jumped down from his chariot just in time. Bhima crushed numerous warriors and slew several of Duryodhana's sons. The Kauravas showered arrows upon Bhima, but he received them like a mountain receiving a shower of stones. Bhima felt no pain and continued to fight, slaying more of Duryodhana's sons. The Kauravas fled, and Bhima pursued them, piercing them from every side. He uttered leonine roars and made a great noise, frightening the car-force and the warriors. Bhima passed towards Drona's division, transgressing the car-force he had vanquished. |
| 127 Sanjaya said, "After crossing the car-force, Bhimasena was covered with showers of arrows by Drona, who sought to check his course. Bhima, unfazed, rushed at the Kaurava brothers, and many kings surrounded him. Undaunted, Bhima hurled a fierce mace, crushing the warriors and inspiring fear. The mace's sound filled the earth, and many fell down. Bhima's carnage was like Garuda's attack on serpents. Drona, checking Bhima's course, uttered a leonine roar, and the battle between them was furious. Bhima, struck by Drona's arrows, seized the preceptor's car and threw it down. Drona quickly mounted another car and proceeded towards the array's gate. Bhima, mounting his own car, rushed towards the Kaurava army, crushing the Kshatriyas like a tempest. He passed through the Bhoja and Kamvoja divisions and beheld Satyaki engaged in fight. Bhima then sighted Arjuna and uttered a loud shout, which was heard by both Arjuna and Vasudeva. Yudhishthira, hearing the shouts, was gratified, and his grief was dispelled. He reflected on Bhima's message and the prowess of Dhananjaya, feeling fortunate that Arjuna still lived." |
| 128 Dhritarashtra asked Sanjaya who stood against Bhimasena, fearing him more than Arjuna, Krishna, or Satyaki. Sanjaya replied that Karna rushed at Bhima, stretching his bow with great force, and checked his course. Bhima and Karna exchanged arrows, and their encounter made all the combatants tremble. The sound of their palms and Bhima's roars filled the earth and the welkin. Vultures and Kankas appeared, and steeds and elephants were dispirited. Karna struck Bhima with twenty arrows, and Bhima sped sixty-four arrows at Karna. Karna covered Bhima with arrows, but Bhima cut off Karna's bow and pierced him with ten arrows. Karna took up another bow and pierced Bhima, who struck Karna with three shafts, making him agitated. Bhima then cut off Karna's bow-string and despatched his charioteer and steeds to Yama's abode. Karna mounted Vrishasena's car, and Bhima uttered a loud shout, gratifying Yudhishthira. The Pandava army blew their conchs, and Arjuna stretched Gandiva, but Bhima's roar was the loudest. |
| 129 Sanjaya said, "Duryodhana approached Drona, red with wrath, and said, 'Arjuna, Bhimasena, and Satyaki have defeated our troops and reached the ruler of Sindhus. How could you be transgressed by them?' Drona replied, 'We have to fear not only those three but also Krishna and Dhananjaya. Our first duty is to protect the ruler of Sindhus. The Bharata army is attacked from both front and rear.' Drona advised Duryodhana to protect Jayadratha, the stake in this game of battle. Duryodhana proceeded to protect Jayadratha, while Drona stayed back to check the Panchalas. Meanwhile, Yudhamanyu and Uttamaujas, the Panchala princes, were proceeding to Arjuna's side when they encountered Duryodhana. A fierce battle ensued, and Duryodhana slew their steeds and charioteers. The princes then ascended each other's car and continued fighting. Duryodhana eventually crushed their car and ascended the car of the king of Madras. The two princes then proceeded towards Arjuna in two other cars." |
| 130 Sanjaya described the battle between Bhima and Karna to Dhritarashtra. Bhima, proceeding towards Arjuna's car, was confronted by Karna, who covered him with arrows. Bhima, determined to reach Arjuna, fought back with fierce shafts. Karna, with his natural pair of ear-rings, smiled as he battled Bhima. The two warriors exchanged blows, with Bhima piercing Karna's chest and Karna shooting back arrows that shrouded Bhima's car. Bhima, disregarding the pain, struck Karna with more shafts. Karna, though proud, felt great pain and proceeded to another car. Dhritarashtra asked how Bhima, who had been wronged by Karna, could fight him, and how Karna, who had been compassionate towards the Pandavas, could battle Bhima. Sanjaya replied that Bhima and Karna fought fiercely, with Bhima determined to reach Arjuna and Karna determined to stop him. The battle raged on, with both warriors showing their skills and strength. Bhima pierced Karna's body with many shafts, and Karna shot back arrows that covered Bhima's car. In the end, Bhima cut off Karna's bow and slew his steeds and charioteer, leaving Karna to proceed to another car. |
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| 131 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna. Sanjaya replied that Karna, excited with rage, shot dense showers of shafts at Bhimasena's car. Bhima, remembering all the woes suffered by him and the Pandavas, became reckless of his life and rushed against Karna. The two warriors exchanged blows, with Bhima shooting dense showers of arrows and Karna baffling them with his own winged arrows. Karna pierced Bhima with nine keen arrows, but Bhima fearlessly rushed against him. The two warriors agitated each other's forces, and their steeds mingled together. The field of battle became awful, with cries of "oh" and "alas" arising from the troops. The great car-warriors of the army trembled with fear, and the welkin was filled with arrowy downpours. Krishna and Dhananjaya thought the burden too great for Bhima to bear, and the battle resulted in a great carnage, with the field of battle covered with the bodies of men, steeds, and elephants deprived of life. |
| 132 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna, wondering how Karna, who could resist the celestials, was defeated by Bhima. Sanjaya replied that the two warriors fought fiercely, exchanging blows and arrows. Karna pierced Bhima with thirty shafts, but Bhima cut off Karna's bow and felled his charioteer. Karna hurled a dart at Bhima, but Bhima cut it off with seven swift arrows. The battle raged on, with both warriors showing their prowess. Bhima cut off Karna's bow again and killed his steeds and charioteer. Karna, covered in arrows, became anxious and stupefied. Durjaya, Duryodhana's brother, tried to aid Karna but was killed by Bhima. Karna, grieving, circumambulated Durjaya's body and was covered in arrows by Bhima, looking like a Sataghni with numberless spikes. Dhritarashtra lamented that his son Duryodhana did not recognize the Pandavas' strength and was leading the Kauravas to defeat. Sanjaya continued to describe the battle, with Bhima and Karna exchanging blows and showing their prowess. |
| 133 Sanjaya described the intense battle between Bhima and Karna, where they exchanged blows and arrows like two mighty elephants clashing. Karna pierced Bhima with multiple shafts, but Bhima responded with a barrage of arrows, striking Karna's standard and charioteer. Bhima then hurled a heavy, six-sided mace, slaying Karna's well-trained steeds and shattering his chariot. Karna, left carless and standardless, drew his bow, displaying remarkable prowess and determination. Duryodhana, observing Karna's distress, sent his brother Durmukha to aid him. However, Bhima was relentless and slew Durmukha with nine straight arrows, leaving Karna even more grief-stricken. Karna mounted Durmukha's car, his eyes red with rage and sorrow, and continued to fight. Bhima seized the opportunity to shoot multiple shafts at Karna, piercing his armor and drinking his life-blood. The arrows, adorned with golden wings, illuminated the sky as they coursed through the air, striking Karna with deadly precision. Karna, undeterred, responded with fierce shafts, piercing Bhima's right arm and causing him to shed copious streams of blood. The battle raged on, with both warriors displaying incredible strength and valor. Bhima struck back, afflicting Karna with multiple arrows and causing him to flee the battle in distress. Karna's flight was a testament to Bhima's unmatched prowess and strength, leaving the Kaurava army in disarray. |
| 134 Dhritarashtra lamented that despite Karna's boasts, he was defeated by Bhima. He recalled Duryodhana's words, praising Karna's prowess and claiming that with him, they could defeat even the gods. However, Karna was defeated, and Durmukha was sent to his death. Dhritarashtra realized that Bhima's strength was unmatched, like a fierce fire or a thunderbolt. He wondered who would dare face Bhima, who had single-handedly entered the Kaurava army and ground Drona himself. Dhritarashtra believed that none could escape Bhima's wrath, not even his own sons, who were now in danger. He regretted not accepting Krishna's suit and acknowledged that his own actions had led to this destruction. Sanjaya replied that Dhritarashtra's grief was misplaced, as he had provoked this hostility by following his sons' counsel. Despite the warning signs, Dhritarashtra had refused to accept the truth, and now he must face the consequences. Sanjaya described how five of Dhritarashtra's sons had rushed against Bhima but were slain, and how Karna had been defeated once more. Bhima's prowess was extraordinary, and his strength unmatched. |
| 135 Sanjaya described the fierce battle between Bhima and Karna, with both warriors filled with rage and determination. Bhima recollected Karna's past wrongs and pierced him with many arrows, but Karna retaliated with equal force. The two warriors exchanged blows, each trying to outmaneuver the other. Bhima slew Karna's steeds and charioteer, and Karna took up a mace, which Bhima resisted with his arrows. The battle raged on, with both warriors showing incredible strength and valor. Karna's bow was cut off, and he took up another, shrouding Bhima with arrows. Bhima, excited with rage, shot nine straight shafts at Karna, who turned back and fled on foot. Duryodhana sent his brothers to aid Karna, but Bhima slew them all with single arrows. Karna, remembering Vidura's words, mounted another car and proceeded against Bhima. The two warriors continued to exchange blows, their coats of mail cut off, their bodies covered in blood, like two snakes freed from their sloughs. They looked like two masses of clouds penetrated by the rays of the sun, or two mountains shattered by thunderbolts. Their armor was torn, their bodies wounded, but they fought on, their wrath and determination unbroken. Bhima and Karna were like two elephants, mangling each other with their tusks, or two bulls, locking horns in a fierce struggle. They were like two lions, endued with eyes red in wrath, or two mighty bulls, roaring at each other in the presence of a cow in her season. The battle raged on, with neither warrior able to gain the upper hand. |
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| 136 Sanjaya described the intense battle between Bhima and Karna, with both warriors exchanging blows and arrows. Karna, filled with grief and rage, shot numerous arrows at Bhima, who countered with his own shafts. The two warriors were evenly matched, with neither able to gain the upper hand. Bhima's arrows pierced Karna's body, and Karna's arrows pierced Bhima's. The battle raged on, with both warriors determined to emerge victorious. Duryodhana, witnessing the fierce battle, urged his brothers to aid Karna. Seven of his brothers rushed to Karna's side, surrounding Bhima and covering him with arrows. Bhima, undaunted, drew his bow and shot seven shafts, killing Duryodhana's brothers. The sons of Pandu cheered Bhima's victory, while Duryodhana lamented the loss of his brothers. Bhima, filled with sorrow and anger, remembered his vow to slay Duryodhana's brothers. He had accomplished his vow, but at a great cost. The battle raged on, with both sides suffering heavy losses. Sanjaya described the scene as a manifestation of destiny, with the consequences of past actions now being realized. |
| 137 Dhritarashtra lamented the outcome of the battle, realizing his evil policy had led to the destruction. Sanjaya described the intense battle between Karna and Bhima, with both warriors exchanging arrowy showers like rain-charged clouds. The arrows pierced their bodies, causing agitation among the troops. The field of battle was strewn with fallen elephants, steeds, and men, and the host fled in fear. A river of blood flowed, enhancing the joy of the heroes and the fears of the timid. The earth was covered with lifeless forms, broken cars, and weapons, and the sight was resplendent. The Charanas and Siddhas were amazed by the superhuman feats of the two warriors. Karna and Bhima coursed fiercely through the battle, felling standards, cars, steeds, men, and elephants like a pair of elephants crushing a forest of reeds. The host looked like a mass of clouds, and the carnage was great. |
| 138 Sanjaya described the intense battle between Karna and Bhima, with both warriors exchanging arrows and showing no signs of pain. Bhima pierced Karna's ear and forehead, and Karna became mad with rage, shooting countless arrows at Bhima. The two warriors continued to exchange arrows, with Karna's shafts sticking to Bhima's forehead like snakes. Bhima cut off Karna's bow and quivers, and Karna took up another bow, shooting thousands of arrows at Bhima. The battle raged on, with both warriors showing no signs of fatigue. Bhima hurled his sword at Karna's car, but Karna cut it off with his arrows. Bhima then entered a multitude of elephants, using their bodies as shields, and Karna cut off the elephant's body with his arrows. Bhima snatched Karna's bow and struck him on the head, but Karna reproached Bhima, saying he was unfit for battle and should return to the woods. Arjuna then shot arrows at Karna, driving him away from Bhima. Karna fled on his car, and Bhima followed, mounting Satyaki's car. Arjuna pursued Karna, shooting arrows and piercing the son of Drona, who was trying to rescue Karna. |
| 139 Dhritarashtra lamented the fall of his warriors and the penetration of Arjuna into their host, protected by Drona's son and Karna. He felt that time was reversing his fortunes and that Dhananjaya's rage had increased his prowess. United with Krishna and Bhima, Arjuna's might had become irresistible. Dhritarashtra feared for the life of the ruler of the Sindhus, knowing that he could not escape Arjuna's wrath. He asked Sanjaya to describe the battle, particularly Satyaki's fight, which he had heard was fierce and remarkable. Sanjaya described how Satyaki, following Bhima, entered the enemy's host, slaughtering many warriors and causing chaos. His car was drawn by silver-hued steeds, and he roared like the clouds, blazing like the autumnal sun. None could check his progress, and he disturbed the enemy's troops repeatedly, like an elephant plunging into a lake. Alamvusha, a king, tried to stop him but was unable to check his progress. The two engaged in a fierce duel, exchanging arrows and showing great prowess. Satyaki eventually slew Alamvusha and his steeds and proceeded towards Arjuna, destroying enemy troops along the way. Sanjaya described Satyaki's valor and his ability to resist the enemy's attacks, and how he was borne by his excellent steeds. Arjuna and Krishna were filled with joy when they saw Satyaki's prowess in battle. |
| 140 Sanjaya described Satyaki's remarkable bravery, saying he single-handedly vanquished the Trigarta warriors and approached Arjuna's car with incredible speed and agility. Krishna praised Satyaki, saying he had accomplished incredible feats, crossing the Kalinga division and defeating many warriors, and was now coming to Arjuna's aid. Arjuna, however, expressed concern and anxiety, wondering why Satyaki had left Yudhishthira's side and worrying about the king's safety. He feared Satyaki might be tired and vulnerable to Bhurisravas's attack, and was also concerned about Jayadratha, who had not yet been slain. Arjuna felt a heavy burden had been placed upon him, and was unsure if Satyaki would emerge victorious in his encounter with Bhurisravas. Krishna reassured Arjuna, saying Satyaki was a skilled warrior who had achieved great things, but Arjuna remained anxious about Satyaki's encounter with Bhurisravas and the king's well-being. Sanjaya continued describing Satyaki's prowess, saying he had vanquished many warriors and was a shining star among the Pandavas. Arjuna still worried, thinking it was a mistake for Yudhishthira to send Satyaki away, leaving him vulnerable to Drona's attacks. He feared for the king's safety and hoped Satyaki would emerge victorious. |
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| 141 Sanjaya described the intense battle between Satyaki and Bhurisravas, two formidable warriors who clashed in a frenzy of swords and shields. Bhurisravas, filled with rage, advanced towards Satyaki, boasting of his prowess and vowing to slay him. He mocked Satyaki, saying he would soon behead him and present his head to the Kuru king. Satyaki, unafraid, replied that he was not intimidated and would fight to the end. He taunted Bhurisravas, saying his boasts were empty and he would soon be defeated. The two warriors engaged in a fierce duel, exchanging blows and showing their skill. Bhurisravas struck Satyaki with his sword, but the latter managed to whirl his head free. As Satyaki seemed to gain the upper hand, Bhurisravas seized him by the hair and struck him with his foot. Just as Bhurisravas was about to behead Satyaki, Arjuna, prompted by Krishna, shot an arrow that cut off Bhurisravas's arm, saving Satyaki's life. The two warriors continued to fight, their movements swift and deadly, each determined to emerge victorious. Their duel was like a dance, with each step and blow expertly executed. The outcome was far from certain, as both warriors were evenly matched and refused to yield. The battle raged on, with neither side giving quarter, as the two warriors fought on, their strength and skill evenly matched. |
| 142 Sanjaya described the intense battle between Bhurisravas and Satyaki, two skilled warriors who clashed in a frenzy of swords and shields. Bhurisravas rebuked Arjuna for cutting off his arm while he was engaged with Satyaki, calling it a cruel and heartless deed. Arjuna replied that he had acted to protect Satyaki, his disciple and kinsman, and that it was not a sinful act. He explained that as a Kshatriya, it was his duty to protect those on his side, and that he had judged the situation correctly. Bhurisravas, abandoning his fight, desired to die according to the vow of Praya, a noble and ancient practice. Despite being censured, Krishna and Arjuna spoke no ill words to him, showing respect for his honor and integrity. Bhurisravas, with his left hand, spread a bed of arrows and began to meditate, seeking to proceed to the region of Brahman, a realm of spiritual bliss. Arjuna reminded him of his vow to protect those on his side and justified his actions, explaining that he had acted to prevent Satyaki's death. Bhurisravas, silent and hanging his head, was praised by all for his righteous deeds and his commitment to his vows. Satyaki, however, desired to cut off his head, despite being forbidden by Krishna and others. He eventually did so, and the warriors did not applaud the act, recognizing that it was not in line with the code of honor and conduct that governed their actions. The Siddhas and Charanas, however, applauded Bhurisravas, amazed at his accomplishments and his dedication to his vows. Satyaki justified his actions, citing his vow and the fact that Bhurisravas had been almost slain by Arjuna already. He argued that the outcome was pre-ordained and that he had simply fulfilled the destiny that had been written for Bhurisravas. |
| 143 Dhritarashtra asked how Satyaki, who had never been defeated before, was humiliated by Bhurisravas. Sanjaya explained that it was due to a boon granted by Mahadeva to Somadatta, Bhurisravas's father. Somadatta had been defeated by Sini, Satyaki's ancestor, and had sought a boon to defeat Sini's descendant. Mahadeva granted the boon, and Bhurisravas was born to fulfill it. Sanjaya praised the Vrishni heroes, including Satyaki, as invincible in battle and conversant with all modes of warfare. They are never confounded and always fight with their own energy. They are respectful to their kinsmen and truthful in speech, and their prowess is never baffled. Sanjaya attributed the events unfolding to Dhritarashtra's evil policy. The story of Sini and Somadatta's battle and the boon granted by Mahadeva was told to explain why Bhurisravas was able to defeat Satyaki. The Vrishni heroes are described as exceptional warriors who are devoted to the gods and truthful in speech, and their prowess is never baffled. |
| 144 After Bhurisravas' death, Arjuna urged Krishna to take him to Jayadratha, determined to fulfill his vow to kill him before sunset. Despite being protected by many warriors, including Duryodhana, Karna, and Vrishasena, Arjuna bravely fought his way through the Kuru army. Karna, excited with wrath, tried to stop Arjuna, but the latter's arrows were too powerful. As the sun began to set, Arjuna and Karna engaged in a fierce duel, exchanging blows and demonstrating their exceptional skill and bravery. Arjuna's bow, Gandiva, twanged loudly as he shot arrow after arrow at Karna, who tried to counterattack but was ultimately unable to withstand Arjuna's onslaught. Aswatthaman tried to help Karna, but Arjuna's arrows were too powerful, and he was forced to retreat. The battle raged on, with Arjuna and Karna exchanging blows and demonstrating their exceptional skill and bravery. As the fight continued, Arjuna's determination to fulfill his vow only grew stronger. He fought with all his might, using his celestial weapons to devastating effect. Finally, Arjuna shot a powerful arrow that killed Karna's horses and charioteer, leaving him carless and driverless. Aswatthaman took Karna to his own chariot, and the battle continued, with Arjuna fighting against many warriors, including the ruler of the Madras, Vrishasena, and Drona's son. Despite being surrounded and attacked from all sides, Arjuna remained calm and continued to fight, determined to fulfill his vow and kill Jayadratha. |
| 145 Arjuna fought through the Kuru army to reach Jayadratha, determined to fulfill his vow to kill him before sunset. With his bow, Gandiva, and his celestial weapons, he bravely battled his way through the enemy lines, defeating many warriors and heroes. Karna, Duryodhana, and Vrishasena tried to stop him, but Arjuna's skill and determination were too great. As the sun began to set, Arjuna and Karna engaged in a fierce duel, exchanging blows and demonstrating their exceptional bravery. Despite being surrounded by the Kuru army, Arjuna remained focused on his goal, using his weapons and his chariot to devastating effect. Krishna, his charioteer, expertly guided the horses, helping Arjuna to outmaneuver his enemies. As the battle raged on, Arjuna's determination only grew stronger, and he fought with all his might to reach Jayadratha and fulfill his vow. The outcome of the battle was far from certain, but Arjuna's bravery and skill made him a formidable opponent, and he remained determined to emerge victorious. |
| 146 Dhritarashtra asked Sanjaya to describe the battle after Jayadratha's death. Sanjaya said Arjuna fought through the Kuru army, determined to fulfill his vow. Kripa and Drona's son tried to stop him, but Arjuna's skill and determination prevailed. He showed mercy to Kripa, his preceptor, and Aswatthaman, Drona's son. Arjuna lamented that he had struck his preceptor and worried about going to hell. Krishna consoled him, saying Satyaki could handle Karna. Satyaki and Karna engaged in a fierce duel, scattering arrows. Karna was made carless, and his charioteer was slain. Vrishasena, Salya, and Drona's son surrounded Satyaki, but he fought bravely. Karna ascended Duryodhana's car, weakened and sighing. Satyaki spared Duryodhana's brothers, not wanting to falsify Bhima's vow. Dhritarashtra asked if Satyaki rode another car, and Sanjaya described the new car brought to Satyaki, adorned with gold and silk. Karna also received a new car, and the battle continued. |
| 147 Dhritarashtra asked Sanjaya to describe the battle between Bhima and Karna, saying, "When such was the condition of battle, between those heroes of their side and mine, what did Bhima then do? Tell me all, O Sanjaya!" Sanjaya replied, "After Bhimasena had been made carless, that hero, afflicted with the wordy darts of Karna and filled with rage,
addressed Phalguna and said, 'In thy very sight, O Dhananjaya, Karna hath repeatedly said to me, "Eunuch, fool, glutton, unskilled in weapons, do not fight, child, unable to bear the burden of battle!"' He that would tell me so would be slain by me." Arjuna approached Karna, criticizing his false bravery and boasting, saying, "Thou art of false fight. O son of a Suta, thou applaudest thy own self. Of wicked understanding, listen now to what I tell thee. Heroes meet with either of these two things in battle, viz., victory or defeat." Arjuna reminded Karna of his past defeats and vowed to slay him and his followers. Krishna praised Arjuna, saying his vow had been accomplished and that he would soon slay Karna. Arjuna credited Krishna's grace for his success. Krishna showed Arjuna the battlefield, describing the fallen warriors and the earth covered with weapons, ornaments, and blood. He compared the scene to the autumnal sky and praised Arjuna's feat, saying only he or Indra could achieve such a victory. The passage continues with a vivid description of the battlefield, highlighting the devastation and the bravery of the warriors. |
| 148 Sanjaya said, "After the ruler of the Sindhus was slain, Krishna worshipped King Yudhishthira, saying, 'By good luck, your prosperity increases. Your foe has been slain.' Yudhishthira, filled with joy, came down from his car and embraced Krishna and Arjuna, saying, 'By good luck, I behold you both after you have accomplished your task. You have filled me with great happiness.' He praised Krishna, saying, 'You are the sovereign lord of all worlds. Through your grace, we will conquer our foes.' He acknowledged Krishna's power and divinity, saying, 'You are the creator of all worlds, the Supreme Soul, and immutable.' Krishna and Arjuna cheerfully replied, 'The sinful king Jayadratha has been consumed by your wrath. The Dhartarashtra host is being exterminated.' Bhima and Satyaki, mangled with shafts, saluted their senior, and Yudhishthira congratulated them, saying, 'By good luck, I see you both escaped from that sea of troops.' He praised them, saying, 'You are heroes delighting in battle. You are to me as life.' The entire host of the Pandavas became cheerful and filled with joy, and all of them set their hearts on battle once more." |
| 149 Sanjaya said, "Upon the fall of the ruler of the Sindhus, your son Suyodhana was filled with grief and affliction. He became pale and dejected, and his eyes filled with tears. He thought that no warrior could compare to Arjuna and that his vast host had been exterminated. He regretted that Karna, whom he had relied on, had been defeated and Jayadratha slain. He went to Drona and informed him of the immense slaughter of the Kurus and the victory of his foes. Suyodhana expressed his guilt and shame, saying that he was a coward and a transgressor against righteousness. He wished to free himself from the debt he owed to his allies who had died for him and desired to perform oblations to them. He vowed to exert his might and slay all the Panchalas with the Pandavas or be slain by them in battle. "He felt that his allies no longer desired to stand by him and that only Karna wished him victory. He lamented the loss of his friends and allies, including Jalasandha, the ruler of the Kamvojas, and Somadatta's son. He felt that he had failed in his duty to protect them and that his covetousness and sinful nature had led to their downfall. He sought Drona's permission to engage in battle and either achieve victory or meet his own end." |
| 150 Dhritarashtra asked Sanjaya about the state of mind of Drona after the fall of Bhurisravas and the ruler of the Sindhus. Sanjaya replied that Drona was filled with grief and reflected on the past events. He remembered telling Duryodhana that Arjuna was invincible and that the Pandavas were doomed. He lamented that his own advice was not heeded and that the Kurus were now facing defeat. He recalled the words of Vidura, who had warned of this calamity, and blamed Duryodhana for disregarding his advice. Drona expressed his sorrow and frustration, feeling that he was being pierced by wordy shafts. He vowed to fight on, despite his grief, and encouraged Aswatthaman to observe the instructions he had received and to always prioritize religion and righteousness. He urged Aswatthaman to be firm in acts of humility, self-restraint, truth, and righteousness, and to always accomplish acts that predominate in religion. Drona also reminded Aswatthaman to gratify the Brahmanas with presents and to worship them, as they are like flames of fire. He then proceeded against the Pandavas, determined to do great battle, despite being pierced by Duryodhana's wordy shafts. |
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| 151 Sanjaya said, "Duryodhana, filled with rage, blamed Drona for allowing Arjuna to penetrate the array and slay the ruler of the Sindhus. He exclaimed, 'Behold, the diadem-decked son of Pandu, with Krishna alone for helpmate, penetrated into the array formed by the preceptor, an array that the gods themselves could not pierce!' Karna defended Drona, saying that he was not at fault and that Arjuna's success was due to his own prowess and Fate. He reminded Duryodhana that they had all been exerting to the utmost of their might, but Fate had not smiled on them. He suggested that they continue to fight with resolution, setting Fate at nought, and that the outcome would depend on who excelled the other. Karna also noted that the Pandavas had not done anything unwise, and that Fate was responsible for the result of their acts. He pointed out that they had tried to injure the Pandavas through deceit and prowess, but Fate had baffled their exertions. Sanjaya continued, "While they were discoursing, the Pandava divisions appeared for battle, and a fierce battle ensued, all due to Duryodhana's evil policy. The clash of cars and elephants was terrific, and the earth trembled beneath their feet." |
| 152 Sanjaya described the intense battle between the Pandavas and Kurus, with both sides suffering heavy losses. The elephant force of the Kurus, swelling with might, fought everywhere, prevailing over the Pandava force. The Panchalas and Kurus fought with one another, resolved to go to the other world, and brave warriors pierced one another with arrows and lances, despatching each other to Yama's abode. The battle was dreadful, with car-warriors, horsemen, and foot-soldiers engaging in fierce combat. The ten points of the compass were no longer illuminated, as the sun had set, and the warriors could only be distinguished by their tribal, family, and personal names. Duryodhana, filled with rage and determined to avenge the death of the ruler of Sindhus, penetrated deep into the Pandava host, causing chaos and destruction. The Pandavas were unable to withstand his attack and began to flee. Duryodhana's bow was soon broken by Yudhishthira, who also struck him with ten arrows. Duryodhana sat down in his chariot, and a loud cry arose from the Panchala troops, thinking the king was slain. However, Duryodhana soon recovered and rushed towards Yudhishthira, saying "Wait, Wait". The Panchalas advanced, and Drona intervened to rescue Duryodhana, destroying the Panchala warriors like the sun destroying clouds. A fierce battle ensued, with both sides determined to win. |
| 153 Dhritarashtra asked how the Pandavas checked Drona's course when he penetrated their host in wrath, describing him as a mighty bowman endued with great strength. Sanjaya replied that many Pandava warriors, including Yudhishthira, Bhimasena, Nakula, Sahadeva, and Dhrishtadyumna, proceeded against Drona with their divisions. The Prabhadraka-Panchalas, led by Sikhandin, and other car-warriors also joined the battle. The night was pitch dark, and the sounds of drums, cymbals, and weapons created a dreadful confusion. The battle was fierce, with Drona alone piercing thousands of elephants, cars, and foot-soldiers with his shafts. The Pandavas and Srinjayas united against him, but many were obliged to turn back or were despatched to Yama's abode. The earth was covered with the bodies of the dead, and the dust raised by the combatants obscured the moon. The noise of the battle was like the sound of a burning forest, and the welkin was filled with the cries of jackals and crows. The Pandava host was illuminated by the golden coats of mail and ornaments of the warriors, and the field of battle looked like the firmament bespangled with stars. |
| 154 Dhritarashtra asked Sanjaya to describe the battle that occurred when Drona, filled with wrath, entered the Pandava ranks. Sanjaya replied that Drona slaughtered many Pandava warriors, including the Kaikeyas and the sons of Dhrishtadyumna. King Sivi, filled with rage, attacked Drona but was slain. The ruler of the Kalingas and his brother attacked Bhimasena, but Bhima slew them with his fists. Karna and other Kaurava warriors attempted to resist Bhima, but he crushed them. Bhima then slew Durmada and Dushkarna, causing the Kaurava troops to flee in terror. The Pandavas, including Yudhishthira, Nakula, Sahadeva, Drupada, and Virata, felt great joy at Bhima's feats. The Kauravas, led by Duryodhana, Kripa, and Aswatthaman, surrounded Bhima, but he remained unafraid. As the battle raged on, the Pandavas and Kauravas clashed in a fierce and deadly combat. The sound of drums, cymbals, and weapons filled the air, and the earth was covered with the bodies of the dead. The Pandavas, led by Bhima, fought valiantly, and the Kauravas, led by Duryodhana, resisted them with all their might. The battle was intense and brutal, with no quarter asked or given. In the end, the Pandavas emerged victorious, and the Kauravas were defeated and fled the field. |
| 155 Drona enters Pandava ranks, slays many, Bhima fights back fiercely. With his wrathful eyes blazing like fire, Drona charges into the battle, his bow singing a deadly song. Many Pandava warriors fall before him, their weapons and armor shattered by his arrows. But Bhima, the mighty son of Pandu, refuses to back down. With his massive fists swinging like maces, he wades into the fray, determined to take down the formidable Drona. The two titans clash in a shower of sparks, their blows ringing out like thunder. Drona's arrows fly swift and true, but Bhima's fists are like mountains, unyielding and unstoppable. The Pandavas watch in awe as Bhima takes on the unconquerable Drona, his strength and valor unmatched. The battle rages on, the outcome hanging in the balance, as these two warriors fight for supremacy. |
| 156 Sanjaya describes the intense battle between the Pandavas and Kauravas. Yudhishthira, Bhimasena, and Dhrishtadyumna unite to fight against Drona's son, Ashwatthama. Somadatta and Satyaki engage in a fierce duel, with Bhima intervening to aid Satyaki. Valhika, filled with rage, attacks Satyaki but is slain by Bhima. Ten of Dhritarashtra's sons then attack Bhima, but he kills them with his arrows. Bhima also slays Vrikaratha, Karna's brother, and seven other car-warriors. Yudhishthira, filled with wrath, begins to destroy the Kaurava ranks, slaying many warriors. Drona, urged on by Dhritarashtra's son, shrouds Yudhishthira with arrows, but Yudhishthira baffles his weapons with his own celestial weapons. The battle rages on, with both sides invoking powerful weapons and neither gaining the upper hand. Drona invokes the Aindra and Prajapatya weapons, but Yudhishthira counters with the Mahendra weapon. Drona then invokes the Brahma weapon, but Yudhishthira baffles it with his own Brahma weapon. The battle is fierce and intense, with both sides suffering heavy losses. The Pandavas and Kauravas are evenly matched, and it seems that the outcome is far from certain. The warriors on both sides are skilled and brave, and the battle rages on, with no end in sight. The sound of drums, cymbals, and weapons fills the air, and the earth is covered with the bodies of the dead. |
| 157 Sanjaya describes the conversation between Karna and Kripa before the battle. Karna boasts that he will slay the Pandavas, but Kripa criticizes him, saying that his words are empty and that he has been defeated by the Pandavas before. Kripa also praises the Pandavas, saying that they are virtuous and skilled in battle, and that Arjuna is a formidable warrior who cannot be defeated by anyone, including Karna. Karna responds, saying that he will vanquish the Pandavas with the help of the dart given to him by Indra, which he claims is incapable of being baffled. He also threatens to
cut out Kripa's tongue if he continues to insult him. Karna expresses confidence in his own abilities and in the strength of the Kaurava army, saying that they will be victorious despite the Pandavas' prowess. He also suggests that victory depends on destiny, and that even the mighty Bhishma and other great warriors have fallen in battle, proving that destiny plays a role. Karna is determined to fight to the utmost extent of his might for Duryodhana's sake, and is convinced that he will emerge victorious. |
| 158 Aswatthaman, enraged by Karna's insults, rushed at him with scimitar in hand, determined to cut him down. However, Drona's son was stopped by the king and Kripa, who forgave Karna and calmed Aswatthaman down. Aswatthaman vowed to quell Karna's pride, but was pacified by Duryodhana, who reminded him of the greater threat of the Pandavas. The Pandavas and Panchalas approached, challenging Karna, who stood firm, drawing his bow and relying on his own strength. A fierce battle ensued, with Karna resisting the enemy's arrows and striking back with his own. The Pandavas and Panchalas fought valiantly, but Karna's prowess was unmatched. His arrows flew swift and true, striking down many brave warriors. Duryodhana praised Karna's bravery, but Aswatthaman warned him of the danger of underestimating the Pandavas. "Phalguna will not be easily defeated," he cautioned. As the battle raged on, Karna and Arjuna clashed, exchanging arrows and displaying their skill. Karna's bow was broken, and his steeds and driver were killed, but he continued to fight, determined to vanquish Arjuna. The two warriors were evenly matched, their arrows flying back and forth in a deadly dance. Karna's determination and skill were matched by Arjuna's prowess and the blessing of the gods. The outcome of the battle was far from certain, as these two great warriors fought on, their honor and pride at stake. |
| 159 Sanjaya said, "Aswatthaman, enraged by Duryodhana's words, vowed to destroy the Pandavas. He said, 'I will fight with resolution and lay down my life for thee, O king. I will slay a large number of the enemy and afflict the Chedis, Panchalas, and Somakas.' He proceeded to battle, afflicting all bowmen. The Panchalas and Somakas fled, and Dhrishtadyumna rushed against Aswatthaman. The two warriors exchanged arrows, and Aswatthaman covered Dhrishtadyumna with clouds of arrows. Dhrishtadyumna said, 'Thou knowest not my origin or vow. I will slay thy sire and then despatch thee.' Aswatthaman mustered all his rage and answered, 'Wait!' He gazed at Dhrishtadyumna, burning him with his eyes, and covered him with arrows. The two warriors fought fiercely, unable to brook each other. The Siddhas and Charanas applauded them highly. Aswatthaman cut off Dhrishtadyumna's bow, standard, and umbrella, and slew his drivers and steeds. He caused the Panchalas to fly away and began to slay them in hundreds and thousands. The Pandava host trembled in fear, and Aswatthaman looked resplendent like the blazing fire at the end of the Yuga." |
| 160 Sanjaya continued describing the battle, emphasizing the ferocity and determination of the warriors on both sides. The Kauravas, led by Duryodhana, were determined to avenge their fallen comrades, while the Pandavas, led by Yudhishthira, were equally determined to secure victory. The battlefield was a chaotic scene of clashing swords, flying arrows, and thundering chariots. The sky was darkened by the dust and smoke of battle, and the air was filled with the sounds of war. The warriors fought with unmatched courage and skill, each determined to emerge victorious. As the battle raged on, it became clear that this would be a fight to the death, with neither side willing to yield. The outcome of the battle was uncertain, but the bravery and determination of the warriors on both sides were beyond question. The clash of arms, the cries of the wounded, and the roars of the combatants created a symphony of war that echoed across the battlefield, a testament to the ferocity and resolve of the combatants. |
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| 161 Sanjaya said, "Yudhishthira and Bhimasena, surrounded Drona's son on all sides, their weapons at the ready. King Duryodhana, aided by Bharadwaja's son, rushed against the Pandavas with a fierce cry, determined to protect his troops. A battle unlike any other ensued, with Yudhishthira and Bhima slaying many warriors and sending others fleeing in terror. Arjuna, his white steeds galloping swiftly, despatched the Yaudheyas, Mountaineers, and Malavas to the realm of the dead. Elephants fell like double-crested hills, their trunks severed and their bodies mangled. The earth was miry with blood, and the air was filled with the cries of the wounded and the dying. The field of battle was strewn with gold-adorned umbrellas, resembling the firmament at the end of the Yuga bespangled with suns, moons, and stars. A fierce uproar arose near Drona's car, as he destroyed foes with the Vayavya weapon, his anger and skill unmatched. The Panchalas fled in fear, abandoning their weapons and their wounded, but Arjuna and Bhima checked their flight and attacked Drona's force with renewed vigor. They poured dense showers of arrows on Bharadwaja's son, their aim unerring and their strength unyielding. The Srinjayas, Panchalas, Matsyas, and Somakas followed them, their hearts filled with courage and their souls filled with honor. Many car-warriors supported Drona, their weapons and armor glinting in the fading light of day, but the Bharata host was slaughtered and began to break. Duryodhana and Drona tried to rally them, their voices hoarse from shouting and their bodies weary from fighting, but the troops fled in all directions, overwhelmed with fear and unable to withstand the fury of the Pandavas." |
| 162 Sanjaya said, "During the fierce battle, darkness enveloped the world, and the combatants fought blindly. Drona, Karna, and Kripa fought valiantly, but the darkness caused confusion and panic. The warriors became disoriented, and thousands of car-warriors and foot-soldiers were slaughtered. Dhritarashtra asked, "How did the Pandava troops become visible again?" Sanjaya replied, "Drona placed himself at the van, and Salya at the rear. Duryodhana ordered the foot-soldiers to take up blazing lamps, and the gods and Rishis also took up lamps. The Kuru army was illuminated, and Drona's golden armor shone like the midday sun. The light reflected from the weapons and ornaments, creating a dazzling display. The Pandavas also illuminated their army, placing lamps on elephants, cars, and steeds. The faces of the warriors, trembling with ardor, looked beautiful like masses of clouds. The host blazed with splendor, and the weapons and ornaments created a fierce effulgence. The armies became visible, and the battle raged on." |
| 163 Sanjaya said, "When the darkness lifted, the warriors engaged in fierce battle, their weapons and armor shining in the light of thousands of lamps. The earth was ablaze with lamps, like a conflagration at the end of the world. The two armies clashed, with elephants, horses, and car-warriors fighting fiercely. Arjuna penetrated the Kaurava ranks, weakening all the kings. Dhritarashtra asked, "What was the state of your minds when Arjuna entered our army? Who protected Drona, and how did he meet his death?" Sanjaya replied, "Duryodhana ordered his brothers to protect Drona from the rear, while the Trigarta car-warriors protected him from the front. Drona was mighty in battle, but was eventually slain by Dhrishtadyumna. The battle was fierce and terrible, with both sides actuated by the desire of victory. Arjuna afflicted the Kauravas, and they afflicted him in return. The battle raged on, with Drona's son and Drona himself covering their enemies with showers of arrows." |
| 164 Sanjaya said, "During the nocturnal engagement, Yudhishthira commanded his troops to proceed against Drona alone. The Panchalas and Somakas rushed against Drona, uttering terrible shouts. Kritavarman, the son of Hridika, rushed against Yudhishthira, and the two engaged in a fierce battle. Other warriors also engaged in intense fighting, including Karna, Bhuri, and Duryodhana. Drona's son, Aswatthaman, resisted Bhimasena's son, Rakshasa, while Sakuni resisted Nakula. The battle raged on, with elephant riders and horsemen clashing and men slaughtering each other with various weapons. Kritavarman and Yudhishthira engaged in a intense duel, with Kritavarman ultimately emerging victorious and causing Yudhishthira to retreat from battle. The Pandava warriors advanced against Drona, but were met with resistance from the Kuru warriors. The battle was fierce and intense, with both sides determined to win. Drona's son, Aswatthaman, and Kritavarman, the son of Hridika, were particularly skilled and brave in battle. |
| 165 Sanjaya said, "Bhuri resisted Satyaki, and they engaged in a fierce battle. Satyaki pierced Bhuri with five shafts, and Bhuri returned the attack, piercing Satyaki with ten shafts. The battle raged on, with both warriors mangling each other. Satyaki cut off Bhuri's bow and pierced him with nine arrows, killing him. Aswatthaman then attacked Satyaki, shrouding him with showers of shafts. Ghatotkacha intervened, addressing Aswatthaman and vowing to slay him. Aswatthaman dispelled Ghatotkacha's arrowy shower and pierced him with hundreds of arrows. The battle between the two warriors was fierce, with sparks generated by their clashing weapons illuminating the sky. Ghatotkacha struck Aswatthaman with ten shafts, but Aswatthaman recovered and pierced Ghatotkacha with a terrible shaft, knocking him unconscious. Aswatthaman then roared loudly, and his body blazed like the midday sun. Meanwhile, Bhimasena battled Duryodhana, piercing him with nine arrows. Duryodhana returned the attack, piercing Bhimasena with twenty arrows. The battle between the two warriors was intense, with both sides exchanging blows." |
| 166 Sanjaya said, "Karna, the son of Vikartana, resisted the mighty car-warrior Sahadeva, who advanced towards him with the desire of getting at Drona. Sahadeva pierced the son of Radha with nine shafts, and once more pierced that warrior with nine straight arrows. Karna, however, was not shaken and pierced Sahadeva in return with a hundred straight shafts. Displaying great lightness of hand, he cut off the latter's stringed bow. Sahadeva, undeterred, took up another bow and pierced Karna with twenty arrows. This feat of his seemed exceedingly wonderful. Then Karna, slaying Sahadeva's steeds with many straight shafts, speedily dispatched the latter's driver with a broad-headed shaft to Yama's abode. This carless Sahadeva then took up a sword and shield, but even those weapons were cut off by Karna, who was smiling the while. Sahadeva, enraged, hurled a heavy and terrible mace decked with gold at Karna, but Karna cut it off with his shafts. The son of Madri then quickly jumped down from his excellent car and hurled a dart at Karna, but that too was cut off. Sahadeva, deprived of all weapons, was struck by Karna with many shafts and left the battle." |
| 167 Sanjaya said, "The ruler of the Madras and Virata engaged in a fierce battle, exchanging arrows. The ruler of the Madras slew Virata's steeds and umbrella, but Virata ascended his brother's car and covered the ruler's car with arrows. The ruler of the Madras pierced Virata, who swooned and was borne away. The troops fled, and Vasudeva and Dhananjaya advanced to where Salya was stationed. Alamvusha, a Rakshasa prince, riding a car with eight steeds, proceeded against Arjuna. The battle between them was fierce, scattering arrows and filling spectators with wonder. Arjuna struck Alamvusha with six shafts, cut off his standard, driver, and bow, and pierced him with four arrows. The Rakshasa fled, and Arjuna proceeded towards Drona, shooting shafts at men, elephants, and steeds. The combatants fell like trees laid low by a tempest, and the rest fled like a frightened
herd of deer." |
| 168 Sanjaya said, "Chitrasena resisted Satanika, who was scorching thy host with keen shafts. They exchanged arrows, and Chitrasena's armor was cut off. He took up another bow and pierced Satanika, who slew his steeds and driver. Chitrasena ascended Hridika's car. Vrishasena rushed against Drupada, scattering shafts, and pierced him with sixty arrows. Drupada's son pierced Vrishasena's bow, and he took up another. They exchanged arrows, and Drupada fell, pierced by Vrishasena's arrow. His driver bore him away. The Kaurava army rushed against Drupada's troops, and the earth was illuminated by lamps. The Panchalas fled, afflicted by Vrishasena's arrows. Duhsasana proceeded against Prativindhya, and they exchanged arrows. Duhsasana felled Prativindhya's steeds and driver, and cut off his car and banner. Prativindhya stood, bow in hand, and contended with Duhsasana, who cut off his bow and afflicted him with arrows. His brothers rushed to rescue him, and a fierce battle ensued." |
| 169 Sanjaya said, "Sakuni rushed against Nakula, and they exchanged arrows. Both pierced and bathed in blood, they looked like porcupines or Kalpa trees. Nakula swooned, and Sakuni roared in triumph. Recovering, Nakula pierced Sakuni with sixty arrows and cut off his bow and standard. Sakuni fell, and his driver bore him away. Sikhandin and Kripa engaged in a fierce battle, covering the sky with arrows. Sikhandin cut off Kripa's bow and dart, and Kripa took up another bow and covered Sikhandin with arrows. The Panchalas and Somakas surrounded Sikhandin, and a battle ensued. The field of battle was fierce, with infantry, horses, and elephants smiting one another. The sound of retreating and rushing troops was deafening, and the blazing lamps on cars and elephants lit up the field like day. In the darkness and dust, warriors slew their own kin, and friends slew friends. The battle was fierce and dreadful, with no regard for one another. The combatants fought furiously, their valor and weapons overshadowed by the blazing lamps." |
| 170 Sanjaya said, "Dhrishtadyumna and Drona engaged in a fierce battle. Dhrishtadyumna pierced Drona with five arrows, but Drona cut off his bow. Dhrishtadyumna took up another bow and shot a terrible shaft, but Karna cut it off. The two armies clashed, and Dhrishtadyumna was surrounded by seven heroes, who pierced him with many arrows. He pierced each of them in return, but was eventually struck by Drumasena, who cut off his head. Satyaki arrived and pierced Karna with ten arrows, and a fierce battle ensued. Karna's son, Vrishasena, was slain, and Karna became enraged. He and Satyaki exchanged many arrows, but Satyaki eventually cut off Karna's bow and leathern fences. Karna took up another bow and continued fighting. Meanwhile, Arjuna's twang of Gandiva was heard, and Karna knew that Arjuna was approaching. He urged his troops to focus on slaying Satyaki and Dhrishtadyumna, and then they could defeat the Pandavas. Sakuni led a large force against the Pandavas, while Karna continued to fight Satyaki." |
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| 171 Sanjaya said, "The kings of your army, angry and unable to defeat Yuyudhana, surrounded him with their cars, cavalry, and elephants. They showered arrows on him, but he cut them off with his own arrows. The field of battle was filled with the bodies of the slain and the wails of the dying. Duryodhana rushed at Yuyudhana, who pierced him with arrows and killed his steeds and driver. Duryodhana retreated and mounted Kritavarman's car. Meanwhile, Sakuni and his forces fought Arjuna, who checked their advance and slew many warriors. Sakuni pierced Arjuna with arrows, but Arjuna struck him back and cut off his bow. Uluka and Sakuni then rode on the same car and showered arrows on Arjuna, who pierced them both and caused the Kaurava army to flee. Dhrishtadyumna pierced Drona and cut off his bowstring, and then began to destroy the Kaurava host. A river of blood flowed between the two armies, bearing away men and animals. Dhrishtadyumna and the Pandavas blew their conchs, having vanquished thousands of kings on the Kaurava side." |
| 172 Sanjaya said, "Thy son, seeing his army routed, reproached Karna and Drona, saying they had promised to vanquish the Pandavas but now stood indifferent. He urged them to fight with their true prowess. Pierced by his words, they engaged in battle once more. Drona and Karna rushed against the Pandavas, who united against them. Drona slew many Kshatriyas, and the Pandava army fled, throwing down their torches. The world was enveloped in darkness, and only the light from the Kaurava troops illuminated the flight of the foe. Drona and Karna pursued the host, scattering shafts. Janardana, seeing the Panchalas slaughtered, urged Arjuna to fight on, saying Bhima was coming to support them. The Pandava warriors, led by Arjuna and Janardana, returned to battle, and a fierce encounter ensued, resembling two oceans swelling at moonrise." |
| 173 Sanjaya said, "Karna struck Dhrishtadyumna with ten shafts, but the latter quickly pierced Karna with five arrows. They shrouded each other in showers of arrows, and Karna slew Dhrishtadyumna's driver and steeds. Dhrishtadyumna took up a mace and jumped down from his car, but Karna cut off his bow and slew his driver. Dhrishtadyumna ascended Arjuna's car, but Yudhishthira bade him desist. Karna twanged his bow and blew his conch, and the Panchalas and Somakas, excited with rage, proceeded towards him. Karna afflicted them with his shafts, and they fled in fear. Horsemen and elephant-riders fell from their animals, and Karna cut off the arms and heads of the fleeing warriors. Yudhishthira addressed Arjuna, saying, 'Behold Karna, like Rudra himself, scorching everything around. Our army is flying away, and our troops are broken and mangled.' Arjuna replied, 'I cannot bear to see Karna careering thus. Proceed to that spot where Karna is.' Vasudeva said, 'I behold Karna, that tiger among men, careering in battle. None else can encounter him except thee or Ghatotkacha. Let Ghatotkacha proceed against Karna.' Ghatotkacha proudly said, 'Here I am, command me.' Vasudeva addressed Ghatotkacha, saying, 'The time is come for the display of thy prowess. Thou hast diverse weapons and Rakshasa illusions. Rescue thy kinsmen, and slay Karna in battle.'" |
| 174 Sanjaya said, "Duryodhana, beholding Ghatotkacha's mighty form, urged Duhsasana to protect Karna from the Rakshasa's wrath. Jatasura's son, a formidable Rakshasa, offered to slay Ghatotkacha and the Pandavas, seeking to avenge his father's death. Duryodhana, delighted, commanded him to proceed to battle. "The two Rakshasas, Ghatotkacha and Jatasura's son, engaged in a fierce duel, their roars echoing through the night. Ghatotkacha, unsupported, grind down the Kuru host with his arrows, afflicting Karna and Alamvusha. Alamvusha retaliated with a barrage of shafts, but Ghatotkacha, undaunted, cut off his car, driver, and weapons, and threw him down. "The battle between the two Rakshasas was a spectacle to behold, as they displayed a hundred different kinds of illusion, fighting each other with spiked clubs, maces, and lances. They became fire and ocean, Garuda and Takshaka, cloud and tempest, thunder and mountain, elephant and Rahu and sun. "Ghatotkacha, his strength and valor unyielding, seized Alamvusha and pressed him down upon the earth. Taking a scimitar of wonderful appearance, he cut off Alamvusha's head, still uttering awful roars. Seizing the blood-dyed head by the hair, Ghatotkacha proceeded towards Duryodhana's car, threw the head upon it, and addressed the Kuru king, saying, 'Thy ally is slain. Thou shalt see the slaughter of Karna and then thy own.' "Ghatotkacha's words were a dire warning, and Duryodhana trembled with fear. The Rakshasa then proceeded towards Karna, shooting hundreds of keen arrows upon his head. The battle between the human warrior and the Rakshasa was fierce and terrible, a wonder to behold." |
| 175 Dhritarashtra asked Sanjaya to describe the battle between Karna and Ghatotkacha. Sanjaya described Ghatotkacha as a gigantic Rakshasa with blood-red eyes, a copper-hued face, and a large mouth with sharp teeth. He wore a golden diadem and a cuirass, and his car was decked with bells and banners. His steeds were like infuriated elephants, and his driver was a fierce Rakshasa. Ghatotkacha and Karna engaged in a fierce duel, shooting arrows and mangling each other's bodies. Ghatotkacha invoked his Rakshasa illusion, surrounding himself with a large force of Rakshasas. Karna destroyed the illusion with celestial weapons, but Ghatotkacha continued to fight, assuming different forms and sizes. He poured down rocks and trees on Karna, who cut them off with his shafts. Ghatotkacha assumed many fierce heads and devoured Karna's celestial weapons. He became invisible, then reappeared in a prodigious form, only to be struck down by Karna's shafts. The Rakshasa continued to fight, creating illusions and assuming different forms, but Karna destroyed them all. Finally, Ghatotkacha made himself invisible, vowing to destroy Karna. |
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| 181 Arjuna asked Vasudeva how Jarasandha and other powerful warriors were slain, and Vasudeva explained that they were killed through clever means, as they were too powerful to be defeated in direct combat. Jarasandha, who was formed from two halves of a child united by a Rakshasa woman named Jara, was slain by Bhimasena after being deprived of his mace. Ekalavya, the Nishada king's son, was deprived of his thumb by Drona and later slain by Vasudeva himself. The ruler of the Chedis was also slain by Vasudeva, and Hidimva, Vaka, and Kirmira were slain by Bhimasena. Alayudha was slain by Ghatotkacha, and Vasudeva ensured that Karna's dart was used to slay Ghatotkacha. Vasudeva explained that these warriors were slain to protect Arjuna and ensure his victory. He reassured Arjuna that he would help him slay Karna and Suyodhana, and that righteousness would prevail. Vasudeva emphasized that his purpose was to establish righteousness and protect the innocent. He urged Arjuna to focus on the battle, as the enemy was gaining ground. With his encouragement, Arjuna prepared to face the challenges ahead, knowing that Vasudeva's guidance and support would be crucial in the fight against evil. |
| 182 Dhritarashtra lamented that Karna's dart, which could have slain Arjuna, was instead used to kill Ghatotkacha. He questioned why Karna didn't use the dart against Arjuna, and Sanjaya explained that Vasudeva had orchestrated events to render Karna's dart fruitless. Sanjaya revealed that Vasudeva had protected Arjuna and manipulated events to prevent Karna from using the dart against him. Dhritarashtra and his advisors had frequently discussed using the dart to kill Arjuna, but Vasudeva's intervention had thwarted their plans. Vasudeva had even stupefied Karna to prevent him from using the dart against Arjuna. Sanjaya explained that Vasudeva's goal was to protect Arjuna and ensure the Pandavas' victory. Vasudeva had also despatched Ghatotkacha to engage Karna in battle, knowing that Karna's dart would be used to kill the Rakshasa prince. This had rendered the dart fruitless, and Arjuna had been saved from certain death. Sanjaya praised Vasudeva's wisdom and cunning, which had turned the tide of the battle in favor of the Pandavas. |
| 183 Dhritarashtra lamented that Karna's dart was used to kill Ghatotkacha instead of Arjuna or Krishna, wondering why Karna didn't use it against one of the Pandava brothers. Sanjaya explained that destiny played a role in this, and that Karna had forgotten his resolution to use the dart against Arjuna due to divine illusion. Dhritarashtra asked how the battle continued after Ghatotkacha's fall, and Sanjaya described how the Pandavas were filled with grief and wrath. Yudhishthira was particularly affected, remembering Ghatotkacha's services and his own affection for the Rakshasa prince. He felt a deep sense of loss and responsibility, knowing that Ghatotkacha had given his life to protect the Pandavas. Krishna encouraged Yudhishthira to rise and fight, reminding him of his duty as a warrior and a king. Yudhishthira eventually proceeded against Karna with his formidable bow and conch, determined to avenge Ghatotkacha's death. Vyasa appeared and advised Yudhishthira not to yield to anger or grief, but to unite with his brothers and fight with righteousness. Vyasa reminded Yudhishthira that the end of all creatures is death, and that Ghatotkacha's sacrifice would not be in vain. He encouraged Yudhishthira to focus on virtue, kindness, penance, charity, forgiveness, and truth, and to remember that victory is on the side of righteousness. |
| 184 Sanjaya told Dhritarashtra that Yudhishthira refrained from killing Karna due to Vyasa's words. However, Yudhishthira was filled with grief and anger over Ghatotkacha's death and ordered his warriors to resist Drona. The Pandavas and Kauravas engaged in a fierce battle, but as the night wore on, the warriors grew tired and sleepy. Arjuna suggested that they rest until the moon rose, and the warriors agreed. They laid down their weapons and fell asleep, exhausted. The army looked like a painting, with warriors and animals sleeping together. Some warriors slept on horseback, while others lay on the ground or on the necks of elephants. The elephants themselves were heavy with sleep, their trunks curled up and their breath visible in the cool night air. The steeds stamped their hoofs, making the ground uneven. The warriors, worn out with exertion, slept soundly, their bodies mangled by shafts and their limbs covered in dust. The moon rose, illuminating the scene, and the warriors awoke, ready to continue the battle. The host was awakened like an assemblage of lotuses expanding in the sun or the ocean swelling with agitated surges at the rise of the moon. The warriors stretched their limbs and took up their weapons, ready to face the enemy once again. The battle resumed, with the Pandavas and Kauravas clashing in a frenzy of arrows and swords. |
| 185 Duryodhana, filled with wrath, approached Drona and rebuked him for showing mercy to the Pandavas. Drona responded, "I am still exerting myself in battle to the utmost extent of my might. If I slay the Pandavas, it will be an ignoble act." Duryodhana boasted that he, Karna, and Duhsasana would slay Arjuna, but Drona laughed and said, "Only fools would say such words. Arjuna is unslayable, and even Indra and Yama cannot withstand him." Drona continued, "You are sinful and cruel, and your words are empty. If you seek battle, go against Arjuna yourself. Your maternal uncle, Sakuni, is wise and skilled in Kshatriya duties. Let him proceed against Arjuna in battle." Drona reminded Duryodhana of his boastful words and urged him to accomplish his vow and observe the duties of a Kshatriya. The battle commenced, with Drona and Arjuna facing each other. |
| 186 The battle resumed at dawn, with the Kurus and Pandavas clashing fiercely. Arjuna, with Krishna's guidance, pierced the Kuru host, while Bhimasena urged him to pay his debt to Truth, Prosperity, Virtue, and Fame. Drona, with Duryodhana and Karna, resisted Arjuna, but he baffled their weapons and covered them with his shafts. The battle raged on, with dust and showers of arrows filling the sky. Drona moved away from the battle and took up a new position, causing the Pandava troops to tremble. Drupada and Virata attacked Drona, but he vanquished them, and then slew the three grandsons of Drupada. Dhrishtadyumna, filled with rage and grief, swore to kill Drona or lose his merits and energy. The Panchalas and Arjuna attacked Drona from different sides, but he was protected by Duryodhana, Karna, and Sakuni. Bhimasena rebuked Dhrishtadyumna for his indifference and penetrated into Drona's array, followed by Dhrishtadyumna, who engaged Drona in battle. The fierce encounter continued, with cars entangled and bodies scattered all over the field. The warriors fought with all their might, their weapons clashing and their horses neighing. The sound of drums and conchs filled the air, and the earth shook beneath their feet. The battle was so fierce that it seemed as if the end of the world had come. |
| 187 The battle resumed at sunrise, with warriors adoring the rising sun. The noise of conchs, drums, and weapons filled the air, and the earth shook beneath their feet. Horsemen, car-warriors, elephants, and foot-soldiers engaged in fierce combat, their weapons clashing and their horses neighing. The sound of swords and scimitars drew blood, and the field became a crematorium. Elephants and steeds were worn out, and the warriors were shrouded in clouds of dust. Duryodhana, Karna, Drona, and Duhsasana engaged in battle with the Pandava warriors. The car-warriors beheld the beautiful and terrible encounter, their cars performing diverse evolutions. The warriors, filled with wrath and desire of revenge, covered each other with showers of shafts. The field of battle was
strewn with lopped off arms and legs, heads, and beautiful armor. The warriors, filled with courage, rushed at each other like infuriated leaders of elephantine herds. Death did not take place till its hour came, and the battle continued with vigor. The earth was soon covered with a carpet of blood, and the warriors fought on, their weapons clashing and their horses neighing. The sound of drums and conchs filled the air, and the field became a sea of carnage. The warriors were undaunted, their hearts filled with valor and their souls with honor. They fought on, their weapons flashing in the sunlight, their armor shining like gold. The battle was a spectacle, a display of bravery and skill, a testament to the warriors' prowess. |
| 188 Duhsasana rushed at Sahadeva, but Sahadeva quickly cut off the head of Duhsasana's driver. The steeds ran wildly, and Duhsasana took control, fighting beautifully. Sahadeva pierced the steeds, and they ran away. Karna came to rescue Duhsasana, and a fierce battle ensued between Bhima and Karna. They fought with maces, and Bhima broke Karna's mace. Karna took up another bow and slew Bhima's steeds and drivers. Bhima jumped into Nakula's car. Meanwhile, Drona and Arjuna fought a stupendous battle, displaying their skill and sureness of aim. They performed beautiful revolutions with their cars, each trying to gain the upper hand. Drona invoked various celestial weapons, but Arjuna destroyed them. Drona applauded Arjuna's skill, and the celestials and Gandharvas watched in wonder. The battle was so fierce that it seemed to shake the earth and darken the sky. The Siddhas and Rishis said it was a high Brahma encounter, beyond human or Asura capabilities. Drona invoked the Brahma weapon, but Arjuna baffled it with his own Brahma weapon, pacifying the agitation in nature. The battle continued, with neither side able to gain a decisive advantage. |
| 189 missing |
| 190 Duhsasana encountered Dhrishtadyumna, who showered arrows upon his steeds. Duhsasana's car became invisible under the arrows, and he was forced to turn back. Dhrishtadyumna proceeded towards Drona, while Nakula and Sahadeva protected him. Kritavarman and his brothers attempted to oppose Dhrishtadyumna but were checked by the twins. Duryodhana rushed to the spot, scattering arrows, and was met by Satyaki. The two exchanged words, recalling their childhood friendship, but prepared to fight. Satyaki advanced fearlessly, and Duryodhana received him with a shower of arrows. A fierce battle ensued, with both warriors exhibiting great skill and prowess. Karna rushed to rescue Duryodhana but was met by Bhimasena, who crushed his bow and driver with a mace. The battle became general, with the Panchalas and Matsyas engaging the Dhartarashtras. Yudhishthira urged his warriors to fight, and they proceeded against Drona, who was assailed from all sides. The Pandavas had three mighty car-warriors - Bhimasena and the twins - who addressed Arjuna, urging him to drive away the Kurus and facilitate Drona's defeat. |
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| 191 Drona caused a great carnage among the Panchalas, and the Pandavas became hopeless of victory. Kesava advised Arjuna to adopt a contrivance to gain victory, suggesting that Drona would cease to fight if he believed his son Aswatthaman was slain. Bhima slew an elephant named Aswatthaman and exclaimed, "Aswatthaman hath been slain!" Drona was momentarily disheartened but soon recovered, remembering his son's prowess. Enraged, Drona invoked the Brahma weapon and slaughtered twenty thousand Panchala car-warriors. The Rishis, including Viswamitra and Bharadwaja, appeared and rebuked Drona for fighting unrighteously. They advised him to lay aside his weapons and adhere to the eternal path. Drona became cheerless and asked Yudhishthira if his son was slain. Yudhishthira, induced by Govinda's counsel and destiny, told an untruth, saying Aswatthaman was dead, adding indistinctly "elephant". Drona, believing his son was slain, yielded to despair and could no longer fight. |
| 192 Dhrishtadyumna, the son of the Panchala king, rushed at Drona, who was filled with anxiety and grief. Dhrishtadyumna took up a formidable bow and fixed a fierce arrow, which Drona tried to baffle. However, his weapons no longer appeared at his bidding, and his arrows became exhausted. Drona took up another celestial bow and continued to fight, covering Dhrishtadyumna with a thick shower of arrows. The two warriors exchanged blows, with Dhrishtadyumna using his sword and shield. Drona pierced the white steeds of Dhrishtadyumna, who then sprang towards him with his sword. Dhrishtadyumna performed various evolutions, but Drona cut off his sword and shield. Satyaki then intervened, cutting off Drona's shaft and rescuing Dhrishtadyumna. Kesava and Dhananjaya applauded Satyaki's prowess, and the three of them rushed towards the Kurus. Dhananjaya praised Satyaki, saying he was sporting before the preceptor and other mighty car-warriors, and gladdening the Pandavas. The warriors of both armies applauded Satyaki's feats. |
| 193 Duryodhana and others, filled with rage, surrounded Satyaki, who was rescued by King Yudhishthira and the Pandavas. Karna, Kripa, and Duryodhana resisted Satyaki, but he baffled their arrows with his celestial weapons. The battle raged on, with many warriors falling on both sides. Drona, knowing his time had come, desired to give up life by fighting fairly. He was encompassed by the troops of Drupada's son and began to career in battle, consuming large numbers of Kshatriyas. Bhima took Dhrishtadyumna on his car and urged him to slay Drona. Dhrishtadyumna covered Drona with arrows, but Drona cut off his bow and pierced him with many arrows. Bhima held Drona's car and rebuked him for fighting for the sake of his son. Drona laid aside his bow and devoted himself to Yoga, fixing his heart on Vishnu. He repaired to heaven, and his body mangled with arrows and bathed in blood. Dhrishtadyumna beheaded Drona, and his troops ran away in all directions. The Pandavas gained victory and made loud sounds with their arrows and conchs, while the Kurus regarded themselves as deprived of both worlds. |
| 194 After Drona's fall, the Kauravas fled in fear, unable to stay and fight. They were afflicted with grief, hunger, and thirst, and their voices were choked with fear. The Pandavas prevailed, and the Kauravas became cheerless and destitute. Duryodhana fled, taking with him the remnant of the Samsaptakas. Only Drona's son, Aswatthaman, rushed against his foes, slaying many warriors. He saw the Kaurava host running away and asked Duryodhana why they were fleeing. Duryodhana was unable to impart the bitter intelligence of Drona's death, and Kripa told Aswatthaman how his sire had been slain. Aswatthaman became filled with fierce wrath, blazing up in battle like a fire fed with fuel. His eyes became red as blood as he squeezed his hands and ground his teeth. The Kauravas were in disarray, their leader fallen and their troops fleeing. The Pandavas, on the other hand, were jubilant, their victory seeming within reach. Aswatthaman's rage was a desperate attempt to turn the tide of the battle, but it seemed too late. The Kauravas were defeated, and their army was in shambles. Aswatthaman's anger and grief were palpable, but they only seemed to fuel his determination to fight on, even in the face of defeat. |
| 195 Dhritarashtra asked Sanjaya what Aswatthaman said when he learned his father, Drona, was slain by Dhrishtadyumna. Aswatthaman, a skilled warrior, was taught by his father and possessed various celestial weapons. He was equal to Karna in knowledge, Purandara in battle, and Vrihaspati in wisdom. Aswatthaman was a great hero, firm in battle, and never fatigued. He was like a mountain in fortitude, fire in energy, and an ocean in gravity. Hearing of his father's death, Aswatthaman was ordained to slay Dhrishtadyumna, just as Dhrishtadyumna was destined to kill Drona. Dhritarashtra wondered what Aswatthaman said when he heard the news, knowing that Dhrishtadyumna's actions were cruel and sinful. Aswatthaman's reaction was eagerly anticipated, given his skills and his father's legacy. His response would likely be intense and determined, driven by his desire for revenge and justice for his father's unrighteous slaying. |
| 196 Sanjaya told Dhritarashtra that Drona's son, Aswatthaman, was filled with grief and rage upon learning of his father's death at Dhrishtadyumna's hands. Aswatthaman vowed to exterminate the Panchalas and slay Dhrishtadyumna, declaring that he would use the celestial Narayana weapon obtained from Lord Narayana himself. He boasted that no one, including Arjuna, could equal him in battle and that he would grind the Pandava troops. Aswatthaman invoked the Narayana weapon, touching water and preparing for battle. The Kuru army rallied, and the sound of conchs, drums, and dindimas filled the air, causing the earth and firmament to echo. The Pandavas, hearing the uproar, took counsel together, preparing for the impending battle. Aswatthaman's rage and determination were palpable, driven by his desire for revenge and justice for his father's unrighteous slaying. His boasts and vows were a testament to his skill and confidence as a warrior, and the stage was set for a fierce and epic battle. |
| 197 Sanjaya described the terrifying scene as the Narayana weapon was invoked, with violent winds, rain, thunder, and earthquakes. The Pandavas, led by Yudhishthira, were concerned and asked Arjuna who was rallying the Kaurava army. Arjuna revealed that it was Aswatthaman, Drona's son, who was seeking revenge for his father's death. Arjuna lamented that the Pandavas had unrighteously slain Drona, who had laid aside his weapons, and that Aswatthaman's wrath would be difficult to face. He expressed shame and guilt for not intervening to save Drona and believed that death would be preferable to life after committing such a sin. The scene was set for a fierce battle, with Aswatthaman's roar echoing through the land, striking fear into the hearts of the Pandavas. The stage was set for a clash of epic proportions, with the fate of the war and the kingdom hanging in the balance. |
| 198 Bhimasena and the Panchala king's son responded to Arjuna's words, expressing surprise and disappointment at his hesitation to fight. Bhimasena argued that as a Kshatriya, it was their duty to rescue others and themselves from harm, and that Arjuna's forgiveness towards their enemies was unbecoming. He reminded Arjuna of their past sufferings and the injustices they had endured, including the dragging of Draupadi to the assembly and their exile to the woods. Bhimasena declared that he would take on Drona's son alone if necessary, boasting of his own strength and prowess. The Panchala king's son defended
his actions, stating that Drona had been slain in battle and that it was not unrighteous to kill one who had used superhuman weapons and illusions against them. He argued that Arjuna's reproach was unjustified and that he had done what was necessary as a Kshatriya. He pointed out the contradictions in Arjuna's words, noting that Arjuna had slain his own grandsire, Bhagadatta, in battle, yet considered it unrighteous for him to slay his own foe, Drona. Both Bhimasena and the Panchala king's son urged Arjuna to set aside his doubts and fight, assuring him of their support and victory. They emphasized that their actions were justified and that they had a duty to fulfill as Kshatriyas, and that Arjuna's hesitation would only lead to further suffering and defeat. |
| 199 Dhritarashtra laments the death of Drona, a great warrior and a noble soul, and asks if no one felt called upon to display their wrath when Drona was insulted by Dhrishtadyumna, a prince of the Panchalas. Sanjaya replies that everyone present remained silent, except for Arjuna, who cast oblique glances at Dhrishtadyumna and seemed to reproach him. However, Satyaki, a warrior of the Vrishni race, spoke out, condemning Dhrishtadyumna's actions as sinful and unworthy. He said that Dhrishtadyumna deserved death for slaying his own preceptor, and that his actions were a stain on the Panchala race. Dhrishtadyumna retorted, forgiving Satyaki but also listing the unrighteous acts of the Kurus and Pandavas, including the exile of the Pandavas and the death of Bhishma. He argued that the Pandavas had also committed sinful acts, and that the death of Drona was a consequence of the war. He told Satyaki to fight the Kauravas without returning to his father's home, and to prove his valor in battle. Satyaki, enraged by Dhrishtadyumna's words, rushed at him with his mace, but Bhima intervened, seizing him with his arms. Sahadeva calmed Satyaki down, reminding him of the duties of friendship and the importance of forgiveness. However, the Panchala prince, undaunted, challenged Satyaki to battle, saying that either he would slay Satyaki or be slain himself. The two warriors were eventually pacified by Vasudeva and Yudhishthira, and the Pandava army proceeded against the Kauravas, ready for the final battle. |
| 200 Sanjaya describes the carnage caused by Drona's son, Aswatthaman, who vowed to rout the Pandava army and slay the Panchala prince. The Pandavas and Panchalas fought valiantly, but Aswatthaman's weapon, the Narayana, proved devastating. King Yudhishthira, filled with fright, ordered his troops to flee, but Krishna advised them to lay down their weapons and alight from their vehicles, as the weapon would not harm them if they did not resist. Bhimasena, however, refused to back down and charged at Aswatthaman, determined to counter the Narayana weapon with his own strength. Arjuna declined to use his Gandiva against the weapon, citing his vow not to use it against the Narayana, kine, or Brahmanas. Bhimasena and Aswatthaman engaged in a fierce battle, with Bhimasena covering Aswatthaman with a shower of weapons. Aswatthaman retaliated, shrouding Bhimasena with arrows that vomited fire and resembled snakes of blazing mouths. The Pandava army panicked, throwing down their weapons and alighting from their vehicles, but Bhimasena continued to fight, determined to overcome the Narayana weapon. |
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| 1 Vaishampayana said, "After Drona's tragic fall, the Kaurava warriors, led by Duryodhana, were consumed by anxiety and grief. They gathered around Drona's son, Aswatthaman, and lamented the loss of their revered commander. Deprived of energy and cheer, they retired to their tents, unable to sleep due to the immense slaughter they had witnessed. The next morning, they performed their customary rites and prepared for battle, making Karna their generalissimo. The Pandavas, too, prepared for battle, resolved to vanquish their foes. The battle raged fiercely for two days, with Karna making an immense slaughter of the Pandava troops. His valor and prowess inspired awe, but ultimately, he was slain by Arjuna's arrow. Sanjaya reported all this to Dhritarashtra, who was already grief-stricken by the fall of Bhishma and Drona. The old king's heart was heavy with sorrow, and the news of Karna's death was a crushing blow. Janamejaya asked how Dhritarashtra could bear the news of Karna's death, and Vaishampayana replied that it is indeed difficult for men to yield up their lives even in the face of great grief. The king's hope for his sons' victory had been shattered, and yet, he clung to life, a testament to the human spirit's capacity to endure suffering. |
| 2 Vaishampayana said, "Sanjaya, with a cheerless heart, went to Dhritarashtra's abode, grief-stricken over Karna's fall. He found the king in distress, his energy sapped by sorrow. Sanjaya worshipped the king's feet and exclaimed, 'I am Sanjaya! Are you not happy?' He reminded the king of the rejected counsels of Vidura, Ganga's son, and Keshava. Dhritarashtra, afflicted by grief, asked Sanjaya about the fall of Bhishma and Drona. Sanjaya described the heroes' slaughter, saying, 'That warrior, born of the Vasus, who slew 10,000 car-warriors daily, was slain by Shikhandi protected by the Pandavas! Drona, the foremost of bowmen, was slain by Dhrishtadyumna.' Dhritarashtra lamented, 'My heart is pained! Those two, Bhishma and Drona, had no equals in the four kinds of weapons! I think that, after Drona's death, my troops, flying away and sinking in an ocean of grief, resembled shipwrecked mariners struggling on the bosom of the vast deep.' Sanjaya replied, 'You should not feel anguish, for Destiny is unconquerable. Human purposes may or may not become attainable.' Dhritarashtra accepted his fate, saying, 'Tell me all that thou wishest!' |
| 3 Sanjaya said, "When the great bowman Drona fell, your sons were overcome with grief, their weapons slipping from their hands. The army was paralyzed, unable to respond, their faces pale and distraught. Duryodhana, attempting to rally them, said, 'We must fight on! Warriors die in battle, but we have Karna, that great bowman, to lead us! Relying on his strength, we can still emerge victorious.' He praised Karna's prowess, recalling how he had defeated Bhimasena, that mighty warrior, and Ghatotkaca, that brave and powerful fighter. 'United, we can surely defeat the Pandavas!' he exclaimed. 'Let us fight with all our might, and may our weapons never falter!' With Karna as their generalissimo, the Kuru army charged forward, causing great carnage among the Srinjayas, Pancalas, Kekayas, and Videhas. Karna's arrows flew like bees, afflicting the Pandavas and Pancalas, striking fear into their hearts. Until, finally, he was slain by Arjuna, that greatest of warriors, and the Kuru army's hopes were dashed." |
| 4 Vaishampayana said, "Hearing the devastating news of Drona's death, Dhritarashtra, the son of Ambika, was consumed by an unbearable grief. He fell to the ground, his body trembling, his mind reeling. The ladies of the household, led by Gandhari, wailed loudly, their cries filling the earth. The sound was like thunder, shaking the very foundations of the palace. The women fell down, senseless, their bodies wracked with sobs. Sanjaya, with a heavy heart, comforted them, trying to bring some solace to their grief. Vidura, with tears in his eyes, sprinkled water on the king, slowly restoring him to consciousness. As the king regained his senses, he began to censure his own sons, blaming them for their folly. He applauded the Pandavas, admiring their courage and strength. He reflected on his own intelligence, wondering how he had been so blind to the truth. He thought of Shakuni, his brother's son, and how his cunning had led to this disaster. The king trembled, his body shaking with grief. He controlled his mind, taking a few deep breaths, and asked Sanjaya, 'Has Duryodhana, my son, gone to Yama's abode, despairing of success?' Sanjaya, with a heavy heart, replied, 'Vaikartana, Karna, and his sons, brothers, and warriors have been slain. Duhshasana was killed by Bhimasena, who drank his blood in wrath.' |
| 5 Vaishampayana said, "Hearing these words, Dhritarashtra asked Sanjaya, 'Who is still alive and who is dead amongst the Kurus and Pandavas?' Sanjaya replied, 'Bhishma, Drona, and Karna have been slain. Many other heroes, including Vikarna, Bhurishrava, and Jayadratha, have also fallen. Duryodhana's sons, including Lakshmana and Vrishasena, have been killed. The Pandavas have lost Ghatotkaca and Abhimanyu. Many thousands of warriors have been slain on both sides.' Sanjaya continued, 'The battle was fierce and terrible, with many great heroes falling on both sides. Arjuna and Karna fought a duel, and Karna was slain. The Pandavas have emerged victorious, but at great cost. The Dhartarashtras have been defeated, and their army has been destroyed.' Dhritarashtra lamented, 'The calamity that I feared has come to pass. My sons, who were covetous and foolish, have brought about this destruction. I am filled with grief and remorse.' |
| 6 Dhritarashtra asks Sanjaya about the Pandavas who were slain by his side. Sanjaya reports that many heroes, including Abhimanyu, Virata, Drupada, and Satyajit, were killed by Drona and Bhishma. Other notable warriors, such as Vrihanta, Manimat, and Dandadhara, were also slain. Sanjaya lists many more names of Pandava warriors who fell in battle, including the rulers of various kingdoms and territories. He notes that many of these warriors were slain by Drona, Bhishma, and other prominent Kaurava leaders. Sanjaya's account highlights the scale of the destruction and the loss of life on both sides. He emphasizes the bravery and prowess of the fallen warriors, many of whom were related to the Pandavas or were their allies. The list of names and the description of their deeds serve as a tribute to their memory and a reminder of the devastating consequences of the war. Dhritarashtra's question and Sanjaya's response underscore the human cost of the conflict and the impact on both sides. The account also highlights the complexity of the war, which involved many different kingdoms and territories, and the various alliances and rivalries that played out on the battlefield. |
| 7 Dhritarashtra lamented the loss of his warriors, including Bhishma and Drona, and wondered if life was worth living without them. Sanjaya informed him that Ashvatthama, Kritavarma, Shalya, and other heroes were still alive and eager to fight. He listed several other warriors, including the king of Gandharas, Sharadvata's son, and others, who were ready to battle for Dhritarashtra's sake. Sanjaya also mentioned Duryodhana and his brothers, who were proud and desirous of battle. Dhritarashtra, however, was overcome with grief and felt his heart and senses being stupefied. He swooned away and, partially regaining his senses, asked Sanjaya to wait. The king lamented the dire calamity and felt his limbs being paralyzed. He ultimately lost his senses and fell to the ground
. Vaishampayana noted that Dhritarashtra's heart was exceedingly agitated by grief, and his senses were stupefied due to the loss of his warriors and the dire circumstances of his army. |
| 8 Janamejaya asked Vaishampayana about King Dhritarashtra's reaction to hearing about Karna's death. Vaishampayana described the king's grief and lamentation, saying he was overcome with sorrow and disbelief. The king praised Karna's strength and bravery, saying he was like a lion or elephant and had subjugated many foes. He wondered how Karna could have been slain by Arjuna, and lamented that his own army had been annihilated. The king also praised Karna's past victories and conquests, saying he was the foremost of car-warriors and had brought glory to Duryodhana. The king's grief was so intense that he wished for poison, fire, or a fall from a mountain, unable to bear the weight of his sorrow. He felt that his heart was impenetrable and harder than thunderbolts, and wondered how he could still be alive despite his overwhelming grief. Vaishampayana's description of the king's lamentation highlighted the depth of his sorrow and the impact of Karna's death on him. |
| 9 Dhritarashtra lamented the death of Karna, praising his strength and bravery. He wondered how Arjuna could have slain him and lamented the annihilation of his army. Sanjaya consoled the king, saying he was equal to Yayati in beauty, birth, fame, asceticism, and learning. The king replied that destiny was supreme and exertion fruitless, as even Karna, like a shala tree, had been slain. He described Karna's prowess and conquests, saying he was the strength of the Dhartarashtras and an object of fear to the Pandavas. The king wished for death, unable to bear his grief, and wondered how he could still be alive. He asked Sanjaya about the circumstances of Karna's death and how the other warriors had fought. Sanjaya described the battle, saying Karna had been slain by Arjuna, and the Pandavas had emerged victorious. The king lamented the loss of his sons and his army, and Sanjaya consoled him, saying he should summon his fortitude and not yield to grief. Dhritarashtra asked about the other warriors, including Duryodhana, Duhshasana, and Ashvatthama, and how they had fought. Sanjaya described their bravery and the circumstances of their deaths. The king lamented the loss of his friends and allies, including Bhishma and Drona, and wondered how the Pandavas could have emerged victorious. Sanjaya consoled him, saying that the Pandavas were mighty warriors and that fate had been against the Kauravas. The king asked about Karna's final moments and how he had faced his death. Sanjaya described Karna's bravery and how he had fought until the end, using all his strength and skill to resist the Pandavas. The king lamented the loss of his son and his army, and Sanjaya consoled him, saying that he should perform the funeral rites and honor the memory of the dead warriors. |
| 10 Sanjaya told Dhritarashtra that after Drona's fall, the Kauravas fled in disarray, but Duryodhana rallied them and they fought on, determined to win. As evening approached, they withdrew and held a council to discuss their next move, seeking a way to turn the tide of the battle in their favor. Duryodhana asked for their opinions, seeking the wisdom of his advisors, and Ashvatthama suggested installing Karna as their new commander, praising his bravery and skill. Karna was hailed as a hero, a mighty warrior who could lead them to victory, and Duryodhana asked him to lead their army, saying that with Karna at the helm, they could still win the war. Karna accepted the challenge, and was formally installed as the new commander, with rituals and ceremonies performed to mark the occasion. The Kauravas praised him, saying that with his strength and skill, they would surely defeat the Pandavas and emerge victorious. The brahmanas uttered blessings for Karna's success, and he was bathed and given offerings, as the Kauravas looked to him for leadership and guidance. Karna was surrounded by the Kaurava warriors, who looked up to him with hope and admiration, and he shone like a beacon of light, a hero among heroes. With Karna leading them, the Kauravas felt a new sense of hope and confidence, and they prepared to face the Pandavas once again, determined to emerge victorious. Duryodhana was overjoyed, seeing in Karna a savior, a warrior who could lead them to victory, and he praised him, saying that he was the only one who could defeat the Pandavas. Karna, filled with pride and determination, accepted the challenge, and the Kauravas looked to him for leadership, hoping for a turnaround in their fortunes. |
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| 11 Dhritarashtra asked Sanjaya to describe Karna's actions after being appointed commander, and Sanjaya began to paint a vivid picture of the scene. The Kaurava army was arrayed with joyful music, and the sound of drums and conches filled the air. Karna's car, adorned with gold and precious gems, shone like the sun, and his bow and quivers were at the ready. The Kauravas, who had been demoralized by the loss of Bhishma and Drona, were filled with new hope and confidence as they beheld Karna's majesty. Karna, the Suta's son, was a mighty warrior, feared by the Pandavas and respected by his comrades. He was determined to lead the Kauravas to victory, and his very presence seemed to inspire his troops. As he blew his conch and shouted his battle cry, the Kauravas rallied around him, eager to follow him into battle. Yudhishthira, the Pandava king, observed the Kaurava formation and knew that they were in for a fierce fight. He turned to Arjuna and said, "Behold, O Partha, how the Dhartarashtra force hath been arrayed by Karna! This vast army hath lost its bravest warriors, but Karna remaineth, and he is a formidable foe." Arjuna nodded, his eyes fixed on Karna's car, and Yudhishthira continued, "If thou slayest him today, O mighty-armed one, the victory will be thine." Arjuna disposed his army in a half-moon formation, with Bhimasena on the left and Dhrishtadyumna in the middle. The Pandavas were determined to defeat the Kauravas once and for all, and they charged into battle with courage and zeal. The two armies clashed, their weapons and armor glinting in the sunlight as they fought for supremacy. The sound of conches, drums, and war cries filled the air, and the earth shook beneath the feet of the warriors. |
| 12 The two armies clashed, their men, horses, and elephants striking each other fiercely. The earth was strewn with the heads and arms of warriors, and the air was filled with the sound of weapons and the scent of blood. Cars were crushed by cars, horses by horses, and elephants by elephants. The Pandavas, led by Bhima, advanced against the Kauravas, their weapons and armor shining in the sun. Bhima rode an elephant, its armor studded with gems, and its trunk upturned. He encountered Kshemadhurti, who was also on an elephant, and the two engaged in a fierce battle. The two elephants clashed, their tusks locked, and their trunks entwined. Bhima and Kshemadhurti struck each other with lances and arrows, their weapons flashing in the sunlight. The sound of their weapons and the trumpeting of their elephants filled the air, and the earth shook beneath their feet. Bhima's elephant was pierced with lances, but he continued to fight, his wrath blazing. Kshemadhurti was a skilled warrior, but Bhima was determined to emerge victorious. The battle raged on, the two warriors exchanging blows and neither gaining the upper hand. But eventually, Bhima's strength and skill began to tell, and Kshemadhurti was struck down, his sword still in his hand, and his elephant fell beside him. The Kauravas fled, distressed by the loss of their leader, and the Pandavas cheered, their victory cry echoing across the battlefield. The scene was one of utter chaos and carnage, the earth strewn with the bodies of the dead and the dying. But amidst the chaos, Bhima stood tall, his elephant still standing, its armor battered and bruised, but its spirit unbroken. Bhima was a true warrior, a hero of the Pandavas, and his bravery and strength had won the day. |
| 13 Karna, the mighty and heroic bowman, began to smite the Pandava army with his straight shafts, polished by the hands of the smith and bright as the rays of the Sun. The Pandavas, filled with wrath, struck back with all their might, their weapons flashing in the sunlight. Nakula, the brave and skilled warrior, rushed against Karna, determined to defeat him. Bhimasena, the strong and fierce fighter, attacked Drona's son, his sword slicing through the air. Satyaki, the invincible car-warrior, checked the Kaikaya princes, Vinda and Anuvinda, with his showers of arrows. The battle raged on, with each side trading blows and neither gaining the upper hand. Duryodhana, the king of the Kauravas, attacked Yudhishthira, the son of Dharma, with all his might. Dhananjaya, the great warrior, fought the samsaptakas, his arrows flying swift and true. Dhrishtadyumna, the brave and skilled fighter, encountered Kripa, the mighty car-warrior, and the two engaged in a fierce duel. Shikhandi, the invincible warrior, fought Kritavarma, his sword slicing through the air. The two Kaikaya princes, Vinda and Anuvinda, shrouded Satyaki with arrows, their bows singing with the force of their shots. But Satyaki, the grandson of Sini, was not to be defeated. He checked the two brothers with his own showers of arrows, his bow singing with the force of his shots. The brothers cut off Satyaki's bow, but he took up another and cut off Anuvinda's head with a single stroke. Vinda, filled with rage, pierced Satyaki with many arrows, but Satyaki struck back and killed Vinda with his sword. The Kaikaya army fled, leaving Satyaki victorious on the battlefield. The Pandavas cheered, their voices ringing out across the plain. The Kauravas, defeated and demoralized, retreated in disarray. The battle was won, but the war was far from over. |
| 14 Srutakarman and Citrasena engaged in a fierce battle, exchanging arrows and striking each other with great skill and precision. Citrasena was pierced with ninety arrows and his bow was cut off, but he refused to yield. He took up another bow and continued to fight, determined to emerge victorious. However, Srutakarman was too strong, and he eventually struck Citrasena with a fatal arrow. As Citrasena fell to the ground, his troops fled in panic, but Prativindhya attacked Citra, striking him with five arrows. Citra retaliated, but Prativindhya cut off his dart and mace with his swift and deadly arrows. The two warriors continued to exchange blows, their weapons clashing and their armor shining in the sunlight. But Citra was no match for Prativindhya's superior skill and strength. He was eventually struck with a lance and fell to the ground, his armor broken and his body battered. His troops rushed at Prativindhya, but he fought them off with ease, consuming them with his arrowy showers. The Pandavas routed the Kaurava army, and only Drona's son remained to fight Bhimasena. The two engaged in a fierce encounter, their weapons flashing and their armor shining. It was a battle similar to the one between Vritra and Vasava, the gods and the Asuras, and it seemed to shake the very foundations of the earth. Bhimasena was a mighty warrior, but Drona's son was no ordinary foe. He was skilled and strong, and he fought with all his might. The two warriors exchanged blow after blow, their weapons clashing and their armor shining. It was a battle for the ages, and it seemed to have no end. |
| 15 Drona's son and Bhima engaged in a fierce battle, exchanging arrows and showcasing their skills. Bhima was pierced with 90 shafts, but he continued to fight, unfazed. The son of Drona struck him with a cloth-yard shaft on the forehead, but Bhima retaliated with three similar shafts. The two warriors were evenly matched, and their battle was like a clash of two Suns. They shrouded each other with showers of arrows, and their cars wheeled around in diverse ways. The son of Drona invoked many mighty weapons, but Bhima counteracted them with his own weapons. The battle was intense, with fire generated from the clash of shafts. The Siddhas and Charanas watched in wonder, and the gods applauded both warriors. The two heroes continued to exchange blows, their eyes red with rage, their lips quivering, and their teeth grinded in wrath. They took up two arrows and shot them quickly, striking each other deeply. Both warriors sank on the terrace of their respective cars, insensible, and their drivers bore them away from the battle-field. |
| 16 Dhritarashtra asked Sanjaya to describe the battle between Arjuna and the samsaptakas, as well
as the battle between Ashvatthama and Arjuna. Sanjaya began to narrate the story, describing how Arjuna penetrated the samsaptaka force, causing chaos and destruction wherever he went. He cut off the heads and arms of brave warriors, and his arrows filled the air like a tempest, striking fear into the hearts of his enemies. The battle was fierce, with both sides exchanging blows and showing their skills. Arjuna's weapons were like the wind, destroying everything in their path. The samsaptakas were like a vast ocean, but Arjuna was the tempest that agitated them, causing waves of destruction to crash down upon them. Ashvatthama, filled with rage, rushed towards Arjuna, shooting shafts equipped with foe-slaying heads. But Arjuna was unfazed, cutting off Ashvatthama's bow and piercing him with three shafts. The preceptor's son was taken aback, but he quickly recovered and took up another bow, determined to defeat Arjuna. The battle continued, with both sides exchanging blows and showing their skills. Arjuna's arrows were like the Sun, drying up the samsaptaka ocean and leaving it a barren and lifeless expanse. The son of Pandu was like the wielder of the thunderbolt, piercing a mountain with his shafts and causing it to crumble and fall. The samsaptakas were like a vast army of demons, but Arjuna was the god who destroyed them, his weapons flashing like lightning as he struck down his enemies. The battle was intense, with both sides determined to win, but in the end, Arjuna emerged victorious, his skills and strength proving too much for the samsaptakas to handle. As the battle came to an end, the samsaptakas fled in disarray, leaving Arjuna victorious on the field. Ashvatthama, filled with rage and humiliation, vowed to |
| 17 Sanjaya described the battle between Arjuna and Ashvatthama, comparing it to a celestial battle between the planets Shukra and Brihaspati. The two warriors exchanged blazing shafts, afflicting each other deeply. Arjuna pierced Ashvatthama between his eyebrows, and the son of Drona looked resplendent like the Sun. The two Krishnas, Arjuna and Vasudeva, were also afflicted by Ashvatthama's arrows, looking like two Suns at the end of the Yuga. Arjuna shot a weapon that issued torrents of shafts, striking Ashvatthama with innumerable arrows. The son of Drona retaliated, piercing both Keshava and Arjuna with well-shot shafts. Arjuna covered Ashvatthama with twice as many arrows, shrouding him and his steeds and driver. The battle raged on, with Arjuna cutting off the bows, quivers, and weapons of his foes, and striking down elephants and steeds. The Kalinga, Vanga, and Nishada heroes rushed against Arjuna, but he cut off their vital limbs and trunks, and they fell like mountain summits riven with thunder. Arjuna shrouded Ashvatthama with shafts, and the son of Drona roared like a mass of clouds at the close of summer. The battle was fierce, with neither side giving quarter. |
| 18 Sanjaya described the battle between Arjuna and the Magadha warriors, Dandadhara and Danda. Keshava guided Partha's car towards Dandadhara, who was destroying the Pandava army with his elephant. Arjuna pierced Dandadhara with arrows, cutting off his bow and standard. The Magadha warrior retaliated, striking Arjuna and Janardana with lances. Arjuna then cut off Dandadhara's arms and head, and struck his elephant with hundreds of arrows. The elephant, covered in gold-decked arrows, fell to the ground. Danda, filled with rage, advanced on Arjuna and Janardana on his tusker. He struck them with lances, but Arjuna cut off his arms and head as well. The two Magadha warriors and their elephants were slain, and their army broke in fear. Elephants, cars, steeds, and men clashed and fell, and the Pandava soldiers rejoiced at their victory. Arjuna, with a cheerful heart, worshipped his men and proceeded against the samsaptakas. |
| 19 Sanjaya described the battle between Arjuna and the samsaptakas. Arjuna slew many warriors, cutting off their heads, arms, and weapons with his arrows. The battlefield was filled with the bodies of men, steeds, and elephants, and the earth was strewn with weapons, ornaments, and armor. Vasudeva praised Arjuna's prowess, saying that even the closest attention could not mark when Arjuna took out his shafts, aimed them, and let them off. Govinda showed Arjuna the field of battle, pointing out the bodies of warriors, their weapons, and ornaments. The earth was strewn with faces adorned with earrings, beards, and headgears. The scene resembled a lake adorned with lilies and lotuses. Vasudeva praised Arjuna's feats, saying they were worthy of the chief of the celestials. As they returned to their camp, they heard a loud noise in Duryodhana's army, and Vasudeva was filled with wonder upon beholding the army grinded by Pandya. Pandya was destroying crowds of foes with diverse kinds of shafts, piercing the bodies of elephants, steeds, and men, and overthrowing them with his weapons. |
| 20 Dhritarashtra asked Sanjaya to describe Pandya's prowess in battle. Sanjaya replied that Pandya considered himself superior to other warriors, including Bhishma, Drona, and Arjuna. Pandya single-handedly slaughtered Karna's army, destroying cars, steeds, and elephants. Drona's son, Ashvatthama, approached Pandya and praised his skills, saying he was worthy of fighting him. Pandya accepted the challenge, and the two engaged in a fierce battle. Ashvatthama shot numerous arrows, but Pandya cut them down. Pandya then slew Ashvatthama's steeds and cut off his bowstring. Ashvatthama retaliated, killing Pandya's steeds and driver. Pandya ascended an elephant and hurled a lance at Ashvatthama, crushing his diadem. Ashvatthama, enraged, slew Pandya and his elephant with multiple shafts. The battle was intense, with both warriors displaying their skills. Ultimately, Ashvatthama emerged victorious, quieting Pandya "like a blazing fire extinguished with water." |
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| 21 Dhritarashtra asked Sanjaya about Arjuna's actions after Pandya's fall, wondering what the great warrior did in the face of Karna's fierce attack. Sanjaya described how Krishna, sensing the danger, quickly urged Arjuna to act, as Karna was routing the Pandava army and slaughtering many brave warriors. Arjuna and Krishna charged into battle, their chariot wheels rumbling as they sped towards the fray. The encounter that ensued was fierce and intense, with the Kurus and Pandavas clashing in a frenzy of bows and arrows, spiked clubs, swords, lances, axes, and spears. The sound of bowstrings and the twang of bows filled the air, accompanied by the grunt of elephants and the shouts of foot-soldiers. The earth shook beneath their feet as they fought, their weapons flashing in the sunlight. Karna, the son of Radha, fought valiantly, his arrows striking off heads and piercing coats of mail. He was like a lion among deer, grinding down the Pandava warriors with ease. But the Pandavas refused to back down, regrouping and surrounding Karna with a fierce determination. The battle raged on, with warriors on both sides fighting recklessly and falling to the ground. The scene was gruesome, with bodies covered in blood, deprived of life, and limbs cut off. Cars, elephants, and steeds were destroyed, and standards and heads fell to the ground. The earth was soaked with blood, and the air was filled with the cries of the dying. Despite the chaos and carnage, Karna's prowess was unmatched, his arrows striking true and his sword slicing through the enemy lines. But the Pandavas fought on, their bravery and determination driving them forward. The battle was intense, with both sides suffering heavy losses, but in the end, it was Karna's skill and strength that won the day. |
| 22 Sanjaya described the intense battle between the Pandavas and the Kauravas, which was filled with fury and ferocity. Many elephant-warriors, urged on by Duryodhana, attacked Dhrishtadyumna with a shower of arrows, lances, and shafts. But the brave Pancala prince fought back valiantly, piercing the elephants with his arrows and striking down their riders. The Pandavas and Pancalas came to his aid, showering weapons on the elephants and their riders, and creating a hailstorm of arrows that darkened the sky. Nakula, Sahadeva, and Satyaki were among the heroes who fought bravely, striking down elephants and their riders with their skilled archery. The battle was fierce, with elephants and warriors falling on both sides, and the earth shuddering beneath their feet. The Pandavas, however, gained the upper hand, their weapons and armor shining in the sunlight as they charged forward with unyielding determination. The Kaurava army was vast and powerful, with warriors from many lands and kingdoms, but the Pandavas were undaunted. They fought with all their might, their bows and arrows singing with a deadly music that struck fear into the hearts of their enemies. The battle raged on, with no quarter asked or given, and the outcome hanging in the balance. In the end, it was the Pandavas who emerged victorious, their bravery and skill proving too much for the Kaurava army. The elephants, those towering beasts of war, fell to the ground, their riders slain or fled. The Kaurava army was agitated and fled, resembling a river whose continents had been washed away. The Pandavas, led by Dhrishtadyumna, Nakula, Sahadeva, and Satyaki, stood triumphant on the battlefield, their weapons and armor stained with the blood of their enemies. |
| 23 Sanjaya described the intense battle between Sahadeva and Duhshasana. The two brothers clashed, their arrows flying back and forth. Sahadeva's bow was cut off, but he took up a sword and hurled it at Duhshasana's chariot. The sword was deflected, and Duhshasana countered with a shower of arrows. Sahadeva cut them down and responded with his own arrows. The battle raged on, the two warriors exchanging blows. Duhshasana pierced Sahadeva with several arrows, but Sahadeva retaliated, striking Duhshasana's driver and sending his chariot fleeing. Sahadeva then turned his attention to Duryodhana's division, crushing it on all sides. His arrows flew swiftly, striking down Kaurava warriors like a man crushing a swarm of ants. The battle was fierce, with both sides suffering heavy losses. Sahadeva's skill and rage proved too much for Duhshasana, and he emerged victorious. His victory was a significant blow to the Kaurava army, and their morale began to falter. The Pandavas, on the other hand, were emboldened by Sahadeva's triumph, and their determination to win the war grew stronger. |
| 24 Sanjaya described the intense battle between Nakula and Karna. Nakula, filled with rage, attacked Karna, who responded with a shower of arrows. The two warriors exchanged blows, their arrows flying back and forth. Karna cut off Nakula's bow and struck him with many arrows, but Nakula took up a spiked bludgeon and continued to fight. Karna, however, was too powerful, and Nakula was forced to flee. Karna pursued him, placing his bow around Nakula's neck and taunting him. He then released Nakula, who returned to Yudhishthira's car in shame. Karna then proceeded to attack the Pancalas, causing great destruction and slaughter. The Pandavas were unable to withstand his might, and many were slain or fled in fear. The battlefield was filled with the bodies of the dead and the dying, and the sound of wailing and lamentation filled the air. Karna's power was like a blazing fire, and none could stand against him. The Pandavas were in disarray, and their army was on the brink of defeat. |
| 25 Sanjaya described the battles between various warriors. Yuyutsu and Uluka fought, with Uluka emerging victorious. Srutakarman defeated Satanika, and Shakuni fought Sutasoma, cutting off his bow and quivers. Sutasoma then wielded a scimitar, displaying great skill and valor. Shakuni, however, cut off the scimitar, and Sutasoma retreated to Srutakirti's car. Shakuni continued to fight, routing the Pandava army. The battles were fierce, with many warriors displaying great bravery and skill. The outcome was uncertain, with both sides suffering heavy losses. The Pandavas were in disarray, with many of their warriors slain or fled. The Kauravas, led by Shakuni and Uluka, seemed to be gaining the upper hand. The war raged on, with no end in sight. |
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| 26 Sanjaya described the battles between various warriors. Kripa resisted Dhrishtadyumna, who was stunned and unable to counterattack. Dhrishtadyumna's driver suggested retreat, as Kripa's prowess was too great. Dhrishtadyumna agreed, and they fled to find Arjuna or Bhimasena. Kripa pursued them, shooting hundreds of shafts. Meanwhile, Shikhandi battled Kritavarma, and though Shikhandi struck him with many arrows, Kritavarma's armor protected him. Kritavarma then struck Shikhandi with many arrows, causing him to swoon. Shikhandi's driver bore him away from the fight. The Pandava army, slaughtered on all sides, fled in defeat. The battles were fierce, with many warriors displaying great bravery and skill. Kripa and Kritavarma emerged victorious, routing their opponents. The Pandava army was in disarray, with many warriors slain or fled. The outcome of the war was uncertain, with both sides suffering heavy losses. |
| 27 Sanjaya described Arjuna's battle with various warriors, including the Trigartas, Sivis, and Kauravas. Many warriors attacked Arjuna, but he fought back, piercing each of them with multiple arrows. He killed Satrunjaya, Susruta's son, and Candradeva, and checked the others with five arrows each. Satyasena hurled a lance at Krishna, piercing his arm, but Arjuna quickly took revenge, killing Satyasena and many others. He invoked the Aindra weapon, unleashing thousands of shafts and causing chaos on the battlefield. The samsaptakas were slaughtered, and their bodies lay on the ground, adorned with sandal-paste and flowers. The field was impassable, like a hill-strewn landscape. Arjuna's steeds struggled to move through the bloody mire, but he continued to fight, vanquishing large numbers of warriors. The battle was intense, with many warriors displaying bravery and skill. Arjuna emerged victorious, his prowess resembling that of Sakra himself. The battlefield was a sight to behold, with the bodies of slain warriors and animals, and the sound of falling cars and weapons. Arjuna's car wheels stopped in fright, but his steeds dragged them through the bloody mire, as he continued to slay his foes. |
| 28 Sanjaya described the intense battle between the Pandavas and Kauravas. King Duryodhana faced Yudhishthira, who pierced him with arrows and killed his driver and steeds. Duryodhana was rescued by Karna, Drona's son, and others. The battle raged on, with warriors fighting fiercely and skillfully. Elephants and horses were slain, and foot-soldiers were trampled or pierced by tusks. The scene was chaotic, with men and animals falling everywhere. The earth was impassable, covered with gore and flesh. The Pandavas and Kauravas fought on, driven by the desire for victory and fame. The battle was marked by the clash of weapons, the roar of elephants, and the screams of the fallen. Warriors fought with fists, hair, and bare arms, and the earth was covered with headless trunks. The combatants were mangled, and the scene was awful. The Pandavas and Kauravas fought with all their might, driven by their desire for victory. Karna slaughtered the Pancalas, while Arjuna and Bhimasena slew the Trigartas and Kurus. The battle was fierce and intense, with both sides suffering heavy losses. |
| 29 Dhritarashtra asked Sanjaya to describe the battle between Yudhishthira and Duryodhana. Sanjaya recounted how the two warriors engaged in a fierce duel, exchanging arrows and mangling each other's bows and standards. Both warriors were filled with rage and determination, but Yudhishthira eventually gained the upper hand, striking Duryodhana with three thunderous shafts. Duryodhana retaliated with a dart, but Yudhishthira cut it down and pierced him with five arrows. The battle raged on, with both warriors exchanging blows and showing no signs of weakness. However, Yudhishthira eventually struck Duryodhana with a mighty dart, causing him to fall unconscious. Bhima, remembering his vow, stopped Yudhishthira from delivering the final blow. Kritavarma then arrived and engaged Bhima in combat. The battle was intense, with both sides determined to emerge victorious. The text describes the fierce duel between Yudhishthira and Duryodhana, highlighting their bravery and determination. The battle is intense, with both warriors exchanging blows and showing no signs of weakness. The arrival of Kritavarma and Bhima adds to the intensity of the battle, showcasing the ferocity of the combatants. |
| 30 Sanjaya described the intense battle between the Kauravas and Pandavas. Karna led the Kaurava army, which was difficult to defeat, and fought a fierce battle against the Pandavas. The field was soon filled with the bodies of elephants, men, and steeds, and the earth was resplendent with the beauty of the fallen warriors. The Kauravas, led by Duryodhana, attacked Satyaki, but were repelled. Arjuna and Krishna then arrived and attacked the Kauravas, causing great destruction. Arjuna's arrows filled the sky and struck down many cars, elephants, and foot-soldiers. Duryodhana attacked Arjuna, but was repelled. Karna then attacked Arjuna and was met with a fierce response. The Pandavas and Kauravas continued to exchange blows, but as the sun began to set, the Kauravas retreated from the field. The Pandavas, cheerful and victorious, also retired to their encampment, jeering at their enemies and applauding Arjuna and Krishna. The text describes the intense battle between the Kauravas and Pandavas, highlighting the bravery and skill of the warriors on both sides. The field of battle is described as a beautiful and awful sight, filled with the bodies of the fallen. The arrival of Arjuna and Krishna turns the tide of the battle in favor of the Pandavas, and the Kauravas are eventually forced to retreat. |
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| 31 Dhritarashtra lamented that Arjuna single-handedly defeated his army and praised Arjuna's prowess. Sanjaya described the Kauravas' defeat and how they retreated to their tents, wounded and dejected. Karna vowed to defeat Arjuna the next day and requested Shalya to be his driver. Karna boasted of his abilities and his celestial bow, Vijaya, and claimed he could defeat Arjuna. Duryodhana agreed to provide Karna with the resources he needed to defeat Arjuna. Dhritarashtra expressed his sorrow and frustration at the repeated defeats of his sons and the impending doom that awaited them. Sanjaya reminded him that his foolish decisions and sinful acts had led to this fate. Karna approached Duryodhana and vowed to defeat Arjuna, describing his own strengths and the resources he needed to do so. Duryodhana agreed to provide them, and Karna boasted of his ability to defeat Arjuna. The text describes the Kauravas' defeat and their plans to counterattack, highlighting Karna's confidence and boasts. It also shows Dhritarashtra's sorrow and frustration at his sons' repeated defeats. |
| 32 Sanjaya describes the conversation between Duryodhana and Shalya, the ruler of the Madras. Duryodhana asks Shalya to be Karna's driver in the upcoming battle against Arjuna, praising Shalya's skills and bravery. Shalya initially refuses, feeling insulted and superior to Karna. He boasts of his own strength and lineage, saying he can single-handedly defeat the enemy. Duryodhana flatters Shalya, saying he is superior to Krishna and Vasudeva, and persuades him to accept the role. Shalya agrees, but only if he can speak his mind freely in Karna's presence. The text highlights the tension and dynamics between the characters, showcasing their pride, bravery, and strategic alliances. Duryodhana's persuasion and flattery ultimately win over Shalya, who agrees to support Karna in the battle against Arjuna. |
| 33 Duryodhana tells the story of the ancient battle between the gods and Asuras, where the Asuras were granted a boon by the Grandsire that they could not be killed by any creature. However, the Grandsire warned them that a hero would eventually pierce their three cities and destroy them. The Asuras, led by Tarakaksha, Kamalaksha, and Vidyunmalin, built three cities of gold, silver, and iron, and lived in them with their followers. They became proud and began to afflict the three worlds, driving the gods out of their cities and towns. The gods, led by Indra, sought the help of the Grandsire, who told them that only Sthanu, also known as Ishana and Jishnu, could destroy the three cities with one shaft. The gods praised Sthanu, who appeared before them in various forms, and asked for his help in destroying the Asuras. Sthanu agreed to help them, and the gods bowed to him in gratitude. The story continues with Sthanu's destruction of the three cities and the Asuras, and the gods' celebration of their victory. Duryodhana tells this story to Shalya, the ruler of the Madras, to persuade him to join their side in the upcoming battle against the Pandavas. |
| 34 Duryodhana tells Shalya the story of the ancient battle between the gods and Asuras, where the Asuras, led by Tarakaksha, Kamalaksha, and Vidyunmalin, were granted a boon by the Grandsire that made them nearly invincible. However, the Grandsire also warned them that a hero would eventually pierce their three cities and destroy them. The Asuras became proud and began to afflict the three worlds, driving the gods out of their cities and towns. The gods, led by Indra, sought the help of the Grandsire, who told them that only Sthanu, also known as Ishana and Jishnu, could destroy the three cities with one shaft. The gods praised Sthanu in various forms, acknowledging his power and majesty. Sthanu agreed to help them and destroyed the Asuras and their three cities with one shaft. The cities, made of gold, silver, and iron, were impenetrable, but Sthanu's shaft pierced them, killing the Asuras. The gods celebrated their victory and thanked Sthanu. Duryodhana tells this story to persuade Shalya to join their side in the upcoming battle against the Pandavas, drawing parallels between the Asuras and the Pandavas, and suggesting that Shalya could play a crucial role in their victory, just as Sthanu did for the gods. |
| 35 Duryodhana asks Shalya to be Karna's driver in battle, comparing the situation to when Brahman acted as Rudra's driver. Shalya agrees but says he will speak his mind freely. Duryodhana praises Karna's prowess and says he is superior to Arjuna. Shalya accepts the role but says he will not hesitate to criticize Karna if needed. Karna and Duryodhana agree to Shalya's terms. Shalya says he is fit to be the driver of even Indra and promises to hold the reins of Karna's steeds in battle. He tells Karna not to worry, as he will help him defeat Partha (Arjuna). The conversation reveals the dynamics between the characters and their strategies for the upcoming battle. Duryodhana tries to boost Karna's confidence, while Shalya maintains his independence and agrees to help Karna only on his own terms. |
| 36 Duryodhana asks Shalya to be Karna's driver and praises him, saying he's superior to Krishna. Shalya agrees and ascends the chariot, which is equipped and presented to Karna. Karna worships the chariot and addresses Shalya, saying, "Ascend the vehicle." Shalya and Karna look resplendent on the chariot, like Surya and Agni. Karna stretches his bow and looks beautiful, like the Sun on the Mandara mountains. Duryodhana encourages Karna to achieve what Drona and Bhishma couldn't - slay Arjuna and Bhimasena. Karna asks Shalya to urge the steeds so he can slay the Pandavas. Shalya warns Karna not to underestimate the Pandavas, who are great bowmen and acquainted with every weapon. He describes their prowess and says Karna will not utter such speeches when he hears the twang of Gandiva. Disregarding Shalya's words, Karna tells him to proceed. The conversation reveals the dynamics between the characters and their strategies for the upcoming battle. Duryodhana tries to boost Karna's confidence, while Shalya maintains his independence and warns Karna about underestimating the Pandavas. |
| 37 Sanjaya describes the scene as Karna prepares for battle, with the Kauravas cheering and the Earth trembling. Karna boasts to Shalya about his prowess, saying he fears no one, not even Indra. He remembers the death of Bhishma and Drona and believes he is the only one who can defeat Arjuna. Shalya derides Karna's bragging, reminding him of Arjuna's feats, such as defeating the gandharvas and liberating the Kauravas. Shalya questions Karna's courage and asks why he didn't vanquish Arjuna earlier. Karna, enraged, tells Shalya to proceed, and they head towards the Pandava army. As they approach, Karna's chariot, covered in tiger skins and pulled by white steeds, shines brightly. Karna's standards and weapons glint in the sunlight, and his conch blares loudly. Shalya, still skeptical, remains silent, but Karna is undeterred. He speeds towards the enemy, his heart full of rage and his mind fixed on defeating Arjuna. The stage is set for a fierce battle between two of the greatest warriors of the epic. The conversation reveals Karna's overconfidence and Shalya's skepticism, foreshadowing the upcoming battle between Karna and Arjuna. Karna's boasts and Shalya's taunts add tension to the scene, and the description of Karna's chariot and weapons creates a vivid image of the battle to come. |
| 38 Karna, eager to find and defeat Arjuna, offers an array of extravagant rewards to anyone who can show him his enemy. He promises wealth, jewels, villages, elephants, steeds, and slaves, saying he will give whatever the person desires. His offers become increasingly lavish, showing his desperation to find Arjuna. He promises golden horns, jewelled ornaments, and even his own family members, including his sons and wives. Karna's boasts are met with
joy from the Kaurava troops, who hear his bold words and are filled with excitement. However, the ruler of the Madras, Shalya, laughs in scorn at Karna's boasts, showing his skepticism and doubt. The scene is one of bravado and tension, as Karna prepares to face his greatest enemy. His eagerness to find Arjuna is palpable, and his offers show his willingness to do whatever it takes to emerge victorious. The text highlights Karna's wealth and power, as well as his determination and confidence. However, Shalya's scorn and skepticism also suggest that Karna's boasts may be empty, and that his confidence may be misplaced. The conversation reveals the dynamics between Karna and Shalya, as well as the tension and excitement of the impending battle. Karna's offers and boasts show his character and personality, while Shalya's response highlights his own skepticism and doubt. The scene is a pivotal moment in the story, as Karna prepares to face his greatest challenge and emerge victorious. |
| 39 Shalya tries to dissuade Karna from fighting Arjuna, saying he is acting foolishly and will surely die. Karna refuses to listen, relying on his own strength and arms. Shalya continues to provoke Karna, saying he is like a child trying to seize the moon, a hare challenging a lion, or a frog croaking at a cloud. He tells Karna he is no match for Arjuna, who is like a lion, a tiger, or a mighty elephant. Shalya says Karna's challenge is vain and he will soon repent his decision. Karna remains resolute, but Shalya's words are meant to provoke him and make him angry. Shalya is trying to anger Karna and make him fight with all his might, but also warning him of the dire consequences of facing Arjuna. The conversation is intense and shows the tension between Karna and Shalya, as well as their differing opinions on Karna's chances against Arjuna. |
| 40 Karna, enraged by Shalya's words, defends his own merit and criticizes Shalya's lack of understanding. He boasts of his own strength and the power of his weapons, particularly a deadly shaft that can kill many men and pierce coats of mail. Karna vows to use this shaft to slay Arjuna and Krishna, and claims that he is not afraid of them. He insults Shalya, calling him a fool and a wretch, and says that he will not be dissuaded from battle. Karna also launches a tirade against the Madrakas, Shalya's people, calling them wicked, untruthful, and shameless. He claims that they are unfit to declare the duties of men and that their women are sinful and impure. Karna says that he is determined to fight and die in battle, and that he will not be swayed by Shalya's words. The conversation reveals Karna's anger, pride, and determination, as well as his disdain for Shalya and the Madrakas. Karna's boasts and insults show his confidence in his own abilities, while Shalya's attempts to dissuade him highlight the tension and danger of the impending battle. |
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| 41 Shalya tells Karna a story about a crow who challenged a swan to a flying contest, boasting of his ability to fly in many different ways. The swan, however, flew steadily and slowly, and eventually the crow grew tired and fell into the ocean. The swan rescued the crow and took him back to land, teaching him a lesson about humility. Shalya compares Karna to the crow, saying that he too is boastful and disregards others. He reminds Karna of his past defeats and tells him that he should seek the protection of Krishna and Arjuna, who are like the sun and moon in their brilliance. Shalya warns Karna not to underestimate Arjuna and Krishna, who are celebrated among the gods and humans. The conversation between Shalya and Karna reveals their differing personalities and approaches to battle. Shalya is cautious and wise, while Karna is boastful and impulsive. The story of the crow and the swan serves as a warning to Karna to be humble and recognize his limitations. |
| 42 Karna responds to Shalya's words, saying he is well aware of Arjuna and Krishna's abilities, but is not afraid. He recounts a story of how he once deceived his preceptor, Rama, and was cursed as a result. The curse prevents him from remembering a powerful weapon at the time of need. Despite this, Karna boasts of his own abilities and vows to defeat Arjuna. He says he will resist Arjuna's weapons like a continent resisting the ocean's waves. Karna also recalls a brahmana's curse, which predicts that his chariot wheel will sink into the earth during battle, causing him to feel fear. He tries to appease the brahmana with gifts, but is unsuccessful. Karna ends by saying that despite Shalya's rebukes, he has shared his story as a gesture of friendship. The conversation between Karna and Shalya reveals their complex relationship and personalities. Karna is boastful and confident, but also fearful of the curses that have been placed upon him. Shalya, on the other hand, is critical and skeptical of Karna's abilities. |
| 43 Karna responds to Shalya's words, saying he cannot be intimidated in battle, even if the gods themselves were to fight against him. He tells Shalya that his words are bitter and weak, and that he is only still alive because of Karna's friendship and affection for him. Karna reminds Shalya that he has pledged to pardon any disagreeable speeches Shalya might make, and that it is for this reason that Shalya still lives. Karna boasts that he could vanquish his foes without Shalya's help, and warns Shalya that injuring a friend is sinful. He emphasizes that his friendship and loyalty are not to be taken lightly, and that he will not be swayed by Shalya's attempts to undermine his confidence. Karna's response shows his unwavering confidence and bravery in battle, as well as his strong sense of honor and loyalty to his friends. He is determined to fight and win, and will not be deterred by Shalya's words. Karna's words also reveal a sense of pride and self-assurance, as he asserts his ability to triumph over his enemies without Shalya's aid. Overall, Karna's response demonstrates his unshakeable resolve and his commitment to his own valor and glory. |
| 44 Shalya and Karna continue their argument, with Shalya boasting that he can vanquish foes without Karna's help. Karna responds by reciting a brahmana's words, which criticize the Vahikas and Madrakas for their impure practices and lack of virtue. The brahmana describes the Vahikas as fallen and wicked, and says that even the gods do not accept gifts from them. Karna says that Shalya's behavior is similar to that of the Vahikas, and that he should avoid their practices. Shalya is from the Madras clan, which is also criticized by the brahmana for their irreligious ways. The conversation between Shalya and Karna reveals their animosity and rivalry, as well as their differing values and beliefs. Karna uses the brahmana's words to attack Shalya's character and behavior, while Shalya defends himself and boasts of his own abilities. The argument shows the tension and conflict between the two warriors, and highlights their different backgrounds and values. |
| 45 Karna continues to criticize Shalya and the Vahikas, recounting a brahmana's words about their impure practices and lack of virtue. He says that even the gods do not accept gifts from them. Karna also mentions a Rakshasa's curse on the Vahikas and Madrakas, and says that they are considered the dirt of every nation. Shalya responds, pointing out the faults of Karna's own people, the Angas, and saying that virtuous men can be found everywhere. He argues that it is not right to condemn an entire country or people as sinful. Karna is silenced by King Duryodhana, but not before he urges Shalya to proceed. The conversation between Karna and Shalya reveals their animosity and rivalry, as well as their differing values and beliefs. Karna uses the brahmana's words to attack Shalya's character and behavior, while Shalya defends himself and points out the faults of Karna's own people. The argument shows the tension and conflict between the two warriors, and highlights their different backgrounds and values. |
| 46 Sanjaya describes the formation of the Kaurava army, with Karna at its head, and the Pandava army, with Arjuna and Krishna at its head. Karna and Shalya exchange words, with Karna expressing confidence in his ability to defeat Arjuna and Shalya warning him of Arjuna's prowess. Shalya describes the Pandava army as a mighty force, with many heroes and warriors, and warns Karna that he will not be able to defeat Arjuna. The two armies clash, with Arjuna and Karna engaging in a fierce battle. The text describes the sound of conchs, drums, and cymbals, and the twang of bowstrings, as the battle rages on. Shalya warns Karna that the Pandava army is a force to be reckoned with, and that Arjuna is a mighty warrior who will not be easily defeated. Karna, however, remains confident in his own abilities, and the battle continues. |
| 47 Dhritarashtra asks Sanjaya to describe the battle between the Pandavas and the Kauravas. Sanjaya describes the Pandava army, led by Dhrishtadyumna, as magnificent and powerful. Arjuna, with his white steeds and bow Gandiva, charges against the samsaptakas, who are determined to kill him. The battle is fierce, with both sides suffering heavy losses. Arjuna cuts down cars, steeds, and warriors, his bow and arrows moving swiftly. The samsaptakas fight back, but Arjuna is unstoppable, like Rudra destroying all living things. Meanwhile, Karna, supported by Duryodhana and his brothers, fights against the Pandavas, Pancalas, and Cedis. He destroys a vast division of the enemy army, crushing many car-warriors and afflicting Yudhishthira. Karna's friends rejoice at his success, and the battle rages on, like the ancient battle between the gods and Asuras. The description highlights the intensity and fury of the battle, with both sides determined to emerge victorious. |
| 48 Dhritarashtra asks Sanjaya to describe how Karna penetrated the Pandava troops and afflicted Yudhishthira. Sanjaya describes the fierce battle, with Karna rushing against the Pancalas and slaying many warriors. The Pandavas resist, but Karna's sons and other heroes protect him. Bhima slays Karna's son, and the battle rages on, with many heroes fighting valiantly. Karna's son, Vrishasena, fights bravely, but is eventually struck by Satyaki. Duhshasana rescues him, and Vrishasena continues to fight, afflicting many Pandavas. The battle is intense, with both sides suffering heavy losses. Karna's lightness of hand and the power of his weapons are remarkable, and he pierces many warriors with his arrows. He eventually penetrates the Pandava division and afflicts Yudhishthira. The Pandavas and Kurus continue to fight fearlessly, with the outcome hanging in the balance. The sound of conchs, drums, and cymbals fills the air, and the earth shakes beneath the feet of the warriors. The sky is filled with the sound of arrows flying back and forth, and the warriors' shouts of triumph and despair. The battle is a display of incredible valor and skill, with many heroes demonstrating their prowess.
As the battle rages on, Karna's strength and prowess become increasingly evident. He fights with incredible speed and accuracy, striking down many Pandava warriors. His sons and other heroes fight bravely alongside him, but the Pandavas refuse to back down. The battle is a testament to the bravery and skill of all the warriors involved, and the outcome is far from certain. |
| 49 Sanjaya describes the intense battle between Karna and the Pandavas. Karna, surrounded by thousands of warriors, rushes towards Yudhishthira, cutting off weapons and slaying many foes. The Pandavas and Karna engage in a fierce fight, with Karna's sons and other heroes protecting him. Yudhishthira pierces Karna with arrows, but Karna falls into a swoon. Recovering, Karna resists Yudhishthira with sharp shafts, slaying two Pancala princes. The Pandavas rush to rescue Yudhishthira, assailing Karna with arrows. Karna invokes the brahmastra, filling the compass with arrows and burning the Pandava troops like a fire. He cuts off Yudhishthira's bow and armor, but Yudhishthira hurls a dart at Karna, who cuts it off with seven shafts. Yudhishthira retreats, and Karna pursues, but remembers Kunti's words and sets Yudhishthira free, slaughtering the Pandava host instead. The Pandavas flee, and Karna becomes glad, pursuing the retreating force. The battle rages on, with both sides suffering heavy losses. |
| 50 Sanjaya describes the intense battle between Bhima and Karna, with Duryodhana attempting to halt his fleeing troops. Karna and Bhima engage in a fierce duel, exchanging blows and displaying their valor. Shalya, the ruler of the Madras, urges Karna to proceed against Bhima, who is filled with rage and seeking revenge for past wrongs. The two warriors clash, with Karna striking Bhima with shafts and Bhima scattering the Dhartarashtra troops with his polished arrows. The battle rages on, with both sides determined to emerge victorious. Bhima, his limbs mangled by Karna's shafts, fixes an excellent arrow on his bow, drawing the string to his ear and speeding the shaft with great impetuosity. The arrow, capable of piercing the very mountains, strikes Karna like a thunderbolt, sending him senseless to the terrace of his car. Shalya, beholding the Suta's son deprived of his senses, bears him away on his car, leaving the battlefield. Bhima, victorious, begins to rout the vast Dhartarashtra host, scattering them in all directions like Indra routing the danavas. The noise of the battle is tremendous, with the blare of trumpets and the peal of drums echoing through the field. Karna, otherwise called Vaikartana or Vrisha, is filled with rage and determined to slay Arjuna or be slain by him. He knows that Bhima is a formidable warrior, but he is confident in his own strength and prowess. The battle between Karna and Bhima is fierce and awful, with both warriors displaying their skill and valor. As the battle rages on, the other Pandavas and Dhartarashtras engage in fierce duels, with Satyaki and Dhrishtadyumna protecting king Yudhishthira. The battlefield is filled with the noise of clashing weapons and the cries of the warriors, with the dust raised by the troops obscuring the sun. The battle is intense and fierce, with both sides determined to emerge victorious. |
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| 51 Dhritarashtra asks Sanjaya to describe the battle between Bhima and Karna, a feat that seemed almost impossible to accomplish. Sanjaya recounts how Bhima, filled with rage and seeking revenge, defeated Karna, striking him with arrows and killing his brothers, including Vivitsu, Vikata, and Saha. Karna, filled with rage and the desire to retaliate, struck Bhima with arrows, but Bhima retaliated, piercing Karna's armor and body with his shafts. The battle raged on, with both warriors exchanging blows and displaying their prowess. Bhima jumped down from his car and began to slay elephants and foot-soldiers with his mace, destroying 700 elephants and 3,000 horses, causing chaos in the Kaurava army. Karna pursued Yudhishthira, but Bhima intervened, covering Karna with arrows and protecting his brother. Satyaki joined the fight, afflicting Karna, who still approached Bhima. The two warriors exchanged arrows, creating a dense shower that dispelled the sun's rays. The Kaurava army rallied, and the battle resumed, with both sides determined to win. The warriors taunted each other, and the battle became fierce and awful, with both sides suffering heavy losses. The sound of drums, trumpets, and conchs filled the air, and the earth shook beneath the feet of the warriors. The battle was intense, with arrows and spears flying through the air, and the sound of clashing weapons echoing through the field. Bhima and Karna fought on, their strength and valor unmatched, their determination to win driving them forward. The outcome of the battle was far from certain, as both sides fought with all their might. |
| 52 Sanjaya describes the intense battle to Dhritarashtra, detailing the chaos and carnage that ensued. Warriors on both sides fought fiercely, using various weapons and displaying their prowess. Elephants and horses clashed, their tusks and trappings splattered with blood, while foot-soldiers engaged in hand-to-hand combat, their swords and shields clashing in a deadly rhythm. The field of battle was soon covered in blood, with body parts and weapons scattered everywhere. Elephants, struck by arrows and lances, fell to the ground, their massive bodies crashing down with a deafening roar. Horses and men cried out in pain, their screams echoing across the battlefield. The battle raged on, with warriors fighting without distinction between friend and foe. A dusty cloud obscured the field, and weapons fell in thick showers, like a deadly rain of steel and fire. Rivers of blood flowed, with heads and bones forming rocks and fishes, and the earth was torn apart by the hooves of horses and the wheels of chariots. The scene was terrifying, with carnivorous creatures roaming and dancing around, their eyes gleaming with a fierce and savage light. Brave warriors, however, continued to fight fearlessly, declaring their names and families as they clashed with their enemies. Their armor was splattered with blood, and their weapons were stained with the flesh of their foes. They fought with all their might, their strength and valor unyielding, even in the face of death itself. The Kaurava army eventually became strengthless, unable to bear up any longer, like a foundered vessel on the bosom of the ocean. Their lines were broken, their warriors fallen, and their hopes shattered. The battle was a terrible and awful thing, a spectacle of carnage and destruction that would be remembered for generations to come. |
| 53 Sanjaya describes the intense battle between Arjuna and the samsaptakas, which raged on with unrelenting fury. The loud twang of Gandiva, Arjuna's bow, was heard above the din of the battle as he slaughtered the enemy with precision and skill. The samsaptakas, filled with rage and determination, poured arrows on Arjuna, but he checked them with ease and began to slay many car-warriors, his arrows piercing the air like deadly serpents. Susharma, a foremost car-warrior, engaged Arjuna, his weapons flashing in the sunlight as he charged forward with a fierce battle cry. But Arjuna was unstoppable, his weapons and armor shining with a divine light as he fought on, his valor and strength unmatched. The two warriors clashed, their weapons meeting in a shower of sparks, but in the end, Susharma fell to the ground, slain by Arjuna's deadly arrows. The samsaptakas continued to attack, their numbers seemingly endless, but Arjuna paralyzed their legs with the Naga weapon, a powerful and ancient spell that rendered them immobile. With their legs bound, the warriors were easy prey for Arjuna, who slaughtered them with ease, his arrows piercing their hearts and ending their lives. But Susharma, refusing to yield, invoked the Sauparna weapon, a powerful spell that freed the warriors from the Naga weapon's effects. The samsaptakas, liberated from their bonds, charged forward once more, their weapons flashing in the sunlight as they sought to avenge their fallen comrades. The battle raged on, the two sides clashing in a frenzy of weapons and armor, the sound of drums and conchs echoing through the air. Arjuna fought on, his weapons and armor shining with a divine light, his valor and strength unmatched. In the end, it was Arjuna who emerged victorious, having slain thousands of combatants and destroyed the samsaptaka army. The samsaptakas were filled with fear, their troops destroyed, and their hopes shattered. Arjuna's prowess was unmatched, and he shone like a blazing fire without smoke, his name etched in the annals of history as a hero of unyielding courage and strength. |
| 54 Sanjaya describes the intense battle between the Kuru and Pandava armies, which raged on with unrelenting fury. Kritavarma, Kripa, and others, beholding the Kuru army afflicted with fear, endeavored to rescue it with great speed. Shikhandi and Kripa engaged in a fierce duel, exchanging arrows and blows, their valor and strength unmatched. Dhrishtadyumna came to Shikhandi's aid and battled Kritavarma, his weapons flashing in the sunlight. Meanwhile, Yudhishthira and his sons fought against Drona's son and others, their weapons clashing in a deadly rhythm. Karna resisted Bhimasena and the Karushas, Kaikayas, and Srinjayas, his valor and strength unyielding. Shikhandi was covered with arrows by Kripa, but Suketu came to his aid and battled Kripa, his weapons flashing in the sunlight. However, Suketu was slain by Kripa, and his troops fled in fear. Dhrishtadyumna and Kritavarma continued their fierce duel, exchanging arrows and blows, their valor and strength unyielding. The battle raged on, with both sides determined to emerge victorious. The sound of drums and conchs echoed through the air, and the earth was torn apart by the hooves of horses and the wheels of chariots. The warriors fought with all their might, their weapons and armor shining in the sunlight. The battle was fierce and intense, with no quarter asked or given. The Pandavas and the Kurus clashed, their weapons and armor shining in the sunlight. The outcome of the battle was far from certain, as both sides fought with all their might. |
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| 55 Sanjaya describes the intense battle between the Pandavas and the Kauravas, which raged on with unrelenting fury. Drona's son, Ashvatthama, showcased his exceptional archery skills, covering the sky with a dense shower of arrows that seemed to have a life of their own. The Pandava warriors, including Satyaki and Yudhishthira, were unable to counter his attack, and their valor and strength were no match for Ashvatthama's prowess. The sky was filled with the sound of arrows flying through the air, and the earth was torn apart by the hooves of horses and the wheels of chariots. The Pandavas and the Kauravas clashed, their weapons and armor shining in the sunlight. Ashvatthama's arrows filled the sky, creating a canopy of gold that seemed to stretch on forever. The Pandavas united to counterattack, but Ashvatthama's prowess was unmatched. He pierced Satyaki and other warriors with numerous arrows, cutting off their bows and rendering them helpless. Yudhishthira, filled with rage, addressed Ashvatthama, rebuking him for his actions and questioning his Brahmana heritage. "How can you, a Brahmana, engage in such cruel acts?" Yudhishthira asked, his voice shaking with anger. "Your actions are unworthy of your caste, and you bring shame to your family." Ashvatthama, smiling, continued to shower arrows upon Yudhishthira, who eventually retreated, leaving his division behind. Ashvatthama also departed, and Yudhishthira proceeded to attack the Kaurava army with renewed determination. The battle raged on, with both sides determined to emerge victorious. The sound of drums and conchs echoed through the air, and the earth was torn apart by the hooves of horses and the wheels of chariots. The warriors fought with all their might, their weapons and armor shining in the sunlight. The outcome of the battle was far from certain, as both sides fought with all their might. |
| 56 Ashvatthama showcases his archery skills, covering the sky with arrows. The Pandavas are unable to counter his attack, and Yudhishthira rebukes him for his cruel acts. Ashvatthama continues his assault, piercing Satyaki and others with numerous arrows. Yudhishthira retreats, leaving his division behind. Ashvatthama's prowess is unmatched, and the Pandavas are in distress. The intense battle rages on, with the outcome uncertain. Arrows fill the sky, and the earth is torn apart by the hooves of horses and the wheels of chariots. The Pandavas and Kauravas clash, their weapons and armor shining in the sunlight. Satyaki and other warriors valiantly fight back, but Ashvatthama's skills are too great. Yudhishthira's rebuke has no effect, and Ashvatthama continues his relentless attack. The Pandavas are unable to withstand his fury, and their lines begin to break. The battle rages on, with no end in sight. |
| 57 Duryodhana rallies his troops, saying, "This battle is a chance for glory. Brave heroes who fight and die will win a place in heaven." Karna and the other warriors cheer and vow to fight bravely. Ashvatthama, still seeking revenge for his father's death, swears to kill Dhrishtadyumna or not return from battle. The two armies clash, with the fate of the Pandavas and the Kauravas hanging in the balance. The battle rages on, with warriors on both sides falling. The gods and celestial beings watch from above, and the Apsaras shower the warriors with garlands and perfumes. The Earth is covered with flowers, arrows, and the bodies of the dead. The sound of bows, car wheels, and shouts fills the air, and the battle becomes more intense. The warriors fight bravely, knowing that death in battle will bring them glory and a place in heaven. The outcome of the battle is far from certain, as both sides fight with all their might. The stage is set for a final, decisive confrontation between the Pandavas and the Kauravas. |
| 58 Sanjaya describes the intense battle to Dhritarashtra, highlighting Arjuna's concern for Yudhishthira's safety. Krishna drives their chariot through the battlefield, pointing out the carnage and the bravery of the warriors. He shows Arjuna the fallen bodies, the broken weapons, and the destroyed chariots, saying, "Behold, the Earth is beautiful, with arms smeared with sandal, decked with gold and earrings." He notes the contrast between the beauty of the warriors and the ugliness of death. Krishna continues, describing the elephants, horses, and warriors lying dead or wounded, their weapons and ornaments scattered around them. He points out the bravery of the warriors, still fighting despite their injuries, and the anguish of their relatives tending to them. As they approach Yudhishthira, Krishna shows Arjuna the kings rushing to his side and the mighty warriors fighting around him. He notes Karna's prowess and Bhima's strength, and the destruction caused by Drona's son. The battle rages on, with both sides determined to win. |
| 59 The battle between the Kurus and Srinjayas intensifies, with Karna and the Pandavas clashing fiercely. Dhrishtadyumna and Karna engage in a one-on-one combat, exchanging arrows and showing great prowess. Satyaki joins the fight, and Karna resists him with showers of arrows. Drona's son, Ashvatthama, rushes towards Dhrishtadyumna, filled with rage, and the two engage in a fierce duel. Arjuna and Krishna arrive on the scene, and Arjuna pierces Ashvatthama with many arrows. Ashvatthama, wounded, mounts his chariot and begins to pierce Arjuna with shafts. Sahadeva rescues Dhrishtadyumna, and Arjuna continues to fight Ashvatthama. Karna, eager for a single combat with Arjuna, shakes his bow and eyes him angrily. Ashvatthama, senseless, is borne away on his chariot, and the Pandavas utter loud shouts of triumph. Thousands of instruments are sounded, and the combatants roar with excitement. Arjuna tells Krishna to proceed towards the samsaptakas, and Krishna drives the chariot forward, its banners waving and its speed like the wind. |
| 60 Krishna points out Yudhishthira, being pursued by many mighty bowmen, to Arjuna. Duryodhana, clad in mail, is pursuing Yudhishthira with his brothers. The Dhartarashtra army is advancing like a vast quantity of water in the season of rains. Karna, with his mighty bow, is urging the car-warriors towards Yudhishthira. Sanjaya thinks Yudhishthira has fallen, but Bhima and the Pancalas are rushing to his rescue. Karna is destroying the Pandava division with his arrows. The Pancalas are being routed, but Bhima is putting forth his valour. Karna is scattering shafts and slaughtering the Pandava army. Bhima is routing the Dhartarashtra elephants and steeds. The Pancalas are uttering loud roars and blowing their conchs. They are crushing the hostile force with their shafts. Bhima is slaying thousands of foes, and the Dhartarashtra army is frightened. Bhima is shooting his shafts and uttering loud roars, and the Pancalas are rushing against the Kauravas. Karna is urging the car-warriors towards Yudhishthira, but Bhima is resisting him. The battle is fierce, and the outcome is uncertain. |
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| 61 Dhritarashtra asked Sanjaya to describe the battle between the Pandavas and Kauravas. Sanjaya described how Bhima and Karna clashed, with Karna rallying the Kaurava troops. The Pandava warriors, including Shikhandi, Dhrishtadyumna, and Nakula, fought valiantly against the Kauravas. Karna and Shikhandi engaged in a fierce duel, with Karna eventually gaining the upper hand. Shikhandi, pierced by Karna's arrows, retreated from the battlefield. Meanwhile, Dhrishtadyumna and Duhshasana exchanged blows, with Dhrishtadyumna eventually cutting off Duhshasana's bow. Nakula fought against Vrishasena, piercing him with five arrows. The battle raged on, with many warriors displaying great prowess. Bhima single-handedly resisted the Kaurava army, causing Duryodhana to flee. The Pandava army gained the upper hand, with Bhima slaughtering many elephants and warriors. The Kaurava army was routed, with many fleeing in fear. Bhima's feats were compared to those of Rudra, the destroyer of all creatures. The earth was strewn with fallen warriors and elephants, looking like a field of destroyed mountains. The sound of Bhima's bow-string and palms was like thunder, causing the elephants to run away in fear, ejecting urine and excreta. Bhima's arms, smeared with sandal-paste and other pounded unguents, continually drew his bow, striking fear into the hearts of his enemies. |
| 62 Sanjaya describes the battle to Dhritarashtra, highlighting Arjuna's arrival on the scene, his chariot yoked to white steeds and urged on by Narayana himself. Duryodhana, filled with rage, attacks Yudhishthira, who fights back with thirty broad-headed arrows. The Pandava warriors, including Nakula, Sahadeva, and Dhrishtadyumna, rush to Yudhishthira's aid, but Karna single-handedly checks their advance, shooting dense showers of arrows and invoking celestial weapons. Sahadeva pierces Duryodhana with twenty arrows, enraging Karna, who begins to slaughter Yudhishthira's troops with his swift and deadly arrows. Yudhishthira's army flees, and Karna shrouds the ten points of the compass with arrows, displaying his mastery of weapons and his mighty arms smeared with red sandal-paste and adorned with jewels and gold. Yudhishthira and Karna engage in a fierce duel, exchanging arrows and showing their skill, their faces flushed with anger. The battle rages on, with both sides suffering heavy losses, the sound of drums and cymbals filling the air, and the cries of the afflicted echoing through the field. The Dhartarashtras pursue Yudhishthira, but the Kekaya and Pancala troops intervene, checking their advance. Meanwhile, Duryodhana and Bhima engage in a fierce encounter, their mighty blows and the sound of their arrows shaking the earth. |
| 63 Sanjaya describes the battle to Dhritarashtra, where Karna, with his arrowy showers, afflicts the mighty car-warriors of the Kaikayas, killing 500 warriors. Yudhishthira, wounded and almost insensible, is pursued by Karna, who pierces him with three formidable arrows. Nakula and Sahadeva rush to protect their brother, covering Karna with showers of shafts, but Karna kills their steeds and cuts off their car shafts. The two brothers then ascend Sahadeva's car, and Shalya, the ruler of the Madras, advises Karna to conserve his strength for his impending battle with Arjuna, warning him that his weapons are being exhausted and his armor weakened. However, Karna continues to assail Yudhishthira, smiling as he fells the head-gear of Kunti's son. Shalya again intervenes, urging Karna to rescue Duryodhana, who is being overpowered by Bhima, and warning him that Arjuna is approaching, his conch blowing and bow twanging. Karna leaves Yudhishthira and the twin sons of Madri and rushes to rescue Duryodhana, borne by fleet steeds urged on by the ruler of the Madras. Yudhishthira retreats to the Pandava camp, his body mangled with shafts, and instructs his brothers to join Bhima's division. Nakula and Sahadeva proceed towards Bhima, borne by fleet steeds, and Shalya continues to guide Karna, warning him of the dangers that lie ahead. |
| 64 Sanjaya describes the battle to Dhritarashtra, where Drona's son Ashvatthama, surrounded by a large car-force, proceeds to where Arjuna is. Arjuna, with Krishna's help, withstands Ashvatthama's attack, but Ashvatthama baffles Arjuna's weapons. The two engage in a fierce battle, with Ashvatthama piercing Krishna and Arjuna with arrows. Arjuna slays Ashvatthama's steeds and cuts off his bow, but Ashvatthama takes up a spiked mace and hurls it at Arjuna, who cuts it off with his shafts. Ashvatthama then invokes the aindra weapon, but Arjuna destroys it with a mighty weapon created by Indra. The battle rages on, with Ashvatthama piercing Krishna and Arjuna with arrows, but Arjuna ultimately gains the upper hand and fells Ashvatthama's driver. The Pandavas then rush against the Dhartarashtra host, shooting sharp arrows and causing confusion among the enemy. Duryodhana urges Karna to stop the Pandavas, and Karna promises to slay all the Pancalas and Pandavas. He invokes the Bhargava weapon, which shrouds the Pandava army with millions of arrows, causing widespread destruction. The Pandava army is entirely shrouded with blazing and terrible arrows, and loud wails of woe arise from the Pancalas. The Earth begins to tremble, and the force of the Pandavas becomes agitated. Karna, filled with rage, looks resplendent like a smokeless fire, consuming his foes. The Srinjayas, slaughtered in battle, call upon Arjuna and Vasudeva for rescue. Arjuna, beholding the terrible Bhargava weapon, says to Vasudeva that it cannot be baffled and that he will never be able to fly away from Karna in battle. Vasudeva replies that the royal son of Kunti has been deeply wounded and that Arjuna will slay Karna after seeing him first and comforting him. Keshava then proceeds to behold Yudhishthira, thinking that Karna would be overwhelmed with fatigue. Arjuna proceeds on his car, avoiding battle, and casts his eyes on every part of the army but fails to find his eldest brother anywhere on the field. |
| 65 Sanjaya describes Arjuna's actions after defeating Drona's son. Arjuna, with his bow still outstretched, looks for his brother Yudhishthira and asks Bhima about his whereabouts. Bhima tells Arjuna that Yudhishthira has been wounded by Karna's arrows and may not be alive. Arjuna tells Bhima to go and check on the king, but Bhima refuses, saying that Arjuna should go himself. Arjuna says he cannot leave his post until the samsaptakas are defeated. Bhima offers to fight them, and Arjuna agrees, telling Krishna to take him to Yudhishthira. Krishna and Arjuna proceed to where Yudhishthira is, alight from their car, and worship the king's feet. They are filled with joy to see the king safe and sound. Yudhishthira congratulates them, thinking that Karna has been slain, and speaks to them in a voice filled with delight. Arjuna, victorious over Drona's son, looks for Yudhishthira and asks Bhima about his whereabouts. Bhima reports that Yudhishthira has been wounded by Karna's arrows and may not be alive. Arjuna asks Bhima to check on the king, but Bhima refuses, suggesting Arjuna go himself. Arjuna declines, citing the need to defeat the samsaptakas first. Bhima offers to fight them, and Arjuna agrees, telling Krishna to take him to Yudhishthira. Krishna and Arjuna proceed to the king's location, worship his feet, and are overjoyed to find him safe. Yudhishthira, thinking Karna has been defeated, congratulates them and speaks with delight. |
| 66 Yudhishthira welcomes Krishna and Arjuna, rejoicing at Karna's defeat. He describes Karna's prowess and his own humiliation at Karna's hands. Yudhishthira expresses his gratitude for Bhimasena's protection and his desire for news of Karna's death. He asks Arjuna to describe
how he slew Karna, recalling Karna's boasts and vows to kill Arjuna and Krishna. Yudhishthira remembers Karna's role in the assembly, his protection of Suyodhana, and his insults towards the Pandavas. He urges Arjuna to tell him of Karna's demise, eager to hear of the Suta's son's downfall. Yudhishthira warmly welcomes Krishna and Arjuna, overjoyed by Karna's defeat. He recounts Karna's exceptional prowess and his own humiliation at Karna's hands. Grateful for Bhimasena's protection, Yudhishthira eagerly seeks news of Karna's death. He asks Arjuna to describe how he slew Karna, recalling Karna's boasts and vows to kill Arjuna and Krishna. Yudhishthira remembers Karna's prominent role in the assembly, his protection of Suyodhana, and his insults towards the Pandavas. He urges Arjuna to share the details of Karna's demise, eager to hear of the Suta's son's downfall and find closure. |
| 67 Sanjaya describes Arjuna's battle with Drona's son, Ashvatthama. Arjuna says he slew 500 warriors and then engaged Ashvatthama, who shot thousands of arrows at him. Arjuna destroyed the arrows and afflicted Ashvatthama with shafts, causing him to flee to Karna's car division. Arjuna then approached Yudhishthira, who had been wounded by Ashvatthama. Arjuna expresses concern for Yudhishthira's safety and desire to fight Karna, who has been terrorizing the Pandava troops. He asks Yudhishthira to bless him for victory and vows to slay Karna and his relatives. Arjuna describes the intensity of the battle, with 6,000 princes sacrificing themselves for heaven. He determines to put forth his strength and emerge victorious. Sanjaya recounts Arjuna's battle with Ashvatthama, where he slew 500 warriors and exchanged blows with Drona's son. Ashvatthama shot thousands of arrows, but Arjuna destroyed them and afflicted him with shafts, causing him to flee to Karna's division. Arjuna then approached Yudhishthira, who had been wounded by Ashvatthama. Concerned for Yudhishthira's safety, Arjuna expresses his desire to fight Karna, who has been terrorizing the Pandava troops. He asks Yudhishthira to bless him for victory and vows to slay Karna and his relatives. Arjuna describes the intense battle, with 6,000 princes sacrificing themselves for heaven. Determined to emerge victorious, he prepares to face Karna. |
| 68 Sanjaya describes Yudhishthira's anger and disappointment with Arjuna for not killing Karna. Yudhishthira feels that Arjuna has broken his promise and failed to fulfill his expectations. He recalls a heavenly voice that proclaimed Arjuna's greatness and potential to vanquish all foes, but now feels that this was untrue. Yudhishthira criticizes Arjuna for fleeing from battle and not resisting Karna, suggesting that he give his bow to someone else who can use it to defeat Karna. He expresses his despair and frustration, feeling that Arjuna's failure has led to their downfall and suffering. Yudhishthira rebukes Arjuna for not killing Karna, feeling betrayed and disappointed. He recalls Arjuna's promise to slay Karna and the heavenly voice that proclaimed his greatness. However, he now believes that these were false hopes. Yudhishthira criticizes Arjuna for fleeing from battle and not resisting Karna, suggesting that he pass his bow to someone else who can defeat the Suta's son. He expresses his despair, feeling that Arjuna's failure has led to their downfall and suffering. Yudhishthira's words are filled with anguish and disappointment, as he struggles to come to terms with the reality of their situation. |
| 69 Sanjaya describes a conversation between Arjuna and Krishna. Arjuna, filled with rage, draws his sword to slay Yudhishthira for suggesting he give his bow to someone else. Krishna intervenes, asking Arjuna why he is acting in such a way. Arjuna explains his vow to kill anyone who suggests he give his bow to someone else. Krishna calms Arjuna down, explaining that Yudhishthira was fatigued and grieving, and his words were not meant to be taken literally. Krishna suggests that Arjuna show disrespect to Yudhishthira in a small way, by addressing him as "thou" instead of "your honour", which would be a way of keeping his vow without actually harming his brother. Krishna intervenes as Arjuna draws his sword to kill Yudhishthira, who had suggested he give his bow to someone else. Arjuna explains his vow to kill anyone who makes such a suggestion. Krishna calms him down, explaining that Yudhishthira was exhausted and grieving, and his words weren't meant to be taken literally. Krishna suggests a way for Arjuna to keep his vow without harming his brother - by showing disrespect in a small way, such as addressing Yudhishthira as "thou" instead of "your honour". This would be a symbolic way of "killing" his brother without actually causing harm. Krishna's words are wise and thoughtful, and Arjuna listens intently, seeking a way out of his dilemma. |
| 70 Arjuna, still angry, addresses Yudhishthira harshly, saying Bhima has the right to upbraid him, not Yudhishthira, who is protected by friends. Arjuna boasts of his own strength and accomplishments, saying he has slain many foes and can destroy the universe. He throws down his weapons and seeks forgiveness from Yudhishthira, promising to slay Karna. Yudhishthira, filled with sorrow, rises from his bed and says he has acted wickedly and deserves to die. He offers to retire to the woods and let Bhima become king. Krishna intervenes, explaining that Arjuna's harsh words were necessary to keep his vow and that Yudhishthira should forgive them. Yudhishthira, still angry, is eventually calmed by Krishna's words and acknowledges his own transgression. |
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| 71 Krishna addresses Arjuna, who is overcome with remorse for his harsh words to Yudhishthira. Krishna reminds Arjuna that slaying Yudhishthira would have led to terrible consequences, including great grief and a terrible hell. He praises Arjuna for his virtue and bids him to gratify Yudhishthira, who is the chief of the Bharatas and a lord of the earth. Arjuna, filled with shame and sorrow, touches Yudhishthira's feet and begs forgiveness, saying he spoke out of a desire to observe virtue and fear of sin. Yudhishthira, with a cheerful heart, raises and embraces Arjuna, bidding him to slay Karna and granting him his blessing. Krishna encourages Arjuna, saying he is competent to slay Karna and that his victory is certain. Yudhishthira commands Arjuna to victory, and Arjuna vows to slay Karna and his followers. He swears to either slay Karna or fall in battle, and Krishna praises his determination. With renewed resolve, Arjuna prepares to face Karna, determined to emerge victorious. |
| 72 Sanjaya said, "Arjuna prepared to face Karna, addressing Krishna, 'Equip my chariot and yoke my steeds.' Krishna commanded Daruka, who quickly equipped the chariot with all necessary weapons and armor, and yoked the steeds. Arjuna obtained Yudhishthira's leave, performed propitiatory rites, and ascended the chariot, which was covered with tiger skins and capable of scorching all foes. Auspicious birds, including kingfishers, parrots, and herons, cheered him on, and omens indicated Karna's destruction. Vasudeva praised Arjuna's prowess, saying no one could equal him in battle, and that he had already vanquished many heroes, including Drona, Bhishma, and Bhagadatta. He warned Arjuna not to underestimate Karna, who was mighty, proud, and accomplished, and regarded him as Arjuna's equal or superior. Vasudeva advised Arjuna to slay Karna with great care and resolution, describing Karna's strength, speed, and wrath, which was like the Destroyer himself. He said only Arjuna could defeat Karna, who disregarded the Pandavas and was the root of all sinful persons. Vasudeva encouraged Arjuna to fulfill his purpose and slay Karna, who was the son of a Suta and had a wicked soul, and whose death was near. |
| 73 Sanjaya said to Arjuna, "Today is the seventeenth day of the battle. The Pandava army, led by you, has been reduced in numbers, but the Kauravas have been nearly exterminated. You are the only one who can vanquish the assembled Kauravas. Bhishma and Drona, two mighty car-warriors, have been slain, and the Pandava army has caused great destruction. Karna, the son of a Suta, is the only one left, and he is determined to vanquish you. He has been slaying the Pancalas and the Srinjayas with his shafts. You must slay him today with your keen shafts and fulfill your vow. "The Pancalas and the Srinjayas are flying away in all directions, and Bhima is fighting with Karna, afflicted by his shafts. If you neglect Karna, he will exterminate the Pandavas. You must act according to your vow and slay him today. Karna is equal to Indra in energy and is slaughtering your troops with his shafts. He is the root of all the wrongs that have been done to you, and his death is necessary for your victory. "Remember the harsh words he spoke to Krishna in the Kuru assembly, and the pain he has caused to the Pandavas. Let gold-decked shafts whetted on stone and capable of taking the life of him at whom they are sped, shot by you, quench the fire of those words and all the other wrongs that Karna did unto you. Let your shafts quench all those wrongs and the life also of that wicked wight. "Let foe-killing cloth-yard shafts, equipped with the effulgence of lightning, shot by you, pierce his vital limbs and drink his blood. Let fierce and mighty shafts, of great impetuosity, sped by your arms, penetrate the vitals of Karna today and despatch him to Yama's abode." |
| 74 Sanjaya said, "Arjuna, having spoken thus, rubbed the string of Gandiva and stretched it, ready to destroy Karna. He said to Krishna, 'With you as my protector, victory is certain. Aided by you, I can destroy the three worlds. I will slay Karna today and bring joy to the Pandavas. Today, the earth will drink the blood of that Suta's son who in battle condemns all other men on earth! My keen shafts will falsify that speech of his. Like angry snakes of virulent poison, they will drink his life-blood.' "Arjuna saw the Pancala host fleeing and Karna careering fearlessly. He saw the bhargava weapon invoked by Karna and said, 'Today, I will slay Karna with my arrows. Today, Dhritarashtra will be divested of sovereignty and sons. I will falsify Karna's vow to slay me and cut off his head with my shafts. Today, the son of Radha will repent for those cruel words that he said unto the princess of Pancala in the midst of the assembly, in disparagement of the Pandavas!' "Arjuna boasted that his shafts would drink Karna's life-blood and that he would be the foremost of all bowmen. He said that after Karna's fall, the Dhartarashtras would flee in panic. Arjuna vowed to slay Karna and his followers and free himself from his debt to the Kurus. He said that he would vanquish the Asuras and the gods and all creatures united together. With his bow and arrow, he would burn the Kurus and their followers like a fire in a heap of dry grass. Arjuna's eyes blazed with anger as he proceeded quickly to battle, determined to rescue Bhima and cut off Karna's head." |
| 75 Sanjaya described the battle to Dhritarashtra, saying, "The Pandava army, with lofty standards and swelling with pride, roared like clouds at the end of summer. The battle was a cruel and destructive shower, with elephants as clouds, weapons as water, and diverse weapons as flashes of lightning. Blood flowed in streams as car-warriors clashed, and the noise of drums and instruments filled the air. Arjuna, with clouds of shafts, dispatched many cars, elephants, horses, and foot-soldiers. Other warriors engaged in fierce duels, including Kripa and Shikhandi, Satyaki and Duryodhana, and Sahadeva and Shakuni. Nakula's son Satanika fought Vrishasena, Karna's son, and Nakula himself fought Kritavarma. Dhrishtadyumna, the Pancala king, attacked Karna with all his forces. Bhima, irresistible in his impetuosity, was attacked by Duhshasana and the samsaptakas. "The battle raged on, with warriors on both sides showing great valor. Uttamauja struck down Karna's son Sushena, and Karna, filled with grief and rage, cut off the steeds, car, and standard of Sushena's slayer. The Pandavas and their allies fought with all their might, determined to win the battle. The Kauravas, too, fought with great courage, but the Pandavas had the upper hand. As the battle continued, the Kaurava army began to waver, and the Pandavas pressed their advantage. The sound of drums and conchs filled the air, and the earth shook with the tread of elephants and horses." |
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| 76 Sanjaya described the battle to Dhritarashtra, saying, "Bhima, encompassed by foes, urged his charioteer to advance into the Dhartarashtra host. 'Bear me into the midst of the enemy,' he said. 'I will despatch all these Dhartarashtras to the presence of Yama.' Though struck by numerous arrows, Bhima cut them off with his own shafts and began to slaughter the enemy. The Kaurava troops fled in fear, and Bhima's charioteer, Visoka, informed him that Arjuna was approaching. "Bhima, overjoyed, asked Visoka to examine their quivers and report how many arrows remained. Visoka replied that they had 60,000 arrows, 10,000 razor-headed shafts, and other weapons. Bhima vowed to destroy the enemy and awaited Arjuna's arrival. Visoka pointed out Arjuna's banner and standard, and Bhima saw that the enemy was being routed. "'Behold, the Ape on Arjuna's banner is seen in the midst of the elephant force,' Visoka said. 'And his conch, Devadatta, is blaring loudly. The diadem of Arjuna is shining brilliantly, and the precious jewel on his diadem is exceedingly resplendent.' Bhima was thrilled to hear of Arjuna's approach and prepared to join forces with him. "'Since you tell me of Arjuna's arrival,' Bhima said to Visoka, 'I will give you four and ten populous villages and a hundred female slaves and twenty cars, being pleased with you, O Suta, for this agreeable intelligence imparted by you!' Bhima and Visoka were filled with joy and anticipation as they awaited Arjuna's arrival, knowing that together they would be unstoppable." |
| 77 Sanjaya described the battle to Dhritarashtra, saying, "Arjuna, borne by his steeds, proceeded to where Bhima was stationed. Many warriors, excited with wrath, advanced against Arjuna, but he cut them down with his arrows. The sound of his bowstring was like the thunder of Vasava. Arjuna's arrows fell like a tempest, and his shafts seemed like a blazing fire. He slew four hundred car-warriors and proceeded towards Karna's division. "Bhima, filled with joy, careered in the battle like the wind. He cut down elephants, men, and steeds, and caused a river of blood to flow. His feats were wonderful, and he shone like the Moon at full. The kings, with cruel intent, shrouded Bhima with arrows, but he emerged from the press like a fish from a net. "Shakuni, competent to wage dreadful battle, proceeded against Bhima, and a fierce encounter took place between them. Bhima's arrow fell upon Shakuni's car, and the latter hurled the same dart back at Bhima. Bhima took up another bow and covered Shakuni's soldiers with arrows. Shakuni fell down, almost lifeless, and was borne away by Duryodhana's fleet steeds. The Dhartarashtra troops fled, and Bhima fell upon them, shooting many shafts." |
| 78 Dhritarashtra asked Sanjaya to describe the battle between the Pandavas and the Kauravas. Sanjaya recounted how Bhima single-handedly fought against the Kaurava army and how Karna, the son of Radha, smote the Pandava warriors with his arrows. Karna's prowess was so great that he alone checked the entire Pandava army. The Pandavas, including Satyaki, Bhima, and the sons of Draupadi, surrounded Karna but were unable to defeat him. Karna's lightness of hand and skill with his bow was so impressive that it gratified the gods and Siddhas. The Pandava army was routed, and they fled in fear. Karna's feats were wonderful, and he stood alone, like a blazing fire without smoke, burning the hostile army. The earth was impassable and miry with flesh and blood, and the Pandava warriors were unable to distinguish friend from foe. Karna slew many Pandava warriors, including twenty car-warriors and over a hundred Cedi warriors. His prowess was like that of the Destroyer himself at the end of the Yuga. |
| 79 Sanjaya describes the intense battle to Dhritarashtra, detailing Arjuna's extraordinary prowess and his fierce desire to face Karna. Arjuna, determined to defeat his enemy, tells Krishna that he will not return without slaying Karna. Karna, meanwhile, boasts of his own abilities and vows to defeat Arjuna, despite Shalya's warnings that Arjuna is a formidable opponent. The two engage in a fierce and thrilling battle, with Arjuna using his Gandiva bow to devastating effect. Karna and other warriors try to counterattack, but Arjuna is unstoppable, cutting down men, steeds, and elephants with ease. The Kaurava army is thrown into disarray, and Karna becomes increasingly frustrated. Despite being showered with arrows, Arjuna remains unscathed, his bow and quivers never empty. He fights with incredible speed and accuracy, his arrows piercing the hearts of his enemies. The sound of his bowstring is like thunder, and his arrows fly like snakes, striking fear into the hearts of his foes. The battle rages on, with both sides suffering heavy losses. The earth is covered with the bodies of the dead and the dying, and the air is filled with the cries of the wounded. The gods and goddesses watch from above, amazed by the bravery and skill of the warriors. Arjuna's chariot, driven by Krishna, moves swiftly across the battlefield, leaving a trail of destruction in its wake. Karna, determined to defeat Arjuna, summons all his strength and skill, but Arjuna is unstoppable. The two warriors engage in a fierce duel, their arrows clashing in mid-air, their bows ringing out with a loud, musical sound. The outcome of the battle is far from certain, but one thing is clear: only one of these two brave warriors will emerge victorious. The fate of the Pandavas and the Kauravas hangs in the balance, as Arjuna and Karna fight on, their swords and bows flashing in the sunlight. |
| 80 Sanjaya describes Arjuna's rescue of Bhima, who was surrounded by Kuru warriors. Arjuna's arrows filled the sky, slaying many heroes and mangling bodies. The field of battle became impassable, covered with fallen warriors, broken shafts, and destroyed cars and elephants. Four hundred elephants, excited with wrath, fell down, struck by Arjuna's shafts. The earth was covered with slain elephants and steeds, and lifeless heroes. Arjuna's car passed through the dense bodies, leaving a track of destruction. The twang of Gandiva was tremendously loud, and the Dhartarashtra army broke, like a vessel on the ocean. Dhananjaya's shafts burnt the army, like a blazing forest of bamboos. The host, crushed and burnt, dispersed in all directions, like animals frightened at a forest conflagration. The Kuru army abandoned Bhimasena and turned their faces from battle. Arjuna then proceeded, causing the earth and welkin to resound with the rattle of his car. He was surrounded by ten heroic warriors, who were soon slain by his cloth-yard shafts and crescent-shaped arrows. Their faces, with lips bit and eyes blood-red in rage, looked beautiful like an assemblage of lotuses. |
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| 81 Sanjaya describes the intense battle between Arjuna and the Kauravas. Ninety car-warriors, sworn to defeat Arjuna, attack him fiercely, but he cuts them down with his swift and deadly shafts. A force of Mlecchas, riding thirteen hundred elephants, assails him from the flank, but he destroys them with his arrows, showing no mercy. Bhimasena, wielding a formidable mace, joins the fight, slaughtering horses, men, and elephants with ease. The Kaurava army flees in terror, but Arjuna pursues, shooting shafts and gladdening the Pandava warriors. The Kauravas, desperate for rescue, take shelter with Karna, who inspires them to fight on. Karna, with his formidable bow and quiver full of arrows, addresses the distressed warriors, saying, "Do not fear! Come to me! I will protect you from the wrath of Arjuna!" He bends his bow and rushes against the Pancalas, shooting thousands of arrows and slaying many. The Pancalas wail in distress as Karna fights on, rescuing his friends and proving his valor. The battle rages on, with both sides suffering heavy losses. Arjuna and Karna engage in a fierce duel, their arrows clashing in mid-air. Bhimasena and other Pandava warriors fight valiantly, but the Kauravas refuse to back down. The sound of drums, conchs, and cymbals fills the air, and the earth shakes beneath the feet of the warriors. The battle is intense and chaotic, with no clear victor in sight. |
| 82 Sanjaya describes the intense battle between the Kurus and the Pandavas. Karna, the Suta's son, unleashes his fury on the Pancalas, destroying them with his mighty shafts. He kills many warriors, including Janamejaya's driver and Visoka, the son of the Kaikaya king. The Pandavas fight back, with Arjuna and Bhimasena leading the charge. Karna and Arjuna engage in a fierce duel, shooting arrows at each other with incredible speed and accuracy. The battle rages on, with both sides suffering heavy losses. Karna kills Dhrishtadyumna's son and pierces Shikhandi with many shafts. Arjuna, determined to rescue the Pancalas, proceeds towards Karna's car, destroying many men and steeds along the way. Bhimasena follows close behind, protecting Arjuna's rear. The five sons of Draupadi rescue their maternal uncles, who are being attacked by Karna. Satyaki, the foremost warrior among the Yadus, fights valiantly against Karna and other Kuru warriors. The battle becomes more intense, with warriors on both sides showing incredible bravery and skill. Duhshasana, the younger brother of the king, fearlessly advances against Bhima, shooting showers of shafts. Bhima, undaunted, rushes towards him, and the two engage in a fierce duel. The battle rages on, with no clear victor in sight. The sound of drums, conchs, and cymbals fills the air, and the earth shakes beneath the feet of the warriors. The battle is chaotic and intense, with warriors fighting for their lives. The Pandavas and the Kurus are evenly matched, and it seems that the battle will never end. But then, Arjuna and Bhima launch a fierce attack on the Kuru army, and the tide of the battle begins to turn. The Kurus start to flee, and the Pandavas emerge victorious. |
| 83 Sanjaya describes the fierce battle between Bhima and Duhshasana, which was a culmination of years of pent-up anger and resentment. Bhima, filled with rage, strikes Duhshasana with his mace, throwing him off his chariot and rendering him helpless. Duhshasana tries to fight back, but Bhima overpowers him, quaffing his blood and killing him in a gruesome display of strength and fury. Bhima then addresses Karna, Suyodhana, and others, saying he has fulfilled his vow by killing Duhshasana, who had tormented the Pandavas for so long. He recalls the injustices suffered by the Pandavas, including the seizure of Draupadi's hair, their exile in the woods, and the numerous other indignities they had endured. Bhima declares that he will soon fulfill his other vow by slaying Duryodhana, the root cause of all their suffering. With blood flowing from his wounds, Bhima utters loud shouts, filled with joy and triumph. His enemies tremble at the sight of him, and his allies rejoice at his victory. The battle rages on, with Bhima at its forefront, striking fear into the hearts of his enemies. His strength and fury are a sight to behold, and his enemies know that they are no match for him. Bhima's victory is a testament to his bravery and determination, and it serves as a reminder to his enemies that the Pandavas will not be defeated easily. |
| 84 Sanjaya describes the intense battle between Bhima and Karna's sons, which was a crucial part of the great war. Ten of Dhritarashtra's sons, filled with wrath and determined to avenge their brother Duhshasana's death, attack Bhima with all their might. However, they are no match for the mighty Pandava warrior, and Arjuna slays them with ease. Karna's son, Vrishasena, filled with rage and grief at the sight of his brothers' bodies, attacks Nakula with a fierce determination. Nakula, defending himself with a sword and shield, puts up a valiant fight, but Vrishasena's skills are too great, and he soon finds himself without a steed, sword, or shield. Despite being pierced with shafts and severely wounded, Nakula continues to fight on, refusing to back down. Bhima, seeing his brother's plight, rushes to his aid, and together they take on Vrishasena and the other Kuru warriors. The battle rages on, with both sides showing incredible bravery and skill. Vrishasena pours arrowy showers upon the two Pandava brothers, but they resist him valiantly, their bond and determination driving them forward. As the fight continues, Bhima and Arjuna become more and more enraged, their wrath and fury fueling their attacks. They are a force to be reckoned with, and Vrishasena and the other Kuru warriors begin to falter. Arjuna, urged on by Bhima, advances towards Vrishasena with his ape-bannered vehicle, guided by Keshava himself. The stage is set for a final, decisive showdown. |
| 85 The Pandavas and Kauravas clash in a fierce battle. Karna's son Vrishasena fights valiantly, but Arjuna slays him with razor-headed arrows. Vrishasena pierces Arjuna and Krishna with arrows, but Arjuna becomes enraged and kills him. Karna, filled with grief and wrath, rushes against Arjuna's car, determined to avenge his son's death. Arjuna and Karna engage in a intense duel, exchanging arrows and blows. Arjuna rubs the string of his bow and takes aim at Vrishasena, piercing him with ten shafts in all his vital limbs. With four fierce razor-headed arrows, he cuts off Vrishasena's bow, arms, and head. Vrishasena falls down from his car, like a gigantic shala adorned with flowers falling down from a mountain summit. Karna, filled with great wrath, proceeds against Arjuna's car, inspired with wrath. The two engage in a fierce battle, with Arjuna determined to kill Karna and avenge his son's death. The battle rages on, with both sides showing incredible bravery and skill. The outcome is far from certain, as the two warriors exchange blows and arrows in a thrilling duel. |
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| 86 Sanjaya describes the intense battle between Arjuna and Karna, a clash of two mighty warriors. Karna, with his white steeds and Shalya as his driver, advances like a surging sea, his car teeming with banners and bells. Krishna, aware of the gravity of the situation, urges Arjuna to be cautious and behold Karna's well-equipped car, adorned with rows of bells and bearing the device of an elephant's rope on its standard. Karna's bow, Vijaya, is feared by all, and his arrows are said to be capable of piercing the very gods. The Madras king guides Karna's steeds, and the sound of drums, conchs, and leonine roars fills the air, striking fear into the hearts of all who hear it. Arjuna is warned by Krishna that he must slay Karna with great care, as no one else can resist his shafts. Krishna reminds Arjuna of his own prowess and the boons he has received from the gods, including the grace of Shiva, the destroyer of the three cities. Arjuna, filled with determination and courage, declares his certainty of victory, saying, "My victory, O Krishna, is certain. There is no doubt in this, since thou, O slayer of Madhu, that art the master of all the worlds, art pleased with me." He then urges Krishna to drive his steeds, saying, "Urge the steeds, O Hrishikesha, and my car, O great car-warrior! Today Phalguna will not return from battle without slaying Karna." As they approach Karna's car, Arjuna says, "Today, I will slay Karna or be slain by him." The battle is fierce, and the outcome is far from certain. The two warriors engage in a duel, their arrows flying back and forth like a swarm of bees. The earth shakes beneath their feet, and the gods watch from above, eager to see which of these two mighty warriors will emerge victorious. |
| 87 Sanjaya describes the intense battle between Karna and Arjuna, a clash of two mighty warriors. Karna, filled with grief and rage over his son's death, advances towards Arjuna with tears in his eyes, his red face blazing with anger. The two warriors engage in a fierce duel, their cars and standards adorned with symbols of their power. Karna's standard bears the device of an elephant's rope, while Arjuna's standard features a monkey, a symbol of his strength and agility. The gods and other celestial beings watch in wonder, taking sides and cheering them on. The gods, led by Indra, side with Arjuna, while the asuras and other demonic beings support Karna. The celestial rishis and charanas wait in anticipation, eager to see which of the two warriors will emerge victorious. Karna and Arjuna are evenly matched, their skills and strength honed to perfection. They exchange blow for blow, their arrows flying back and forth like a swarm of bees. The battle rages on, with neither side giving an inch. The earth shakes beneath their feet, and the sky resounds with the clatter of their chariots. The gods and goddesses intervene, with Brahman and Isana declaring that Arjuna's victory is certain. Indra and other gods shower flowers and blow their trumpets, while the celestial rishis and charanas chant hymns and offer prayers. The standards of the two warriors engage in a fierce battle, symbolizing the struggle between good and evil. Karna's standard, bearing the elephant's rope, represents his strength and power, while Arjuna's standard, featuring the monkey, represents his agility and cunning. The two standards clash, their symbols locked in a fierce embrace. The outcome of the battle is far from certain, with both sides determined to emerge victorious. As the battle rages on, the gods and goddesses watch in awe, wondering which of the two warriors will emerge victorious. The fate of the universe hangs in the balance, as the two warriors engage in a struggle that will decide the course of history. |
| 88 Sanjaya describes the intense battle between Karna and Arjuna, with the gods and other celestial beings watching in wonder. The sky is filled with the sounds of musical instruments, song, and adulatory hymns, and the earth resounds with the din of battle. The two warriors engage in a fierce duel, their arrows flying back and forth like a swarm of bees. The battle rages on, with neither side giving an inch. The warriors of both sides are filled with joy, and the field of battle is crimsoned with gore. The battle resembles that of the gods and Asuras of old. Karna and Arjuna are evenly matched, their skills and strength honed to perfection. The two heroes shroud the ten points of the compass with their arrows, and the darkness is illuminated only by the light of their weapons. The two armies greet the two warriors with the sounds of drums and other instruments, and the battle rages on. Karna and Arjuna are invincible, each desirous of slaying the other. The troops of both sides flee in fear, and the five great car-warriors of the Kaurava side assail Dhananjaya and Keshava with shafts capable of producing great pain. |
| 89 Karna and Arjuna engage in fierce battle, gods watch. The sky is filled with music and hymns, earth resounds with battle din. Warriors duel, arrows fly like bees, battle rages, neither side gives in. Karna and Arjuna are evenly matched, skills and strength honed to perfection. Two heroes shroud the ten points of the compass with arrows, darkness illuminated only by weapon light. Troops flee in fear, five great car-warriors assail Dhananjaya and Keshava with painful shafts. Dhananjaya cuts off bows, quivers, steeds, elephants, and cars, mangling foes with excellent shafts. Celestial trumpets blow, gods praise Arjuna, gentle breezes bring fragrant floral showers. Drona's son catches Duryodhana's hand, adopting a soothing tone, "Make peace with Pandavas, there's no need for quarrel." |
| 90 Karna and Arjuna engage in fierce battle, gods watch from the sky. The atmosphere is filled with music and hymns, earth resounds with the din of clashing weapons. Warriors duel, arrows fly like bees, piercing the air with deadly precision. Evenly matched, they display perfect skills, their movements a blur of speed and strength. Troops flee in terror, celestial trumpets blow, and gods praise Arjuna with fragrant floral showers. Drona's son, Ashwatthama, urges Duryodhana to make peace, but he refuses, driven by pride and ambition. The battle rages on, with Karna and Arjuna at its center. Their arrows shroud the sky, and their chariots dash across the field, leaving trails of destruction in their wake. The gods watch in awe, knowing that only one can emerge victorious. The fate of the Pandavas and the Kauravas hangs in the balance. The battle is fierce and intense, with no end in sight. Karna and Arjuna are determined to win, and their skills are evenly matched. The outcome is far from certain, as the two warriors exchange blow for blow. The earth shakes, the sky trembles, and the gods hold their breath, waiting to see who will emerge victorious. The battle is a clash of titans, a test of strength, skill, and willpower, with the fate of the world hanging in the balance. |
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| 91 Sanjaya said, "Vasudeva addressed Karna, 'By good luck, you remember virtue! When Draupadi was brought into the assembly, where was your virtue? When Shakuni defeated Yudhishthira, where was your virtue? When Bhimasena was treated with snakes and poisoned food, where was your virtue? When the Pandavas were exiled, where was your virtue?'
Vasudeva continued, "Thou didst not make over the kingdom to the Pandavas. Thou didst set fire to the house of lac. Thou laughedest at Krishna. Thou didst summon the Pandavas to a match of dice. When Abhimanyu was slain, where was thy virtue?'
Karna hung down his head in shame and gave no answer. Vasudeva addressed Phalguna, 'Piercing Karna with a celestial weapon, throw him down.' Arjuna became filled with rage and blazed up with fury. He sped a favourite weapon that blazed up with its own energy. Karna quenched the conflagration and showered shafts upon Dhananjaya.
The son of Pandu continued to strike Karna. The Suta's son took up a terrible arrow that blazed like fire. The earth trembled, and violent winds began to blow. The shaft fell upon Dhananjaya's chest and penetrated it. Dhananjaya reeled, and his bow Gandiva dropped from his hand. Vrisha endeavoured to drag up his car-wheel but failed. Arjuna took up a razor-headed arrow and struck the standard of Karna. The standard fell, and the hearts of the Kurus fell with it." |
| 92 Sanjaya said, "Beholding the troops crushed, Shalya proceeded with wrath. Duryodhana, with tears in his eyes, sighed in woe. Warriors gathered around the fallen Karna, some showing joy, some fear, some sorrow. The Kauravas, hearing of Karna's death, fled in fear. Bhima roared and danced, frightening the Dhartarashtras. The Somakas and Srinjayas blew their conchs, embracing each other in joy. Arjuna accomplished his vow, slaying Karna like a lion slaying an elephant.
The ruler of the Madras approached Duryodhana, saying, "Thy army is slain, thy host looks like Yama's domain. Never has a battle been fought like that between Karna and Arjuna. Destiny has flowed, controlled by Partha, protecting the Pandavas and weakening us. Many heroes have been slain, resolved to accomplish thy objects. Do not grieve, this is Destiny. Comfort thyself."
Hearing these words, Duryodhana became cheerless, reflecting on his evil doings, and sighed repeatedly, the picture of woe. |
| 93 Dhritarashtra asked Sanjaya to describe the state of the Kuru army after Karna's fall. Sanjaya painted a vivid picture of chaos and fear, with warriors fleeing in all directions, trampling each other, and being slaughtered by the Pandavas. The Kaurava army was in disarray, with no leader to rally them. Duryodhana, determined to fight on, tried to rally his troops, but they were no match for the Pandavas. Bhima and Dhrishtadyumna slaughtered 25,000 warriors on foot, while Arjuna and others attacked the Kaurava car-force. The Pandavas, filled with joy and wrath, pursued the fleeing Kauravas, slaughtering them mercilessly.
Duryodhana, resolved to maintain his honor, rallied his troops, urging them to fight on, as death in battle was better than fleeing. He reminded them of their Kshatriya duty and the shame of defeat. However, despite his words, the Kaurava warriors continued to flee, ignoring his pleas to stand and fight. The Pandavas, sensing victory, pressed their advantage, slaughtering the Kauravas in thousands. The battlefield was a scene of carnage, with bodies strewn all over, and the cries of the wounded filling the air. The Kaurava army was on the brink of collapse, and Duryodhana's words fell on deaf ears. |
| 94 Shalya described the battlefield to Duryodhana, painting a vivid picture of chaos and destruction. He saw the earth covered with heaps of slain men, steeds, and elephants, and the bodies of warriors and animals mangled with shafts. The field was impassable, with cars broken and weapons scattered. Shalya urged Duryodhana to retreat, but he was deeply afflicted and wept for Karna.
The Kauravas, filled with grief, lamented Karna's death and proceeded towards their camp. Karna's body, though slain, looked resplendent, like heated gold. His beauty and features remained unchanged, and he seemed ready to utter commands. The warriors were frightened, and even in death, Karna seemed like a blazing fire extinguished by Partha's shafts.
The earth trembled, and the oceans were agitated when Karna fell. The firmament was enveloped in darkness, and meteors fell. The planet Jupiter assumed a hue like the moon or sun, and the subsidiary points of the compass became ablaze. Arjuna and Krishna, filled with joy, blew their conchs, filling the earth, sky, and heaven with sound. The Kauravas were frightened, and Duryodhana's army fled. The gods, gandharvas, and humans congratulated Dhananjaya and Janardana, and they entered their encampment, happy and victorious. |
| 95 Sanjaya said, "Upon Karna's fall, the Kauravas fled in fear, casting their eyes on empty space. Hearing of Karna's death, thy troops broke and fled in all directions. The leaders, filled with anxiety, tried to withdraw their troops, but they had lost their will to fight. Thy son, following Shalya's advice, withdrew the army. Kritavarma, Shakuni, Kripa, Ashvatthama, and Susharma quickly proceeded towards the encampment, surrounded by their remaining troops. King Duryodhana, deeply afflicted and grief-stricken, proceeded towards the camp, his heart filled with cheerless thoughts. Shalya, the foremost car-warrior, proceeded towards the camp on a car without a standard, casting his eyes on all sides. The other mighty car-warriors fled quickly, afflicted with fear and shame. Seeing Karna overthrown, all the Kauravas fled away quickly, trembling and choked with tears. Upon Karna's fall, the Kauravas became hopeless of life, kingdom, wives, and wealth. Thy son, filled with grief and sorrow, set his heart upon resting them for the night." |
| 96 Sanjaya said, "After Karna's death, Krishna embraced Arjuna and said, 'Vritra was slain by you, and men will talk of Karna's slaughter in the same breath. Go and tell king Yudhishthira of your prowess.' Arjuna agreed, and Krishna addressed the soldiers, 'Stand facing the foe, and we will return after informing the king.' They then went to Yudhishthira's tent, where they found him lying on a golden bed. Krishna and Arjuna touched his feet, and Yudhishthira, seeing their joy and wounds, rose quickly. He embraced them and asked about Karna's death. Krishna described it in detail, and Yudhishthira praised them, saying, 'By good luck, victory hath become thine, O king of kings!' He then mounted his car and went to the battlefield, where he saw Karna's body pierced with arrows. He applauded Krishna and Arjuna, saying, 'Through thy grace, we have acquired our objects. By good luck, victory hath been thine, O Govinda!' The Pandava troops rejoiced, and Yudhishthira praised the two Krishnas, saying, 'We will sleep happily this night.'" |
| 1 Janamejaya asked Vaishampayana about the events after Karna's death. Vaishampayana replied that Dhritarashtra's son Suyodhana (Duryodhana) was overcome with grief and despair, but resolved to continue fighting. He made Shalya the generalissimo and proceeded to battle, but was defeated and fled. Bhimasena slew him, and the remaining Kuru warriors, Ashvatthama, Kripa, and Kritavarma, slaughtered the Pandava troops at night. Sanjaya returned to the city, grief-stricken, and informed Dhritarashtra of the defeat and death of his sons. The king fell down, senseless, and the ladies and kinsmen wept and wailed. When the king recovered, he lamented the loss of his sons and the destruction of the world. Vidura comforted him, and the king asked the ladies and friends to retire. Sanjaya and Vidura remained, trying to comfort the king, who was overcome with grief. |
| 2 Dhritarashtra lamented, "O Suta, the intelligence I hear from thee is fraught with grief. The Pandavas are safe, while my sons have perished. My heart breaks thinking of their childhood and youth. I never saw their forms, but I cherished them dearly. Hearing of their demise, I am overwhelmed with grief. Where dost thou go, O king, abandoning me? Who will now address me in sweet language? I heard Duryodhana say, 'This wide earth is as much ours as it is of Pritha's son.' He spoke of his heroes and his plans to fight the Pandavas. But now, all is lost. What need I say of all these heroes when united together? All is destiny.
"I am bereft of good fortune and deprived of my children. How shall I submit to the sway of enemies? I shall go into the woods, for that is best for me. When Duryodhana had been slain, how shall I bear the roars of Bhimasena who hath alone slain a hundred sons of mine? I shall not be able to bear his cruel words."
Dhritarashtra repeatedly swooned, overwhelmed with sorrow, and enquired of Sanjaya the details of what had happened. He asked who became the head of their army after Karna's fall and how his son Duryodhana fell in battle. He desired to hear everything about the battle and the manner in which it occurred. |
| 3 Sanjaya said, "O king, after Karna's death, a great fear entered the hearts of thy sons. Partha began to utter leonine roars, and thy troops fled in fear. They were like shipwrecked merchants on the ocean without a raft. After Karna's death, there was no warrior who could rally the troops or display his prowess. They were like unprotected men desirous of a protector. Deprived of weapons and coats of mail, they lost their senses and knew not which direction to flee. Many fell down or became pale, thinking, 'It is me whom Vibhatsu is pursuing!' Bhimasena slew 25,000 foot-soldiers with his mace. Dhananjaya penetrated into the car-division of the Kurus, stretching his bow Gandiva. Thy troops fled away in fear, deprived of cars and steeds and pierced with shafts. The Pandavas pursued and smote them like bulls pursuing vanquished bulls. Duryodhana challenged all the Pandavas to battle, but they were unable to transgress him. He rallied his troops and addressed them, saying, 'Death in battle is for our good. Let all the Kshatriyas assembled here listen to me. There is no act more sinful for a Kshatriya than flight from battle.'" |
| 4 Sanjaya said, "O sire, the field of battle was awful, like Rudra's sporting ground. Hundreds and thousands of kings lay slain. Kripa, filled with compassion, approached Duryodhana and said, 'O monarch, listen to my words. There is no path better than the duty of battle. Kshatriyas engage in battle, even against their own kin. Having heard of the fall of Bhishma, Drona, Karna, and thy brothers, what is there now for us to do? We shall have to pass our time in grief, having caused numerous kings to perish. Arjuna cannot be vanquished, even by the gods. His Gandiva is like a circle of fire, and his steeds are like the wind. Today is the seventeenth day of this awful battle. Thy army is broken and dispersed like autumnal clouds. Savyasaci has caused thy army to tremble and reel like a tempest-tossed boat. Who is there among thy troops now that would vanquish the son of Pandu? I think peace with the Pandavas is for our good. We are now inferior to them in strength. Preserve thy own self, for self is the refuge of everything. If the refuge is broken, everything inhering thereto is scattered on every side. He that is being weakened should seek peace by conciliation.'" |
| 5 Sanjaya said, "Duryodhana, breathing long and hot breaths, remained silent, then said to Kripa, 'Your words are beneficial, but I cannot accept them. The Pandavas will not trust me, and Krishna will not forgive me. Arjuna is miserable due to Abhimanyu's death, and Bhimasena has made a terrible vow. The Pandavas cannot be dissuaded from battle. I have enjoyed sovereignty and cannot walk behind Yudhishthira like a slave. I have performed sacrifices and given away Dakshinas. I will not address humble words to the Pandavas. I will fight righteously and acquire fame. Death in battle is glorious, and I will proceed to the regions of Shakra. Heroes who never retreat from battle will rejoice in heaven. I will ascend the path taken by my grandsire, preceptor, Jayadratha, Karna, and Duhshasana. Many brave kings have been slain for me, and I desire to pay off my debt to them. I will not save my life and be censured by the world. I will acquire heaven by fair fight.'"
The Kshatriyas applauded Duryodhana's speech and cheered him, firmly resolved to fight. They groomed their animals and took up their quarters, waiting for the next day's battle. |
| 6 Sanjaya said, "The warriors, led by Shalya, Chitrasena, Shakuni, Ashvatthama, and Kripa, assembled on the table land at the foot of Himavat, eager for battle. After Karna's death, Duryodhana's sons sought refuge in the mountains, frightened by the Pandavas. They decided to appoint a generalissimo to lead their army and suggested Ashvatthama, who was unrivaled in beauty, learning, and feats. Ashvatthama, with his beautiful limbs, head, and neck, and his sweet speech, was a hero conversant with all the rules of battle. He was an ocean of learning, ever vanquishing his foes with great speed. He knew the science of weapons and the four Vedas with all their branches. Ashvatthama recommended Shalya, citing his descent, prowess, energy, fame, and accomplishments. Shalya, a rival of Drona and Bhishma in battle, was a mighty-armed king who had taken their side, abandoning the sons of his own sister. The kings cheered and made Shalya their commander, resolved to fight the Pandavas. Duryodhana alighted from his car and joined his hands, saying, "O Shalya, thou art our refuge. Be our generalissimo and protect us like Skanda protected the gods." Shalya accepted, offering his life, kingdom, and wealth. Duryodhana solicited him, saying, "Protect us like Indra slew the Danavas." Shalya was installed as the commander, and the kings cheered, determined to vanquish their foes. |
| 7 Sanjaya said, "Shalya, the valiant monarch, replied to Duryodhana, 'I can fight the whole world and vanquish the Pandavas and Somakas. I will form an array that our enemies cannot overcome. I will vanquish the assembled Parthas and Somakas in battle. Without doubt, I will become the leader of thy troops.' Duryodhana poured sanctified water on Shalya, investing him with the command. The Kaurava warriors cheered, praising Shalya, saying, 'Victory to thee, O king. Long life to thee! Slay all the assembled foes!' Shalya vowed to either slay the Pandavas or proceed to heaven. He would career fearlessly on the field, surpassing Drona and Bhishma. The troops became cheerful, regarding
the Parthas as already slain.
Yudhishthira, addressing Krishna, said, 'The ruler of the Madras, Shalya, has been made the leader of their forces. Do what is beneficial.' Krishna replied, 'I know Artayani, he is accomplished and possessed of great lightness of hand. I think he is in battle equal to Bhishma or Drona or Karna. You are the only one who can slay him. He is invincible in battle, like the Destroyer himself. I do not behold a match for him in battle save thee, O tiger among men. Slay Shalya in battle, like Maghavat slaying Samvara. Upon the fall of the ruler of the Madras, thou art certain to have victory. Upon his slaughter, the vast Dhartarashtra host will be slain.'"
Vasudeva urged Yudhishthira to slay Shalya, saying, "Do not show compassion, thinking that this one is thy maternal uncle. Keeping the duties of a Kshatriya before thee, slay the ruler of the Madras. Having crossed the fathomless oceans represented by Bhishma and Drona and Karna, do not sink, with thy followers, in the print of a cow's hoof represented by Shalya. Display in battle the whole of thy ascetic power and thy Kshatriya energy. Slay that car-warrior, like Vasava slaying the Asura Namuchi." |
| 8 Sanjaya said, "After that night, king Duryodhana commanded his warriors to arm themselves. The troops quickly prepared for battle, putting on armor and yoking their steeds. The noise of musical instruments arose, enhancing the martial enthusiasm of the soldiers. The Kauravas, led by the ruler of the Madras, proceeded against the Pandavas, determined to fight together and not individually. The Pandavas, too, arrayed their troops and proceeded against the Kauravas. The two armies clashed, with the Kauravas hoping that Shalya would slay all the Parthas. Shalya, riding his chariot, proceeded at the head of the array, accompanied by the Madrakas and Karna's sons. The Pandavas divided themselves into three bodies and rushed against the Kauravas. King Yudhishthira rushed against Shalya alone, while Arjuna attacked Kritavarma and the Samsaptakas. Bhimasena and the Somakas attacked Kripa, and the two sons of Madri attacked Shakuni and Uluka."
Dhritarashtra asked, "What was the strength of each army after the fall of Bhishma, Drona, and Karna?"
Sanjaya replied, "Our army had 11,000 cars, 10,700 elephants, 200,000 horses, and three million foot soldiers. The Pandavas had 6,000 cars, 6,000 elephants, 10,000 horses, and one million foot soldiers. The two armies clashed, determined to victory." |
| 9 Sanjaya describes the fierce battle between the Kurus and Srinjayas, likening it to the battle between gods and Asuras. The noise of elephants, horses, and chariots fills the air as warriors clash, using bows, arrows, spears, and swords. The earth is torn apart by the hooves of steeds, and the field is strewn with headless trunks, arms, and umbrellas. The army is compared to a flowering forest, with warriors careered fearlessly, their limbs bathed in blood. Elephants fall like broken clouds, and the field is covered with heaps of fallen steeds and riders.
A river of blood flows, with arms and bows as its current, and elephants as its rocks. The brave warriors cross this river, inspiring delight and fear. Arjuna and Bhimasena stupefy their foes, and the host swoons away. The Pandavas blow their conchs and utter leonine roars, and Dhrishtadyumna and Shikhandi rush against the ruler of the Madras. The battle is intense and terrible, with the Pandavas fighting unitedly and separately.
The two sons of Madri, Nakula and Sahadeva, endued with great activity and invincible in battle, proceed with great speed against the Kaurava host. The Kaurava army is routed, and the warriors flee, deserting their kin and kinsmen. The field is covered with the bodies of the dead, and the cries of the afflicted fill the air. The battle is a tumultuous and fierce one, with no consideration shown by anybody for anyone. The Pandavas, however, fight with unity and valor, and their enemies are no match for them. |
| 10 Sanjaya describes the intense battle between the Kurus and Pandavas. The Madra king, Shalya, rushes towards Yudhishthira, but the Pandavas fight back valiantly. Nakula engages in a fierce duel with Chitrasena, son of Karna, and ultimately kills him. Chitrasena's brothers, Sushena and Satyasena, seek revenge but are also slain by Nakula. The Kaurava army flees in fear, but Shalya rallies them and they return to battle.
The Pandavas, led by Yudhishthira, Satyaki, Bhimasena, and the twin sons of Madri, fight bravely, surrounding Shalya and causing the Kaurava army to waver. The battle rages on, with both sides suffering heavy losses. The Pandavas slaughter the Samsaptakas and rush towards the Kaurava army, shooting arrows and causing chaos. The Kaurava army becomes stupefied and breaks on all sides, but the Pandava army also suffers losses. The battle is intense and fearful, with both sides agitated like streams in the rainy season. |
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| 11 Sanjaya describes the intense battle between the Pandavas and Kauravas. The Pandavas, led by Yudhishthira, fight bravely, but the Kaurava army is fierce and unyielding. Shalya, the ruler of the Madras, is a formidable warrior who afflicts the Pandavas with his arrows. The Pandavas, however, counterattack and Shalya's steeds are slain. Shalya then takes up his mace and faces Bhima, who is also wielding a mace. The two warriors engage in a fierce duel, and Bhima ultimately crushes Shalya's steeds and kills his driver. Shalya is filled with wonder at Bhima's strength and takes up his own mace to continue the fight. The battle rages on, with both sides suffering heavy losses. The Pandavas and Kauravas engage in intense hand-to-hand combat, using various weapons and skills. The earth shakes, and meteors fall from the sky, as the warriors fight on. The Pandavas, led by Yudhishthira, Bhima, and Arjuna, fight valiantly, but the Kauravas, led by Duryodhana and Shalya, are equally fierce. The outcome of the battle is far from certain, as both sides refuse to yield. |
| 12 Sanjaya describes the intense battle between Bhima and Shalya, who are evenly matched in their use of the mace. The two warriors exchange blows, producing sparks and flames, and their limbs become covered in blood. Despite being struck with great force, neither warrior yields. The battle rages on, with other warriors joining in, including Duryodhana, Kripa, and Kritavarma. The Pandavas, led by Yudhishthira, fight valiantly, but the Kauravas are equally fierce. The dust of battle is eventually dispelled by the blood that is shed, revealing the intensity of the combat. The warriors fight on, inspired by the desire for victory and the hope of heaven. Shalya and Yudhishthira engage in a fierce duel, exchanging arrows and showing no signs of fatigue. The battle is fierce and unyielding, with no quarter asked or given. The clash between Bhima and Shalya is particularly intense, with both warriors using their maces to devastating effect. The noise of their blows is like thunder, and their limbs are soon covered in blood. Despite their exhaustion, they continue to fight on, inspired by their desire for victory. The battle rages on, with other warriors joining in, and the outcome is far from certain. |
| 13 Sanjaya describes the intense battle between Shalya and the Pandavas. Shalya, the ruler of Madras, single-handedly fights against Satyaki, Bhima, Nakula, and Sahadeva, repelling their attacks and piercing them with arrows. His bow is formidable, capable of bearing great strain and imparting great force to the shafts sped from it. Despite being surrounded by the four Pandava warriors, Shalya continues to fight valiantly, cutting off their weapons and piercing them with arrows. His prowess is wonderful, and the Siddhas and ascetics who witness the battle are filled with delight. King Yudhishthira reflects on how Shalya's prowess may annihilate their army. He worries that the words of Madhava, which predicted their victory, may not come true. The Pandavas, with cars, elephants, and steeds, approach Shalya and afflict him from all sides. However, Shalya disperses their weapons and arrows, filling the sky with his gold-winged arrows. The welkin is so filled that there is not an inch of empty space. The gods and Gandharvas are filled with wonder at Shalya's extreme lightness of hand and vigor in battle. His arrows are like a flight of locusts, and the Pandava troops are shrouded with arrows. Despite being shrouded by Shalya's arrows, the Pandavas, led by Bhimasena and King Yudhishthira, refuse to flee from the battle. They continue to fight valiantly, but Shalya's prowess is unmatched. He cuts off their weapons and pierces them with arrows, and the Pandava troops begin to waver. |
| 14 Sanjaya describes the intense battle between Arjuna and the son of Drona, as well as the Trigartas. Arjuna's car is covered with arrows, but he continues to fight valiantly, covering his enemies with showers of shafts. The son of Drona and the Trigartas fight back, but Arjuna's prowess is unmatched. He destroys 2,000 cars and looks like a smokeless fire with blazing flames. The son of Drona and Arjuna engage in a fierce duel, exchanging arrows and maces. Arjuna cuts off the son of Drona's mallet and mace, and then pierces him with three arrows. The son of Drona shows no fear or agitation, despite being deeply pierced. He then shrouds Suratha, a Pancala hero, with showers of shafts, and kills him with a cloth-yard shaft. The son of Drona then mounts Suratha's vehicle and continues to fight Arjuna. The battle is fierce and enhances the population of Yama's domains. Arjuna, alone and unsupported, fights his foes at the same time, and the encounter is exceedingly fierce. The scene is wonderful, with Arjuna's car moving swiftly and his bow Gandiva shining brightly. The son of Drona and the other warriors are filled with rage and determination, but Arjuna's skill and bravery are unmatched. The battle rages on, with Arjuna killing many warriors and destroying their vehicles. The son of Drona and the Trigartas continue to fight, but they are no match for Arjuna's prowess. The scene is chaotic, with arrows and maces flying through the air and warriors crying out in pain and anger. Arjuna's car moves swiftly, and his bow Gandiva shines brightly, striking fear into the hearts of his enemies. The battle is intense and fierce, and it seems that Arjuna is invincible. |
| 15 Sanjaya describes the fierce battle between Duryodhana and Dhrishtadyumna, with both sides shooting showers of arrows. Dhrishtadyumna afflicts Duryodhana with seventy arrows, and his uterine brothers come to his aid. Shalya fights the Pandavas, including Satyaki and Vrikodara, and Nakula rushes to aid Yudhishthira. Nakula pierces Shalya with ten arrows, but Shalya afflicts him in return. Yudhishthira, Bhimasena, Satyaki, and Sahadeva all rush against Shalya, who receives them with great strength. Shalya pierces each of them with multiple arrows and cuts off Nakula's bow. Satyaki takes up another bow and covers Shalya with arrows, but Shalya continues to fight valiantly. The battle is intense, with arrows filling the air and the Earth trembling. Shalya's prowess is wonderful, and the Pandavas struggle to approach him. Satyaki and Shalya engage in a fierce duel, exchanging arrows and showing great strength. The battle is awful and wonderful to behold, with the warriors showing no signs of fatigue. The Earth is shrouded with arrows, and the welkin becomes one mass of arrows. The points of the compass are ablaze with the shafts shot by the warriors. Shalya achieves a wonderful feat, alone and unsupported, contending with many heroes in that battle. The Pandavas are filled with rage and determination, but Shalya's skill and bravery are unmatched. The battle rages on, with no end in sight, and the warriors fight with all their might. |
| 16 Sanjaya describes the intense battle between the Pandavas and the Kauravas. Shalya, the ruler of the Madras, fights valiantly, but the Pandavas resist him. Yudhishthira, filled with rage, vows to defeat Shalya or die trying. He asks his brothers and Krishna to protect him and prepares for battle. Shalya and Yudhishthira engage in a fierce duel, exchanging arrows and showing great prowess. The two warriors are evenly matched, and it is unclear who will emerge victorious. Shalya shoots hundreds of arrows at Yudhishthira, who responds with equal ferocity. The battle rages on, with both sides suffering heavy losses. Yudhishthira's brothers and Krishna fight bravely, but Shalya's skills are formidable. The ruler of the Madras is a powerful warrior, and his arrows strike fear into the hearts of the Pandavas. However, Yudhishthira is determined to win and fights with all his might. As the battle continues, Yudhishthira gains the upper hand and kills Shalya's steeds and drivers. Shalya flees, but Yudhishthira roars in triumph, causing Shalya to return and continue the fight. The battle is fierce and intense, with both sides determined to win. Despite their best efforts, the Kauravas are unable to defeat Yudhish
thira. The Pandava king is too strong, and his determination and bravery inspire his brothers and allies to fight with renewed vigor. In the end, it is Yudhishthira who emerges victorious, having defeated the mighty Shalya in battle. |
| 17 Sanjaya describes the intense battle between the Pandavas and the Kauravas. Shalya, the ruler of the Madras, fights valiantly, but Yudhishthira and his brothers resist him. Yudhishthira and Shalya engage in a fierce duel, exchanging arrows and showing great prowess. Yudhishthira gains the upper hand, killing Shalya's steeds and drivers. Shalya flees, but Yudhishthira roars in triumph, causing Shalya to return and continue the fight. The two warriors are evenly matched, but Yudhishthira eventually emerges victorious, killing Shalya with a dart. The Pandavas rejoice at Shalya's death, and the Kauravas are filled with sorrow and fear. The battle rages on, with both sides suffering heavy losses. Yudhishthira's brothers and allies fight bravely, and the Kauravas are unable to defeat them. The Pandavas are determined to win, and their bravery and skill ultimately lead to their victory. The death of Shalya is a significant blow to the Kauravas, and they begin to lose hope. The battle is fierce and intense, with both sides determined to win. In the end, the Pandavas emerge victorious, and the Kauravas are defeated. The death of Shalya is a turning point in the battle, and it marks the beginning of the end for the Kauravas. |
| 18 After Shalya's death, 1,700 Madraka warriors, loyal to Duryodhana, fought the Pandavas. Despite Duryodhana's orders to stop, they penetrated the Pandava host, seeking to slay Yudhishthira. The Pandavas, including Arjuna, Bhima, and Satyaki, rallied around Yudhishthira and fought back. The Madrakas shouted for Yudhishthira, but the Pandavas held their ground. Shakuni, Duryodhana's maternal uncle, urged him to act, saying it was unbecoming to stand by while their troops were slaughtered. Duryodhana and the Kauravas proceeded to rescue the Madrakas, but the Pandavas were victorious, slaughtering the Madraka warriors. The Kaurava army fled, and the Pandavas uttered joyous shouts. The battlefield was left with headless forms, broken cars, and slain warriors. The Pandavas, united and active, had completed the slaughter of the Madrakas. The Kauravas, led by Duryodhana, Shakuni, and others, fought valiantly but were ultimately defeated by the Pandavas. The Madraka warriors, though brave, were no match for the Pandavas' might. The battle was fierce, with arrows whizzing and conchs blaring, but in the end, the Pandavas emerged victorious, causing the Kaurava army to flee in fear. |
| 19 After Shalya's fall, the Kuru army fled in fear, like shipwrecked merchants on the vast deep, leaving behind a trail of broken chariots and dead bodies. Upon his death, the Kauravas were like masterless men, despairing of success and devoid of courage. The Pandavas pursued them, and the Kaurava army was cut down with keen shafts, their cries and wails filling the air. The Pancalas and Pandavas addressed each other, saying, "Today, king Yudhishthira has vanquished his enemies and proved his might." They exclaimed that Duryodhana had been divested of his splendor and kingly prosperity, and that his army was now leaderless and frightened. The Pandavas, with Dhananjaya, Satyaki, Bhimasena, and others, were invincible, their prowess and bravery unmatched. Who else but Yudhishthira, with Hrishikesa as his protector, could vanquish Bhishma, Drona, Karna, and the ruler of the Madras? The Srinjayas pursued the Kuru army, and Dhananjaya proceeded against the car-division of the foe, his bow Gandiva celebrated over the three worlds. Bhimasena and Dhrishtadyumna resisted the foot-soldiers, who were filled with rage and invincible in battle, but ultimately fell to Bhima's mighty mace. The Pandavas pursued Duryodhana, who could not be transgressed even by all of them together, his valor and might undiminished despite his army's defeat. |
| 20 Shalva, the powerful ruler of the Mlecchas, rode a gigantic elephant against the Pandavas, filled with rage and pride. His elephant was like Airavata, Indra's elephant, and was worshipped by Dhritarashtra's son. Shalva pierced the Pandavas with keen and terrible shafts, and neither side could find any lapses in him. The Pandavas fled in fear, unable to endure the impetuosity of the elephant, which was like a hill and shed its secretions like a mighty mass of pouring clouds. The Kauravas cheered and blew their conchs, but Dhrishtadyumna, the Pancala prince, rushed against the elephant in wrath, taking up his mace and striking it with great force. Shalva urged his elephant forward, and Dhrishtadyumna struck it with shafts, but it crushed his car and driver, causing the Pancala king to jump down and confront the beast. Bhima, Shikhandi, and the grandson of Sini rushed against the elephant, checking its impetuosity and striking it with their shafts. King Salwa shot shafts, striking the Pandava car-warriors, but the Pancala king took up his mace and struck the elephant, splitting its frontal globes and causing it to fall, like a mountain summit suddenly riven by the thunderbolt hurled by the chief of the celestials. As the elephant fell, the Satwata hero cut off Salwa's head with a broad-headed arrow, and he fell to the ground along with his elephant, like a mountain falling down during an earthquake. |
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| 21 After Salwa's death, the Kuru army broke like a mighty tree in a storm, their ranks shattered and their warriors fleeing in fear. Kritavarma, a mighty car-warrior and a leader of the Vrishni-Andhaka race, resisted the Pandavas, his bow singing as he shot arrow after arrow at the enemy. The Kuru heroes, who had fled in terror, rallied around him, inspired by his bravery and strength. A fierce battle ensued, with Satyaki and Kritavarma engaging in a duel that shook the very foundations of the earth. They exchanged arrows, their bows flashing in the sunlight as they clashed in a frenzy of steel and sparks. Satyaki killed Kritavarma's steeds and driver, leaving him carless and driverless, but Kritavarma refused to yield. He hurled a lance at Satyaki, but the latter cut it off with arrows, his skill and prowess unmatched. Satyaki then struck Kritavarma with a broad-headed arrow, making him carless and driverless, and the Kaurava troops fled in fear, their hearts filled with despair. Kripa, a mighty warrior, bore Kritavarma away, saving him from the jaws of death. Duryodhana, however, remained, his heart filled with rage and his soul consumed by a fierce determination. He assailed the Pandavas, alone resisting them all, his bow singing as he shot arrow after arrow at the enemy. With firm determination, he careered across the field, unstoppable like a blazing fire, his foes unable to approach him, like living creatures unable to approach the Destroyer. Eventually, the son of Hridika came to his aid, riding another chariot, and the battle raged on, the outcome hanging in the balance. |
| 22 Sanjaya described the fierce battle to Dhritarashtra, saying that Duryodhana, filled with the courage of despair, looked resplendent like Rudra himself, his bow and arrows shining in the sunlight. He covered the earth with thousands of arrows, striking every Pandava warrior, steed, and elephant, his aim unerring and his strength unyielding. The Pandava army was shrouded with his shafts, and the earth seemed to be one entire expanse of arrows, a veritable sea of steel that threatened to engulf them all. Duryodhana's prowess was truly wonderful, and the Parthas could not approach him, their attempts to resist him futile against his unrelenting onslaught. Though pierced from every side by the arrows of the Pandavas, Duryodhana did not waver, his determination and fury driving him forward like a chariot of fire. The Dhartarashtras, inspired by his example, rallied and returned to the battle, their noise and fury exceeding even the roar of the ocean in the season of rains. The battle became general and awful, with many encounters taking place simultaneously, each one a testament to the bravery and skill of the warriors engaged. Men fought with men, elephants with elephants, and steeds with steeds, the clash of steel on steel ringing out across the field. A dense cloud of dust was raised, obscuring the sun and making it difficult to see, but when the earth became drenched with blood, the dust disappeared, and the single combats could be seen once more, their intensity and ferocity blinding and overwhelming. The blazing splendor of the feats performed by the warriors appeared in view, and the noise of falling shafts was loud and unrelenting, a constant reminder of the fury and desperation of the battle. |
| 23 Sanjaya described the intense battle to Dhritarashtra, saying that Duryodhana's army was initially broken by the Pandavas, but they rallied and continued to fight. The battle was fierce, with warriors on both sides showing no mercy. Yudhishthira pierced Saradwat's son with arrows, and Ashvatthama bore away the celebrated son of Hridika. The Pandavas and Kurus fought with vigor, causing great destruction. Portents appeared, presaging the destruction of everything. The earth trembled, meteors dropped from the sky, and a hurricane blew. Despite these omens, the Kshatriyas continued to fight, desiring victory. Shakuni, aided by 10,000 horsemen, attacked the Pandava army from behind, causing them to break. Yudhishthira urged Sahadeva to slay Shakuni, and Sahadeva, aided by the sons of Draupadi, rushed against him. The battle was dreadful, with maces and lances used, and heroes falling on all sides. The earth was strewn with bodies, and the noise of falling weapons and shouting men was loud. In the end, Shakuni retreated with his remaining cavalry, and the Pandavas regrouped, determined to continue fighting. |
| 24 Sanjaya told Dhritarashtra that Shakuni, with 700 horsemen, re-entered the battle and urged the Kshatriyas to fight cheerfully. He asked about Duryodhana's whereabouts and was directed to a spot with a large umbrella and loud noise. Shakuni encouraged Duryodhana to slay the Pandava car-warriors, saying Yudhishthira could only be conquered by one willing to lay down their life. Arjuna, observing the Kuru combatants approaching, told Krishna to urge the steeds forward, saying he would end the hostilities that day. He reflected on the long battle and the fall of many heroes, including Bhishma, Drona, and Karna. Arjuna criticized Duryodhana's folly and covetousness, saying he would never give the Pandavas their kingdom. He recalled Vidura's words, predicting that Duryodhana's birth would lead to the extermination of the Kshatriyas. Arjuna vowed to slay Duryodhana and his army, penetrating the hostile force with Krishna's help. The two heroes entered the "forest of bows," with arrows as prickles and maces as paths. Arjuna shot hundreds of shafts, filling the sky and striking men, elephants, and horses. The Kauravas were languid and lost strength, burned by Arjuna's shafts like a fire consuming dry grass. |
| 25 Sanjaya described the battle to Dhritarashtra, saying Arjuna's shafts were like thunder, causing the Kaurava army to flee. Some deserted their comrades, others were deprived of their animals or drivers. Many car-warriors were pierced by Partha's shafts and breathed hard, deprived of their senses. Some endeavored to rescue their sons or comrades, while others fled in fear. Dhrishtadyumna and Shikhandi fought against Duryodhana's car-force, and the Pancala prince was pierced by Duryodhana's arrows. However, Dhrishtadyumna retaliated and killed Duryodhana's steeds and driver. Duryodhana retreated on horseback and joined Subala's son. The Pandavas were surrounded by 3,000 elephants, but Arjuna and Bhimasena destroyed them with their arrows and mace. Yudhishthira and the sons of Madri also slew the elephant-warriors. Ashvatthama, Kripa, and Kritavarma searched for Duryodhana, who had gone to Subala's son. The Pandavas advanced, and the Kauravas became hopeless. Sanjaya joined the five leaders of their army and fought against Dhrishtadyumna's division, but they were vanquished and retreated. |
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| 26 Sanjaya described the intense battle to Dhritarashtra, saying Bhimasena single-handedly destroyed an elephant division, causing thy sons to unite and attack him. Bhimasena, with his club, slaughtered Durmarshana, Srutanta, Jayatsena, Jaitra, Ravi, Bhurivala, Durvimochana, Dushpradharsha, Sujata, and Durvishaha, filling the Kuru army with terror. Srutarvan, enraged by his brothers' fall, attacked Bhimasena with a formidable bow, piercing him with twenty arrows. Bhimasena, undeterred, took up another bow and shrouded Srutarvan with arrows, saying "Wait, Wait!" The battle between the two was fierce, like Vasava and Jambha's ancient fight. Srutarvan, filled with rage, struck Bhimasena with many arrows, but the latter, with his mighty bow, covered Srutarvan with winged arrows. The carless Srutarvan took up a sword and shield, but Bhimasena struck off his head with a razor-headed arrow, felling it to the ground. Upon Srutarvan's fall, the remaining Kuru troops, though terrified, attacked Bhimasena, who received them with arrows. Bhimasena slew 500 great cars, 700 elephants, 10,000 foot-soldiers, and 800 steeds, regarding his object achieved and birth purpose accomplished. The Kuru army, having lost many men, became exceedingly cheerless. I expanded the text by adding more details and descriptive phrases to paint a vivid picture of the battle. I also added a few sentences to emphasize the intensity of the fight and the bravery of Bhimasena. Let me know if you have any further requests! |
| 27 Sanjaya told Dhritarashtra that Duryodhana and his son Sudarsa were in the midst of the Kaurava cavalry. Krishna urged Arjuna to slay Duryodhana, saying many of their foes had been slain, and only a few remained. Arjuna replied that he would slay Duryodhana and the remaining warriors. He noted that Bhishma, Drona, Karna, and others had been slain, and only a few hundred troops remained. Arjuna vowed to slay Duryodhana and win back their possessions. He, Bhimasena, and Sahadeva prepared to assault Duryodhana's division. Duryodhana's son Sudarsana rushed against Bhimasena, while Susarman and Shakuni encountered Arjuna. Duryodhana on horseback attacked Sahadeva, striking his head with a lance. Sahadeva regained his senses and covered Duryodhana with arrows. Arjuna destroyed the cavalry division and proceeded against the Trigartas. The Trigarta warriors covered Arjuna and Vasudeva with showers of shafts, but Arjuna slew many of them, including Satyakarman and Susarman. He then proceeded against the remnant of the Bharata host. Bhima slew Sudarsana and covered the remaining Kaurava troops with arrows, slaying many of them. |
| 28 Sanjaya told Dhritarashtra that Shakuni rushed against Sahadeva, but Sahadeva pierced him with arrows. Uluka encountered Bhima, and Shakuni covered Sahadeva with arrows. The heroes exchanged arrows, filling the sky with a thick shower of projectiles. Bhima and Sahadeva careered in battle, making an immense carnage. The field became strewn with heads, arms, and bodies, and the Earth was covered with the blood of warriors. After the Bharata army was reduced to a small remnant, the Pandavas began to despatch the Kauravas to Yama's abode. Shakuni struck Sahadeva with a lance, but Bhima held the Kuru army in check. Sahadeva recovered and pierced Shakuni with arrows, cutting off his bow and scimitar. Shakuni took up a mace and dart, but Sahadeva baffled them. The Pandavas uttered loud shouts, and the Dhartarashtras turned away from the fight. Sahadeva pursued Shakuni, striking him with shafts and killing him with a razor-headed arrow. The Pandavas rejoiced, and their troops worshipped Sahadeva. |
| 29 Sanjaya told Dhritarashtra that after the Kauravas were defeated, Duryodhana fled the battlefield, filled with rage and humiliation. The Pandavas, filled with joy, slew the remaining Kaurava warriors, and the earth was covered with the bodies of the dead. Duryodhana, wounded and exhausted, entered a lake, and Sanjaya was captured by the Pandavas. However, Vyasa intervened, and Sanjaya was released. He met Duryodhana, who was grief-stricken and exhausted, and told him that all his brothers and troops had been slain. Duryodhana, unable to bear the shame of his defeat, told Sanjaya to inform Dhritarashtra that he had entered the lake and did not wish to live anymore. Sanjaya then met Kripa, Ashvatthama, and Kritavarma, who were also fleeing the battlefield. They were grief-stricken and angry, knowing that Duryodhana was alive but unaware that they still lived. They fled towards the city, taking Sanjaya with them. The ladies of the royal household, including Gandhari, were also fleeing towards the city, weeping and wailing. They had lost their sons, brothers, and husbands, and their cries filled the air. Yuyutsu, Dhritarashtra's son from a Vaisya woman, was spared by Yudhishthira and entered the city with the ladies. Vidura, who had been sitting with Dhritarashtra, met Yuyutsu and commended him for his actions. Vidura then entered the king's abode, which was filled with cries of grief and despair. The mansion was empty and cheerless, and Vidura's grief increased at the sight. He drew deep breaths and entered the palace, where Dhritarashtra was sitting, bereft of foresight and struck by Destiny. Vidura told Dhritarashtra that Yuyutsu had returned, and the king asked him to describe the battle. Sanjaya then described the battle, telling Dhritarashtra that all his sons and troops had been slain. Dhritarashtra was filled with grief and sorrow, and his heart was broken. He had lost everything, and his evil policy had led to the destruction of his family. |
| 30 Dhritarashtra asked Sanjaya about the survivors of the Kaurava army after the battle. Sanjaya replied that Kritavarma, Kripa, and Ashvatthama, filled with anxiety, searched for Duryodhana and found him in a lake, where he had fled to escape the Pandavas. Duryodhana, unable to bear the shame of his defeat, refused to fight, despite the urging of his companions. He told them that he would rest for the night and fight the next day. The three warriors, understanding his grief, tried to console him, but Duryodhana remained resolute. Some hunters, who had been supplying meat to Bhimasena, overheard the conversation and decided to inform the Pandavas about Duryodhana's whereabouts. They went to the Pandava camp and told Bhimasena, who rewarded them with wealth and informed Yudhishthira. The Pandavas, filled with joy, proceeded towards the lake, eager to find and defeat Duryodhana. Yudhishthira, Arjuna, Bhimasena, and other warriors arrived at the lake, where Duryodhana lay hidden, his powers of illusion solidifying the waters. The Pandavas raised a tumultuous noise, causing the earth to tremble, and Duryodhana, hearing the noise, knew that his enemies had arrived. He remained still, hoping to avoid detection, but the Pandavas were determined to find him. Kritavarma, Kripa, and Ashvatthama, who had been watching from a distance, decided to leave the spot, knowing that the battle was lost. They took their leave of Duryodhana and departed, filled with grief and anxiety about the king's fate. The Pandavas, meanwhile, continued their search, determined to find and defeat their enemy once and for all. |
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| 31 Yudhishthira and the Pandavas arrived at the lake where Duryodhana was hiding, his powers of illusion solidifying the waters. Yudhishthira addressed Vasudeva, saying, "Behold, Duryodhana hath applied his power of illusion to these waters! He lieth within them, fearing injury from man." Vasudeva replied, "With thy own powers of illusion, destroy this illusion of Duryodhana... One conversant with illusion should be slain with illusion." Yudhishthira then addressed Duryodhana, saying, "Why hast thou entered these waters, after causing all the Kshatriyas to perish? Arise, O king, and fight us... Thou art a Kshatriya born of a noble race... Remember thy birth!" Duryodhana replied, "I have not fled from the field of battle actuated by fear... My car was destroyed, my quivers were gone... I desired a little rest." Yudhishthira responded, "All of us have rested sufficiently... Rise then, even now, O Suyodhana, and give us battle!" |
| 32 Dhritarashtra asked Sanjaya how Duryodhana, who was wrathful by nature, responded to the Pandavas' taunts. Sanjaya replied that Duryodhana, emerging from the lake, declared his intention to fight the Pandavas one by one, armed with his mace. Yudhishthira granted him the option to choose his opponent and weapon, and Duryodhana chose his mace and challenged any of the Pandavas to a duel. He vowed to vanquish them all and fulfill his debt to the fallen Kshatriyas. Yudhishthira accepted the challenge and offered to grant Duryodhana any boon except his life if he emerged victorious. Duryodhana donned golden armor and a headgear, and stood ready for battle, declaring his intention to fight any of the Pandavas and gain victory. Duryodhana said, "I shall fight all of you one by one, armed with my mace! Let any one amongst you take up the mace and fight me!" Yudhishthira replied, "Rise, O son of Gandhari, and fight me, Suyodhana! Alone as thou art, fight us, encountering one at a time, thou of great might, armed with thy mace!" |
| 33 Vasudeva warned Yudhishthira that Duryodhana's skill with the mace made him a formidable opponent. Bhimasena, however, was confident in his own abilities and vowed to slay Duryodhana. Vasudeva applauded Bhimasena's determination and encouraged him to be cautious in the fight. Bhimasena, filled with rage, addressed Duryodhana, reminding him of past wrongs and vowing to end his reign of terror. Duryodhana, undaunted, replied that he was ready for battle and would not be defeated by deceit. The Pandavas and Srinjayas cheered Bhimasena on, and the two warriors prepared for combat. Bhimasena said, "I shall today reach the end of these hostilities! Without doubt, I shall slay Suyodhana in battle!" Vasudeva applauded him, saying, "Relying on thee, O thou of mighty arms, king Yudhishthira the just will, without doubt, get back his own blazing prosperity after the slaughter of all his foes!" Bhimasena vowed to quell Duryodhana's pride and destroy his hope of sovereignty, saying, "Thee also I shall today slay with my mace! Of this there is no doubt!" |
| 34 Sanjaya said, "As the battle between Bhimasena and Duryodhana was about to begin, Rama, whose banner bore the palmyra palm, arrived on the scene. The Pandavas, with Krishna, joyfully welcomed him and worshipped him with due rites. Rama, casting his eyes on the two warriors, said, "I am desirous of beholding this encounter with the mace between my two disciples!" The two heroes, Duryodhana and Bhimasena, stood resplendent, armed with maces. King Yudhishthira and the others greeted Rama and bade him welcome. Bhimasena and Duryodhana worshipped Rama, who enquired after their welfare. The other kings honored him, and Rama took his seat amongst them, looking resplendent like the moon in the firmament. Then, the dreadful encounter between the two brothers began, making the hair stand on end. Rama, the elder brother of Krishna, arrived to witness the battle between Bhimasena and Duryodhana. The Pandavas welcomed him and worshipped him with due rites. Rama expressed his desire to see the encounter, and the two warriors prepared for battle. The kings greeted Rama, who took his seat amongst them, shining like the moon amidst stars. The battle then began, a terrifying encounter that would end the long-standing quarrel. |
| 35 Janamejaya asked Vaishampayana to tell him about Rama's return and how he witnessed the battle. Vaishampayana began by explaining that Rama had gone on a pilgrimage to the Sarasvati River after Krishna's peace mission failed. Rama visited various sacred places along the river, accompanied by priests, friends, and Brahmanas, and gave away wealth and gifts to those in need. He eventually came to Kurukshetra, where the battle was taking place. Janamejaya asked Vaishampayana to describe the features and origin of the tirthas on the Sarasvati and the ordinances to be observed while sojourning there. Vaishampayana began by telling the story of how Soma, the Lord of the constellations, was cursed by Daksha for his unequal treatment of his wives. Soma was afflicted with phthisis and lost his beauty and energy. He bathed in the tirtha of Prabhasa and regained his form and beauty. Vaishampayana continued, explaining that Rama proceeded to various other tirthas, including Chamasodbheda and Udapana, giving away gifts and performing ablutions along the way. He noted that although the Sarasvati River seems to be lost in some places, it has an invisible current that continues to flow underground. |
| 36 Vaishampayana told Janamejaya the story of Udapana, a tirtha on the Sarasvati River. The ascetic Trita had lived there and was thrown into a pit by his brothers Ekata and Dwita, who wanted to keep the sacrificial animals for themselves. Trita, however, used his wisdom and imagination to perform a sacrifice in the pit, mentally uttering the necessary mantras and converting pebbles into sugar. The gods, hearing his loud noise, came to the spot and were given their allotted shares. They relieved Trita from the pit and granted him boons. Trita cursed his brothers to become wolves and other fierce animals. Baladeva proceeded to Udapana, gave away wealth, and worshipped Brahmanas. He bathed there and became filled with joy. Vaishampayana continued the story, saying that Trita's brothers were transformed into wolves and other animals due to his curse. Baladeva then proceeded to Vinasana, another tirtha on the Sarasvati. |
| 37 Vaishampayana told Janamejaya about Baladeva's journey to various tirthas along the Sarasvati River. He visited Vinasana, where the river becomes invisible due to contempt for Sudras and Abhiras. He then went to Subhumika, a beautiful tirtha where Apsaras and gods sport, and the Gandharvas' tirtha, where he gave away wealth and heard celestial music. Next, he visited Gargasrota, where Garga acquired knowledge of Time, and Sankha, where he saw a gigantic tree and gave away milch cows and vessels. He proceeded to the Dwaita lake, Nagadhanwana, the abode of Vasuki, the king of snakes, and other tirthas, giving away wealth and worshipping Brahmanas. The Sarasvati River changed its course to facilitate the Rishis' sacrifices, and Baladeva was filled with wonder. Vaishampayana explained that the river had bent its course to accommodate the large number of Rishis performing sacrifices in Naimisha. The Rishis had failed to find sufficient room on the banks, and the river created many abodes for itself to facilitate their rites. This wonderful feat was accomplished by the river out of kindness for the Rishis. Baladeva, having the plough for his weapon, arrived at the tirtha called Sapta-Saraswat, where the great ascetic Mankanaka had performed his penances and became crowned with success. |
| 38 Janamejaya asked Vaishampayana about the tirtha called Sapta-Saraswat and the ascetic Mankanaka. Vaishampayana explained that the seven Sarasvatis cover the universe and appeared at different locations, including Pushkara, Naimisha, and Kurukshetra, to assist the Grandsire and other Rishis. The seven forms of Sarasvati are Suprava, Kanchanakshi, Visala, Manorama, Oghavati, Surenu, and Vimalodaka. Mankanaka, a brahmacari, had a remarkable feat where his vital seed fell into a pot and divided into seven parts, from which the Maruts were born. Later, when his hand was pierced with a Kusa blade, a vegetable juice came out, and he danced with joy. Mahadeva appeared and struck his thumb, producing white ashes, which shamed Mankanaka. He realized Mahadeva was the Supreme being and praised him, seeking forgiveness for his earlier behavior. Mahadeva granted his wishes, and Mankanaka's asceticism increased. The god also promised to dwell in the tirtha Sapta-Saraswat and grant blessings to those who worship him there. |
| 39 Vaishampayana said, "Baladeva worshipped at the tirtha Usanas, also known as Kapalamochana, where Rama had slain a Rakshasa and hurled his head, which fell onto the thigh of a sage named Mahodara. The head stuck to his thigh until he bathed in this tirtha, where it was freed. The sage had tried many tirthas before finding relief here. The tirtha was named Kapalamochana because it freed the sage from the Rakshasa's head. This tirtha is also where the great ascetic Kavi, Sukra, performed his penances and wrote the science of politics and morals. Baladeva then went to the asylum of Rushangu, where Arshtishena had undergone penances and Vishvamitra became a Brahmana. The asylum was said to grant wishes and was home to many Munis and Brahmanas. Rushangu, an old Brahmana, had cast off his body here after bathing in the Sarasvati and mentally reciting sacred mantras. He had chosen this spot because it was said that one who casts off their body on the northern bank of the Sarasvati would never be afflicted with death again. Baladeva bathed in the tirtha, gave wealth to the Brahmanas, and proceeded to the next tirtha, where the Grandsire had created the mountains Lokaloka, and many other sages had achieved great ascetic success." |
| 40 Janamejaya asked Vaishampayana about the stories of Arshtishena, Sindhudwipa, Devapi, and Vishvamitra. Vaishampayana explained that Arshtishena performed austere penances to acquire mastery of the Vedas and bestowed three boons on the tirtha. Sindhudwipa and Devapi also acquired Brahmanhood in the same tirtha. Vishvamitra, a Kshatriya king, became a great ascetic and acquired Brahmanhood through his penances. He had previously tried to protect his kingdom from Rakshasas but was unsuccessful. He then sought the help of Vasishtha, who created a swarm of men to defeat his army. Vishvamitra then practiced austerities, emaciating his body and observing vows, until he became like the Sun in effulgence. Brahma granted him the boon of Brahmanhood, and he wandered the Earth, giving away wealth and worshipping Brahmanas. |
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| 41 Vaishampayana said, "The delighter of the Yadus proceeded to the asylum of Vaka, where the Rishi had poured the kingdom of Dhritarashtra as a libation on the fire, wasting away the kingdom. The king, filled with grief, consulted his counsellors and was advised to gratify Vaka. He did so, and Vaka freed his kingdom from calamities. The Rishi had been angered by the king's treatment of him and the dead kine. The king, realizing his mistake, sought forgiveness and Vaka showed him grace. In the same tirtha, Brihaspati had poured libations on the fire, destroying the Asuras and bringing prosperity to the gods. Rama then proceeded to the tirtha of Yayata, where Yayati had performed a sacrifice and gone to heaven. The Sarasvati produced milk and clarified butter at the sacrifice, and Yayati gave valuable gifts to the Brahmanas. The river Sarasvati gave each Brahmana what he desired, and the gods and Gandharvas were pleased. The Brahmanas regarded the gifts as made by the king and praised him, bestowing their auspicious blessings. The gods and Gandharvas were all pleased with the profusion of articles in that sacrifice. As regards human beings, they were filled with wonder at sight of that profusion. The illustrious Baladeva, of soul subdued and restrained and cleansed, distinguished by great righteousness, and ever giving away the most valuable things, then proceeded to the tirtha of fierce current called Vasishthapavaha." |
| 42 Janamejaya asked why the current of Vasishthapavaha is so rapid. Vaishampayana explained that a great enmity arose between Vishvamitra and Vasishtha due to their rivalry in ascetic austerities. Vishvamitra, burning with jealousy, wanted to slay Vasishtha and ordered Sarasvati to bring him to his presence. Sarasvati, afraid of a curse, informed Vasishtha, who told her to bear him away to save herself. Sarasvati washed away one of her banks and bore Vasishtha away, praising her as she did so. Vasishtha praised Sarasvati, saying she was the source of all wisdom and the universe was filled with her excellent waters. Vishvamitra, filled with rage, tried to slay Vasishtha, but Sarasvati quickly bore him away again, deceiving Vishvamitra. Cursed by Vishvamitra, Sarasvati flowed with blood for a year, but eventually returned to her proper condition. The gods, Gandharvas, and Apsaras were filled with sorrow seeing Sarasvati in that state. The tirtha was named Vasishthapavaha due to this incident. Vaishampayana continued, "Thus, O king, did the dispute arise between Vishvamitra and Vasishtha, and thus did Sarasvati bear away the latter to save him from the former's wrath.” |
| 43 Vaishampayana said, "Cursed by Vishvamitra, Sarasvati flowed with blood, attracting many Rakshasas who drank it and lived happily. However, some Rishis arrived and learned of the curse. They worked together to free Sarasvati from her plight. They worshipped Mahadeva and performed penance, eventually purifying the river. The Rakshasas, now hungry, sought the Rishis' protection and were told to eat only certain foods. The Rishis created a new river, Aruna, where the Rakshasas bathed and went to heaven. Indra, tainted with Brahmanicide, bathed in Aruna and became cleansed. He had broken his treaty with Namuchi and killed him with foam. Pursued by Namuchi's head, Indra sought Brahma's help and performed sacrifices in Aruna, giving away gifts and bathing in the river. He was freed from sin and returned to heaven, joyful. Baladeva bathed in Aruna, gave away gifts, and obtained great merit. He then went to the tirtha of Soma, where Soma had performed the Rajasuya sacrifice. A great battle took place there between the gods and the Danavas, Daityas, and Rakshasas, and Skanda slew Taraka. The Aswattha tree, under whose shade Kartikeya resides, stands as a witness to that battle." |
| 44 Janamejaya asked Vaishampayana to describe the investiture of Kumara, also known as Skanda, as the celestial generalissimo. Vaishampayana began by telling the story of Skanda's birth from Maheshvara's seed, which was thrown into a fire and then cast by Agni into the river Ganga. Ganga threw the seed onto the breast of Himavat, where it grew into a child of fiery splendour. The six Krittikas found the child and each claimed it as their own, so Skanda assumed six mouths to suckle from each of them. As he grew, Skanda became possessed of great energy and ascetic power. The gods and goddesses, including Rudra, Uma, and Ganga, awaited Skanda's arrival, each hoping he would approach them first. Skanda used his Yoga powers to assume four different forms, each of which approached one of the four gods and goddesses. The gods and goddesses bowed to the Grandsire, who granted Skanda the status of generalissimo among all creatures. The gods then took Skanda to the bank of the Sarasvati, where they invested him with the command of the celestial forces. The gods and Gandharvas praised Skanda, and the river Sarasvati herself appeared, bearing all the gods and goddesses on her waters. The gods and goddesses then bestowed upon Skanda the weapons and the army that would aid him in his battles against the Daityas. |
| 45 Vaishampayana said, "The gods gathered to invest Kartikeya as their generalissimo. Brihaspati performed the ceremony, and Himavat gave a gemstone seat. The gods brought auspicious items, and Kartikeya sat on the seat. The gods poured sacred water from golden jars, and Brahman gave four companions to Kartikeya: Nandisena, Lohitaksha, Ghantakarna, and Kumudamalin. Other gods also gave companions: Yama gave Unmatha and Pramatha; Surya gave Subhraja and Bhaswara; Ansa gave Parigha, Vata, Bhima, Dahati, and Dahana; Vasava gave Utkrosa and Panchaka; Vishnu gave Chakra, Vikrama, and Sankrama; the Ashvinis gave Vardhana and Nandana; Dhatri gave Kunda, Kusuma, Kumuda, Damvara, and Adamvara; and so on. The gods shouted 'Victory to Skanda!' and gave him celestial troops. Skanda's companions had diverse faces, some like tortoises, cocks, dogs, and others like snakes. Some had human faces, and some had faces like sheep, jackals, and birds. They were clad in diverse robes and ornaments and had diverse weapons. Some had many arms and heads, and some had snakes for clothes. They were invincible and delighted in battle. The gods gave thousands of companions to Kartikeya, and they danced around him in joy, cutting capers and gamboling. The companions were skilled in all provincial dialects and conversed with each other, creating a tumultuous sound." |
| 46 Vaishampayana said, "The mothers, slayers of foes, became the companions of Kartikeya. Prabhavati, Vishalakshi, Palita, Gonasi, Shrimati, and others, numbering thousands, followed him. They had diverse forms, long nails and teeth, and were decked with ornaments. Some were dark, some had coppery eyes, and some were endued with the splendour of the morning sun. They were capable of assuming any form at will and were cheerful. They partook of the nature of Yama, Rudra, Soma, Kuvera, Varuna, Indra, and Agni. They lived in trees, open spots, caves, and crematoriums, and spoke diverse languages. At the command of the chief of the celestials, they followed Kartikeya, who was given a dart for the destruction of the enemies of the gods. Indra gave him a banner, Shiva an army, Vishnu a triumphal garland, and Uma two pieces of cloth. Accompanied by his companions and the mothers, Skanda proceeded to destroy the daityas and protect the denizens of heaven. The celestials praised him, and the gandharvas sang. Skanda granted a boon to the gods and slew Taraka, Mahisha, and other daityas. He pierced the Kraunca mountain and slew Vana, Bali's son. The celestials honoured him, and drums were beaten, conchs blown, and floral showers rained upon him. The gods and the mothers were delighted, and the three worlds were filled
with joy. Skanda's glory was sung by the gandharvas, and his prowess was spoken of by the brahmanas. He was hailed as the leader of the celestial forces and the protector of the universe." |
| 47 Janamejaya asked Vaishampayana about the installation of Varuna as the Lord of waters. Vaishampayana recounted how the celestials, led by Indra, approached Varuna and asked him to protect the rivers and oceans as Indra protected the gods. Varuna agreed, and the celestials installed him according to the scriptures. Varuna then protected the waters as Indra protected the gods. Janamejaya also asked about Agni's disappearance and reappearance. Vaishampayana explained that Agni hid in the Sami wood due to Bhrigu's curse and was later discovered by the gods, led by Brihaspati. Agni became an eater of everything, as cursed by Bhrigu. Balarama bathed in the tirtha where Agni reappeared and then visited other tirthas, including Brahmayoni, Kauvera, and Vadarapachana, where he gave away wealth and unguents. At Kauvera, he saw the woods where Kuvera practiced austerities and obtained lordship over treasures and other boons. The Maruts installed Kuvera in his sovereignty, and he obtained a celestial car and all the affluence of a god." |
| 48 Vaishampayana told Janamejaya the story of Sruvavati, a beautiful maiden who practiced severe austerities to win Indra's heart. Indra, disguised as Vasishtha, tested her devotion by asking her to boil jujubes, which she did, even burning her own limbs when the firewood ran out. Impressed, Indra revealed himself and promised to grant her wish. He said she would live with him in heaven and the hermitage would become a famous tirtha called Vadarapachana, capable of cleansing all sins. The story was similar to that of Arundhati, who had also practiced severe austerities and was granted a boon by Mahadeva. Sruvavati was born from the vital seed of Rishi Bharadwaja, which was held in a cup made of leaves and later gave birth to her. Bharadwaja named her Sruvavati and raised her in his hermitage. Janamejaya asked about Sruvavati's mother and how she was raised, and Vaishampayana told him the story of her birth and life. Sruvavati's devotion and determination were admirable, and her story served as an inspiration to others. Her austerities and self-sacrifice ultimately led her to achieve her goal and win the heart of Indra. The story also highlighted the importance of perseverance and dedication in achieving one's goals. Vaishampayana's narration of Sruvavati's story was a testament to the power of devotion and the rewards that await those who practice it." |
| 49 Vaishampayana said, "Baladeva proceeded to Indra's tirtha, a sacred place where Shakra had performed a hundred horse sacrifices, earning the name Satakratu. The tirtha became known as Indra-tirtha, capable of cleansing all sins. Baladeva bathed there according to due rites and gave away wealth and gems to Brahmanas, worshipping them with food and robes. He then proceeded to Rama-tirtha, where Rama had performed Vajapeya and horse sacrifices, and had given the earth to his preceptor Kasyapa. Rama, endued with great ascetic merit, had repeatedly subjugated the earth and slain all the foremost Kshatriyas. Baladeva then proceeded to Yamuna-tirtha, where Varuna had performed the Rajasuya sacrifice, and worshipped the ascetics. A battle had ensued amongst the Kshatriyas after the completion of that sacrifice. Baladeva made many presents to those who desired them and was filled with joy and praised by the Rishis. He then proceeded to Aditya-tirtha, where Surya had obtained sovereignty over all luminous bodies. Many gods and ascetics reside in that tirtha, including Vishnu, who had slain Madhu and Kaitabha. Vyasa and Asita-Devala also bathed there and obtained great Yoga powers. Baladeva, with eyes like lotus leaves, proceeded to the next tirtha, his heart filled with joy and his soul at peace." |
| 50 Vaishampayana said, "In days of yore, a virtuous Rishi named Asita-Devala lived in a tirtha, leading a life of purity and self-restraint. He was devoted to virtue and compassionate to all creatures. A great ascetic named Jaigishavya came to his asylum, and Devala worshipped him with great respect. One day, Devala lost sight of Jaigishavya, but later found him performing ablutions in the ocean, which filled him with wonder. He reflected on Jaigishavya's power and saw him soar aloft, proceeding to various regions, including heaven, the abode of Soma, and the regions of the Pitris, the Rudras, and the Adityas. Devala lost sight of him again and enquired about his whereabouts. The Siddhas told him that Jaigishavya had gone to the eternal region of Brahman. Devala returned to his asylum, where he found Jaigishavya seated, and was impressed by his power. He resolved to adopt the religion of Moksha, but all creatures lamented, fearing that Devala would no longer provide them with food. Devala reflected and abandoned the religion of Domesticity, adopting that of Moksha instead. He obtained the highest success and Yoga, and the celestials applauded Jaigishavya's penances. The two ascetics, Devala and Jaigishavya, were thus united in their pursuit of spiritual excellence, and their tirtha became a place of great sanctity and power." |
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| 51 Vaishampayana said, "In the tirtha where the Lord of stars performed the rajasuya sacrifice, a great battle was fought. Taraka was the root of the evil. Bala, of cleansed soul, bathed and made presents, then proceeded to the tirtha of Sarasvata. During a 12-year drought, Sarasvata taught the Vedas to many brahmanas. Janamejaya asked why Sarasvata taught the Vedas during the drought. Vaishampayana replied that in days of yore, the sage Dadhica performed severe penance, and Shakra sent the apsara Alambusa to tempt him. Dadhica's vital seed fell into the Sarasvati, and the river held it in her womb. In time, the seed developed into a fetus, and the river brought forth the child, giving it to Dadhica. The sage was overjoyed and granted a boon to the river, saying that the vishvadevas, rishis, gandharvas, and apsaras would derive great happiness from her water. He named the child Sarasvata, who would teach the Vedas during a 12-year drought. The sage also predicted that Sarasvata would create new worlds and become known after the river's name. During the drought, many rishis fled, but Sarasvata stayed, supported by the river, and continued to offer oblations. After the drought, the rishis returned, and Sarasvata taught them the Vedas, which they had forgotten. 60,000 munis became his disciples, and he restored their knowledge of the scriptures." |
| 52 Janamejaya asked why the maiden practiced ascetic penances, and Vaishampayana replied that the rishi Kuni-Garga created a daughter by his will and abandoned his body, leaving her to practice severe penances. She worshipped the pitris and gods with fasts but refused marriage, seeking a worthy husband. Narada told her she had no claim to regions of blessedness without the rite of marriage. She offered half her penances to anyone who would accept her hand, and Sringavat, Galava's son, accepted with the compact that she would live with him for one night. After fulfilling the compact, she departed for heaven, leaving Sringavat sorrowful. He eventually followed her, moved by grief and her beauty. This is the story of the old maid's brahmacarya and auspicious departure for heaven. Baladeva, hearing of Shalya's slaughter, made presents to brahmanas and grieved, then asked rishis about the battle at Kurukshetra and was told everything as it had happened. The rishis recounted the events of the battle, and Baladeva learned of the fate of his allies and the triumph of the Pandavas. He was filled with sorrow and regret, and his mind was heavy with grief. The story of the old maid served as a reminder of the transience of life and the importance of spiritual pursuits, and Baladeva was moved to reflect on his own life and actions." |
| 53 The Rishis told Rama that Samantapanchaka is the eternal northern altar of Brahman, where the denizens of heaven performed a great sacrifice. Kuru, a royal sage, cultivated this field for many years, and it became known as Kurukshetra. Rama asked why Kuru cultivated the field, and the Rishis explained that Kuru wanted those who died there to be cleansed of their sins and go to heaven. Shakra, the lord of heaven, ridiculed Kuru's efforts but eventually granted a boon that those who died there, either naturally or in battle, would go to heaven. The Rishis said that this was sanctioned by Brahman, Vishnu, and Maheshvara, and that the spot is highly sacred and auspicious. Many kings and Brahmanas have performed sacrifices here and gone to heaven. The space between Tarantuka and Arantuka, including the lakes of Rama and Shamachakra, is known as Kurukshetra. Shakra himself composed a verse saying that even the dust of Kurukshetra can cleanse people of wicked acts and bear them to heaven. The Rishis further explained that those who perform austere penances here will go to Brahman's abode, and those who give away their wealth here will have it doubled. Those who reside here constantly will never have to visit the region of Yama. Kings who perform great sacrifices here will reside in heaven as long as Earth herself lasts. The Rishis praised the sacredness of Kurukshetra, saying that it is a place where sins are cleansed and blessings are obtained." |
| 54 Vaishampayana said, "Baladeva visited a beautiful hermitage, where Vishnu and a Brahmani maiden had performed penances. The maiden had obtained ascetic success and gone to heaven. Baladeva entered the asylum, performed rites, and ascended a mountain. He beheld a sacred tirtha, Plakshaprasravana, and bathed in the Sarasvati. He met Narada, who told him about the Kurus' fate and the upcoming battle between Bhima and Duryodhana. Baladeva was curious and decided to witness the battle. He sang a verse, praising the Sarasvati's merits and happiness. With joy, he ascended a car and journeyed to the battlefield, eager to see the encounter between his two disciples. Baladeva's journey was filled with wonder and curiosity. He had heard about the battle and was eager to witness it. His love for his disciples and his desire to see them safe and victorious drove him forward. The Sarasvati's sacred waters and the hermitage's peaceful atmosphere had prepared him for the upcoming battle. With a sense of purpose, he arrived on the field, ready to witness the clash between Bhima and Duryodhana." |
| 55 Vaishampayana said, "King Dhritarashtra asked Sanjaya about the battle between Bhima and Duryodhana. Sanjaya described the scene, saying that Rama arrived at the spot, and Yudhishthira honored him. Rama spoke of Kurukshetra's sacredness and his intention to proceed to Samantapanchaka. Duryodhana and Bhima, armed with maces, approached each other, their anger and prowess evident. The two warriors, disciples of Rohini's son, were evenly matched, their strength and achievements reminiscent of various gods and heroes. They exchanged angry glances, their wrath and passion palpable, like two infuriated elephants or roaring masses of clouds. Their maces, uplifted and ready to strike, seemed like two mountains with tall summits. The two heroes, filled with joy and regard for each other, encountered each other, their maces clashing in a fierce and mighty blow. The sound of the maces echoed through the field, like the roar of the ocean or the rumble of thunder. The kings gathered to watch the battle, their faces filled with wonder and awe. Baladeva, handsome and strong, was worshipped by all, and the two heroes stood, casting angry glances, like Shakra and Vritra in fight. The battle raged on, the two warriors exchanging blow for blow, their maces flashing in the sunlight. The outcome was far from certain, as the two heroes seemed evenly matched. The kings watched in suspense, their hearts pounding with excitement and fear. Who would emerge victorious? Only time would tell." |
| 56 Vaishampayana said, "A fierce wordy encounter took place between Bhima and Duryodhana, filled with anger and determination. Dhritarashtra lamented his son's fate, who had once been the lord of eleven akshauhinis but now walked to battle on foot, shouldering his mace, a sign of his fallen status. Sanjaya described the terrible portents that appeared, including fierce winds, dust showers, and falling meteors, indicating the impending doom of one of the warriors. Bhima roared with joy, challenging Duryodhana to battle, his voice like thunder. He recalled the past woes suffered by the Pandavas, including the attempt to burn them at the house of lac, the insult offered to Draupadi in the assembly, and their exile to the forest. Bhima vowed to avenge himself and slay Duryodhana, his anger and wrath evident in his words. The latter, unfazed by Bhima's threats, replied that he was not afraid and had long cherished the desire for a mace encounter with his rival. The kings present applauded, excited by the prospect of the battle, and the two warriors rushed to clash, their weapons blazing forth with a fierce light. The elephants trumpeted loudly, and the steeds neighed repeatedly, as the Pandavas longed for victory and the end of their suffering. The stage was set for a fierce and final encounter between the two sworn enemies." |
| 57 Sanjaya
described the fierce battle between Bhima and Duryodhana, who rushed at each other like two bulls, their eyes fixed on each other in a fierce stare. Their maces produced loud sounds like thunderbolts, and their limbs were soon bathed in blood, as they exchanged blow for blow. The two warriors, equal in energy and strength, looked like two Kinsukas decked with flowers, their beauty and grace marred only by the ferocity of the battle. The battle was terrible, making the hair stand on end, like that between Indra and Prahlada. The gods, Gandharvas, and men watched in wonder as the two cousins clashed, their maces flashing in the sunlight. After a brief rest, they resumed fighting, each trying to gain the upper hand, their movements swift and deadly. Bhima performed various evolutions, whirling his mace and striking Duryodhana with great force. The latter, filled with rage, struck back, and the two warriors careered in circles, their maces producing loud sounds that echoed through the battlefield. The battle was awfully beautiful, like the battle between Vritra and Vasava, and the spectators watched in wonder, their hearts filled with excitement and fear. The Somakas and Pandavas cheered Bhima on, their voices ringing out across the battlefield, as the two warriors fought on, their strength and endurance seemingly limitless. The outcome of the battle was far from certain, as the two cousins fought on, their maces flashing in the sunlight, their determination and courage unbroken." |
| 58 Sanjaya said to Arjuna, "Beholding the fight between Bhima and Duryodhana, I asked Vasudeva who was superior. Vasudeva replied that both had equal instruction, but Bhima had greater might, while Duryodhana had greater skill. If Bhima fights fairly, he won't win, but if he fights unfairly, he will slay Duryodhana. Vasudeva cited examples of the gods winning with deception and advised Bhima to do the same. 'Bhima vowed to break Duryodhana's thighs with his mace. Let him accomplish that vow with deception. Yudhishthira's fault has led to this danger. Suyodhana is accomplished and firmly resolved. An old verse says that those who rally and come back to fight, having abandoned hope, should be feared. Duryodhana had practiced with the mace for thirteen years and was firmly resolved. Bhima should slay him unfairly.' Arjuna struck his left thigh, and Bhima understood the sign. The two warriors careered, their maces clashing, producing sparks and peals of thunder. They fought fiercely, their limbs mangled and bruised, covered in blood. Bhima hurled his mace, fracturing Duryodhana's thighs, and he fell, causing the earth to echo with his fall." |
| 59 Sanjaya said, "The Pandavas rejoiced greatly seeing Duryodhana fallen like a giant Sala tree uprooted by the tempest. Bhimasena, filled with wrath, approached him and said, 'Thou hadst insulted Draupadi, now bear the fruit of that insult! We shall now dance at thee, uttering the same words, "Cow, Cow!"' He touched Duryodhana's head with his left foot and said, 'We have no guile, no fire, no match at dice, no deception! We resist and check our foes depending on our arms!' Bhimasena then addressed Yudhishthira and others, 'Those who dragged Draupadi into the assembly and disrobed her have been slain by us! They who called us "Sesame seeds without kernel" have all been slain by us with their relatives and followers!' Many Somakas did not approve of Bhimasena's act of touching Duryodhana's head with his foot. Yudhishthira said, 'Thou hast paid off thy hostility and accomplished thy vow! Cease now, O Bhima! Do not crush his head with thy foot! He is a king and our kinsman! He deserves not to be insulted, for remember that he is a king. He is ruined. His friends and kinsmen have been slain. His troops have been exterminated. He has been struck down in battle. He is to be pitied in every respect.' Yudhishthira then approached Duryodhana and said, 'Thou shouldst not grieve, for this result is due to thy own acts. We shall have to drag on a miserable existence, reft of our dear friends and kinsmen. Alas, how shall I behold the widows, overwhelmed with grief and deprived of their senses by sorrow, of my brothers and sons and grandsons!' |
| 60 Dhritarashtra asked Sanjaya about Baladeva's reaction to Duryodhana's unfair strike. Sanjaya said Baladeva was enraged, raising his arms and lamenting the blow below the navel, against the rules of mace combat. He rushed towards Bhima, his plough uplifted, but was seized by Krishna, who calmed him, citing the Pandavas as their friends and the fulfillment of Bhima's vow. Baladeva argued that morality was afflicted by Bhima's actions, but Krishna persuaded him to calm down, reminding him of their relationship with the Pandavas and the need to prioritize harmony. Baladeva then praised the righteous Duryodhana, saying he had obtained eternal blessedness, and departed for Dwaraka. The Pandavas became cheerless, and Vasudeva approached Yudhishthira, who was melancholy and anxious. Vasudeva asked why Yudhishthira permitted Bhima to touch Duryodhana's head with his foot, citing morality and the unfair nature of the act. Yudhishthira replied that he was not glad about the act, but reflected on the past cruelties and let Bhima gratify his desire. He also mentioned that they had been deceived and exiled by the sons of Dhritarashtra, and that Bhima's actions were a result of his wrath. Vasudeva approved Bhima's actions, and Bhima, filled with joy, saluted Yudhishthira and celebrated their victory, saying the earth was now theirs, free from thorns and disturbances. |
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| 61 Dhritarashtra asked Sanjaya about the Pandavas' reaction to Duryodhana's fall. Sanjaya said they were overjoyed, waving their upper garments and uttering leonine roars. Bhima was praised for his extraordinary feat, compared to Indra's slaying of Vritra. The warriors celebrated, stretching their bows, drawing their bowstrings, and blowing their conchs. Krishna, however, cautioned against cruel speeches, saying Duryodhana was already slain and unable to respond. Duryodhana, with difficulty, sat up and cast angry glances at Krishna, accusing him of unfair means and causing the death of many kings. He listed the various instances of deceit and unfair tactics employed by Krishna, including the slaying of Bhishma, Drona, and Karna. Krishna replied that Duryodhana's own sinful path led to his downfall and that of his allies. He reminded Duryodhana of his past misdeeds, including the poisoning of Bhima and the attempt to burn the Pandavas in the palace of lac. Duryodhana boasted of his accomplishments and prosperity, saying he was fortunate to have died in battle. As he finished speaking, a shower of fragrant flowers fell from the sky, and Gandharvas played musical instruments. The Pandavas became ashamed, realizing their victory was not entirely fair. Krishna consoled them, saying that deceitful means were necessary to defeat their formidable foes. The Pandavas and Pancalas roared with delight, blew their conchs, and celebrated their victory. |
| 62 Sanjaya vividly described the Pandavas' victory celebration, saying they joyfully proceeded to their encampment, blowing conchs and filled with delight. Yuyutsu, Satyaki, Dhrishtadyumna, Shikhandi, and Draupadi's sons followed, their faces beaming with joy. The Pandavas entered Duryodhana's tent, now empty and still, a stark contrast to its former grandeur. Krishna directed Arjuna to dismount and unstring his bow, and as he did, the celestial ape on Arjuna's car vanished, and the car was consumed by fire, leaving only ashes. Arjuna wondered why and Krishna explained that the car had been destroyed by weapons, but his presence had held it together. Krishna embraced Yudhishthira, congratulating him on their victory and escape from the battle. Yudhishthira credited Krishna's protection for their success, saying no one else could have withstood the brahmastras hurled by Drona and Karna. He praised Krishna's grace and valor, saying it was through his blessings that they had emerged victorious. The Pandavas obtained the military chest and wealth, and after a brief rest, Vasudeva suggested they spend the night outside the camp for auspicious reasons. They went to the banks of the Oghavati river and sent Vasudeva to Hastinapura to comfort Gandhari, who had lost all her sons in the war. |
| 63 Janamejaya asked why Yudhishthira sent Krishna to Gandhari after the battle. Vaishampayana explained that Yudhishthira feared Gandhari's wrath, knowing she had the power to reduce them to ashes with her ascetic merit. He was filled with fear and grief, thinking of her son Duryodhana's unfair slaughter. Yudhishthira asked Krishna to comfort Gandhari before his own arrival, knowing Krishna's words would be fraught with reasons and visible instances. He praised Krishna's aid in the battle, saying he had lent his aid like a protector, and asked him to pacify Gandhari. Krishna agreed and went to Hastinapura, where he met with Dhritarashtra, Gandhari, and Vyasa. He consoled them, acknowledging their grief and explaining that the outcome was due to their own actions. He reminded Gandhari of her words in the assembly, "Thither is victory where righteousness is," and told her not to set her heart on sorrow. He warned them not to harbor ill feelings towards the Pandavas and informed them that the Pandavas were now their only refuge. After comforting them, Krishna departed, having successfully achieved his mission. He returned to the Pandavas and told them everything, then took his seat with them. |
| 64 Dhritarashtra asked Sanjaya to describe Duryodhana's final words after being defeated by Bhimasena. Duryodhana lamented his fate, saying he had been struck down unfairly and that Time was irresistible. He remembered his past glories and the great warriors who had fought on his side, including Bhishma, Karna, and Drona. He instructed Sanjaya to tell his parents that he had performed sacrifices, governed the earth, and made progress through hostile kingdoms. He had honored his kinsmen and attended to the three ends of human existence: religion, profit, and pleasure. Duryodhana considered himself fortunate, having died in battle and not been vanquished or forced to serve his foes. He warned Ashvatthama, Kritavarma, and Kripa not to trust the Pandavas, who had perpetrated many unrighteous acts. Duryodhana then spoke of his own death, saying he would follow in the wake of Drona, Karna, and others who had gone to heaven. He lamented the fate of his sister, his father, and his family, and predicted that Charvaka would avenge his death. He also thought of his son, Lakshmana, and his mother, who would now be without a son and a husband. With that, the king's message-bearers fled in all directions, and the earth trembled violently, producing a loud noise. The points of the compass became murky, and all the mobile and immobile creatures of the earth were afflicted with grief. |
| 65 Sanjaya described the poignant scene to Dhritarashtra: Ashvatthama, Kripa, and Kritavarma found Duryodhana lying on the ground, covered in blood and dust, his once-majestic form now reduced to a mere shadow of its former self. They were shocked and grief-stricken, seeing the once-mighty king, who had ruled over the entire earth, now brought low by the cruel hand of fate. Ashvatthama lamented, "Thou, who hadst laid thy commands on the whole Earth, now liest on the bare ground, like a tree uprooted by a storm! Where are thy brothers, friends, and army, who once thronged around thee like stars in the firmament?" He wondered how Time, the great leveller, had brought about this reversal of fortunes, and how the wheel of destiny had turned against the once-invincible king. Duryodhana, with tearful eyes and a voice trembling with emotion, replied, "Death comes to all beings, and I have been slain in battle, but I am content that I did not turn back or show cowardice. I have obtained many eternal regions, and my fate is not a matter of sorrow." He consoled Ashvatthama, saying, "Do not grieve for my death, dear friend. Ye have done what ye should have done. I am grateful for your loyalty and love." Ashvatthama, still grief-stricken and angry, vowed to avenge Duryodhana's death and kill the Pandavas, who had brought about this calamity. Duryodhana, with his last breath, installed Ashvatthama as generalissimo and blessed him, saying, "May you fulfill your vow and bring glory to our noble lineage." With leonine roars, Ashvatthama departed, leaving Duryodhana to spend his final night on the battlefield, surrounded by the ghosts of his past and the shadows of his former glory. |
| 66 Dhritarashtra asked Sanjaya about the aftermath of Duryodhana's death and the Pandavas' actions. Sanjaya described the Pandavas' grief and mourning for their fallen kinsmen. They performed the last rites for the deceased, including Duryodhana, and offered water and oblations to their souls. The battlefield was filled with the cries of women mourning their lost husbands, fathers, and brothers. The Pandavas, filled with sorrow, consoled the widows and relatives of the deceased, promising to protect and support them. Yudhishthira, reflecting on the heavy cost of the war, expressed his desire to renounce the kingdom and become a hermit. Krishna and the other Pandavas persuaded him to stay and fulfill his duties as king, reminding him of the sacrifices made by their allies and the need to rebuild the kingdom. They returned to Hastinapura, where Yudhishthira was crowned king with great ceremony. The Pandavas ruled justly and wisely, bringing peace and prosperity to the land, but they never forgot the lessons and losses of the great war. |
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| 61 Dhritarashtra asked Sanjaya about the Pandavas' reaction to Duryodhana's fall. Sanjaya said they were overjoyed, waving their upper garments and uttering leonine roars. Bhima was praised for his extraordinary feat, compared to Indra's slaying of Vritra. The warriors celebrated, stretching their bows, drawing their bowstrings, and blowing their conchs. Krishna, however, cautioned against cruel speeches, saying Duryodhana was already slain and unable to respond. Duryodhana, with difficulty, sat up and cast angry glances at Krishna, accusing him of unfair means and causing the death of many kings. He listed the various instances of deceit and unfair tactics employed by Krishna, including the slaying of Bhishma, Drona, and Karna. Krishna replied that Duryodhana's own sinful path led to his downfall and that of his allies. He reminded Duryodhana of his past misdeeds, including the poisoning of Bhima and the attempt to burn the Pandavas in the palace of lac. Duryodhana boasted of his accomplishments and prosperity, saying he was fortunate to have died in battle. As he finished speaking, a shower of fragrant flowers fell from the sky, and Gandharvas played musical instruments. The Pandavas became ashamed, realizing their victory was not entirely fair. Krishna consoled them, saying that deceitful means were necessary to defeat their formidable foes. The Pandavas and Pancalas roared with delight, blew their conchs, and celebrated their victory. |
| 62 Sanjaya vividly described the Pandavas' victory celebration, saying they joyfully proceeded to their encampment, blowing conchs and filled with delight. Yuyutsu, Satyaki, Dhrishtadyumna, Shikhandi, and Draupadi's sons followed, their faces beaming with joy. The Pandavas entered Duryodhana's tent, now empty and still, a stark contrast to its former grandeur. Krishna directed Arjuna to dismount and unstring his bow, and as he did, the celestial ape on Arjuna's car vanished, and the car was consumed by fire, leaving only ashes. Arjuna wondered why and Krishna explained that the car had been destroyed by weapons, but his presence had held it together. Krishna embraced Yudhishthira, congratulating him on their victory and escape from the battle. Yudhishthira credited Krishna's protection for their success, saying no one else could have withstood the brahmastras hurled by Drona and Karna. He praised Krishna's grace and valor, saying it was through his blessings that they had emerged victorious. The Pandavas obtained the military chest and wealth, and after a brief rest, Vasudeva suggested they spend the night outside the camp for auspicious reasons. They went to the banks of the Oghavati river and sent Vasudeva to Hastinapura to comfort Gandhari, who had lost all her sons in the war. |
| 63 Janamejaya asked why Yudhishthira sent Krishna to Gandhari after the battle. Vaishampayana explained that Yudhishthira feared Gandhari's wrath, knowing she had the power to reduce them to ashes with her ascetic merit. He was filled with fear and grief, thinking of her son Duryodhana's unfair slaughter. Yudhishthira asked Krishna to comfort Gandhari before his own arrival, knowing Krishna's words would be fraught with reasons and visible instances. He praised Krishna's aid in the battle, saying he had lent his aid like a protector, and asked him to pacify Gandhari. Krishna agreed and went to Hastinapura, where he met with Dhritarashtra, Gandhari, and Vyasa. He consoled them, acknowledging their grief and explaining that the outcome was due to their own actions. He reminded Gandhari of her words in the assembly, "Thither is victory where righteousness is," and told her not to set her heart on sorrow. He warned them not to harbor ill feelings towards the Pandavas and informed them that the Pandavas were now their only refuge. After comforting them, Krishna departed, having successfully achieved his mission. He returned to the Pandavas and told them everything, then took his seat with them. |
| 64 Dhritarashtra asked Sanjaya to describe Duryodhana's final words after being defeated by Bhimasena. Duryodhana lamented his fate, saying he had been struck down unfairly and that Time was irresistible. He remembered his past glories and the great warriors who had fought on his side, including Bhishma, Karna, and Drona. He instructed Sanjaya to tell his parents that he had performed sacrifices, governed the earth, and made progress through hostile kingdoms. He had honored his kinsmen and attended to the three ends of human existence: religion, profit, and pleasure. Duryodhana considered himself fortunate, having died in battle and not been vanquished or forced to serve his foes. He warned Ashvatthama, Kritavarma, and Kripa not to trust the Pandavas, who had perpetrated many unrighteous acts. Duryodhana then spoke of his own death, saying he would follow in the wake of Drona, Karna, and others who had gone to heaven. He lamented the fate of his sister, his father, and his family, and predicted that Charvaka would avenge his death. He also thought of his son, Lakshmana, and his mother, who would now be without a son and a husband. With that, the king's message-bearers fled in all directions, and the earth trembled violently, producing a loud noise. The points of the compass became murky, and all the mobile and immobile creatures of the earth were afflicted with grief. |
| 65 Sanjaya described the poignant scene to Dhritarashtra: Ashvatthama, Kripa, and Kritavarma found Duryodhana lying on the ground, covered in blood and dust, his once-majestic form now reduced to a mere shadow of its former self. They were shocked and grief-stricken, seeing the once-mighty king, who had ruled over the entire earth, now brought low by the cruel hand of fate. Ashvatthama lamented, "Thou, who hadst laid thy commands on the whole Earth, now liest on the bare ground, like a tree uprooted by a storm! Where are thy brothers, friends, and army, who once thronged around thee like stars in the firmament?" He wondered how Time, the great leveller, had brought about this reversal of fortunes, and how the wheel of destiny had turned against the once-invincible king. Duryodhana, with tearful eyes and a voice trembling with emotion, replied, "Death comes to all beings, and I have been slain in battle, but I am content that I did not turn back or show cowardice. I have obtained many eternal regions, and my fate is not a matter of sorrow." He consoled Ashvatthama, saying, "Do not grieve for my death, dear friend. Ye have done what ye should have done. I am grateful for your loyalty and love." Ashvatthama, still grief-stricken and angry, vowed to avenge Duryodhana's death and kill the Pandavas, who had brought about this calamity. Duryodhana, with his last breath, installed Ashvatthama as generalissimo and blessed him, saying, "May you fulfill your vow and bring glory to our noble lineage." With leonine roars, Ashvatthama departed, leaving Duryodhana to spend his final night on the battlefield, surrounded by the ghosts of his past and the shadows of his former glory. |
| 66 Dhritarashtra asked Sanjaya about the aftermath of Duryodhana's death and the Pandavas' actions. Sanjaya described the Pandavas' grief and mourning for their fallen kinsmen. They performed the last rites for the deceased, including Duryodhana, and offered water and oblations to their souls. The battlefield was filled with the cries of women mourning their lost husbands, fathers, and brothers. The Pandavas, filled with sorrow, consoled the widows and relatives of the deceased, promising to protect and support them. Yudhishthira, reflecting on the heavy cost of the war, expressed his desire to renounce the kingdom and become a hermit. Krishna and the other Pandavas persuaded him to stay and fulfill his duties as king, reminding him of the sacrifices made by their allies and the need to rebuild the kingdom. They returned to Hastinapura, where Yudhishthira was crowned king with great ceremony. The Pandavas ruled justly and wisely, bringing peace and prosperity to the land, but they never forgot the lessons and losses of the great war. |
| 1 Dhritarashtra lamented the fall of his son Duryodhana, who had been struck down unfairly by Bhima. Sanjaya described how Kritavarma, Kripa, and Drona's son Ashvatthama had fled the battlefield, filled with grief and anger. They rested in a forest, where Ashvatthama saw an owl slaughter a group of crows, inspiring him to seek revenge against the Pandavas. Ashvatthama resolved to slay the Pandavas and Panchalas in their sleep, using guile to achieve victory. He awoke Kripa and Kritavarma, who were filled with shame at his plan but did not reply.
Ashvatthama lamented the fall of Duryodhana and the reversal of fortunes, but vowed to take action. He said, "Though the Pandavas have achieved great feats, this is the end to which their acts lead! If your wisdom has not been driven away, say what is proper for us to do in view of this calamity." Ashvatthama's words were filled with anger and a desire for revenge. He saw the owl's slaughter of the crows as a sign that he should use cunning to defeat his enemies. Kripa and Kritavarma were hesitant to agree to Ashvatthama's plan, but they did not speak out against it. The three warriors were left to ponder their next move, filled with sorrow and a desire for revenge.
Ashvatthama's resolve was firm, and he was determined to see his plan through to the end. He would stop at nothing to avenge Duryodhana's death and destroy the Pandavas. The stage was set for a final, brutal confrontation between the two sides. The war may have been won by the Pandavas, but the battle for revenge was far from over. |
| 2 Kripa said, "I agree with your words, but listen to mine. Destiny and exertion govern men's actions. Success comes from their union. Exertion without destiny is fruitless, and destiny without exertion is also unproductive. Even a competent person's efforts can fail without destiny's concurrence. Idle men disapprove of exertion, but the wise know its value. Action is generally productive, while inaction leads to misery. One who acts is capable of supporting life and earning good. If one's efforts succeed or fail, they are not censurable. Those who enjoy fruits without effort incur ridicule. Efforts become unproductive due to destiny without exertion and exertion without destiny. Devoted to action and skill, one should seek counsel from the aged and obey their beneficial advice. Men approved by the old should be solicited for counsel. We should repair to Dhritarashtra, Gandhari, and Vidura and ask their advice on what to do. We should do as they say, for they will know what is good for us. Let us seek their guidance and follow their wisdom. Only then can we hope to find a way out of this calamity."
Kripa's words were filled with wisdom and experience. He knew that the path forward would not be easy, but with the guidance of those who had come before them, they might find a way to redemption. The group fell silent, considering Kripa's words and weighing their options. They knew that the road ahead would be long and difficult, but with courage and determination, they might yet find a way to overcome their sorrow and find peace. |
| 3 Ashvatthama, overwhelmed with sorrow and grief, formed a wicked resolution. He addressed Kripa and Kritavarma, saying, "I have decided to avenge my father's death by attacking the Pandavas and Pancalas while they sleep. I will use my kshatriya skills to slay them all, including Dhrishtadyumna. This will bring me peace and allow me to pay off my debt to my sire. I will make the Pancalas follow in the wake of Duryodhana, Karna, and Bhishma. I will grind Dhrishtadyumna's head like an animal and cut off the sleeping sons of the Pandavas and Pancalas with my sword. I will obtain great happiness and regard myself as having done my duty."
Ashvatthama's words were filled with anger and a desire for revenge. He had resolved to commit a terrible act, one that would bring him momentary satisfaction but ultimately lead to his downfall. Kripa and Kritavarma listened in silence, knowing that Ashvatthama's resolution was born of grief and a desire for vengeance. |
| 4 Kripa urged Ashvatthama to rest and sleep before seeking vengeance, promising to accompany him into battle alongside Kritavarma. He praised Ashvatthama's prowess and said that together, they would surely slay their enemies. Kripa assured him that neither he nor Kritavarma would retreat from battle without victory. Ashvatthama, still consumed by rage and grief, replied that he couldn't sleep, as his heart was filled with thoughts of avenging his father's death. He couldn't bear the thought of living without slaying Dhrishtadyumna, and the lamentations of his father's death still echoed in his mind. Ashvatthama believed that even Indra couldn't resist the Pandavas, protected by Vasudeva and Arjuna, but he was determined to cause a slaughter among them and then rest and sleep without anxiety.
Ashvatthama's anger and sorrow were palpable, and Kripa and Kritavarma could see the depth of his pain. They knew that his desire for vengeance was just, but they also knew that it would be a difficult and dangerous path. They vowed to stand by him, no matter what lay ahead, and to help him achieve his goal of avenging his father's death. Together, the three of them would face the Pandavas and their allies, and they would not rest until justice was served. |
| 5 Kripa advised Ashvatthama to control his passions and wait for the right moment to avenge his father's death. He cautioned that attacking sleeping enemies was not applauded and would lead to hell. Ashvatthama replied that the Pandavas had already broken the rules of righteousness by killing his father and others unrighteously. He was determined to slay the Pancalas, even if it meant being reborn as a worm or insect. Kripa and Kritavarma tried to reason with him, but Ashvatthama was resolute. He yoked his steeds and set out towards the enemy camp, with Kripa and Kritavarma following him. As they approached the gate, Ashvatthama stopped, ready to carry out his resolve.
Kripa's words were filled with wisdom and caution, but Ashvatthama's anger and grief consumed him. He was determined to avenge his father's death, even if it meant sacrificing his own morality. The stage was set for a tragic and bloody confrontation. |
| 6 Dhritarashtra asked Sanjaya to describe what happened when Ashvatthama approached the camp gate. Sanjaya described a terrifying being guarding the entrance, with a gigantic frame, tiger skin, and snake sacred thread. The being's body was covered in eyes and flames, and it seemed to be a manifestation of Lord Shiva. Ashvatthama attacked the being with various weapons, but it devoured them all. The being's mouth was open, revealing teeth that made its face terrifying to behold. Ashvatthama tried everything, from showers of celestial weapons to a blazing mace, but nothing seemed to work.
As Ashvatthama realized his mistake in disregarding Kripa's advice, he felt overwhelmed by calamity. He remembered the scriptures' teachings not to harm certain individuals and realized his actions were sinful. Ashvatthama acknowledged that human effort is never more powerful than destiny and decided to seek the protection of Lord Mahadeva, also known as Shiva, to dispel the rod of divine chastisement before him. He recognized that his own strength and skill were insufficient to achieve his goal and that he needed divine intervention to succeed. |
| 7 Sanjaya described Ashvatthama's fervent prayer to Lord Mahadeva, seeking protection and offering himself as a victim. A golden altar appeared, and a blazing fire engulfed it, filling the air with an otherworldly glow. Many mighty beings with various forms and weapons emerged, playing drums and horns, and dancing with abandon. They were the companions of Mahadeva, fearsome and joyful, with golden complexions and adorned with beautiful garlands. Ashvatthama, unafraid and resolute, offered himself up as a victim, and Mahadeva appeared, accepting his devotion with a smile.
Mahadeva had protected the Pandavas at Krishna's request, but now he gave Ashvatthama an excellent and polished sword, filling him with energy and strength. Ashvatthama became all-powerful, with invisible beings and rakshasas following him like Mahadeva himself. The divine being entered Ashvatthama's body, and he blazed up with energy, ready to face his foes. The scene was set for a fierce and epic battle
, with Ashvatthama, empowered by Mahadeva, leading the charge. |
| 8 Ashvatthama prayed to Lord Mahadeva, offering himself as a victim. A golden altar appeared, and a blazing fire engulfed it. Mahadeva's companions emerged, playing drums and horns, and dancing. They were fearsome and joyful, with golden complexions and beautiful garlands. Ashvatthama, unafraid, offered himself up, and Mahadeva accepted his devotion with a smile. He gave Ashvatthama a polished sword, filling him with energy and strength. The divine being entered Ashvatthama's body, and he blazed up with energy, ready to face his foes.
Mahadeva's companions surrounded Ashvatthama, playing instruments and singing his praises. They were armed with various weapons, and their forms were diverse and terrifying. Ashvatthama, empowered by Mahadeva, became a formidable force, ready to conquer his enemies. The scene was set for a fierce and epic battle, with Ashvatthama leading the charge. With Mahadeva's blessing, he was invincible, and his foes trembled at the sight of him. |
| 9 Sanjaya described the sorrowful scene of Duryodhana's final moments, surrounded by Ashvatthama, Kripa, and Kritavarma. Despite his own pain and distress, Duryodhana expressed joy and pride upon learning that Ashvatthama had slain Dhrishtadyumna and the Pandava children. He praised Ashvatthama, saying that he had accomplished what others could not. With his final breath, Duryodhana gave up his life-breath and ascended to heaven.
The three surviving warriors mourned Duryodhana's passing, embracing him and gazing at him steadfastly before departing. Sanjaya, who had been narrating the events to Dhritarashtra, became overcome with grief and lost his spiritual sight.
The scene was one of great sorrow and loss, as the surviving characters came to terms with the devastating consequences of the war. Duryodhana's final moments were marked by a mix of pride, joy, and acceptance, as he found solace in the knowledge that his enemies had been defeated. The text highlights the complexities of human emotion and the devastating consequences of conflict. |
| 10 Vaishampayana said, "The driver of Dhrishtadyumna's car brought devastating news to King Yudhishthira of the slaughter that occurred during the night. The driver reported that the sons of Draupadi and the children of Drupada were slain while asleep in their camp by Kritavarma, Kripa, and Ashvatthama. Yudhishthira was overcome with grief and fell to the ground, surrounded by his supporters. Satyaki, Bhimasena, Arjuna, and the two sons of Madri embraced him, trying to comfort him.
Recovering his senses, Yudhishthira lamented, "Alas, having vanquished the foe, we have been vanquished in the end! Our victory has ended in defeat. The course of events is difficult to ascertain, even for those with spiritual sight. The foes we thought we had defeated have become victorious, while we, the victors, are now vanquished." He grieved for the loss of his sons and the irony of their victory.
Yudhishthira lamented that the princes who had escaped Karna were slain through heedlessness. He realized that prosperity abandons a heedless person, and misery overtakes them. He thought about how Indra had obtained happiness after slaying his foes heedfully and how the survivors among their foes had slain many sons and grandsons of kings through their own heedlessness.
Yudhishthira ordered Nakula to bring Draupadi and her maternal relations, and then proceeded to the battlefield, where he saw the bodies of his sons and friends, mangled and covered in blood. He was deeply afflicted and fell to the ground, weeping aloud, surrounded by his followers. The king's anguish was unbearable, and his sorrow was boundless. |
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| 11 Vaishampayana said, "King Yudhishthira was consumed by grief upon seeing his slain sons, grandsons, and friends. His friends tried to comfort him, but he was inconsolable. Nakula arrived with the distraught princess Krishna, who had received news of the slaughter. She fell at Yudhishthira's feet, her face darkened by grief, her eyes red and swollen from crying. Bhimasena raised her up and comforted her, but she was beyond consolation.
Draupadi lamented the loss of her sons and rebuked Yudhishthira for not avenging their death. She vowed to stay in praya (a form of self-mortification) until Ashvatthama was slain. Yudhishthira tried to calm her, but she demanded that Bhimasena avenge their sons' death. Bhimasena, determined to fulfill her wish, set out to slay Ashvatthama, mounting his golden car and taking his bow and arrow. With Nakula as his charioteer, he proceeded with great speed along Ashvatthama's track, resolved to avenge the Pandavas' death.
Bhimasena's wrath was ignited, and he was determined to put an end to Ashvatthama's cruel deeds. He rode his chariot, his heart burning with anger, his mind fixed on revenge. The sound of his chariot's wheels was like thunder, and his bow and arrow shone like lightning. He was a fierce warrior, and his determination was unshakeable. He would not rest until Ashvatthama was slain, and justice was served. |
| 12 Vaishampayana said, "Krishna addressed Yudhishthira, saying, 'Bhimasena has gone to battle Ashvatthama, who possesses the brahmashira weapon. This weapon can consume the world and was given to Ashvatthama by Drona, who cautioned him not to use it against humans.' Krishna then recounted a story of Ashvatthama's visit to Dvaraka, where he asked for Krishna's discus in exchange for the brahmashira weapon. Ashvatthama was unable to wield the discus and left Dvaraka, filled with sorrow and anger. Krishna warned that Ashvatthama was wrathful, wicked, and cruel, and knew the brahmashira weapon, making him a danger to Vrikodara.
Krishna continued, 'I told Ashvatthama that I would give him any of my weapons except the discus, but he was unable to wield it. He left Dvaraka with many steeds, wealth, and gems, and is now a threat to the Pandavas.' Krishna's story was a warning to Yudhishthira to protect Bhimasena from Ashvatthama's wrath and the danger of the brahmashira weapon. |
| 13 Vaishampayana said, "Krishna, the delighter of the Yadavas, mounted his excellent car, equipped with every kind of powerful weapon. The car was adorned with gold and gems, and its dhur shone like the morning sun. Two pairs of steeds of the Kamboja breed, adorned with garlands of gold, were yoked to the vehicle. The standard on the car was decked with gems and gold and stood high like the Maya of Vishnu himself, with Garuda shining brightly. Krishna, the foremost of bowmen, mounted the car, followed by Arjuna and Yudhishthira. The two sons of Pandu looked beautiful, like the twin Ashvinis seated by the side of Vasava.
As they rode, the noise of the steeds' hooves was like birds in flight. They soon caught up with Bhimasena, who was filled with wrath and rushing towards the foe. They saw Vyasa and other rishis near the river, and Ashvatthama, covered in dust and clarified butter, sitting beside them. Bhimasena took up his bow and rushed towards Ashvatthama, saying 'Wait!' Ashvatthama, seeing the Pandavas approach, called upon a celestial weapon, converting a blade of grass into a powerful weapon. He uttered the words 'For the destruction of the Pandavas' and let off the weapon, which seemed capable of consuming the three worlds like the all-destroying Yama at the end of the yuga. A fire was born in the blade of grass, and the very universe seemed to be destroyed." |
| 14 Vaishampayana said, "Krishna, understanding Ashvatthama's intention, quickly addressed Arjuna, saying, 'The time has come to use the celestial weapon taught by Drona. Shoot it, Arjuna, to protect yourself and your brothers!' Arjuna swiftly alighted from the car, took his bow, and shot the weapon, thinking of the welfare of all worlds. The weapon blazed with fierce flames, neutralizing Ashvatthama's weapon. The sky was filled with noise, and the earth trembled. Meteors fell, and living creatures were inspired with great dread. The two rishis, Narada and Vyasa, beholding the two weapons scorching the three worlds, appeared on the scene. They sought to pacify the two heroes, Ashvatthama and Arjuna, and neutralize the energy of the weapons.
The two rishis, conversant with all duties and desirous of the welfare of all creatures, stood between the weapons, undaunted by their fierce flames. They acted for the good of all the world, rebuking Ashvatthama and Arjuna, saying, 'Those who have fallen in this battle knew diverse weapons, but never used such a weapon on humans. What rashness is this, ye heroes?' Their words were adorned by the gods and danavas, and they stood like two blazing fires, incapable of being overwhelmed by any force. The two rishis, possessed of great energy, neutralized the weapons, restoring peace to the world." |
| 15 Vaishampayana said, "Arjuna withdrew his celestial weapon, joining his hands in respect to the two rishis, Narada and Vyasa. He said, 'I used this weapon to neutralize the enemy's weapon, but I fear Drona's son will consume us all if I withdraw it. Ye two are like gods! It behoveth you to devise some means by which our welfare as also that of the three worlds may be secured.' The rishis devised a means to secure the welfare of the three worlds. Arjuna, a brahmacari and observer of vows, succeeded in withdrawing the weapon, born of Brahma energy. Drona's son could not withdraw his weapon and said, 'I let it off for the destruction of the Pandavas, and it will take their lives. I dare not withdraw it now.' Vyasa rebuked him, saying, 'Arjuna used the weapon to baffle yours, not for destruction. He has withdrawn it, showing his patience and honesty. Why dost thou seek to compass the destruction of such a person with all his brothers?' Vyasa advised Drona's son to withdraw his weapon, warning that the region where the brahmashira is baffled would suffer a drought for twelve years. Drona's son refused to part with his gem but agreed to throw the weapon into the wombs of the Pandava women, saying, 'This weapon is high and mighty, and incapable of being frustrated.' He threw the weapon, and Vyasa said, 'Do not entertain any other purpose, O sinless one! Stop thyself.'" |
| 16 Vaishampayana said, "Krishna, with a cheerful heart, said to Drona's son, 'A certain brahmana of pious vows predicted that a son would be born to Arjuna's daughter-in-law, and he will be called Parikshit. His words will become true, and the Pandavas will have a son.' Drona's son, filled with wrath, replied, 'My weapon will kill the fetus, and your words will not be fulfilled.' Krishna said, 'The fetus will die but will live again and have a long life. You, on the other hand, will wander the earth for 3,000 years, alone and unable to speak, with the stench of pus and blood. You will have no place among men and will be afflicted with all diseases.' Vyasa said, 'Your cruel act will be punished, and Krishna's words will be realized. You will suffer the consequences of your sin.' Ashvatthama, defeated and ashamed, gave his gem to the Pandavas and went to the forest. The Pandavas returned to Draupadi, who was grieving for her sons. Bhimasena gave her the gem and said, 'Rise, casting off your sorrow, and recollect the duties of a kshatriya lady. We have vanquished our enemies and paid off our debt.' Draupadi said, 'I desired to pay off our debt for the injury we sustained. The preceptor's son is worthy of my reverence as the preceptor himself. Let the king bind this gem on his head.' The
king took the gem and placed it on his head, and it shone beautifully, like a mountain with the moon above it. Though grief-stricken, Draupadi gave up her vow, and the Pandavas rejoiced." |
| 17 Vaishampayana said, "King Yudhishthira, overwhelmed with grief, asked Krishna, 'How could Ashvatthama, of no great skill, slaughter our mighty warriors?' The holy one replied, 'Drona's son sought the aid of Mahadeva, the eternal and highest of all gods. It was through Mahadeva's power that he succeeded in slaying so many warriors.' Krishna explained that Mahadeva is the beginning, middle, and end of all creatures and can bestow immortality. He told the story of how Rudra, invoked by the Grandsire, created living creatures but became angry when he saw that others had been created before him. Rudra caused his procreative limb to disappear and went to practice austerities. The Grandsire soothed him, saying, 'What purpose would be served by your limb now?' Rudra replied, 'I have created food for these creatures. Herbs and plants will multiply like those that subsist upon them.' He went away to practice severer austerities, and his anger was not appeased. Krishna said, 'This is why Drona's son was able to slay our warriors. He had sought Mahadeva's aid, and thus his weapon became irresistible.' Yudhishthira was amazed at the power of Mahadeva and the story of Rudra's anger." |
| 18 The holy one said, "After the krita-yuga, the gods prepared for a grand sacrifice, but they didn't assign a share to Rudra, the divine Sthanu. Feeling disrespected, Sthanu constructed a bow to destroy the sacrifice. He made the bow from the first and fourth kinds of sacrifices, with the sacred mantra "vashat" as the string. Mahadeva, filled with rage, took up the bow and proceeded to the sacrifice, his presence causing the earth to shake and the mountains to tremble. The celestials were terrified, and the sacrifice ceased to blaze forth. Rudra pierced the embodiment of sacrifice with a fierce shaft, and it fled away as a deer, seeking refuge in the heavens. The gods lost their splendor and were stupefied, unable to comprehend the power of Mahadeva's wrath. Mahadeva broke the arms of Savitri, plucked out the eyes of Bhaga, and the teeth of Pushana, leaving them helpless and aidless. The celestials fled in terror, and the world became agitated, plunged into darkness and chaos. They sought Mahadeva's protection and endeavored to gratify him, offering him a share of the libations. Mahadeva, appeased, restored their sacrifices and gave them back their limbs, reviving the world and restoring order. The gods assigned Mahadeva a share of the libations, acknowledging his power and supremacy. This is why Ashvatthama could slay your sons, and why many heroes were slain. It was done through Mahadeva's grace, and his power alone." |
| 1 Vaishampayana said, "After Duryodhana's fall, King Dhritarashtra was overwhelmed with grief, having lost his century of sons. Sanjaya approached him, saying, 'Why grieve, O monarch? Grief serves no purpose. Eight and ten Akshauhinis of combatants have been slain! The earth hath become desolate and is almost empty now.' Dhritarashtra lamented, 'Deprived of sons, counsellors, and friends, I shall wander in sorrow. What need have I of life? I did not follow the counsels of Jamadagni's son, Narada, and Krishna. My son's pride and wickedness led to this destruction. I am obliged to repent now for not accepting the advice of my well-wishers.' Sanjaya consoled him, 'Cast off thy grief, O monarch! Thou hast heard the Vedas and scriptures. Thou didst not follow the counsels of the wise, and thy son's wickedness led to this end. Thou art possessed of learning and intelligence. Virtue was disregarded, and battle was the only word on their lips. Thou didst occupy the position of an umpire but didst not utter salutary advice. It behoveth thee not to give way to grief. Kill thy grief with thy intelligence and bear thyself up with the strength of thy own self! Thou didst fan the flames of war with thy own words and covetousness, and now thy sons have fallen into those flames like insects. It is not wise to grieve for them now.' Vidura then addressed the king, displaying great intelligence and offering words of comfort." |
| 2 Vaishampayana said, "Vidura consoled King Dhritarashtra, saying, 'Rise, O king! Why grieve? Everything ends in destruction; life ends in death. The destroyer drags both heroes and cowards. Kshatriyas engage in battle, and death overmasters all. Creatures are non-existent at first, exist in the middle, and become non-existent again. What grief is there in this? The dead cannot be brought back by grief. When death comes, one cannot escape. Battle is not bootless; heroes slain in battle win heaven. Indra will contrive regions for them. They are not persons for whom we should grieve. Comfort yourself and cease to grieve, O bull among men! Thousands of causes spring up for sorrow and fear, but these affect the ignorant, not the wise. Time is indifferent to none; all are dragged by Time. Youth, beauty, life, and possessions are unstable. The wise will never covet these. Grief should not be indulged in; it grows with indulgence. Wisdom can kill mental grief. One's own self is one's own friend and enemy. One obtains the fruit of one's acts; good acts bring happiness, sinful deeds bring woe. The acts of a former life closely follow a man, and one enjoys or suffers the fruit thereof in similar conditions. One should kill mental grief by wisdom, just as physical grief should be killed by medicine. They that are foolish can never obtain tranquillity of soul. The indulgence of grief is the certain means of one's losing one's objects.'" |
| 3 Dhritarashtra asked Vidura, "How do the wise free themselves from mental grief?" Vidura replied, "The wise obtain tranquility by subduing both grief and joy. All things are ephemeral, like a plantain tree without enduring strength. In death, all are equal, so why covet rank and position? The bodies of men are like houses, destroyed in time. The eternal being is the one that casts off bodies like attire. Creatures obtain weal or woe as the fruit of their acts, bearing burdens that are the result of their own deeds. Like earthen pots, some break at different stages, even so are the bodies of embodied creatures destroyed at different stages. Some are destroyed in the womb, some after birth, some in youth, some in old age. Creatures are born or destroyed according to their acts in previous lives. When such is the course of the world, why do you then indulge in grief? The wise, observant of virtue, desirous of doing good unto all living creatures, acquainted with the real nature of the appearance of creatures in this world, attain at last to the highest end. They that are of little wisdom suffer or meet with destruction as the result of their own acts. They that are wise, however, observant of virtue, and desirous of doing good, attain the highest end. As men, while swimming in sport on the water, sometimes dive and sometimes emerge, O king, even so creatures sink and emerge in life's stream." |
| 4 Dhritarashtra asked Vidura to describe the wilderness of the world. Vidura explained how creatures develop from conception to birth, and then face various evils and diseases. Bound by their senses and desires, they fail to achieve happiness. The senses deceive them, and they are dragged to destruction by the messengers of death. Covetousness and pride dominate them, and they fail to recognize their own flaws. They attribute faults to others but never punish themselves. Both the wise and foolish, rich and poor, all end up in the same state after death. So, why deceive others? Vidura advised Dhritarashtra to practice virtue and adhere to truth to attain the highest end. Vidura continued, "Learning from the scriptures and adhering to truth, one succeeds in passing over all paths. The wise, looking at the saying with their own eyes or hearing it from others, practice virtue from an early age and attain the highest end." |
| 5 Vidura described a brahmana's journey through a treacherous forest, symbolizing the wilderness of life. The brahmana encountered a terrifying woman, five-headed snakes, and a pit covered in creepers. He fell into the pit and became entangled, hanging upside down. A snake and a six-faced elephant approached, while bees swarmed above, drinking honey that the brahmana desperately desired. Despite his dire situation, he continued to hope for survival. Rats gnawed at the tree roots, threatening to topple it, and the brahmana faced multiple dangers, including beasts, the snake, and the elephant. Yet, he clung to life, never losing hope. Vidura used this allegory to illustrate the challenges of life and the importance of perseverance. The brahmana's plight represented the human condition, and his determination to survive symbolized the will to live. Vidura's story conveyed that even in the darkest moments, hope and determination can sustain us. The brahmana's desire for honey, despite his precarious situation, represented the human desire for pleasure and comfort. The rats gnawing at the tree roots signified the gradual erosion of life's foundations, and the bees swarming above represented the distractions and temptations that surround us. Vidura's tale was a powerful reminder to cherish life and cultivate resilience in the face of adversity. |
| 6 Vidura explained to Dhritarashtra that the allegory represented the journey of life. The wilderness symbolized the world, and the inaccessible forest represented an individual's lifespan. The beasts of prey were diseases, and the gigantic woman was decrepitude. The pit was the physical body, and the snake at its bottom was time, the destroyer of all living things. The cluster of creepers was the desire for life, and the six-faced elephant represented the year, with its six faces symbolizing the seasons and its twelve feet representing the months. The rats and snakes cutting off the tree were days and nights, continually shortening one's lifespan. The bees represented desires, and the honey drops symbolized the pleasures derived from fulfilling those desires. Vidura concluded that the wise understand life's journey and can break free from its bonds through knowledge. Vidura's explanation revealed that the allegory was a metaphor for the human experience, with its challenges and desires. He emphasized that understanding life's nature and the impact of time and desires can lead to liberation. |
| 7 Vidura continued to discourse on the means to free oneself from the world's ties. He likened life's journey to a long way, full of difficulties and diseases, which are like beasts of prey. The wise escape these obstacles, while the unwise are repeatedly reborn. Decrepitude and the senses can also ensnare us. The body is a car, and the living principle is the driver. Our acts and understanding guide us. If we restrain our senses and subdued wrath and covetousness, we can obtain peace. Vidura advised Dhritarashtra to apply the medicine of intelligence to great griefs and cultivate self-restraint, renunciation, and heedfulness to attain the regions of Brahman. He emphasized showing compassion to all creatures, as death is disliked by all, and self-preservation is dear to all. Vidura's teachings highlighted the importance of wisdom, self-control, and compassion to transcend the cycle of rebirth and attain liberation. He encouraged Dhritarashtra to adopt these principles to overcome
his sorrows. |
| 8 Vaishampayana said, "Despite Vidura's words, Dhritarashtra fell senseless to the ground, overcome with grief. His friends and well-wishers tried to comfort him, but he wept for a long time, lamenting the loss of his sons. He exclaimed that the state of humanity is cursed and that grief can consume one's wisdom. Vyasa appeared and advised Dhritarashtra to listen to his words, reminding him that he knew the instability of life and the inevitability of death. Vyasa revealed that he had witnessed the gods ordaining the destruction of the Kurus and that Duryodhana was born to fulfill this purpose. Vyasa said, 'The concatenation of facts brought about by Time made your son the cause of this hostility. This destruction of the Kurus was inevitable. Why do you grieve for those heroes who have attained the highest end? I will recite what I heard in the court of Indra, so that tranquility of mind may be yours.' Vyasa then recounted the conversation between the Earth and Vishnu, in which it was decided that Duryodhana would cause a universal slaughter. Vyasa continued, 'Your sons were all of wicked souls and have been destroyed. Do not grieve for them, O monarch! There is no cause for grief. The Pandavas have not the least fault in what has happened. I had learned all this sometime before and informed Yudhishthira of it on the occasion of his rajasuya sacrifice. What was ordained by the gods proved too powerful to be frustrated. You are devoted to virtue and possess superior intelligence, O Bharata! Continue to bear your life and do not cast off your life-breath.' |
| 9 Janamejaya asked Vaishampayana what happened after Vyasa's departure. Vaishampayana replied that Sanjaya, who had lost his spiritual sight, returned to Dhritarashtra and informed him of the death of his sons and grandsons. Sanjaya said, "The kings who came from diverse realms have all gone to the regions of the dead, along with your sons. Your son, who wished to terminate his hostility with the Pandavas by slaughtering them, has caused the earth to be exterminated." Hearing this, Dhritarashtra fell to the ground, overcome with grief. Vidura approached him and urged him not to grieve, reminding him that all creatures are born, exist, and die. Vidura said, "What cause of sorrow is there in all this? By indulging in grief, one cannot get back the dead. By indulging in grief, one cannot die oneself. When such is the course of the world, why do you indulge in grief?" Vidura pointed out that Time is inevitable and drags all creatures under its influence. He reminded Dhritarashtra that the heroes who died in battle had attained a high state of blessedness and that there was no better way to heaven for a Kshatriya than through battle. Vidura continued, "They poured their arrowy libations upon the bodies of their brave foes as upon a fire. Foremost of men, they bore in return the arrowy libations poured upon themselves. I tell you, O king, that there is no better way to heaven for a Kshatriya than through battle. All of them were high-souled Kshatriyas, all of them were heroes and ornaments of assemblies. They have attained to a high state of blessedness. One should not grieve for them. Do thou comfort thy own self. Do not grieve, O bull among men! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and abandon all action." |
| 10 Vaishampayana said, "Hearing Vidura's words, Dhritarashtra, that bull of Bharata's race, ordered his car to be yoked. The king, deprived of his senses by sorrow, summoned Gandhari, Kunti, and the other ladies, saying, 'Bring them hither without delay.' The ladies, afflicted by grief on account of the death of their sons, accompanied by Kunti and the other ladies of the royal household, came at the command of their lord to that spot where the latter was waiting for them. As they met, they accosted each other and uttered loud wails of woe. Then Vidura, who had become more afflicted than those ladies, began to comfort them. Placing those weeping fair ones on the cars that stood ready for them, he set out from the city. At that time, a loud wail of woe arose from every Kuru house. The whole city, including the very children, became exceedingly afflicted with grief. Those ladies, who had not before this been seen by the very gods, were now helpless, as they were seen by the common people. With their beautiful tresses all disheveled and their ornaments cast off, those ladies, each attired in a single piece of raiment, proceeded most woefully. Indeed, they issued from their houses resembling white mountains, like a dappled herd of deer from their mountain caves after the fall of their leader. They came out in successive bevies, filled with sorrow, and ran hither and thither like fillies on a circus yard. Seizing each other by the hand, they uttered loud wails after their sons, brothers, and sires. Surrounded by thousands of wailing ladies, the king cheerlessly issued out of the city and proceeded with speed towards the field of battle. Artisans and traders and Vaishyas and all kinds of mechanics, issuing out of the city, followed in the wake of the king. As those ladies, afflicted by the wholesale destruction that had overtaken the Kurus, cried in sorrow, a loud wail arose from among them that seemed to pierce all the worlds. All creatures that heard that wail thought that the hour of universal destruction had come when all things would be consumed by the fire that arises at the end of the Yuga." |
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| 11 Vaishampayana said, "Dhritarashtra had not proceeded far when he met with three great car-warriors - Kripa, Ashvatthama, and Kritavarma. They sorrowfully informed the king that his son had fallen in battle, achieving great feats. They consoled Gandhari, saying their sons had obtained bright worlds, falling in battle like heroes. They told her not to grieve, as death in battle was the highest end for a Kshatriya. They then revealed that they had slaughtered the Pandavas' sons and kin in their sleep, but were now fleeing, unable to face them in battle. 'We have caused a carnage of our foes,' they said, 'but dare not stay. Our foes, the Pandavas, will soon pursue us, filled with rage. We cannot stand against them in battle.' Having said these words, they circumambulated the king and took their leave. The three heroes, with hearts plunged in anxiety, took one another's leave and separated, each going to a different place. Kripa went to Hastinapura, Kritavarma to his kingdom, and Ashvatthama to Vyasa's asylum. The sons of Pandu later encountered Ashvatthama and vanquished him. Dhritarashtra, hearing these words, was overcome with grief. He had lost his sons, his kingdom, and his power. He was now left alone, with only his sorrow for company. The three heroes, who had once been so proud and powerful, were now fugitives, fleeing from their enemies. They had lost everything, and were left with only their shame and their fear." |
| 12 Vaishampayana said, "After the war, Yudhishthira, accompanied by his brothers and Krishna, went to meet Dhritarashtra, who was overcome with grief for the loss of his sons. The king was surrounded by thousands of wailing ladies, who lamented the slaughter of their loved ones. Yudhishthira saluted his uncle, who reluctantly embraced him, still consumed by anger and grief. Dhritarashtra then sought Bhima, with intentions to harm him, but Krishna, aware of his intentions, presented an iron statue instead. The king, thinking it was Bhima, broke it into pieces with his powerful arms, but was left injured and vomiting blood. His charioteer, Sanjaya, soothed him, and Krishna revealed that the statue was not Bhima, but an iron effigy. Dhritarashtra was filled with grief and wept, lamenting the loss of his sons and his own helplessness. Krishna consoled him, saying that his anger was misplaced and that he should not grieve. The slaughter of Bhima would not revive his sons, and Krishna urged him to approve of their actions and seek peace. Krishna explained that the war was not their desire, but a necessity to end the tyranny of Duryodhana. He reminded Dhritarashtra that his sons had brought about their own downfall through their actions, and that the Pandavas had only acted in self-defense. Dhritarashtra, still grieving, slowly came to terms with the reality of the situation, and began to see the truth in Krishna's words." |
| 13 Vaishampayana said, "Krishna spoke to Dhritarashtra, 'You have read the Vedas and scriptures, and know the duties of kings. Why then do you cherish wrath when all that has overtaken you is the result of your own fault? I and others advised you before the battle, but you did not listen. You did not keep your soul under restraint and suffered yourself to be ruled by Duryodhana. Recollect your own faults and govern your wrath. The Pandavas are innocent, yet they were treated cruelly by you and your son. Look at your own evil acts and those of your son.' Dhritarashtra replied, 'What you say is true, Krishna. Parental affection caused me to fall away from righteousness. I am free from wrath and fever now. I desire to embrace Bhima, the second son of Pandu. Upon the sons of Pandu depend my welfare and happiness.' The old king then embraced Bhima, Dhananjaya, and the two sons of Madri, wept, comforted, and pronounced blessings upon them." |
| 14 Vaishampayana said, "The Pandavas, accompanied by Krishna, went to see Gandhari, who was overcome with grief for her hundred sons. She wished to curse Yudhishthira, but Vyasa appeared and advised her to forgive. He reminded her of her words to Duryodhana, 'Thither is victory where righteousness is!' and said that the Pandavas had won due to their righteousness. Gandhari replied that she didn't harbor ill feelings towards the Pandavas, but was agitated due to grief. She blamed Duryodhana, Shakuni, Karna, and Duhshasana for the Kuru extermination. However, she was upset with Bhima for striking Duryodhana below the navel, violating the rules of combat. She asked why heroes should abandon their duties for the sake of their lives. Vyasa consoled Gandhari, saying that the Pandavas were not to blame for the war. He reminded her of her own words and the righteousness of the Pandavas. Gandhari acknowledged that she knew the Pandavas were not at fault, but her grief and anger were hard to control. Vyasa continued to counsel her, urging her to forgive and find peace. He praised her for her virtue and wisdom, and encouraged her to use her strength to overcome her sorrow." |
| 15 Gandhari rebuked Bhima for killing Duryodhana unfairly, but Bhima defended his actions, citing Duryodhana's past wrongs and the need to protect himself and his kingdom. Gandhari lamented that Bhima had not spared even one of her sons, and Yudhishthira approached her, filled with remorse, and offered to receive her curse. However, Gandhari, conversant with righteousness, did not curse him, but instead comforted the Pandavas as a mother would. The Pandavas then went to see their mother, Kunti, who had been anxious about them. She wept and embraced each of her sons, and also comforted Draupadi, who had lost all her children. Kunti and Gandhari, both grief-stricken, consoled each other, acknowledging that the universal destruction was due to the inevitable course of Time. Gandhari told Kunti that she too had been stricken with grief, and that she thought the slaughter was not due to human agency, but the irresistible course of Time. She advised Kunti not to grieve, and said that she would comfort her, just as Kunti would comfort her. In this way, the two women, who had been rivals in the past, now found common ground in their grief, and comforted each other. The Pandavas, seeing their mothers' sorrow, were filled with regret and sadness, and the entire assembly was overcome with emotion. |
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| 16 Gandhari, with her spiritual eye, beheld the slaughter of the Kurus and lamented piteously. She saw the field of battle, strewn with dead bodies, and heard the cries of grief-stricken ladies. The Kuru ladies, bereaved of their lords, beheld their slain relatives and fell down senseless. Gandhari addressed Krishna, describing the carnage and her grief. She saw beasts of prey feasting on the bodies and heroes sleeping on the bare ground. She lamented that those who once slept on soft beds now slept in dust, and their ornaments were now vultures and wolves. She saw ladies weeping and crying, their faces pale and resplendent like red lotuses. The earth was strewn with severed heads and limbs, and the ladies were unable to catch each other's meaning amidst their loud wails. Gandhari united heads with trunks, but often discovered her mistakes and wept more bitterly. She saw her sons and grandsons slain and struck her head with her own hands. The earth was impassable, miry with flesh and blood, and Gandhari was plunged into unutterable woe. She thought of her past vows and the gift of the boon by Vyasa, and felt that she had been punished for her devotion to her lord. She saw the destruction of the Kurus and Pancalas, and felt that the five elements had been destroyed. She lamented that the heroes who once delighted in battle now lay still, and their garlands of gold were scattered about. |
| 17 Gandhari, bereft of her senses, fell to the ground upon seeing Duryodhana. Regaining her senses, she wept and lamented, embracing her son's blood-covered body. She exclaimed, "Alas, O son!" and addressed Krishna, "On the eve of battle, he asked for my blessing, and I told him victory would be his if he followed righteousness." She grieved for Dhritarashtra, bereaved of friends and kin. Gandhari lamented Duryodhana's fate, once a mighty warrior, now lying on the ground, covered in blood, surrounded by vultures. She remembered his former glory, when fair ladies delighted him, and kings vied to please him. Now, he lay slain, his great strength and prowess gone. Gandhari lamented her own fate, having disregarded Vidura's wisdom, and now faced the loss of her son. She saw the Earth, once ruled by Duryodhana, now ruled by another, and wept for the fair ladies who wept by the side of slain heroes. The sight of her son's wife, Lakshmana's mother, disheveled and weeping, was more painful than her own son's death. Gandhari's heart was breaking at the sight of her son and grandson slain in battle. She wondered how her heart did not shatter into a hundred fragments. The princess, once delighting in her lord's embrace, now smelled his blood-covered head. Gandhari pitied the unfortunate princess, rubbing her son's and lord's faces, sorrowing for both. If the scriptures were true, Duryodhana had attained the regions of blessedness, won by the use of weapons. |
| 18 Gandhari lamented to Krishna, "Behold, my hundred sons, all slain by Bhimasena! What grieves me more is their young wives, deprived of sons, wandering the battlefield with dishevelled hair. They, who once walked on terraces with ornamented feet, now touch the hard earth, miry with blood. They reel in sorrow, driving away vultures and jackals. Behold, the mother of Lakshmana falls, overwhelmed with grief. These ladies, seeing their brothers, husbands, and sons lying dead, are themselves falling, seizing the arms of the slain. Listen to their loud wails and behold their fatigue. They support themselves against broken chariots and slain elephants, resting in grief. Some take up severed heads, decked with nose and earrings, and stand in grief. I think we must have committed great sins for our relatives to be slain thus. "Behold, young ladies of beautiful bosoms and abdomen, well-born and modest, are falling, deprived of sense, uttering piteous cries like flights of cranes. Their beautiful faces, resembling full-blown lotuses, are scorched by the sun. Alas, the wives of my proud children, possessed of prowess like infuriated elephants, are now exposed to the gaze of common people. Behold, the shields, standards, coats of mail, and head-gears of my sons, scattered on the earth, blazing with splendor like sacrificial fires. There, Duhshasana sleeps, felled by Bhima, and the blood of all his limbs quaffed by that heroic slayer of foes." |
| 19 Gandhari lamented to Krishna, "My son Vikarna lies on the ground, slain by Bhima! His young wife tries to drive away vultures, but they pierce his scarred palms, cased in leathern fences. Though pierced with arrows, his beauty remains, like the moon in the autumnal sky. My son Durmukha sleeps, face towards the enemy, slain by Bhimasena in observance of his vow. His face, half-eaten by beasts, looks handsome still, like the moon on the seventh day of the lighted fortnight. How could he be slain? Behold, Citrasena, the model of bowmen, lies slain, surrounded by ladies and beasts of prey, crying and roaring in grief. The cries of women and beasts seem wonderful to me, a sorrowful sight. My son Vivinsati lies there, stained with dust, his armor pierced, his garland and wreaths torn apart. Slain in battle, he is now surrounded by vultures, a hero's bed. His beautiful face, with a smile, resembles the Moon, adorned with excellent nose and fair eyebrows. Many ladies used to wait upon him, like thousands of celestial girls upon a sporting gandharva. Who could endure my son Duhsaha, that slayer of heroic foes, that hero, that ornament of assemblies, that irresistible warrior, that resister of foes? The body of Duhsaha, covered with arrows, looks resplendent like a mountain overgrown with flowering karnikaras. With his garland of gold and his bright armor, Duhsaha, though deprived of life, looks resplendent yet, like a white mountain of fire!" |
| 20 Gandhari lamented to Krishna, "Abhimanyu, the son of Arjuna, lies slain! His wife, Uttara, grieves, rubbing his blood-dyed body with her hand. She recalls their happy times, when she would embrace him, intoxicated with wine. Now, she laments, 'Why do you not speak to me? You were brought up in luxury, yet you sleep on the bare ground, slain by the enemy.' She gathers his blood-dyed locks, placing his head on her lap, and speaks to him as if he were alive. 'How could they slay you, a warrior of tender years? Fie on those who slew you! You were the sister's son of Vasudeva, the son of the wielder of Gandiva. How could they surround and slay you? You were the pride of the Pandavas, the hope of the Parthas. Your death has pierced my heart, like a shaft of sorrow.' Uttara's lamentations are heartbreaking. The ladies of the royal house of Matsya drag her away, themselves afflicted by grief. They weep and wail at the sight of the slain Virata, surrounded by screaming vultures and howling jackals. The ladies, weakened by grief, try to turn the body, but are unable to do so. Their faces are colorless and pale, scorched by the sun and worn out with exertion and toil. They mourn the loss of Abhimanyu, Uttara, Sudakshina, and Lakshmana, all lying on the field of battle. Gandhari's sorrow is boundless, her words a lamentation of the devastation of war. She thinks of her own sons, slain in the battle, and her heart breaks anew. The sorrow of the women, the cries of the jackals, the scent of blood and death, all mix together in a scene of unimaginable grief." |
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| 21 Gandhari lamented, "The mighty Karna lies on the ground, slain by Arjuna! He was a blazing fire in battle, now extinguished. That great bowman and car-warrior was wrathful and full of energy, but now sleeps on the ground, drenched in blood. My sons fought under his lead, but even he was slain by Partha. His wives, with dishevelled hair, wail around him, their voices piercing the sky. King Yudhishthira couldn't sleep for thirteen years, thinking of Karna. He was like an all-destroying fire, immovable like Himavat, and protector of Dhritarashtra's son. Now, he lies on the ground, like a tree uprooted by the wind. His wife and mother of Vrishasena lament, crying and falling to the ground, their grief boundless. She exclaims, 'His preceptor's curse pursued him! When his chariot wheel was swallowed by the earth, Dhananjaya cut off his head with an arrow!' Carnivorous creatures feed on his body, reducing it to small dimensions. The sight is not gladdening, like the moon on the fourteenth night of the dark fortnight. The cheerless dame falls and rises, burning with grief for her son and lord. Alas, Karna, the great warrior, lies slain!" |
| 22 Gandhari lamented, "Behold, the lord of Avanti lies slain by Bhimasena! Vultures and jackals feed on his body, a hero who once struck fear in the hearts of his enemies. Though he had many friends and allies, he now lies friendless, a victim of the cruel hand of fate. His wives, crying in grief, sit around him, their faces once radiant with joy now pale and sorrowful. Pratipa's son Bahlika, a mighty bowman, lies slain, his face still bright like the full moon, a reminder of his former glory. Indra's son Arjuna slew him to fulfill his vow, a testament to his unwavering determination. Jayadratha, protected by Drona, was slain by Partha after penetrating eleven Akshauhinis, a feat that showcased his bravery and skill. Vultures feed on his body, and carnivorous creatures drag it away, a stark contrast to the honor and respect he once commanded. His wives, though devoted, cannot protect him now, and I grieve for my daughter Duhshala, now a widow, and my daughters-in-law, lordless and bereft. Duhshala searches for her husband's head, striking her body in grief, a heart-wrenching sight that pierces my soul. He who checked the Pandavas and caused a vast slaughter finally succumbed to death, a reminder that even the mighty can fall. His beautiful wives cry, sitting around the irresistible hero, their sorrow a testament to his greatness." |
| 23 Gandhari lamented, "There lies Shalya, my brother, slain by Yudhishthira! He boasted of his equality with thee, but now lies dead, his face eaten by crows. His tongue, once golden, is now being eaten by birds. The ladies of Madra wail around him, like she-elephants around their leader. Bhagadatta, king of mountains, lies dead, his golden garland still shining. Shalya and Bhagadatta, both mighty warriors, lie dead, their bodies mangled. Bhishma, son of Shantanu, lies dead, his vital seed drawn up. He told the Pandavas of his own death, and now lies on a bed of arrows, his head resting on a pillow of three arrows. Drona, the brahmana, lies dead, his weapons gone. He was a preceptor to Arjuna and the Kurus, and his death is a great loss. His auspicious feet, once adored, are now dragged by jackals. Kripi attends to his body, her senses deprived by grief. The reciters of Samas sing and weep, having placed his body on the funeral pyre. His disciples, with matted locks, have piled the pyre with bows and darts and car-boxes. The three Samas are being sung, and the brahmacaris are weeping. Drona's body is being consumed by fire, like fire in fire. His death is a great sorrow, and I grieve for him. Ah, the mighty have fallen, and the brave have been slain. The earth is bereft of its heroes, and the heavens weep at the sight. The Kauravas, once so proud, now lie dead, their bodies mangled. The Pandavas, once so noble, now stand victorious, their hearts heavy with grief." |
| 24 Gandhari lamented, "Behold Somadatta's son, slain by Yuyudhana, pecked at by birds! Somadatta burns with grief, censuring Yuyudhana. His wife says, 'By good luck, you don't see this carnage, your son slain, your daughters-in-law widowed and grieving. You don't hear their wails, like the screams of cranes on the bosom of the sea.' She mourns, 'Your son, who performed sacrifices and bore the sacrificial stake on his banner, lies dead, his arm torn off by Arjuna. Alas, he struck off his arm unfairly! Alas, Satyaki took his life while he was in a vow!' Bhurishrava's wives lament, surrounding their lord, slain by Satyaki. They cry, 'This arm used to invade women's girdles, now it's still! This arm used to give thousands of kine and exterminate Kshatriyas in battle!' They place his lopped arm on their laps, weeping bitterly. 'Arjuna of pure deeds, how could you perpetrate such a censurable act? How could you strike off his arm while he was heedless and engaged with another in battle?' They censure Arjuna, saying, 'What will you say of this feat in assemblies? What will you say of this great feat, O diadem-decked Arjuna?' The co-wives lament with them, as if they were their daughter-in-law. Shakuni, the chief of Gandharvas, lies slain by Sahadeva, his illusions burnt by the son of Pandu. A large number of birds sit around him, and I fear he may still foment dissensions in the region of the dead." |
| 25 Gandhari lamented, "Somadatta's son lies dead, pecked by birds! His wife mourns, 'You don't see this carnage, your son slain, your daughters-in-law widowed and grieving.' Bhurishrava's wives lament, 'This arm used to invade women's girdles, now it's still! This arm used to give thousands of kine and exterminate Kshatriyas in battle.' They censure Arjuna, 'How could you strike off his arm while he was heedless and engaged with another in battle?' The mother of Bhurishrava addresses her lord, 'By good luck, you don't see this terrible carnage, this extermination of the Kurus, this sight that resembles the scenes occurring at the end of the yuga.' She grieves, 'Your son, who performed sacrifices and bore the sacrificial stake on his banner, lies dead, his arm torn off by Arjuna.' The wives of Bhurishrava cry, 'Alas, Arjuna struck off his arm unfairly! Alas, Satyaki took his life while he was in a vow!' They place his arm on their laps, weeping bitterly. 'What will you say of this feat in assemblies, O diadem-decked Arjuna?' Shakuni, the chief of Gandharvas, lies slain, his powers of deception burnt. A large number of birds sit around him, and I fear he may still foment dissensions in the region of the dead." |
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| 1 Vaisampayana said, "The sons of Pandu and Vidura performed water rites for their loved ones. Yudhishthira lamented to Narada, 'Though we've won the earth, my heart is heavy with grief. I've caused the death of my kin, including Subhadra's son and Draupadi's sons. I'm consumed by the thought of Karna, my uterine brother, born to Kunti in secret. We didn't know him as our brother, but he knew us. He was slain by Arjuna, and now I regret not knowing him sooner. Oh, Narada, I am tortured by the thought of Karna's death. If only I had known him as my brother, perhaps this war could have been avoided. I am filled with remorse and longing to understand the past.'Narada listened attentively as Yudhishthira shared his sorrow and desire to understand the secrets of Karna's life. Yudhishthira asked Narada to reveal the mysteries surrounding Karna's birth, his curse, and his fate. He longed to know everything, from Karna's earliest days to his final moments on the battlefield. Narada, with his divine wisdom, began to recount the tale of Karna's life, revealing the truth about his birth, his struggles, and his ultimate destiny. As Narada spoke, Yudhishthira listened with rapt attention, his heart heavy with grief, but his spirit seeking solace in the truth." |
| 2 Narada said, "I will tell you, O mighty-armed one, the story of Karna, who was believed to be a Suta's son. In his youth, Karna was envious of the Pandavas and sought to acquire the Brahma weapon from Drona. However, Drona refused to teach him, saying that only a Brahmana or a Kshatriya who had practiced austere penances could wield it. Karna then approached Rama, claiming to be a Brahmana of Bhrigu's race, and acquired all the weapons. He became a favorite of the gods and Gandharvas. He roamed the earth, meeting many celestial beings and acquiring great knowledge. He was a complex character, driven by both noble and selfish motivations. His friendship with Duryodhana was rooted in their shared desire for power and recognition. However, his rivalry with Arjuna was fueled by a deep-seated envy and a need to prove himself. His actions were often impulsive and reckless, leading to both triumphs and tragedies. While wandering on the sea-coast, he inadvertently slew a Brahmana's Homa cow and was cursed by the Brahmana. The curse stated that while fighting Arjuna, the earth would swallow the wheel of his car, and his head would be cut off. Despite this, Karna sought to gratify the Brahmana with offerings, but the curse stood. With a heavy heart, Karna returned to Rama, reflecting on his fate. He knew that his actions had led to his downfall and that he would soon face the consequences. His envy and ambition had driven him to seek power, but ultimately, they would lead to his demise." |
| 3 Narada said, "Rama, pleased with Karna's strength and devotion, taught him the Brahma weapon. Karna acquired the weapon and lived happily in Bhrigu's retreat, devoting himself to the science of weapons. One day, while Rama slept with his head on Karna's lap, a worm bit Karna's thigh. Fearing to awaken Rama, Karna endured the pain, showing his heroic patience. When Rama awoke, he saw the worm and killed it, saving Karna from further agony. A Rakshasa then appeared, thanking Rama for releasing him from a curse. The Rakshasa had been a Danava who ravished Bhrigu's wife and was cursed to live as a worm. Rama then rebuked Karna, saying, 'No Brahmana could endure such agony. You are not a Brahmana, but a Kshatriya.' Karna confessed, 'I am Karna, son of Radha, a Suta.' Rama replied, 'Since you deceived me for the sake of weapons, the Brahma weapon will not stay with you. You will not be able to recall it when facing a worthy warrior.' Thus, Rama cursed Karna and sent him away, saying, 'Go, you have acted falsely. No Kshatriya will be your equal in battle.'" |
| 4 Narada said, "Karna and Duryodhana attended the self-choice of the Kalinga princess, where many kings gathered, including Sisupala, Jarasandha, and Bhishmaka. The city was filled with opulence, and the kings were adorned with golden Angadas, possessing the splendor of pure gold. When the maiden entered, she passed by Duryodhana, who, intoxicated with pride and relying on Bhishma and Drona, abducted her by force. Karna, armed and riding his car, followed Duryodhana, fending off the pursuing kings with his arrows. He broke their bows and arrows, and many became bowless or fled in fear. Karna's lightness of hands allowed him to afflict the kings, and he vanquished them all. The kings retreated, saying 'Go away', and Duryodhana returned to his city with the maiden, protected by Karna. The people of the city celebrated, and Duryodhana was overjoyed. Karna's prowess was proven, and he became a hero. His fame spread far and wide, and he was revered by all. Duryodhana's pride was satisfied, and he was grateful to Karna for his support. The two friends returned triumphantly, their bond stronger than ever." |
| 5 Narada said, "King Jarasandha, hearing of Karna's fame, challenged him to single combat, eager to test his skills. They fought fiercely, their weapons clashing, and their strength and valor on full display. They exhausted their arrows and broke their bows and swords, but their determination and courage remained unwavering. They then engaged in bare-handed combat, their bodies locked in a fierce struggle, with Karna nearly defeating Jarasandha. However, Jarasandha was impressed by Karna's prowess and gave him the town of Malini, making him the ruler of both Angas and Champa. Karna's fame grew, and he became known as a tiger among men, a hero of great strength and courage. But he was later deceived by Indra, who begged for his natural armor and earrings, leaving him vulnerable. Cursed by a Brahmana and Rama, and weakened by others, Karna was eventually slain by Arjuna, who obtained celestial weapons from various gods. Though Karna was defeated, he should be remembered as a hero, a warrior of great valor and strength, who fought against overwhelming odds. His story is a testament to his bravery and the complexities of fate, and you should not grieve for him, but rather celebrate his life and legacy." |
| 6 Vaisampayana said, "Narada's words left Yudhishthira filled with grief and meditation, his mind reeling from the revelation about Karna's true identity. Kunti, also grieving and filled with remorse, addressed him, 'Yudhishthira, don't be consumed by sorrow. I tried to tell Karna of his brotherhood with you, as did Surya. We both attempted to pacify him, to bring him back to our side, but he was resolute in his enmity towards you. I gave up, and now this affliction has befallen you.' Yudhishthira, tearful and grief-stricken, replied, 'Your concealed counsel has brought me this pain. If only I had known, perhaps things would have been different.' He then cursed all women, saying, 'No woman shall keep a secret, for your silence has brought me only sorrow.' The king, remembering his lost loved ones, became anxious and grief-stricken, his heart heavy with regret. Overwhelmed with despair, he was like a fire covered in smoke, his usual radiance dimmed by sorrow. Kunti's words had stirred up his emotions, and he was consumed by grief and regret, wondering what could have been if only things had been different." |
| 7 Vaisampayana said, "Yudhishthira grieved for Karna, sighing and addressing Arjuna, 'If only we had lived a life of mendicancy, this calamity wouldn't have befallen us. Our foes have prospered, while we've lost everything. Fie on the usages of Kshatriyas and might and valour, which have brought us to this pass. Blessed are forgiveness, self-restraint, and purity. We've fallen into this plight due to covetousness and folly. Beholding our kinsmen slain, our grief is immense. We've borne the weight of existence, deprived of friends and
the objects of life. Like dogs fighting for meat, a great disaster has overtaken us. They that have been slain shouldn't have been slain for the sake of the earth. Filled with envy and hankering for earthly objects, they've repaired to Yama's abode. Practising asceticism and truth, sires wish for sons with prosperity. Alas, since their sons have been slain, their expectations have been rendered fruitless. We are regarded as the cause of destruction, but the fault lies with the sons of Dhritarashtra. Duryodhana's heart was set upon guile, and he couldn't enjoy the fruits of victory. His wickedness and covetousness have brought about this downfall. I am consumed by grief and repentance, and I seek to renounce the world and seek redemption.'" |
| 8 Arjuna spoke, his words grave and important, "Oh, how painful to see you, king, so agitated after achieving such a great feat. Having won the earth, why abandon it? Where has a eunuch or procrastinator ever acquired sovereignty? You slew foes, acquired the earth, and now wish to live in the woods like a mendicant? What will the world say? Poverty is for recluses, not kings. King Nahusha cried fie on poverty, saying it's a state of sinfulness. Wealth brings religious acts, pleasures, heaven, and accessions of wealth. Without wealth, one cannot sustain life. The poor are accused falsely, and wealth brings friends, kinsmen, and recognition. Wealthless, one has neither this world nor the next. Religious acts spring from wealth, like rivers from a mountain. Look at the gods and Danavas - they wish for the slaughter of their kinsmen. The Vedas sanction internecine quarrels, and kings should live reciting the Vedas, acquiring wealth, and performing sacrifices. The wealth of others becomes the means of prosperity, and kings conquer through internecine quarrels. You have a duty to perform a great sacrifice, requiring a vast heap of the earth's produce. If you don't, the sins of the kingdom will be yours. Your subjects will be cleansed and sanctified by beholding the ablutions at the end of the sacrifice. This is the eternal path, its fruits never destroyed. Abandoning it, O king, to what other path would you betake yourself?" |
| 9 Yudhishthira said, "Arjuna, listen to my words and fix your mind on your inner soul. I shall abandon worldly pleasures and tread the path of the righteous. I shall perform the austerest penances, wander in the forest, and live on fruit and roots. I shall pour libations on the fire, perform ablutions, and thin myself by reduced diet. I shall endure cold, wind, and heat, and emaciate my body by penances. I shall listen to the strains of birds and animals, enjoy the fragrance of trees, and see diverse products of the forest. I shall live a retired life, devoting myself to contemplation, and derive happiness from my own soul. I shall assume the outward form of a blind and deaf idiot, casting off all things dear or hateful. I shall behave equally towards all creatures, restraining my senses, and turning my gaze inwards. I shall go on, casting off pride of soul and body, and earn great ascetic merit. I shall break the bonds of desire and wander over the earth, preserving equability in success and failure. I shall not jeer at anyone, nor shall I frown at anybody. Restraining all my senses, I shall always be of a cheerful face. Without asking anybody about the way, I shall proceed along any route that I may happen to meet with. I shall not think of those pairs of opposites that stand in the way of such a life. If pure food in even a small measure be not obtainable in the first house, I shall get it by going to other houses. I shall wander over the earth, after breaking the bonds of desire." |
| 10 Bhimasena said, "Your understanding, O king, has become blind to the truth. If you renounce your duties, then our destruction of the Dhartarashtras was unnecessary. Forgiveness and compassion are not exclusive to non-Kshatriyas. We would have lived by mendicancy if we knew that was your intention. This battle would not have occurred, and we would not have slain our enemies. Wise men have declared that those who stand in the way of sovereignty should be slain. We have slain our enemies and should now rightfully govern the earth. Our refusal to do so is like a person who digs a well but stops before obtaining water. We are capable of great things, yet we follow you, our eldest brother, who seems to be of feeble understanding. We are the refuge of the helpless, yet we act as if we are powerless. Renunciation is not suitable for Kshatriyas, especially in times of prosperity. It is only suitable for those overcome with decrepitude or defeated by foes. Let us not censure our duties as Kshatriyas, but rather follow our natural order and perform our actions. We should not lead a life of renunciation like a eunuch, but rather live a life of action and prowess. Those who are capable of supporting life by their own exertions should not lead a hypocritical life of renunciation. We should acquire religious merit by other means, not by renouncing our duties as Kshatriyas." |
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| 11 Arjuna said, "A story is told of some ascetics who abandoned their homes to live in the woods, thinking it was virtuous. They were mistaken and ignorant of the true meaning of sacrifice. Indra, disguised as a golden bird, saw their error and decided to guide them. He told them that living on remnants of sacrifices was truly meritorious and that the domestic mode of life was superior. He explained that sacrifices and penances were essential and that leading a life of domesticity was the highest asceticism. The ascetics were surprised and humbled by the bird's words. They realized their mistake and the value of living a life of action and duty. They abandoned renunciation and took up a life of domesticity, performing sacrifices and penances as prescribed. The bird's words had a profound impact on them, and they understood the importance of living a life of service and duty. Therefore, O king, rule the world with wisdom and righteousness, now that you are free from foes. Follow the path of action and duty, and do not be swayed by the mistaken idea of renunciation." |
| 12 Nakula said, "The gods themselves depend on the fruits of action, and the Pitris support life by rain, observing the ordinances declared in the Vedas. Those who reject the declaration of the Vedas, which inculcate action, are downright atheists. The domestic mode of life is superior, and a true renouncer is one who gives away righteously acquired wealth and restrains their soul. A mendicant who observes vows and studies the Vedas is also a renouncer. Domesticity contains both heaven and pleasure, and is the way of great Rishis and the refuge of all persons conversant with the ways of the world. A person who betakes themselves to this mode of life, abandoning desire, is a real renouncer. Acts done from vanity are unproductive, while those done from renunciation bear abundant fruit. Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness are virtues recommended by Rishis. In domesticity, one can attain the threefold aims of life - dharma, artha, and kama. A renouncer who adheres to this mode of life will not encounter ruin either in this world or the next. The Lord created creatures to adore him through sacrifices, and creepers, trees, and animals were created for this purpose. Not performing sacrifices leads to sin, and a king who doesn't protect his subjects incurs sin. Therefore, O king, perform sacrifices and give away wealth to Brahmanas, and protect your subjects." |
| 13 Sahadeva said, "Merely casting off external objects is not enough; one must also cast off mental attachments. Let our foes have the religious merit and happiness that comes from external renunciation but internal covetousness. On the other hand, let our friends have the merit and happiness that comes from governing the earth with internal detachment. The word 'mine' is Death itself, while 'not mine' is eternal Brahma. Brahma and death enter every soul, causing creatures to act. If the soul is not subject to destruction, then killing is not possible. If the soul and body are born and destroyed together, then the path of rites and acts is futile. Therefore, adopting the path trodden by the righteous, I drive away doubts about the soul's immortality. A king who acquires the earth but does not enjoy it lives a fruitless life. One who lives in the forest but remains attached to earthly things lives within Death's jaws. Look upon all creatures as thy own self and escape the fear of destruction. Thou art my sire, protector, brother, and preceptor, so forgive my incoherent utterances in sorrow. I speak from a heart full of grief and a mind full of doubt. Oh, king, thou art the guide of all, and I am but a humble seeker of truth. I seek refuge in thee, for thou art the embodiment of wisdom and virtue. Guide me on the path of righteousness, and help me to attain true knowledge and understanding." |
| 14 Draupadi said, "O Yudhishthira, why do you not gladden your brothers who are crying and drying their palates like chatakas? You had promised them victory and happiness, but now you seem to be depressed. A Kshatriya without the rod of chastisement can never shine or enjoy the earth. Friendship, charity, and study are the duties of a Brahmana, not a king. A king's duties are to restrain the wicked, cherish the honest, and never retreat from battle. You have acquired the earth through might, not study or gift. You have swayed many regions and defeated strong enemies. Why is your soul not gratified? Your brothers are like celestials, capable of resisting foes. I am blessed to have all of you as my husbands. Do not disregard my words and those of your brothers. Abandoning the earth, you invite adversity and danger. Protect your subjects righteously and govern the earth with mountains, forests, and islands. Do not be cheerless, adore the gods, fight your foes, and make gifts to Brahmanas. Remember, you had said that you would slay Duryodhana and enjoy the earth. You had said that you would perform great sacrifices and enjoy the wealth of the earth. Why, then, do you now seem to be so depressed? Arise, O king, and enjoy the earth. Do not let your brothers and me suffer anymore." |
| 15 Arjuna said, "The rod of chastisement governs all subjects and protects them. It is righteousness itself and protects profit and virtue. Without chastisement, people would sink into darkness and hell. Even Brahmanas, who are supposed to be self-restrained, cannot support life without killing creatures. The universe is food for living creatures, and this has been ordained by the gods. The policy of chastisement is necessary to uphold creatures and distinguish good from bad. Without it, ravens and beasts of prey would devour all. Chastisement inspires fear and makes people observe rules and restraints. It is the root of everything and upon it rests heaven and this world. If the rod of chastisement were not uplifted, sin, deception, and wickedness would prevail. Our duty is to enjoy the kingdom and perform sacrifices. Duties have been declared for maintaining the relations of the world. There is no act that is wholly meritorious or wholly wicked. Slaying foes and protecting friends is not a sin. The inner soul of every creature is incapable of being slain, and creatures enter successive bodies, abandoning worn-out forms. We must follow the ancient customs of men and practise righteousness. We must perform sacrifices, give alms, protect our subjects, and slay our foes. Let us not be cheerless, for chastisement is the root of everything." |
| 16 Bhimasena said, "O monarch, thou art conversant with all duties, but thy faculties are stupefied, endangering everything. I implore thee to assume sovereignty. There are two kinds of diseases, physical and mental, and each springs from the other. Mental diseases can be checked by remedies like joy and grief. Thou shouldst not be sad in bliss or glad in woe. Destiny is all-powerful, but thou shouldst recollect the past woes, like Krishna's humiliation, our expulsion, and the battles fought. A fierce battle with thy mind is before thee, to conquer thy foes. If thou givest up, thou shalt have to fight again in another body. Win this battle, disregard thy body, and conquer thy mind's foe. Ascertain the right and wrong paths, follow thy sire's course, and govern thy kingdom. By good luck, Duryodhana is slain, and thou hast attained the condition of Draupadi's locks. Perform the horse-sacrifice with rites and presents. We are thy servants, O son of Pritha, as is Vasudeva of great energy. Thou art the ruler of the world, conversant with all branches of knowledge. Nothing is unknown to thee. I will indicate the reasons in favor of thy assuming sovereignty. Listen to me with undivided attention. Thou shouldst not forget the woes inflicted by Jatasura, the battle with Chitrasena, and the distress suffered at the hands of the Sindhu king. Thou shouldst not forget the kick received by Draupadi from Kichaka while we were living in concealment." |
| 17 Yudhishthira said, "You covet sovereignty due to discontent, attachment, and folly. Strive for tranquility and happiness by prevailing over desire and grief. The desire for kingdom is unending and cannot be fulfilled. Conquer your stomach's desires first, and then you can conquer the earth. Renunciation is the key to permanent good. Kings who seek earthly possessions can never be content. Those who renounce enjoyments and practice penances attain beatitude. The acquisition and preservation of kingdom involve both righteousness and
unrighteousness. Free yourself from burdens and adopt renunciation. They who have given up desire and enjoyment never grieve. There are two paths: the path of the Pitris and the path of the gods. Casting off desires, one attains the highest end. Janaka's verse says, 'My treasures are immense, yet I have nothing!' A person with knowledge and understanding sees things differently. He who is acquainted with the words of the learned succeeds in obtaining great honors. When one sees creatures as diversified emanations from the same essence, one attains Brahma. Those who reach this state attain supreme bliss, not those without knowledge or understanding. The wise ones who have attained Brahma see the world as a mere illusion, a dream. They are not attached to worldly things and are free from desire and grief. They are the true seekers of truth and have attained the ultimate goal." |
| 18 Arjuna said, "In the old history of the ruler of the Videhas, King Janaka's spouse had said to him, 'Why have you adopted a life of mendicancy, abandoning your kingdom? A handful of barley cannot be proper for you. Your resolution tallies not with your acts. You were the supporter of thousands of Brahmanas, how can you beg from them now? You have cast off your prosperity, and your mother and wife are helpless. You have neither this world nor the other. Why lead a life of wandering mendicancy? If you can act up to your resolution, then who am I to you, and what can be your grace to me? If you beest inclined to grace, rule then this Earth! They that are desirous of happiness but are very poor may adopt renunciation. But he who imitates those men by abandoning palatial mansions acts improperly. One always accepts gifts, another always makes gifts. Who is superior? If a gift is made to one who always accepts gifts, that gift becomes bootless. The food that is given by a charitable person is the sure support of the pious. If the king does not give, where will the pious go? They who have food are house-holders. Mendicants are supported by them. Life flows from food. Therefore, the giver of food is the giver of life. Coming out from among those that lead a domestic mode of life, mendicants depend upon those very persons from whom they come. Those self-restrained men, by doing this, acquire and enjoy fame and power.'" |
| 19 Yudhishthira said, "I am familiar with the Vedas and scriptures leading to Brahma. The Vedas contain conflicting precepts, and the scriptures are confounding. I understand the truth in the Mantras, but you, Arjuna, are only skilled in weapons and heroic practices. You don't truly understand the scriptures. Your words, driven by fraternal affection, are fitting, but you shouldn't doubt my intelligence. You excel in battle and diverse acts, but not in understanding the subtleties of the scriptures. Renunciation and knowledge of Brahma are superior to wealth. Righteous men devote themselves to ascetic penances and Vedic study. The Rishis have achieved eternal regions through penances. Others, with tranquil souls, have attained heaven through renunciation and Vedic study. The path to salvation is indescribable, but Yoga is the best means to achieve it. Learned men often misinterpret the scriptures, failing to find the truth. The Soul, subtle and inexpressible, revolves in a cycle of rebirths. One can become perfectly independent and happy by advancing the Soul and restraining desires. Why, then, do you applaud wealth, which is full of calamity? Men of old, conversant with the scriptures, regarded renunciation and knowledge as superior. Fools deny the existence of the Soul, and travel the earth, deprecating the true doctrine of emancipation. It's difficult for them to understand the truth. Only those acquainted with truth can obtain Brahma through asceticism and intelligence, and achieve great happiness through renunciation." |
| 20 Devasthana said, "Phalguna believes wealth is supreme, but I will discourse on this. Four modes of life are indicated in the Vedas: perform great sacrifices with profuse presents, O king. Even ascetics are addicted to action. The Vaikhanasas preach that not seeking wealth is superior, but I think that incurs faults. Men collect things for sacrifice due to Vedic ordinance. Giving wealth to the undeserving incurs the sin of killing a foetus. Charity requires discernment, and one must differentiate between the deserving and undeserving. The Supreme Ordainer created wealth for sacrifice and men to manage it. Therefore, apply wealth to sacrifice, and pleasure will follow as a natural consequence. Indra surpassed gods through diverse sacrifices and became chief. Mahadeva, by self-sacrifice, became the first of gods. King Marutta vanquished Sakra with his wealth, and Harischandra earned merit and happiness through sacrifice. He, a man, vanquished Sakra with his wealth. So, apply everything to sacrifice. Sacrifice is the root of all happiness, and wealth is the means to achieve it. By performing sacrifices, one can surpass even the gods and attain great merit and happiness." |
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| 21 Devasthana said, "Vrihaspati told Indra that contentment is the highest heaven and bliss. When one conquers desires and fears, they behold their soul. One who seeks no injury and cherishes no desire attains Brahma. Creatures obtain fruits according to their religion. Some praise peacefulness, exertion, contemplation, or a combination. Some praise sacrifice, renunciation, or gifts. The learned conclude that not injuring any creature is the best religion. Abstention from injury, truthfulness, justice, compassion, and self-restraint are key. A Kshatriya who takes sovereignty, restrains their soul, and follows royal duties, will obtain excellent fruits in this world and the next. They should restrain their senses, be compassionate, and subsist on the remains of sacrificial feasts. They should engage in restraining the wicked and cherishing the righteous, and transmit their crown to their son before retiring to the woods. Final emancipation is difficult, but those who adopt duties, practise charity and ascetic penances, and are compassionate, attain a high end. The Rudras, Vasus, Adityas, Sadhyas, and kings adopt this religion and attain heaven through their acts. They live in silent meditation, abandoning everything, and observe their duties with care." |
| 22 Vaisampayana said, "Arjuna addressed Yudhishthira, saying, 'O king, having obtained sovereignty and conquered foes, why do you grieve? Death in battle is meritorious for Kshatriyas, and penances and renunciation are for Brahmanas. Kshatriyas should perish by weapons in battle, as it is laid down in the ordinance. Even a Brahmana living as a Kshatriya is not censurable, as Kshatriyas sprang from Brahmanas. Renunciation, sacrifice, and dependence on others are not for Kshatriyas, who are exceedingly fierce and connected with the use of weapons. You are wise and skilled in all acts, and acquainted with all duties, so cast off cheerlessness and engage in action. A Kshatriya's heart is hard as thunder, and you have conquered your foes and acquired empire without a thorn in its side. Conquer your soul, O ruler of men, and perform sacrifices and charity with profuse presents. Indra, a Brahmana, became a Kshatriya and battled his sinful kinsfolk for eight hundred and ten times, obtaining chiefship of the gods. Perform sacrifices like Indra and free yourself from fever. Do not grieve for the past, as the slain have attained the highest end, sanctified by weapons and the Kshatriya religion. Destiny is incapable of being resisted, so rise and act, O tiger among kings!'" |
| 23 Vyasa said, "Arjuna's words are true, Yudhishthira. The highest religion depends on domestic duties. You know all duties, so practice them. A life of retirement in the woods is not for you. Support the gods, ancestors, guests, and servants, who depend on householders. The duties of domesticity are difficult, but you must bear the burden of your ancestral kingdom. I will tell you the duties of Kshatriyas, which include sacrifice, learning, exertion, and wielding the rod of punishment. Strength and chastisement are essential for Kshatriyas. Vrihaspati said, 'A king inclined to peace and a Brahmana attached to domesticity are like a snake devouring a mouse.' King Sudyumna obtained success by wielding the rod of chastisement.
Yudhishthira asked about Sudyumna's history, and Vyasa told the story of Likhita, who was punished by King Sudyumna for eating fruits without permission. Likhita's hands were cut off, but he was pardoned and his hands were restored through his brother Sankha's penances. This story illustrates the duty of Kshatriyas to wield the rod of chastisement and rule their subjects. Vyasa continued, "Thus, King Sudyumna became eminent and obtained the highest success like Daksha himself. This is the duty of Kshatriyas, to rule their subjects and wield the rod of chastisement. Any other path would be wrong for them. Do not grieve, Yudhishthira, and listen to your brother's beneficial words." |
| 24 Vaisampayana said, "Krishna-Dwaipayana told Yudhishthira, 'Rule the earth like Yayati, son of Nahusha. Enjoy happiness after performing sacrifices and repaying debts to the gods, Pitris, and beggars. Perform Sarvamedha and Aswamedha sacrifices and install your brothers in great sacrifices. Protect your subjects, especially Brahmanas and the virtuous. By transgressing scriptures, one incurs sin, while obeying them brings fearlessness. A king who fails to protect his kingdom incurs sin. Brave men, the respectable, and the virtuous should be protected. Do not repose confidence in one individual, and protect your subjects from robbers and sin. If you fail to protect, sin stains you.
I will tell you the story of Hayagriva, an ancient king who protected his kingdom, performed sacrifices, and won heaven. He was a heroic king who defeated many foes, but was eventually slain in battle. Despite this, he achieved great fame and now enjoys bliss in heaven. His life was a sacrifice, with his bow as the stake and his sword as the ladle. He poured his life-breaths as libations and achieved freedom from sin. Having protected his kingdom and performed sacrifices, he won the regions of the gods. His life was worthy of every praise, and learned men applaud it. He won heaven and acquired the regions reserved for heroes, and became crowned with success.'" |
| 25 Vaisampayana said, "Yudhishthira was grief-stricken, but Vyasa told him that no one can acquire anything by their own acts, and that Time is the means of acquisition. Vyasa said that everything happens in its time, and that no one can change the course of events. He told Yudhishthira not to grieve, as grief only increases with indulgence. Vyasa said that the wise do not get deluded by sorrow or happiness, and that one should abandon both to attain eternal happiness. He advised Yudhishthira to bear whatever comes with an unaffected heart, and to cast off things that cause sorrow.
Vyasa also said that a king's duty is to govern with intelligence, perform sacrifices, and protect his kingdom, and that by doing so, he will sport in the region of the gods after death. He also said that a king's conduct should be applauded by his people, even after his death. Vyasa further explained that all creatures suffer destruction due to the irresistible course of Time, and that one should not be attached to earthly things. He told Yudhishthira to be wise and not indulge in grief, as it only leads to more sorrow. By following Vyasa's advice, Yudhishthira could find peace and happiness, and ultimately attain eternal bliss." |
| 26 Vaisampayana said, "Yudhishthira told Arjuna that wealth is not the only means to happiness and heaven. Many have achieved success through sacrifice, Vedic study, and penances. One should regard Rishis and those devoted to true knowledge as virtuous. Our acts depend on those who acquire true knowledge. Many have gone to heaven through Vedic study and sacrifices. Contentment is key to happiness, and controlling wrath and joy leads to success. The northern path is travelled by those devoted to Yoga penances, and the southern path by those who perform Vedic acts. One attains Brahma when free from fear, desire, and hate. Yudhishthira advised Arjuna to withdraw desires and control pride and folly to attain salvation.
He also cautioned that wealth can lead to faults and sin, and it's better to abandon desire for wealth. Wealth should be applied to sacrifices, not spent on desires. One should give wealth to deserving people, not undeserving ones. Yudhishthira emphasized that true happiness comes from contentment, not wealth. He encouraged Arjuna to seek knowledge and virtue, rather than wealth and material possessions. By doing so, Arjuna can achieve true happiness and salvation." |
| 27 Yudhishthira lamented, "I am consumed by grief and guilt for slaying my kin, including Abhimanyu, Dhrishtadyumna, and Drona. I am a covetous sinner, exterminator of my own race. I deceived Drona about his son's death, and caused Karna's demise. I am like one who commits infanticide. I cannot bear to look at Arjuna or Krishna. I am a great offender, sinner, and destroyer of the earth. I will fast unto death, as I am unfit to live.
Vyasa intervened, saying, "This cannot be! You must not indulge in
such grief. It is all destiny. Union ends in dissolution, life ends in death. Labour with skill leads to happiness, while idleness ends in misery. Friends cannot bring happiness, nor foes inflict misery. Wisdom does not bring wealth, nor wealth bring happiness. You were created to work, and success comes from work. You are not fit to avoid work." |
| 28 Vyasa said, "In this connection, I cite the old story of Asma's discourse. Janaka, filled with sorrow, questioned Asma, 'How should a man desirous of his own good behave upon occasions of joy and grief?' Asma said, 'Joys and griefs attach themselves to a man's body. Whichever overtakes him, robs him of his reason. A king should apply remedies for alleviating the sorrows of his subjects. The causes of mental sorrow are delusion and distress. No third cause exists. Decrepitude and death devour all creatures. No man can escape them. Happiness and misery arise from what has been pre-ordained. Seats, beds, vehicles, prosperity, and objects of enjoyment come and go according to Time's course. The evils caused by disease, fire, and death overtake a man according to Destiny. Neither medicines nor incantations can rescue one assailed by decrepitude or death. Union with dear ones is transitory. Men of knowledge behold the next world. One desirous of knowledge should have faith and perform religious duties. The world is sinking on the ocean of Time. No one understands this. Our union with wives and kinsfolk is like that of travelers at an inn. Life and its environments are constantly revolving like a wheel. The companionship of those that are dear is transitory. One cannot obtain a lasting companionship with anyone. One cannot obtain such companionship even with one's own body. How then can it be had with anyone else? Casting off all anxiety of heart, one should pay court to heaven, this world, and one's own soul.'" |
| 29 Vyasa said, "Asma's discourse teaches, joys and griefs attach, robbing reason. Decrepitude and death devour all, happiness and misery arise from destiny. Union with dear ones is transitory, like travelers at an inn. Men of knowledge behold the next world, but few understand. Our lives revolve like a wheel, companionship is fleeting. We cannot retain our bodies, how can we retain others? Casting off anxiety, pay court to heaven, earth, and your soul. The world sinks in the ocean of Time, few understand. Asma's discourse frees us from grief, Janaka found peace, and so can you, Yudhishthira. Rise, cast off grief, and enjoy the earth you've won. Remember, life is short, and youth is fleeting. Our actions determine our fate, and our character is our true wealth. The wise do not grieve for the dead or the living. They know that life is a journey, and we are all travelers. Do not be attached to worldly things, for they are like a dream. Seek knowledge, seek wisdom, and seek the truth. That is the path to true happiness and true freedom." |
| 30 Yudhishthira asked about Suvarnashthivin, Srinjaya's son, who died in infancy. Krishna replied, "Narada and Parvata, two Rishis, wandered the earth, subsisting on human food. They entered into a compact to disclose their wishes to each other, but Narada violated it by concealing his love for Srinjaya's daughter, Sukumari. Parvata cursed Narada to become an ape, and Narada cursed Parvata to not succeed in going to heaven. The curses were later lifted, and Narada married Sukumari. Though she saw him as an ape at first, she dedicated her love to him. The two Rishis freed each other from their curses, and Parvata assured Sukumari that her husband was indeed Narada. Narada, himself an actor in this matter, is here and can tell you everything that happened.
"Narada and Parvata were like two infuriated elephants, cursing each other in rage. But later, they freed each other from their curses, showing that even the wise can be overcome by passion, but also that they can forgive and restore each other. Sukumari, too, showed her devotion to her husband, despite his appearance. This story shows the power of love and forgiveness, and how even the strongest curses can be lifted." |
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| 31 Vaisampayana said, "Yudhishthira asked Narada about the child whose excreta were gold. Narada replied, 'Parvata and I went to King Srinjaya's abode, where we were honored and gratified. Before departing, Parvata asked the king to solicit a boon. Srinjaya desired a heroic son with great energy, long life, and splendor equal to Indra's. Parvata granted the boon but warned that the child would not be long-lived. The child, Suvarnashthivin, was born and grew up, but Indra feared humiliation and sent a celestial weapon to slay the prince. The prince was killed by a tiger, but I revived him with Indra's permission. He ascended the throne, ruled for 1100 years, and performed many great sacrifices. He eventually went the way of all nature, leaving behind many sons who multiplied the race.
"Narada continued, 'The king was filled with joy at the birth of his son, but his happiness was short-lived. The prince's death was a severe blow, but I revived him, and he went on to rule the kingdom wisely. His story is a testament to the power of fate and the will of the gods. Even though Indra feared humiliation, he ultimately granted permission for the prince's revival. The story also highlights the importance of sacrifice and the performance of one's duties, as exemplified by Suvarnashthivin's many great sacrifices.'" |
| 32 Vaisampayana said, 'Vyasa spoke to Yudhishthira, who was overcome with grief. "A king's duty is to protect his subjects, and penances are a duty for Brahmanas. A Kshatriya must protect all persons in respect of their duties. Those who transgress wholesome restraints must be chastised. You have followed your ancestors' footsteps and slain the Kauravas, who were trespassers against morality. Why do you grieve?"
Yudhishthira replied, "I have caused many deaths for the sake of the kingdom, and those deeds haunt me."
Vyasa said, "Is the Supreme Being the doer, or is man the doer? If man does all acts, good or bad, being urged by the Supreme Being, then the fruits of those acts should attach to the Supreme Being. If a person cuts down a tree, it is the person who incurs the sin, not the axe. If Destiny be the result of former lives, then no sin can attach to one in this life. Attend to the scriptures, which say kings should stand with the rod of chastisement uplifted. Avoid evil acts and perform expiatory acts for evil deeds.'" |
| 33 Yudhishthira lamented to Vyasa about the slaughter of his kin and friends, feeling guilty for causing their deaths. Vyasa consoled him, saying that Time was responsible for their fate, not Yudhishthira. He reminded Yudhishthira of his duties as a Kshatriya and the law of change, which brings about the fruits of actions. Vyasa encouraged Yudhishthira to perform expiatory rites and cited the example of the gods and Asuras, who fought a fierce battle. He emphasized that sometimes sin and virtue can appear as each other and that learned individuals know the difference.
Vyasa comforted Yudhishthira, saying he was well-versed in the scriptures and had only followed the path of the gods. He advised Yudhishthira to prepare for the Horse-sacrifice to free himself from sin and rule the earth with kindness. Vyasa also reminded Yudhishthira of his prowess in battle and his duty to install the rightful rulers on their thrones. He encouraged Yudhishthira to make his subjects happy and rule the earth with virtue.
Vyasa's words of wisdom and guidance helped Yudhishthira to see his actions in perspective and understand the nature of duty and morality. He realized that he had acted according to his dharma as a Kshatriya and that the consequences of war were not entirely his to bear. With a newfound sense of purpose and resolve, Yudhishthira prepared to perform the Horse-sacrifice and rule the earth with wisdom and justice." |
| 34 Missing |
| 35 Yudhishthira inquires about the acts that require expiation and the means to be freed from sin. Vyasa elaborates that omitting ordained acts, doing interdicted ones, and behaving deceitfully require expiation. He lists various sinful acts, including killing a Brahmana, speaking ill of others, violating a vow, and humiliating a Brahmana. Vyasa also mentions acts that should not be done, such as rejecting one's creed, practicing another's, and selling forbidden substances.
Vyasa notes that some acts may be justified in certain circumstances, like killing a Brahmana who has fallen away from their duties or violates the bed of their preceptor. He explains that expiation can be made through various means, including regenerating ceremonies, libations of clarified butter, and gifts to deserving Brahmanas. Vyasa emphasizes that one should not be stained by sin if they act with a pure heart and follow the authority of the Vedas.
Vyasa also provides exceptions to certain rules, such as when a Brahmana may take up arms in self-defense or when a person may speak a falsehood to save a life. He highlights the importance of understanding the nuances of dharma and the circumstances that may justify certain actions. Vyasa's guidance provides Yudhishthira with a deeper understanding of the complexities of morality and the means to achieve redemption." |
| 36 Vyasa explains to Yudhishthira that sins can be washed away through penances, religious rites, and gifts. He lists various expiations for different sins, including killing a Brahmana, adultery, theft, and violating a vow. These expiations include acts such as subsisting on one meal a day, making a round of mendicancy, casting off malice, and giving away wealth to deserving persons. Vyasa also notes that women can be cleansed of sins through regulated life, chaturmasya vow, and menstrual course.
Vyasa emphasizes that a Brahmana should acquire and practise virtue, and that the heaviness or lightness of sins should be determined according to one's varna. He explains that there are different levels of sin, including grave and trivial ones, and that there is expiation for every sin except highly heinous ones. Vyasa encourages Yudhishthira to achieve righteous acts and abstain from unrighteous ones to enhance his weal.
Vyasa also reminds Yudhishthira that he has slain his foes in the discharge of his duties as a king and for the protection of his life-breath and inheritance, and that he should not regard himself as sinful. However, if Yudhishthira still feels that he has committed sin, Vyasa advises him to perform expiation. Vyasa's guidance provides Yudhishthira with a deeper understanding of the complexities of morality and the means to achieve redemption." |
| 37 Yudhishthira asks Vyasa about clean and unclean food, worthy recipients of gifts, and how to study and perform penances. Vyasa cites Manu's discourse to ascetics, explaining that certain acts and objects are cleansing, such as silent recitation, fasts, and knowledge of self. He lists characteristics of virtue, including refusal to appropriate what is not given, gift, study, penance, and abstention from injury. Manu notes that virtue and sin can be relative, and that consequences of actions can be good or bad.
Manu advises against eating certain foods, including those offered to the dead, and against accepting gifts from unworthy individuals. He lists unacceptable recipients of gifts, including unchaste women, washermen, and gamblers. Manu emphasizes the importance of making gifts with a pure heart and to worthy individuals, and notes that improper gifts and acceptance can have evil consequences. He also stresses the importance of studying the Vedas and performing penances, and warns against the consequences of not doing so.
Manu's discourse provides guidance on how to live a virtuous life, and emphasizes the importance of making conscious choices in one's actions and behaviors. He encourages the ascetics to lead a life of self-reflection, self-control, and self-purification, and to strive for spiritual growth and development. By following Manu's teachings, one can achieve spiritual liberation and attain a state of supreme bliss." |
| 38 Yudhishthira, still grappling with the weight of his actions, seeks guidance from Vyasa on the duties of kings and the four orders. Vyasa, wise and knowing, directs Yudhishthira to Bhishma, the venerable grandsire of the Kurus, who possesses universal knowledge and is conversant with all duties. However, Yudhishthira is hesitant to approach Bhishma, feeling guilt and shame for
his role in Bhishma's death.
Vasudeva, sensing Yudhishthira's turmoil, encourages him to seek Bhishma's counsel, reminding him of the importance of duty and morality. Yudhishthira, surrounded by Krishna, Vyasa, and others, eventually agrees, and the group sets out to enter the city. The procession is grand, with Yudhishthira offering worship to the gods and Brahmanas, and his brothers and companions following close behind.
As they make their way through the city, the streets are adorned with festoons of flowers, banners, and perfumed incense. New metallic jars full of water and beautiful maidens line the route, adding to the splendor of the occasion. Yudhishthira, still grappling with his emotions, is met with sweet speeches and adoration from the citizens, who hail him as their king.
Despite the grandeur of the procession, Yudhishthira's heart remains heavy, and he knows that he must seek Bhishma's guidance to find peace and redemption. With a deep breath, he prepares to approach Bhishma, hoping to find the wisdom and counsel he so desperately needs." |
| 39 As Yudhishthira entered the city, thousands of citizens came out to behold the sight, their faces filled with joy and wonder. The streets were beautiful, with well-adorned mansions and ladies praising the Pandavas, their voices sweet and melodious. The city was filled with a loud uproar of joy and shouts of praise, the sound of drums and conchs echoing through the air.
Yudhishthira entered the palace, worshipped the household gods, and was blessed by the Brahmanas, who offered him gifts and benedictions. He gifted them with sweets, gems, gold, and other articles, showing his gratitude and respect. A loud sound of "This is a blessed day" arose, and the king heard the sweet sound of the Brahmanas' benedictions, their words filled with kindness and compassion.
However, a Rakshasa named Charvaka, disguised as a Brahmana, spoke ill of Yudhishthira, saying he was a wicked king who had slain his kin. The Brahmanas were agitated and made a loud uproar, their faces filled with anger and shame. But soon, they realized Charvaka's true identity and slew him with their spiritual energy, their powers fierce and divine.
The Brahmanas then blessed Yudhishthira and departed, leaving the king and his friends feeling happy and relieved, their hearts filled with peace and joy. The city was once again filled with the sound of laughter and music, the Pandavas' victory celebrated by all." |
| 40 Vaisampayana said, "Janardana, with his universal knowledge, addressed king Yudhishthira, who stood there with his brothers, saying, 'In this world, O sire, Brahmanas are always the objects of worship with me. They are gods on earth, having poison in their speech, and are exceedingly easy to gratify.' He then told the story of Charvaka, a Rakshasa who performed austere penances for many years in Vadari, seeking a boon from Brahman. Brahman repeatedly solicited him to ask for a boon, and finally, the Rakshasa requested immunity from fear at the hand of every being in the universe. Brahman granted this boon, but with the limitation that Charvaka must be careful not to offend the Brahmanas.
"Having obtained this boon, the sinful and mighty Rakshasa began to give pain to the gods. The gods, persecuted by his might, assembled together and approached Brahman for help. Brahman replied that he had already arranged for Charvaka's destruction, which would come about through a king named Duryodhana. Charvaka, bound by affection for Duryodhana, would insult the Brahmanas, leading to his downfall through their curse. Janardana said, 'Do not grieve, O king. Your kinsmen died in the observance of Kshatriya duties and have gone to heaven. Attend to your duties now, stay your foes, protect your subjects, and worship the Brahmanas.'" |
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| 41 Vaisampayana said, "Yudhishthira, freed from grief, took his seat on a golden throne, with Satyaki and Vasudeva opposite him, their faces shining with joy. Bhima and Arjuna sat on either side, their strong arms and brave hearts a testament to their unwavering support. Pritha, Sahadeva, and Nakula sat on a white ivory throne, their eyes filled with tears of happiness. Other dignitaries sat on separate seats, adorned with gold and gems, their faces radiant with delight. The subjects brought auspicious articles for the coronation rite, including earth, gold, gems, and other necessary items. Golden jars full of water, flowers, fried paddy, Kusa grass, and sacrificial materials like Sami, Pippala, and Palasa wood were arranged with care. Dhaumya constructed an altar, gradually inclining towards the east and north, and began the ceremony, pouring libations of clarified butter with proper mantras. Yudhishthira and Krishna were seated on a tiger-skin covered seat, called Sarvatobhadra, their feet firm and their hearts full of joy. The priest poured sanctified water from a conch upon Yudhishthira's head, and the royal sage Dhritarashtra and subjects did the same, their voices filled with blessings and praise." |
| 42 Vaisampayana said, "King Yudhishthira replied to his subjects, 'We are truly favored that you describe us so highly, both in terms of our merits and our accomplishments. However, our duty is to serve King Dhritarashtra, our father and god, who has always been our lord and protector. I request you to show him the same obedience and respect as before, for he is the rightful king of this land. I live for him alone, and my great duty is to serve him in every respect with watchfulness.'
He then dismissed the citizens and appointed his brothers to various positions, utilizing their unique skills and strengths. Bhimasena was appointed as Yuvaraja, Vidura as his trusted advisor, Sanjaya as director of finances, Nakula as registrar of the forces, Phalguna to resist hostile forces and protect the kingdom, and Dhaumya to attend to religious rites and ensure the spiritual well-being of the kingdom. Sahadeva was appointed to remain by his side, as his loyal companion and confidant.
He commanded Vidura and Yuyutsu to attend to King Dhritarashtra's wishes and to manage the citizens and provinces with his permission, ensuring a smooth transition of power and a continuation of the kingdom's prosperity." |
| 43 Vaisampayana said, "King Yudhishthira performed the Sraddha rites for his kinsmen who died in battle, including Drona, Karna, and Abhimanyu. He gave wealth, gems, and kine to Brahmanas for their benefit in the afterlife. The king also performed the Sraddha rites for other kings who fell in battle, and founded houses, wells, and tanks in their names. He paid off his debt to them and avoided censure, becoming happy and protecting his subjects. Yudhishthira honored Dhritarashtra, Gandhari, Vidura, and other Kauravas, and protected the ladies who lost their husbands and sons. He showed kindness to the destitute, blind, and helpless, giving them food, clothes, and shelter. Freed from foes and having conquered the Earth, king Yudhishthira enjoyed great happiness.
He gave away wealth and gems for the benefit of his friends and kinsmen, gratifying thousands of Brahmanas. The king's compassion extended to all, and he protected his subjects religiously, showing due honor to those who deserved it. His great happiness came from his good deeds and his conquest of the Earth." |
| 44 Vaisampayana said, "King Yudhishthira, with great wisdom and purity, addressed Krishna, 'Through your grace, I have regained my ancestral kingdom. You are the One Being, the refuge of all worshippers, and the soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, Vaikuntha, and the foremost of all beings. You have taken birth seven times and are the three Yugas. You are the lord of our senses, the great Lord worshipped in sacrifices, and the great swan. You are One, yet known as Vibhu and Damodara. You are the grinder of hostile hosts and the Being that pervades every form in the universe.
You are fierce, the generalissimo in battle, the Truth, and the giver of food. You are the Brahmana of pure blood and the celestial generalissimo. You are great, walking on high, and the mountains. You are the Ocean, without attributes, and take human forms on earth. You are the Emperor, Virat, and Swarat. You are the Chief of the celestials and the cause of the Universe. You are Almighty, existence in every form, and without form. Salutations to you, O wielder of Sarnga, discus, and sword!' Thus hymned, Krishna became pleased and began to gladden Yudhishthira with agreeable speeches." |
| 45 Vaisampayana said, "King Yudhishthira, with a compassionate gaze, dismissed all his subjects, who had gathered to celebrate the victorious return of the Pandavas. He then turned to his brothers, who had suffered immense hardships and injuries during the great battle. 'Your bodies have been mangled with diverse kinds of weapons, and your hearts have been scorched by grief and anger,' he said, his voice filled with empathy. 'Through my fault, you have had to endure the miseries of an exile in the forests, like common men. Now, in delight and happy ease, enjoy this victory that you have won.'
The king then assigned to each of his brothers a magnificent palace, adorned with gems and gold, and teeming with attendants and beautiful women. Bhima, the mighty-armed, obtained the palace of Duryodhana, while Arjuna received the palace of Dussasana. Nakula, who had been emaciated by the hardships of their forest life, was given the palace of Durmarshana, which was even more exquisite than the others. Sahadeva, the youngest of the brothers, was assigned the palace of Durmukha, which was a veritable mansion of delights.
After a restful night, the princes presented themselves before King Yudhishthira, their hearts full of joy and gratitude. They were ready to begin their new life, free from the struggles and hardships of their past." |
| 46 Janamejaya requested Vaisampayana to narrate the subsequent events following Yudhishthira's ascension to the throne. Vaisampayana began by describing Yudhishthira's benevolent reign, where he appointed each of the four orders of men to their respective duties, ensuring harmony and prosperity. He generously rewarded his priests, servants, and guests, showcasing his gratitude and compassion. Yudhishthira honored Vidura, recognizing his wisdom and guidance, and paid due respect to Dhritarashtra and Gandhari, restoring peace to his kingdom.
With his kingdom flourishing, Yudhishthira approached Krishna, the supreme master of the three worlds, with joined hands and a reverential heart. Krishna, radiant in his yellow robes and celestial ornaments, sat on a golden sofa, his bosom adorned with the Kaustubha gem. Yudhishthira addressed Krishna with sweet words, inquiring about his well-being and expressing profound gratitude for his grace, which had enabled them to triumph over their enemies and regain their kingdom.
Yudhishthira's words were filled with sincerity and devotion, acknowledging Krishna's divine presence and guidance. However, Krishna remained silent, lost in meditation, his eyes fixed on the infinite. The air was filled with anticipation, as Yudhishthira awaited Krishna's response, eager to hear his words of wisdom and guidance." |
| 47 Yudhishthira, with a curious mind, approached Krishna, who was deeply engrossed in meditation, and humbly asked, 'O Lord, what is the reason for your abstraction? Your thoughts seem to be far away, and your mind appears to be concentrated on something profound.'
Krishna, with a gentle smile, slowly opened his eyes and replied, 'O Yudhishthira, my mind was indeed wandering, thinking of the great Bhishma, who lies on a bed of arrows, his body battered and bruised, yet his spirit unbroken.'
Yudhishthira listened intently as Krishna praised Bhishma's extraordinary prowess, his unwavering dedication to duty, and his profound knowledge of the sciences. Krishna spoke of Bhishma's remarkable achievements, his unshakeable resolve, and his unrelenting passion for justice.
Krishna then urged Yudhishthira to seek Bhishma's counsel, saying, 'O King, when Bhishma departs from this world, he will take with him a treasure
trove of knowledge. It is essential that you approach him and ask about the mysteries of life, the secrets of the universe, and the path to salvation.'
Yudhishthira, with a sense of reverence, agreed to Krishna's suggestion and requested him to accompany him to Bhishma's side. Krishna, with a nod, ordered his chariot to be prepared, and Daruka, his loyal charioteer, swiftly complied. The chariot, adorned with gold and precious jewels, was yoked with steeds as fleet as thought, and the two set off towards Bhishma's abode." |
| 48 Janamejaya asked Vaisampayana, 'How did Bhishma, the grandsire of the Bharatas, who lay on a bed of arrows, cast off his body and what kind of Yoga did he adopt?' Vaisampayana replied, 'Listen, O king, with a pure heart and concentrated attention, as to how the high-souled Bhishma cast off his body.'
As the Sun entered its northerly course, Bhishma, with concentrated attention, caused his soul to enter his soul and cast off his body. Surrounded by many foremost Brahmanas, that hero, his body pierced with innumerable arrows, blazed forth in great beauty like Surya himself with his innumerable rays.
Bhishma thought of Krishna in mind, word, and act, and hymned his praise. He sought Krishna's refuge, calling him the universal Soul and Lord of all creatures, without beginning or end, and the highest of the high. Bhishma praised Krishna as the creator of everything, the slayer of Madhu, and the master of Yoga.
He described Krishna as beyond the ken of the senses and understanding, and as the Supreme Being of irresistible force. Bhishma adored Krishna as the soul of the Sun, the chief of the regenerate ones, and the slayer of Asuras. He praised Krishna's various forms and attributes, including his role as the creator and destroyer of the universe.
Bhishma sought Krishna's protection and bowed unto him. Learning of Bhishma's devotion, Krishna bestowed upon him heavenly knowledge and departed. The Brahmanas adored Bhishma and Krishna, and the latter rose from his seat and ascended his chariot, accompanied by Satyaki, Yudhishthira, and others. As they proceeded, the earth trembled with the rattle of their chariot-wheels. Bhishma, with a cheerful heart, listened to the speeches fraught with his praise that were uttered by the Brahmanas." |
| 49 Vaisampayana said, 'Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. The plain was variegated with funeral pyres and heaps of armor and weapons, resembling the drinking garden of the Destroyer. Kesava spoke to Yudhishthira about Jamadagni's son, pointing out the five lakes of Rama, where Rama had offered oblations of Kshatriya blood to his ancestors.
Yudhishthira expressed doubts about Rama exterminating Kshatriyas thrice seven times and asked how the Kshatriya order was revived. He wondered how the earth was filled with Kshatriyas again after Rama's deeds. Krishna, the elder brother of Gada, narrated the story in full detail, explaining how the earth became filled with Kshatriyas.
Krishna began to tell the story, addressing Yudhishthira as the highest knowledge was sought from him. The story was about to unfold, revealing the secrets of Rama's actions and the revival of the Kshatriya order. The scene was set, with the mighty car-warriors proceeding through the haunted field of battle, surrounded by the remnants of a devastating war." |
| 50 Vasudeva told Yudhishthira the story of Rama's energy and birth. Rama was born to Jamadagni and Satyavati, and his father predicted that he would be a slayer of Kshatriyas. Rama indeed grew up to be a fierce warrior and exterminated the Kshatriyas, including the thousand-armed Arjuna, who had burnt the retreat of the high-souled Apava. Rama's wrath was fueled by the death of his father and his desire for vengeance. He slaughtered thousands of Kshatriyas, filling the earth with blood, and eventually gave the earth as a sacrificial present to Kasyapa. The earth was then protected by Kasyapa and other Kshatriyas who had been spared by Rama. The goddess earth begged Kasyapa for a king to protect her, and he installed new kings from the surviving Kshatriya races. These races are the progeny of those princes and are still present today.
The story of Rama and the Kshatriyas is one of vengeance, bloodshed, and the cyclical nature of history. The earth was repeatedly filled with blood and then restored to peace, only to be threatened again by the rise of new Kshatriya races. The story also highlights the importance of protection and the need for strong leaders to maintain order and defend the weak." |
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| 51 Vasudeva and Yudhishthira approached Bhishma, who was lying on his bed of arrows, his body weakened by the wounds inflicted by the Pandavas. Vasudeva praised Bhishma's prowess and devotion to righteousness, saying he was equal to the gods and had surpassed even the Vasus in virtue. Bhishma, with joined hands, saluted Vasudeva, acknowledging his divine attributes and creative power. He recognized Vasudeva as the origin and dissolution of all worlds, the soul of the universe, and the refuge of everything. Vasudeva displayed his celestial form to Bhishma, who was devoted to him and observant of righteousness. He revealed his divine glory, with his head occupying the firmament, his feet resting on the earth, and his arms stretching out to the points of the compass. Bhishma was filled with wonder and awe, beholding Vasudeva's radiant form, attired in yellow robes and shining like a cloud charged with lightning. Vasudeva predicted that Bhishma had 56 days left to live and would then obtain the reward of his acts. He encouraged Bhishma to share his knowledge with Yudhishthira, who was grief-stricken over the slaughter of his kinsmen. Bhishma was praised for his virtues and his ability to instruct others on duty and morality. The scene sets the stage for Bhishma to impart his wisdom to Yudhishthira and others, sharing valuable lessons on the nature of the universe, the duties of kings, and the path to spiritual enlightenment. |
| 52 Vaisampayana said, "Bhishma, filled with joy, humbly addressed Krishna, saying, 'How can I speak in your presence, when you have already dealt with all subjects? My mind is clouded, and my body is weak from arrow wounds.' Krishna granted Bhishma a boon, freeing him from discomfort, stupefaction, and pain. Bhishma's perceptions and memory would remain unclouded, and his understanding would penetrate all subjects. He would behold all created things with celestial vision. The Rishis, with Vyasa, adored Krishna with hymns, and a celestial shower of flowers fell. Celestial instruments played, and Apsaras sang. An auspicious breeze blew, and all animals and birds roved in peace. As the sun set, the Rishis departed, saying they would return the next day. Kesava, the Pandavas, and others bowed to the sages and then proceeded to their cars, accompanied by a grand army. The scene resembled the two currents of the Narmada river. The moon rose, inspiring the terrestrial herbs and plants. They entered the Kuru city, proceeding to their respective mansions like tired lions seeking their caves." |
| 53 Vaisampayana said, "Krishna awoke and meditated on the eternal Brahma, fixing all his senses. He then performed his ablutions and kindled a fire, pouring libations of clarified butter upon it. He gave away a thousand kine to Brahmanas, all conversant with the four Vedas, and caused them to utter benedictions upon him. He touched diverse kinds of auspicious articles and beheld himself in a clear mirror. Addressing Satyaki, he asked him to ascertain if Yudhishthira was ready to visit Bhishma. Satyaki quickly went to Yudhishthira's abode and returned, saying the king was waiting for him. Yudhishthira ordered his car to be made ready, but without soldiers, as he did not want to vex Bhishma. He wanted to hear the secrets that Bhishma would reveal. The Pandavas then proceeded towards Krishna's abode, where they found him ready to depart. They saluted each other and enquired about their night's rest. Krishna's steeds, Valahaka, Meghapushpa, Saivya, and Sugriva, flew onwards, devouring the skies, as they traversed the sacred field of Kuru. They approached Bhishma, lying on his bed of arrows, surrounded by great Rishis like Brahman himself in the midst of the gods. The princes alighted from their vehicles and saluted the Rishis, then approached Bhishma, with Yudhishthira timidly casting his eyes on the mighty-armed hero lying on his bed of arrows like the Sun himself dropped from the firmament." |
| 54 Janamejaya asked Vaisampayana about the conversation between Bhishma and the Pandavas after the war. Vaisampayana described how many Rishis and Siddhas, including Narada, came to visit Bhishma as he lay on his bed of arrows. Narada encouraged the Pandavas to ask Bhishma about morality and religion, as his time was running out. Yudhishthira asked Krishna to speak first, and Krishna approached Bhishma and asked if he was comfortable and if his understanding was clear. Bhishma replied that through Krishna's grace, his pain and fatigue had left him, and he could see everything clearly. He said he was conversant with all duties and practices and was ready to discourse on them. Krishna encouraged Bhishma to share his knowledge, saying that his fame would last as long as the earth lasted. Bhishma was inspired to speak, and the kings gathered around, eager to hear his teachings on morality and duty. Bhishma began to discourse on various subjects, including the duties of kings, the four modes of life, and the importance of following the ordinances of the Srutis. His words were wise and authoritative, and the listeners were deeply impressed. |
| 55 Vaisampayana said, "Bhishma, with great energy, offered to discourse on duty. He asked Yudhishthira to question him, praising him as a royal sage with virtuous and great soul. Bhishma described Yudhishthira's qualities, including intelligence, self-restraint, forgiveness, righteousness, mental vigor, and energy. He noted that Yudhishthira was always devoted to truth, charity, and penances, and was a lord of earth who honored his relatives, guests, and servants. Bhishma emphasized that Yudhishthira was the best person to ask him questions about morality and duty. Vasudeva noted that Yudhishthira was hesitant to approach Bhishma due to shame and fear of his curse, having caused a great slaughter and pierced with shafts those who deserved his worship. Bhishma replied that a Kshatriya's duty is to fight in battle, even against preceptors or relatives who may be sinful. He described a righteous battle as one that leads to both heaven and fame on earth. Vaisampayana continued, "Yudhishthira approached Bhishma with humility and stood before him. Bhishma greeted him affectionately, asked him to take a seat, and encouraged him to ask questions without anxiety. Thus began a long and significant conversation between the two, covering various aspects of duty, morality, and religion." |
| 56 Vaisampayana said, "Yudhishthira, with humility and respect, bowed unto Hrishikesa and Bhishma, and sought permission from all the seniors assembled there to ask questions. He then approached Bhishma and asked him to discourse on kingly duties, saying that the burden of those duties was exceedingly onerous. Bhishma, with a bow to Dharma and Krishna, agreed to share his knowledge. He emphasized that the science of kingly duties was the highest science of duty and the refuge of the world. Bhishma noted that morality, profit, and pleasure depended on kingly duties and that the practices leading to emancipation were equally dependent on them. He stressed the importance of prompt exertion, truth, and self-restraint for a king's success, saying that a king who was mild and disposed to jest would be disregarded by his servants and subjects. Bhishma advised Yudhishthira to be like a mother to his subjects, always seeking their good, and to avoid attachment to evil practices. He also stressed the need for a king to be firm and not too mild, lest he be disregarded by his servants and subjects. Bhishma then began to discourse on the duties of kings in detail, covering various aspects of governance, administration, and behavior." |
| 57 Yudhishthira sought guidance from Bhishma on kingly duties and morality, eager to learn from his grandfather's vast experience and wisdom. Bhishma emphasized the importance of prompt exertion, truth, and self-restraint, advising Yudhishthira to be like a mother to his subjects, firm but not too mild. He discoursed on kingly duties, covering governance, administration, and behavior, stressing the importance of morality and truth in leadership. Bhishma noted that a king's duties are the refuge of the world and that morality, profit, and pleasure depend on them. He warned against attachment to evil practices and indulging in jests with servants, which leads to disrespect and chaos in the kingdom.
Bhishma stressed the need for a king to be firm, yet compassionate, and to always seek the good of his subjects. Drawing from his own experiences as a king and a warrior, Bhishma shared his knowledge, gained from both experience and scriptures, to help Yudhishthira become a wise and just king. He offered guidance on how to maintain order, uphold morality, and bring prosperity to the kingdom. By following Bhishma's advice, Yudhishthira would be able to navigate the complexities of kingship and rule with wisdom and integrity. Bhishma's counsel served as a valuable resource for Yudhishthira, helping him to become one of the greatest kings of all time. |
| 58 Bhishma said, "Protection of the subject is the most important kingly duty. Vrihaspati and other sages have composed treatises on kingly duties, all praising protection. To secure protection, a king should employ spies, give just dues, realize taxes considerately, select honest men, be heroic, truthful, and skilled. He should produce discord among enemies, repair buildings, inflict corporal punishments, store what should be stored, companion with intelligent persons, gratify the soldiery, supervise subjects, fill the treasury, and distrust servants. Readiness for exertion is the root of kingly duties. A king without exertion is like a snake without poison. A king should not disregard a foe, however weak. He should act righteously, but also use crookedness when necessary. If a king falls into danger while protecting his subjects, he earns great merit. I have told you a portion of kingly duties. Tell me what more you wish to know." Yudhishthira touched Bhishma's feet and said, "I shall ask more questions tomorrow." Kesava, Kripa, Yudhishthira, and others saluted the Brahmanas, circumambulated Bhishma, and ascended their cars. They bathed in the Drishadwati, offered oblations to their ancestors, and performed evening prayers before entering the city. |
| 59 Bhishma advises Yudhishthira on kingly duties and protection of subjects. He emphasizes the importance of readiness, exertion, and cleverness. A king should employ spies, give just dues, and be heroic and truthful. Bhishma notes that a king without exertion is like a snake without poison. He praises protection and readiness for exertion as key kingly duties. Bhishma also advises Yudhishthira to be skilled in administration, to produce discord among enemies, and to repair and store what is necessary. A king should be mild and firm, and should not disregard even a weak enemy. Bhishma stresses that a king's duties are the refuge of the world and that morality, profit, and pleasure depend on them. Yudhishthira is urged to act righteously and to use crookedness when necessary. If a king falls into danger while protecting his subjects, he earns great merit. Bhishma's advice is meant to guide Yudhishthira in becoming a wise and just king, and to help him navigate the complexities of kingship. |
| 60 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders of men. Bhishma said, 'The suppression of wrath, truthfulness, justice, forgiveness, and purity of conduct are duties common to all. Brahmanas should practice self-restraint, study the Vedas, and perform sacrifices. Kshatriyas should protect the people, perform sacrifices, and engage in battle. Vaisyas should make gifts, study the Vedas, perform sacrifices, and acquire wealth by fair means. Sudras should serve the other three orders and live a life of devotion. Bhishma continued, "Sacrifice is a duty laid down for all orders. Devotion is a high deity that cleanses all sacrificers. Brahmanas are the foremost of gods and should be worshipped as such. Mental sacrifice is laid down for all orders, and all should perform sacrifices according to their means and devotion." Bhishma emphasized that all orders are holy and have a relationship of consanguinity through the intermediate classes. He concluded that everyone should perform sacrifices with devotion, as it is a mighty agent that can cleanse even the worst of sinners. |
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| 61 Bhishma said, "O mighty-armed one, listen to the four modes of life and their duties. The four modes are Vanaprastha, Bhaikshya, Garhasthya, and Brahmacharya. A Brahmana should first practise Brahmacharya, then Garhasthya, and later adopt Vanaprastha or Bhaikshya. In Vanaprastha, one should live in the woods, study Aranyakas, draw up their vital fluid, and attain absorption with the eternal Soul. In Bhaikshya, one should wander, sleeping where evening overtakes him, subsist on alms, and be without desire of bettering his situation. In Garhasthya, one should study Vedas, beget children, enjoy pleasures, accomplish all duties, and observe the ordinances of the scriptures. A Brahmacharin should observe rigid vows, control senses, serve his preceptor, and silently recite mantras. The duties of Garhasthya include truth, simplicity, worship of guests, acquisition of morality and profit, and enjoyment of one's wedded wife. Support of sons and wives, study of Vedas, performance of sacrifices, and hospitality to Brahmanas form the duties of this mode. A Brahmacharin should reflect on Vedas, discharge all duties, live dutifully waiting upon his preceptor, and always pay attention to the instructions received." |
| 62 Yudhishthira asked Bhishma about auspicious duties for persons like themselves that bring happiness, are benevolent, and approved by all. Bhishma replied that the four modes of life are meant for Brahmanas, and other orders have different duties. He emphasized that Brahmanas should focus on their own duties and not engage in pursuits meant for other orders, lest they incur censure and hell. A Brahmana who follows the six-fold acts, performs duties, controls passions, and is charitable will attain blissful regions. One's nature is derived from their actions, and Time influences the world and human actions. Good acts from past lives can exhaust their influence, but propensities lead individuals in various directions. Bhishma advised Yudhishthira to regard Vedic study as equal to kingly power, agriculture, trade, and hunting, and to focus on his own duties. He stressed that the world is set in motion by Time, and all actions, good or bad, are influenced by it. Bhishma encouraged Yudhishthira to prioritize his own duties and follow the path of righteousness, leading to happiness and prosperity. |
| 63 Bhishma advises Yudhishthira on the duties of Brahmanas and other orders. A Brahmana should avoid improper activities like serving kings, agriculture, and trade, and instead focus on Vedic studies and self-restraint. Those who fall away from their duties become equal to Sudras. Bhishma emphasizes the importance of self-restraint, purity, and simplicity for Brahmanas. He also explains that the four modes of life were laid down for Brahmanas, and that Vishnu's grace is necessary for their happiness. Bhishma then describes the duties of Sudras, Vaisyas, and Kshatriyas, and how they can adopt the Bhikshu mode of life after discharging their duties. He emphasizes the importance of kingly duties, which afford great relief and produce great rewards, and notes that all duties are dependent on kingly duties. If kingly duties are abandoned, all other duties become lost. Bhishma also highlights the significance of renunciation and initiation in kingly duties, and how they encompass all kinds of learning and worldly behavior. He warns that if kingly duties are not observed, the Vedas and all religious acts will be destroyed, and men will be filled with anxiety. |
| 64 Bhishma tells Yudhishthira that kingly duties encompass all others, including those of yatis and householders. If kingly duties are disturbed, all creatures suffer. Bhishma notes that many brave kings have sought guidance from Vishnu, who is the ultimate authority on kingly duties. He recounts the story of King Mandhatri, who performed a great sacrifice to behold Vishnu and was granted a vision of Indra, who praised Mandhatri's devotion to righteousness and offered to grant him boons. Mandhatri expressed his desire to see the first of gods and to understand kingly duties, which he recognized as the foremost in the world. Indra explained that kingly duties are the source of all other duties and are essential for the protection of all creatures. He noted that Vishnu himself had exercised kingly duties to defeat the Asuras and protect the gods and Rishis. Bhishma emphasizes that kingly duties are righteous and lead to eternal emancipation. He highlights the importance of kingly duties in maintaining order and protecting the weak, and notes that they are the foundation of all other duties. Bhishma also stresses the need for kings to be virtuous and wise, and to rule with compassion and justice. |
| 65 Indra tells Mandhatri that kingly duties are essential and include all other duties. He explains that if kingly duties are not properly discharged, all creatures will suffer. Indra highlights the importance of protecting subjects, reclaiming land, performing sacrifices, and abandoning the body in battle. He notes that kingly duties are the foremost and that other orders depend on them. Indra also emphasizes the need for Brahmanas to follow their prescribed duties and for Kshatriyas to ensure that all orders observe their respective duties. He explains that robber tribes should serve their seniors, kings, and Brahmanas, and perform duties like sacrifice and charity. Mandhatri asks about the duties of various tribes, and Indra replies that they should follow the duties laid down for them and practice virtues like non-injury and truth. Indra warns that in the Kali age, men will deviate from their duties and religion will be afflicted. He stresses the importance of kingly duties in maintaining order and protecting the weak. Indra also notes that the divine Lord created the universe and intended for Kshatriyas to rule and maintain order. He emphasizes the need for supervision and adherence to duties, and praises the virtuous king who watches over his subjects and ensures their well-being. |
| 66 Yudhishthira asks Bhishma to elaborate on the four modes of human life. Bhishma explains that a king who rules with the aid of the science of chastisement, looks equally on all creatures, and is not governed by lust and hate, attains the object of the Bhaikshya mode of life. A king who makes gifts, knows how to favour and punish, and has tranquillity of soul, attains the object of the Garhasthya mode of life. A king who rescues his kinsmen and relatives, worships those deserving of worship, and makes offerings to the Pitris and living creatures, attains the object of the Vanaprashtha mode of life. A king who protects all creatures, studies the Vedas, and displays compassion, attains the object of the Sannyasa mode of life. Bhishma highlights the importance of a king's duties, including protecting his kingdom, honouring the righteous, and bestowing favours and punishments. He notes that a king who duly adheres to his duties obtains the merits of all the modes of life. Bhishma also explains that a king who invites and honours those leading a Vanaprastha mode of life, and treats them with food, attains the object of the Vanaprastha mode of life. He emphasizes that a king who protects all creatures and displays compassion earns great merit and can easily cross the ocean of the world. By exercising the duty of protection, a king can attain the merits of all the four modes of life and all the four orders of men. |
| 67 Yudhishthira asks Bhishma about the principal duties of a kingdom. Bhishma explains that the election and coronation of a king is the first duty, as anarchy leads to weakness and suffering. He cites the Srutis, saying that crowning a king is like crowning Indra, and that people should worship the king as they would worship Indra. Bhishma warns that anarchy is the worst possible state, where righteousness cannot dwell, and the strong prey on the weak. He recounts how, in days of old, people assembled and made compacts to avoid anarchy, and eventually asked Manu to be their king. Manu initially refused, fearing sinful acts, but eventually agreed, and the people offered him a portion of their wealth and resources. Bhishma notes that the king should be honored and respected, and that people should humble themselves before him, like disciples before their preceptors or the gods before Indra. He also advises that the king should be given the necessary resources and support to discharge his duties effectively, including umbrellas, vehicles, and other symbols of authority. By doing so, the king will be able to protect his subjects and maintain order and
prosperity in the kingdom. |
| 68 Yudhishthira asks why Brahmanas consider a king a god. Bhishma explains that the king's duties are the root of all men's duties, and without a king, people would devour each other. The king brings peace and checks disregard for wholesome restraints, allowing men to live happily. Without a king, strong men would appropriate the weak's possessions, and there would be no property, marriage, or society. The king's protection allows people to live fearlessly, sleep soundly, and perform sacrifices and acquire learning. The king assumes five forms: Agni, Aditya, Mrityu, Vaisravana, and Yama, and is a high divinity in human form. He is the delighter of the people, giver of happiness, possessor of prosperity, and protector of men. One should not disregard the king or spread evil reports about him, and those who appropriate the king's wealth meet destruction. The king is the heart of his people, their refuge, glory, and highest happiness, and those attached to him conquer both worlds. Vasumanas, a king of Kosala, was instructed by Vrihaspati about the importance of the king's duties and began to protect his subjects, earning great glory and an eternal abode in heaven. |
| 69 Yudhishthira asks Bhishma about the duties of a king, including how to protect his kingdom, subdue his foes, and employ spies. Bhishma explains that a king should first subdue himself, then his foes. He should place soldiers in strategic locations, employ spies who are wise and able to endure hunger and thirst, and set spies upon his counsellors, friends, sons, and citizens. A king should make peace with a foe if it is advantageous, and should protect his kingdom with righteousness. He should not live in subjection to another king, but rather seek to afflict a stronger king and continue to rule his own kingdom. A king should take a sixth of his subjects' income as tribute and forcibly take wealth from offenders. He should look upon his subjects as his own children, but not show compassion in determining their disputes. A king should be conversant with the Vedas, possessed of wisdom, engaged in penances, charitable, and devoted to sacrifices. He should appoint wise and knowledgeable men to administer justice and should himself wield the rod of chastisement to maintain order. Bhishma also advises Yudhishthira on how to prepare for war, including storing food and supplies, constructing roads and shops, and gathering intelligence on his enemies. He should decorate his capital and gladden his subjects, and should reward those who aid him in times of need. A king who follows these principles will be able to protect his kingdom and attain happiness in heaven. |
| 70 Yudhishthira asks if a king can acquire happiness by following virtuous conduct. Bhishma replies that a king should observe thirty-six virtues, including kindness, faith, and bravery, without wrath or malice. He should acquire wealth without cruelty, pursue pleasure without attachment, and be liberal but discerning. A king should form alliances wisely, avoid hostility towards friends, and not employ wicked persons as spies. He should not disclose his purposes to the wicked, speak of his own merits, or take wealth from the good. A king should punish only after careful enquiry, repose confidence in others, and protect his wives. He should be pure, avoid excessive compassion and female companionship, and take wholesome food. A king should pay regards to those who deserve them, worship the gods humbly, and seek prosperity without infamy. He should be clever in business, comfort his people, and not abandon those he has favored. Bhishma continues that a king should wait upon his seniors with humility, be clever in business but wait for the proper time, and comfort men without empty speeches. He should not strike in ignorance or indulge in sorrow after slaying his foe. A king should display temper only when necessary and be mild towards the virtuous. By following these virtues, a king can reap many blessings on earth and great rewards in heaven. Yudhishthira, docile and intelligent, began to rule according to Bhishma's teaching, protected by Bhima and others. He worshipped his grandsire and sought to follow the path of virtue, knowing that it would bring him prosperity and happiness. |
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| 71 Yudhishthira asks Bhishma how a king should protect his subjects without causing grief or violating righteousness. Bhishma advises worshiping learned Brahmanas, employing them in sacrifices, and seeking their blessings. A king should be sincere, wise, and free from lust and wrath, and employ intelligent and non-covetous persons in matters of pleasure and profit. He should fill his treasury with just tributes, fines, and imposts, and protect his subjects from want. A king who protects his kingdom properly, is liberal, and observes righteousness, earns devotion and wealth. He should not oppress subjects with unjust taxes, and should rule with judicious means to reap fruit from his kingdom. Bhishma compares a king to a flowerman, who treats his flowers with tenderness, and advises Yudhishthira to protect his subjects righteously to enjoy the earth's bounty and acquire everlasting fame. Bhishma emphasizes the importance of protecting Brahmanas, who are the gods on earth, and warns against oppressing them. He advises Yudhishthira to give wealth to Brahmanas and protect them, and in times of distress, to seek their counsel. By conducting himself in this way, Yudhishthira can acquire regions in heaven and obtain everlasting fame. Bhishma reminds Yudhishthira that protecting his subjects is his highest duty, and that he should display compassion towards all creatures. |
| 72 Bhishma tells Yudhishthira that a king should appoint a priest who protects the good and punishes the wicked. He shares a story about Pururavas and Matariswan, where Matariswan explains that Brahmanas are born from the mouth of Brahman and are the lords of all creatures, responsible for keeping the Vedas and scriptures. Kshatriyas are born from Brahman's arms to rule and protect, Vaisyas from his thighs to support and cultivate, and Sudras from his feet to serve. Matariswan says the earth belongs to the Brahmana, but if he refuses to rule, it passes to the Kshatriya. The king should give land to a learned and virtuous Brahmana, who guides him with wisdom and humility. The priest shares in the king's merit and helps him earn prosperity. As long as the king listens to the Brahmana's counsel, he is honoured and enjoys fame. The king's subjects become virtuous and fearless, and the king obtains a share of their righteous acts. Sacrifices depend on the king, and he sustains and supports everything, assuming different forms like Indra, Yama, and Dharma. The king is the ultimate authority, and his role is crucial in maintaining the social order. He should protect his subjects, uphold justice, and ensure the performance of sacrifices. |
| 73 Bhishma advises Yudhishthira to appoint a learned priest who knows the Vedas and scriptures, as both king and priest need each other to prosper. Aila's son asks Kasyapa about the relationship between Brahmanas and Kshatriyas, and Kasyapa explains that when they work together, they flourish, but when they contend, the kingdom suffers. The Brahmana and Kshatriya are interconnected and protect each other. If they don't work together, the kingdom falls into chaos. Rudra, the god of vengeance, appears when Brahmanas are not protected and sin prevails. Kasyapa advises avoiding the sinful and performing good acts to achieve purity and avoid chastisement. He uses the metaphor of fire spreading from one house to another, illustrating how sin can spread and consume everyone. Aila's son questions why people should do good deeds if both the righteous and wicked are affected by chastisement. Kasyapa responds that by avoiding the sinful, one becomes pure and stainless. The conversation continues, with Aila's son pointing out that the earth, sun, wind, and water treat both the righteous and wicked equally. Kasyapa agrees but notes that in the afterlife, there is a great difference in the conditions of the righteous and wicked. The righteous enjoy felicity in regions filled with honey and gold, while the wicked suffer in hell. The king should appoint a learned priest to maintain harmony and prosperity in the kingdom. |
| 74 Bhishma tells Yudhishthira that a king's strength comes from his priest, and the kingdom prospers when the Brahmana and Kshatriya work together. He shares the story of King Muchukunda, who sought to test his strength against Lord Vaisravana. When Muchukunda's army was defeated, he rebuked his priest, Vasishtha, who then performed severe penances and defeated the Rakshasas. Vaisravana appeared and questioned Muchukunda's reliance on Brahmana might, but Muchukunda explained that Brahmanas and Kshatriyas have a common origin and should work together, with Brahmanas providing spiritual power and Kshatriyas providing military might. Vaisravana was impressed by Muchukunda's devotion to Kshatriya duties and allowed him to rule the earth through his own strength. Bhishma concludes that a king who works with his priest and follows Kshatriya duties can subjugate the earth and achieve great fame. He emphasizes that the Brahmana and Kshatriya are interdependent and that their combined strength is essential for the prosperity of the kingdom. The Brahmana should perform their religious rites, and the Kshatriya should be armed with weapons, and together they are the rightful owners of everything in the universe. |
| 75 Yudhishthira asks Bhishma about the conduct of a king that leads to the prosperity of his subjects and his own felicity in the afterlife. Bhishma advises that a king should be liberal, perform sacrifices, protect his subjects, and honor righteous persons. He should be like Death to his foes and exterminate robbers, never pardoning them out of caprice. A king earns a fourth part of the merit of his subjects and should protect Brahmanas and their wealth. Bhishma warns Yudhishthira that his inclination towards mildness and inoffensiveness may not be suitable for ruling a kingdom. He advises Yudhishthira to follow the conduct of his ancestors and not abandon his duties as a king. Bhishma emphasizes that a king should be courageous, truthful, and compassionate, and protect his subjects like a cloud or a large tree shelters birds. He encourages Yudhishthira to seek heaven by acquiring merit through his actions and protecting the good while slaying the wicked. Bhishma also advises Yudhishthira to subdue some by gifts, some by force, and some by sweet words, and to rely on learned persons for guidance. He reminds Yudhishthira that his ancestors solicited for him courage, might, truth, high-mindedness, and liberality, and that he should strive to obtain these qualities. |
| 76 Yudhishthira asks Bhishma about the difference between Brahmanas who follow their duties and those who don't. Bhishma explains that learned and virtuous Brahmanas are equal to Brahma, while those who are not well-born and engaged in evil practices are like Sudras. He advises the king to realize tribute from and impress into public service those Brahmanas who are not devoted to their duties. Bhishma lists five types of Brahmanas who are considered Chandalas, including those who perform worship for a fee and those who officiate in sacrifices for non-Brahmanas. He notes that Brahmanas who serve as Ritwikas, Purohitas, or in other capacities become equal to Kshatriyas or Vaisyas. The king can realize tribute from these Brahmanas if his treasury is not full, but should exclude those who are virtuous and devoted to their duties. The Vedas say the king is the lord of the wealth of all orders except Brahmanas, but can take the wealth of those who have fallen away from their duties. The king should punish and separate Brahmanas who are not observant of their duties to maintain virtue among his people. |
| 77 Yudhishthira asks Bhishma about the king's role in protecting his subjects and their wealth. Bhishma explains that the king is the lord of the wealth of all persons except Brahmanas who are observant of their duties. The king should provide for Brahmanas and protect them, as they are the pillars of dharma. A king who fails to protect Brahmanas becomes sinful. Bhishma cites the example of a king of the Kaikeyas who was abducted by a Rakshasa but was released when he demonstrated his righteousness and protection of Brahmanas. The king of the Kaikeyas had ensured that his kingdom was free of thieves, wicked persons, and those who drink alcohol. He had also supported the helpless, protected the weak, and honored ascetics. He had never eaten without feeding others, never gone to other people's wives, and never sported or recreated
alone. He had always been watchful and protective of his subjects, and had never disregarded the learned or the old. Bhishma advises Yudhishthira to follow this example and protect Brahmanas, who will in turn bless and protect him. He explains that Brahmanas are the heart of the kingdom, and that their protection is essential for the king's prosperity and residence in heaven. Bhishma also warns Yudhishthira that failure to protect Brahmanas will result in sin and downfall. |
| 78 Yudhishthira asks Bhishma if a Brahmana can support himself by the duties of a Vaisya. Bhishma says yes, if he has lost his means of support and is incompetent for Kshatriya duties. Yudhishthira asks what articles a Brahmana can sell without losing his prospect of heaven. Bhishma lists articles that should not be sold, including wines, salt, and animals. He advises that a Brahmana should avoid selling these to avoid sin. Yudhishthira asks what a king should do when all orders take up arms against him. Bhishma says the king should seek the enhancement of his power by means of the power of the Brahmanas. He advises that Brahmanas should rise up and contribute to enhancing the king's strength through Vedic rites. Yudhishthira asks who will protect the Brahmanas and their Vedas if all Kshatriyas become hostile. Bhishma says the Vedas themselves will subjugate the Kshatriyas. He advises that Brahmanas can take up arms to protect themselves and their Vedas, and that they will not incur sin by doing so. |
| 79 Yudhishthira asks Bhishma about the qualities and behavior of priests in sacrifices. Bhishma lists the ideal qualities, including knowledge of the Chhandas and Srutis, loyalty, truthfulness, simplicity, and harmlessness to all creatures. He emphasizes that such persons deserve respect and are the best of priests. Yudhishthira then asks about the gift of Dakshina in sacrifices, noting that there is no specific ordinance governing the amount to be given. Bhishma explains that Dakshina is an essential limb of sacrifice and contributes to the nourishment of the Vedas. He adds that a sacrifice without Dakshina cannot lead to salvation, but a single Purnapatra can be as efficacious as any Dakshina. Bhishma also notes that Soma is essential for sacrifices, but should not be sold for personal gain. He quotes the Vedas, stating that a sacrifice performed with the proceeds of Soma sale can extend sacrifices. He concludes by emphasizing the importance of penances, such as abstention from injury, truthfulness, and compassion, over physical emaciation. |
| 80 Yudhishthira asks Bhishma about the behavior and acts of a king's minister. Bhishma explains that a king has four kinds of friends: those with the same object, devoted friends, relatives, and those won over by gifts. A righteous person who serves one side and adopts the path of righteousness is the fifth kind of friend. Bhishma advises the king to be cautious and not completely trust anyone, as people's minds can change. He suggests that the king should accomplish important tasks personally and not rely completely on ministers. Bhishma also advises the king to identify a true friend who is inspired by the king's prosperity and distressed by his decay. Such a friend should be trusted and honored. A person with intelligence, memory, and good qualities can be a trusted counselor. Bhishma suggests that one person should be appointed to each task to avoid disagreements. He also advises the king to be cautious of kinsmen, as they can be jealous of each other's prosperity. |
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| 81 Yudhishthira asks Bhishma how to win over the hearts of friends and foes. Bhishma shares a story of Vasudeva and Narada, where Vasudeva laments his struggles with his kinsmen and relatives. Narada advises Vasudeva to use a weapon not made of steel, but of soft words, forgiveness, sincerity, and mildness to correct their tongues. Narada suggests that Vasudeva should take up the burden of governing the Vrishnis and act in a way that prevents destruction. Vasudeva is advised to advance his own race and rely on his intelligence, forgiveness, and liberality. Narada reminds Vasudeva of his strengths and his role as the lord of all creatures, knowing the past, present, and future. The story concludes with Narada encouraging Vasudeva to take action and lead his people to happiness. |
| 82 Bhishma tells Yudhishthira a story about the sage Kalakavrikshiya, who helped King Kshemadarsin of Kosala root out corrupt officers. The sage, with a crow in a cage, traveled the kingdom, exposing misdeeds and embezzlement. When the officers united to kill the crow, the sage sought the king's protection and revealed the corruption. The king granted permission for the sage to speak, and he advised the king to be cautious and strike against the corrupt officers one by one. The sage, a friend of the king's father, had performed penances to drive off distress from the kingdom and now sought to guide the king towards prosperity. The king heeded the sage's words, appointed a new minister, and made Kalakavrikshiya his Purohita. With the sage's guidance, the king conquered the earth and acquired great fame. The story illustrates the importance of seeking wise counsel and rooting out corruption to achieve prosperity and success. |
| 83 Yudhishthira asks Bhishma about the characteristics of a king's legislators, ministers, courtiers, generals, and counselors, seeking guidance on how to appoint wise and capable officials. Bhishma advises that legislators should possess modesty, self-restraint, truth, sincerity, and courage to speak their minds. Ministers of war should be courageous, learned, and devoted, with a proven track record of loyalty and perseverance. Courtiers should be of high descent, learned, and devoted, with a strong sense of honor and dignity. Generals should be born in the kingdom, wise, and devoted, with a deep understanding of the kingdom's interests and values. Counselors should be wise, truthful, and forgiving, with a strong sense of justice and compassion. Bhishma also advises the king to employ people who are wise, courageous, and devoted, and who have been tested for their merits and faults. A king should be cautious of wicked ministers who may ruin him, and should instead seek out ministers who are devoted, wise, and courageous. Bhishma also advises the king to hold consultations in a secure and private place, avoiding faults of speech and gestures, and to seek the advice of his preceptor, a Brahmana well-versed in all matters of virtue, profit, and pleasure. |
| 84 Bhishma shares an ancient conversation between Vrihaspati, the priest of the gods, and Sakra, the king of the gods, where Sakra asks what one act can make someone beloved and celebrated by all creatures. Vrihaspati replies that agreeable speech is the key, as it brings happiness and love from all, and is the most important virtue for a king. He advises that even gifts without kind words are ineffective, like rice without curry, and that sweet speech can reconcile even those who have been wronged. Vrihaspati suggests that a king should use sweet words when inflicting punishment, as it makes the punishment more palatable. He emphasizes that kind speech never fails and never hurts, making it a valuable virtue that can bring great benefits. Bhishma encourages Yudhishthira to follow this advice, as Sakra did, and cultivate agreeable speech to win the hearts of all. By doing so, Yudhishthira can become a beloved and celebrated king, and bring happiness and prosperity to his kingdom. |
| 85 Yudhishthira asks Bhishma how a king can gain great blessedness and eternal fame, and Bhishma advises that a king should conduct himself righteously, protect his subjects, and appoint worthy ministers. He suggests that the king should have a diverse group of ministers, including four Brahmanas learned in the Vedas, eight Kshatriyas with physical strength and weaponry skills, twenty-one Vaisyas with wealth, three Sudras with humility and pure conduct, and one Suta with knowledge of the Puranas and cardinal virtues. Each minister should be fifty years old, possess a sense of dignity, be free from envy, and be conversant with the Srutis and Smritis. Bhishma also advises the king to administer justice impartially, punish offenders according to their crimes, and cherish good men with agreeable speeches and gifts. He warns that a king who inflicts punishments capriciously earns infamy and sinks into hell. Additionally, Bhishma emphasizes the importance of not slaying an envoy, as it leads to hell and stains the king's ancestors with sin. He also outlines the qualifications of an envoy, aid-de-camp, minister, and commander of the king's forces, including high birth, eloquence, intelligence, and courage. |
| 86 Yudhishthira asks Bhishma about the kind of city a king should dwell in and how it should be defended, seeking guidance on the ideal capital city. Bhishma advises that a king should reside in a city with a strong citadel, abundant resources, and a loyal population, detailing the characteristics of a well-defended city. The city should be protected by walls, a trench, and a strong army, and should have plenty of food, water, and other provisions. The king should also collect wealth, increase his forces, and establish courts of justice to maintain law and order. He should check abuses, collect provisions, and strengthen his counsel to ensure the well-being of his subjects. Additionally, Bhishma advises the king to honor learned men, priests, and ascetics, and to protect the helpless and women. He should maintain righteousness, supervise his spies and treasury, and devise measures to counter his foes. The king should also seek guidance from ascetics, who can provide wisdom and counsel in times of need. Bhishma advises the king to select ascetics from different regions for friendship and guidance, and to show them hospitality and respect. |
| 87 Bhishma advises Yudhishthira on how to consolidate and protect a kingdom, emphasizing the importance of a well-organized administration. He recommends a hierarchical system, with headmen for each village, superintendents for ten villages, and officers for twenty, hundred, and thousand villages. Each level should report to the next, ensuring efficient communication and governance. The king should appoint virtuous ministers to supervise the administration, protecting his people from harm and levy taxes fairly, avoiding excessive taxation that might emasculate his people. The king should "milk his kingdom" like a cow, taking only what is necessary, and show compassion to his subjects in times of need. He should inspire his people to contribute to the kingdom's defense, pointing out the dangers of foreign invasion and the need for protection. Bhishma also stresses the importance of conciliating and protecting the Vaisyas, the productive class, and adopting measures to enhance their productive powers. By doing so, the king can increase the strength of his kingdom, improve agriculture, and develop trade. |
| 88 Bhishma advises Yudhishthira on how a king should behave when desiring more wealth. He should devote himself to his subjects' good, protect them according to considerations of place, time, and intelligence, and adopt measures for their benefit. The king should "milk" his kingdom like a bee gathering honey, taking only what's necessary, and protect his subjects like a tigress with her cubs, without causing them harm. He should impose taxes gradually and with conciliation, not unseasonably or oppressively, and should check disorders and restrain sinful subjects. The king should promote righteousness, encourage agriculture, trade, and other activities, and ensure security and stability. Wealthy subjects should be honored and encouraged to advance the people's interests. The king should be truthful, sincere, and non-violent, wielding chastisement wisely and consolidating his kingdom with the support of friends, treasury, and forces. Additionally, the king should not ask for anything from anyone without a valid reason, and should not allow begging or robbery in his kingdom. He should restrain his subjects from sin and share their merits and demerits. The king should also promote the interests of others, honor the wealthy, and protect his people from harm. By following these principles
, the king can earn religious merit, consolidate his kingdom, and ensure the well-being of his subjects. |
| 89 Bhishma advises Yudhishthira on king-craft, emphasizing the importance of protecting Brahmanas and supporting them with means of sustenance. The king should assign sufficient resources to Brahmanas and prevent their departure from the kingdom, as they are the guardians of the Vedas and essential for the well-being of society. Bhishma also highlights the importance of agriculture, cattle-rearing, and trade, which provide the means of living for all people. He notes that knowledge of the Vedas provides the means to obtain heaven and that the king should protect and support those who study and practice the Vedas. Bhishma advises the king to protect his subjects, subdued his foes, and worship the deities in sacrifices. The king should set spies and secret agents to ascertain the acts and thoughts of his subjects and protect them from harm. He should also reflect on his own strengths, weaknesses, and faults, and seek the approbation of the people. Bhishma emphasizes the importance of self-reflection, noting that the king should consider his own laches, weaknesses, and faults, and strive to improve himself. By following these principles, the king can earn a good name in his kingdom and provide for the well-being of his subjects. |
| 90 Bhishma recites the words of Utathya to Mandhatri, emphasizing the importance of righteousness for a king. A king who acts righteously attains a godlike position, while one who acts unrighteously sinks into hell. Righteousness is the foundation of the world, and the king is its protector. If the king fails to uphold righteousness, sinfulness prevails, and the world decays. The king should advance the cause of righteousness, which is the foremost of all things. Dharma (righteousness) restrains evil acts and promotes the growth of creatures. The king should observe the dictates of Dharma, gratify the wishes of Brahmanas, and avoid pride and unrighteousness. Neglecting these principles leads to ruin, as seen in the story of Vali, who lost the goddess of prosperity due to his malice towards Brahmanas. Utathya warns Mandhatri that if he fails to restrain sinfulness, his kingdom will suffer. The deities will not receive worship, the Pitris will not receive offerings, and guests will not receive hospitality. The regenerate classes will not study the Vedas, and sacrifices will cease. The minds of men will become weak and confounded, and the world will decay. The king should therefore act according to the dictates of Dharma, and avoid the company of those who are intoxicated with pride, heedless of honesty, and scoffers of religion. By following these principles, the king can ensure the prosperity of his kingdom and the well-being of his subjects. |
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| 91 Utathya advises Mandhatri that a king's righteousness is crucial for the prosperity of his subjects. The king should protect the weak, uphold the duties of each social order, and punish the wicked. He should be virtuous, truthful, and forgiving, and maintain the people in happiness. A king who is unrighteous and heedless brings destruction upon himself and his kingdom. Utathya emphasizes the importance of protecting the weak and upholding righteousness, as it is the king's duty to maintain the social order and ensure the well-being of his subjects. Utathya also highlights the consequences of a king's unrighteous behavior, including the destruction of his kingdom and the suffering of his people. He encourages Mandhatri to act righteously and follow the examples of great royal sages, who have upheld virtue and protected their subjects. By doing so, Mandhatri becomes the sole lord of the earth and obtains an abode in heaven. |
| 92 Yudhishthira asks Bhishma how a righteous king should behave, and Bhishma cites the story of Vamadeva's advice to King Vasumanas. Vamadeva emphasizes the importance of righteousness, saying that kings who follow righteousness succeed in conquering the earth. He warns that kings who disregard righteousness and act with brute force will fall and lose everything. Vamadeva advises the king to seek counsel from the righteous, control his senses, and cultivate intelligence. He should never consider himself sufficient in virtue, enjoyments, wealth, intelligence, and friends. By following these counsels, a king obtains fame, prosperity, and subjects. Vamadeva also warns against the dangers of illiberality, rashness, and ignorance, and emphasizes the importance of honoring those who deserve it, making gifts, and recognizing the value of sweet speeches. He advises the king to be free from malice, have his senses under control, and be gifted with intelligence. The king should never be governed by caprice or indulge in bragging. Vamadeva also stresses the importance of reflection and considering the objects of all measures before beginning them. By following these principles, a king can acquire virtue and wealth and achieve great prosperity. |
| 93 Vamadeva continues to advise the king, saying that a king's unrighteous behavior sets a bad example for his subjects and leads to destruction. A king should follow the scriptures, display his power, live cheerfully, and do what is necessary in times of danger. He should also do good to others without being solicited, avoid harsh answers, and not abandon righteousness. A king should cherish devoted servants, appoint able and loyal ministers, and protect his subjects. He should also be cautious of neighboring kings and not comfort himself with distance. A king should protect his subjects righteously, slaughter foes in battle, and defend his forts. He should also administer justice, consult with his ministers, and keep his subjects happy. A king who follows these principles can enlarge his dominions and protect his kingdom. However, he cannot do everything alone and should make use of his ministers. A king who is liberal, mild, and pure can win the hearts of his subjects and be obeyed in the world. |
| 94 Vamadeva advises the king to win victories without battles, as victories achieved through battle are not highly esteemed. A king should only seek new acquisitions when their power is consolidated. A king's power is confirmed when their dominions are wide, subjects are loyal, and officers are numerous. A king with contented soldiers can subjugate the earth with a small force. A king's power is also confirmed when subjects are compassionate and wealthy. A king should seek to acquire a foe's territories when their own power is greater. A king who is compassionate, efficient, and protective succeeds in advancing. A king who behaves deceitfully towards their people harms themselves. A king who fails to slay their foes will not diminish them. A king who controls their temper has no enemies. A wise king will only do what is approved by good men, leading to their own benefit and that of others. By following these counsels, a king can subjugate both the worlds and enjoy the fruits of victory. Bhishma encourages Yudhishthira to follow Vamadeva's advice and conquer both the worlds. |
| 95 Yudhishthira asks Bhishma how a Kshatriya king should conduct himself in battle against another Kshatriya king. Bhishma advises that a Kshatriya should not fight an unarmed opponent and should only use fair means in battle. One should not strike an enemy who is disabled, frightened, or vanquished. Poisoned or barbed arrows should not be used, and a weak or wounded man should not be slain. A wounded opponent should be treated and set free. Manu has said that battles should be fought fairly, and the righteous should always act righteously. Bhishma warns that winning a victory by unrighteous means leads to sin and destruction. Even a wicked person should be subdued by fair means. It is better to lay down one's life than to win by sinful means. Sinful conduct may seem to prosper at first, but it ultimately leads to destruction. A king should seek victory and resources by righteous means. |
| 96 Bhishma advises Yudhishthira on righteous conduct in war and victory, emphasizing that a king should never desire to subjugate the earth by unrighteous means, even if it would make him the sovereign of the whole earth. Victory achieved through unfair means is uncertain and does not lead to heaven. A warrior who has laid down his weapon, begs for quarter, or joins his hands in surrender should not be slain. A vanquished foe should be treated with respect and kindness, and brought to the victor's palace, where he should be persuaded to say "I am thy slave" for a whole year. If a king acquires wealth or maidens by force, he should keep them for a year and ask if they wish to wed him or another. If not, they should be sent back or given away. A king should not appropriate wealth confiscated from thieves or enemies, but instead give it away to Brahmanas. Kine taken from enemies should be given to Brahmanas, and bulls should be used for agriculture or returned. A king should fight only another king, and never strike a Brahmana or someone who has surrendered. Righteous conduct leads to true victory, and a king should conciliate the excitable classes in a newly conquered kingdom with soothing speeches and gifts. This behavior, exemplified by Indra and other righteous kings, leads to prosperity and the status of a sovereign. |
| 97 Yudhishthira asks how kings can win regions of felicity despite committing sinful acts in battle. Bhishma explains that kings can become pure and cleansed by chastising the wicked, cherishing the good, performing sacrifices and gifts, and destroying sins through penances. Kings who protect people from harm and give their lives in battle are regarded as the embodiment of sacrifice and gain regions of felicity. The pain and bloodshed they suffer in battle operate as penances, enhancing their merit. Heroes who rush into battle, facing danger and defending others, gain great merit and earn a residence in Indra's heaven. Those who desert their comrades in battle are considered wretches and should be punished. A Kshatriya's death in battle, surrounded by kinsmen and foes, is praiseworthy, while an unheroic death at home is sinful and inglorious. Bhishma further explains that heroes who fight bravely and die in battle are freed from sin and attain a high merit, earning them a place in Indra's heaven. The death of a Kshatriya at home, without wounds or glory, is not praiseworthy. Heroes should face death in battle, surrounded by their kin and enemies, and earn a glorious death. This kind of death is considered heroic and earns them a place in the afterlife, free from sin and full of merit. |
| 98 Yudhishthira asks Bhishma about the regions earned by heroes who die in battle. Bhishma recounts a story where Amvarisha, a king, asks Indra about his general Sudeva, who has transcended him in heaven despite not performing traditional sacrifices. Indra explains that the sacrifice of battle is a great sacrifice, where elephants and steeds are the priests, and the flesh and blood of foes are the offerings. The sounds of battle are the Vedic chants, and the enemy's array is the vessel for the libations. Those who fight bravely and die in battle earn regions of felicity like Indra's. Indra further explains that the warrior who causes a river of blood to flow in battle, and whose altar is strewn with severed heads, obtains regions of felicity. The open space between two hosts is the altar, and the three Vedas are the sacrificial fires. A
warrior who dies in battle, without turning back in fear, attains a high end. The inglorious warrior who turns back in fear and is slain by foes sinks into hell. The aged, children, women, and those who surrender should not be slain in battle. Amvarisha, hearing Indra's words, comprehends how warriors succeed in winning regions of beatitude in heaven through battle. Bhishma concludes that a Kshatriya who duly observes his duty in battle acquires the merit of penances and righteousness, and obtains the merits of all four modes of life. |
| 99 Bhishma tells the story of King Janaka of Mithila, who showed his warriors the rewards of heaven for brave fighters and the punishments of hell for cowards. Janaka urged his troops to fight fearlessly, saying that laying down one's life in battle is the door to heaven. He reminded them that heroes who fight fairly desire blessedness in heaven and should rally and gladden each other. The warriors, inspired by their king's words, defeated their enemies. Bhishma advises Yudhishthira to form his army's array with car-warriors, elephants, horsemen, and foot-soldiers, to ensure victory. He cautions against pursuing the routed enemy too far, as they may regroup and counterattack. Bhishma also notes that cowards are devoured by heroes, and the world rests on the arms of heroes, who deserve respect under all circumstances. Heroism is the highest virtue in the three worlds. Bhishma further emphasizes that heroes protect and cherish all, and all things depend upon the hero. He who is a hero deserves respect under every circumstance. There is nothing higher in the three worlds than heroism. Bhishma's words aim to inspire Yudhishthira and his troops to fight bravely and win the battle. |
| 100 Yudhishthira asks Bhishma how kings should lead their troops to battle, even if it means slightly offending against righteousness. Bhishma advises using both straight and crooked wisdom, but not to injure others unless absolutely necessary. He suggests using deceit to counter enemies, and preparing troops with weapons, armor, and courage. The best time to move troops is in the spring or autumn, when the weather is neither too hot nor too cold, and the crops are ripening. The road should have abundance of water and grass, and the troops should be marched during the day, avoiding night marches. A fort with walls, a trench, and one entrance is ideal for defense. The camp should be pitched near a wood, to provide shelter and resources. The troops should fight with the wind, sun, and planet Sukra behind them, as these are considered auspicious. Bhishma also advises not to slay certain individuals, such as those who are asleep, fleeing, or engaged in religious activities. He suggests rewarding brave warriors and promoting them, and arranging the army with veterans in the van and weaker combatants in the rear. The leader should form the array called Suchimukha when fighting a larger army, and use shouts and noises to confuse the enemy. He should also use spies and scouts to gather information about the enemy's strength and movements. By following these strategies, a king can lead his troops to victory and gain the respect of his people. |
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| 103 Narada tells the story of Karna and Rama, son of Jamadagni, a powerful sage. Rama, pleased with Karna's strength, devotion, and self-restraint, teaches him the Brahma weapon, a powerful and sacred weapon. One day, while Rama is sleeping with his head on Karna's lap, a frightful worm approaches and bites Karna's thigh. The worm, named Alarka, is a blood-sucking creature that subsists on phlegm, fat, flesh, and blood. Karna bears the intense pain without moving, lest he wake Rama. When Rama awakes and sees the worm, he kills it with his gaze. A Rakshasa, who was once an Asura named Dansa, appears, thanking Rama for releasing him from a curse. The Asura was cursed by Bhrigu, Rama's ancestor, for ravishing his wife. The curse was that he would live as a worm, subsisting on urine and phlegm, until he was released by Rama. Rama then turns to Karna and reveals that he knows Karna is not a Brahmana, but a Suta, a race born from the intermixture of Brahmanas and Kshatriyas. Rama curses Karna, saying that the Brahma weapon will not stay in his memory when he faces a worthy opponent, and that no Kshatriya will be his equal in battle. Karna leaves, and Rama's words are later proven true when Karna faces Arjuna in battle. |
| 104 Narada tells the story of Karna and Duryodhana's adventure at the self-choice ceremony of the princess of Kalinga, where many kings gathered to compete for her hand. The ceremony was held in the capital city of Rajapura, which was full of opulence and splendor. The princess, accompanied by her nurse and a guard of eunuchs, entered the arena and began her rounds, meeting each king and learning their names. However, when she came to Duryodhana, she passed him by, rejecting him. Duryodhana, filled with pride and anger, decided to abduct the princess by force, relying on the protection of his friend Karna and the might of Bhishma and Drona. Karna, riding his car, followed Duryodhana, armed and ready to fight off any opposition. The other kings, filled with wrath and desire for battle, pursued them, showering arrows upon Karna and Duryodhana like masses of clouds pouring rain. However, Karna single-handedly defeated them all, breaking their bows and arrows with ease. He deprived many kings of their drivers and vanquished them all, showing off his superior martial skills. The kings retreated, defeated and cheerless, and Duryodhana, protected by Karna, brought the princess back to his city, triumphant. |
| 105 Narada tells the story of Karna's battle with Jarasandha, king of Magadha, who challenged him to single combat. The two warriors, skilled in celestial weapons, fought fiercely, striking each other with diverse arms. Their battle raged on, with neither able to gain the upper hand, until they exhausted their arrows and broke their bows and swords. They then engaged in hand-to-hand combat, their bare arms locked in a fierce struggle. Karna, with his superior strength, was about to defeat Jarasandha, but the king surrendered, impressed by Karna's valor. Jarasandha, pleased with Karna's bravery, offered him the town of Malini in friendship, and Karna became the ruler of Champa as well as Anga. His victory made him famous, and he was hailed as a hero. However, Karna's fortunes later changed when he was tricked by Indra into giving away his natural armor and earrings. He was also cursed by a Brahmana and Rama, and deprecated by Bhishma as only half a car-warrior. Despite his bravery, Karna was ultimately slain by Arjuna, who had obtained celestial weapons and was aided by Vasudeva's policy and Salya's speeches. Narada consoles the listener, telling them not to grieve for Karna, who had been cursed and beguiled by many. Karna's story serves as a reminder of the complexities of fate and the twists of fortune that can affect even the bravest of warriors. |
| 106 Vaisampayana said, "Narada's words left Yudhishthira filled with grief and meditation. Kunti, also sorrowful, tried to console him, saying, 'Don't be consumed by sorrow, listen to me. I tried to tell Karna of his brotherhood with you, as did Surya. We both attempted to pacify him, but he was resolute in his enmity towards you.' Yudhishthira, tearful and grief-stricken, replied, 'Your concealed counsel has brought me this affliction.' He then cursed all women, saying, 'No woman shall keep a secret henceforth.' The king, remembering his lost loved ones, became anxious and grief-filled. Overwhelmed with despair, he was like a fire covered in smoke. Kunti's words revealed her past efforts to unite Karna with his brothers, but Karna's resolve for enmity prevailed. Yudhishthira's curse on women stemmed from his feeling that Kunti's secrecy had contributed to his sorrow. The king's grief and despair consumed him, as he struggled to come to terms with his loss. |
| 107 Yudhishthira grieved for Karna, lamenting that their rivalry had led to such a calamity. He criticized the Kshatriya code and the pursuit of power, saying that forgiveness, self-restraint, and renunciation would have been better. He regretted that their desire for sovereignty had led to the slaughter of kin. Yudhishthira longed to renounce the world and seek redemption, feeling that their actions had been sinful and contrary to the scriptures. He wished to abandon everything and go to the woods, seeking a path of knowledge and escape from the cycle of birth and death. He asked Arjuna to govern the restored earth, free from thorns, and said he had no need for kingdom or pleasure. Yudhishthira's sorrow and remorse were palpable as he reflected on the devastating consequences of their actions. He yearned for a simpler, more righteous path, one that prioritized spiritual growth over material gain. |
| 108 Arjuna rebuked Yudhishthira for considering a life of mendicancy, arguing that it would be a betrayal of their Kshatriya duties and the prosperity they had achieved. He emphasized the importance of wealth and power in maintaining their position and performing religious acts. Arjuna cited the examples of the gods and royal sages who had acquired wealth and prosperity through conquest and sacrifice. He urged Yudhishthira to embrace his role as a king and perform a great sacrifice to cleanse and sanctify their subjects. |
| 109 Yudhishthira said, "I shall abandon worldly pleasures and follow the path of the righteous. I'll live in the forest, performing penances, and emaciating my body. I'll pour libations on the fire, perform ablutions, and listen to the sounds of birds and animals. I'll live on fruits and roots, and cover myself with skins and matted locks. I'll endure cold, wind, heat, hunger, and thirst, and emaciate my body. I'll not injure any creature and will live a retired life, devoting myself to contemplation. I'll derive happiness from my own soul, without desire or wrath, and will behave equally towards all creatures. I'll not jeer or frown at anyone, and will always be cheerful. I'll not think of the past or future, and will live in contentment, casting off pride and desire. I'll not take note of the country or direction, and will proceed without looking behind. I'll break the bonds of desire and earn ascetic merit, preserving equability in success and failure. I'll not be attached to life or death, and will not manifest liking or disliking for anything. I'll be free from affections and will live like the wind, unattached and unbound. I'll not perform acts that bring prosperity, but will only open and shut my eyes, and take just enough food and drink to sustain life. I'll abandon all desires and purify my soul, freeing myself from all impurities. I'll live in freedom, with everlasting contentment, and will attain a permanent, eternal, and unchangeable place." |
| 110 Bhimasena rebuked Yudhishthira, saying his understanding had become
blind to the truth. He argued that renunciation was unsuitable for a Kshatriya, and that their enemies were slain to protect their kingdom. Now, Yudhishthira should rightfully govern. Bhimasena criticized renunciation as a life of idleness, citing examples of people who fail to achieve their goals. He emphasized that Kshatriyas should perform their duties and acquire religious merit through action, not renunciation. He pointed out that even creatures like deer and birds lead active lives, and only those unable to support others should consider renunciation. Bhimasena urged Yudhishthira to embrace his role and responsibilities, saying success comes from action, not idleness. Bhimasena's words were a passionate appeal to Yudhishthira's sense of duty and responsibility. He sought to rouse his brother from his renunciate intentions and remind him of the importance of their Kshatriya heritage. Bhimasena's argument was rooted in the belief that action and duty were essential to a Kshatriya's existence, and that renunciation was a path suited only for those unable to support others. |
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| 111 Arjuna recounted an ancient story where Indra, disguised as a golden bird, advised a group of young Brahmanas who had abandoned their homes for a forest life. The bird praised the merits of living as a householder, performing sacrifices, and serving guests, gods, and kin. He emphasized that true asceticism lies in leading a life of domesticity, fulfilling one's duties, and practicing self-control. The bird encouraged them to return to their families and embrace their responsibilities, attaining heaven and living a life of virtue. The young Brahmanas, inspired by the bird's words, renounced their renunciate path and returned to their homes. Arjuna used this story to urge Yudhishthira to embrace his royal duties and responsibilities, ruling the world with wisdom and righteousness. |
| 112 Nakula advised Yudhishthira to embrace domestic life and perform sacrifices, as it is the superior mode of life. He argued that even gods and Pitris depend on the fruits of action and that renunciation without fulfilling one's duties is vain. Nakula emphasized that true renunciation lies in casting off internal and external attachments, not just abandoning home for the woods. He encouraged Yudhishthira to perform great sacrifices, give protection and charity, and bathe in sacred waters to avoid falling from both worlds. Nakula praised the duties of the Kshatriya order and urged Yudhishthira to subjugate the world with his prowess and make presents to those conversant with the Vedas, ensuring a place in regions higher than heaven. He cautioned that failing to perform sacrifices and give protection would incur sin and result in a miserable afterlife. Nakula's words were a passionate appeal to Yudhishthira's sense of duty and responsibility, urging him to embrace his role as a king and fulfill his obligations. |
| 113 Sahadeva said, "Merely casting off external objects is not enough; one must also cast off mental attachments. Let our enemies have the religious merit and happiness that comes from external renunciation but internal coveting. On the other hand, let our friends have the merit and happiness that comes from governing the earth with internal detachment. The word 'mine' is equivalent to death, while 'not mine' is equivalent to eternal Brahma. Brahma and death enter every soul, causing creatures to act. If the soul is immortal, then destroying bodies is not slaughter. But if the soul and body are born and destroyed together, then the path of rites and acts is futile. Therefore, adopting the path of the righteous, one should drive away doubts about the soul's immortality. A king who acquires the earth but does not enjoy it lives a fruitless life. One who lives in the forest but still has attachments lives within death's jaws. Look upon all creatures as thy own self and escape the fear of destruction. I speak to you, O king, from sorrow and regard for you." |
| 114 Draupadi spoke to Yudhishthira, "Why are you depressed, O king, when you had previously encouraged your brothers to fight and win the earth? You had said, 'We will slay Duryodhana and enjoy the earth.' Now, you seem to be backing down. A Kshatriya without the rod of chastisement cannot shine or enjoy the earth. Friendship, charity, and study are the duties of a Brahmana, not a king. A king's duties include restraining the wicked, cherishing the honest, and not retreating from battle. You have acquired the earth through might, not study or gift. You have defeated strong enemies and swayed various regions. Why are you not gratified? Your brothers are mighty and capable, yet you do not address them with delightful words. I ask you to enjoy the earth, as you have obtained it through your prowess. Do not disregard my words and those of your brothers. Abandoning the earth will invite adversity. Protect your subjects, govern the earth righteously, and make gifts to the Brahmanas. Do not become cheerless. You shine like Mandhatri and Amvarisha, regarded by all lords of earth. Adore the gods in sacrifices, fight your foes, and make gifts." |
| 115 Arjuna speaks to Yudhishthira, emphasizing the importance of the rod of chastisement (danda) in governing and protecting subjects. He explains that the rod of chastisement is righteousness itself, protecting both righteousness and profit. It is the duty of a king to wield the rod of chastisement, as it is the foundation of all things. Without it, the world would be in darkness and chaos. Arjuna argues that even Brahmanas, who are generally exempt from punishment, can be chastised with words. He also notes that everyone is dependent on the rod of chastisement, even ascetics and animals. The strong devour the weak, and chastisement is necessary to maintain order. Arjuna encourages Yudhishthira to embrace his role as a king and wield the rod of chastisement, as it is the only way to maintain righteousness and protect his subjects. He also reminds Yudhishthira that he has a duty to perform sacrifices and enjoy the wealth of the kingdom. |
| 116 Bhimasena speaks to Yudhishthira, urging him to assume sovereignty and overcome his grief. He reminds Yudhishthira that he is knowledgeable about all duties and branches of knowledge, and that he should not let his understanding be clouded by cheerlessness. Bhimasena notes that physical and mental diseases are interconnected and that one should not indulge in regrets over past woes. He encourages Yudhishthira to recollect the past woes of their family, including the humiliation of Draupadi and their exile, to strengthen his resolve. Bhimasena reminds Yudhishthira that he has a battle to fight with his own mind, and that he must conquer his foes and identify with his mind's enemy. He urges Yudhishthira to follow the course adopted by their sire and govern the kingdom properly. Bhimasena notes that Duryodhana has been slain and that Yudhishthira has attained the condition of Draupadi's locks, a symbol of their triumph. He encourages Yudhishthira to perform the horse-sacrifice with due rites and profuse presents, a ceremony that will solidify his sovereignty and bring prosperity to their kingdom. Bhimasena offers his support and that of Vasudeva, emphasizing that they are all servants of Yudhishthira and will follow his lead. He concludes by exhorting Yudhishthira to take up his rightful role as king and lead their kingdom to greatness. |
| 117 Yudhishthira advises Bhima to strive for tranquility and renounce desires, attachment, and earthly goods. He notes that desires are insatiable and can never be fully gratified, using the metaphor of fire that continues to blaze when fed with fuel. Yudhishthira encourages Bhima to conquer his stomach's cravings and adopt renunciation, citing the example of sages who have attained beatitude through penances. He criticizes kings who seek earthly possessions, noting that true happiness lies in renunciation and liberation from desires. Yudhishthira quotes a verse by Janaka, who had attained liberation and saw that his treasures were immense yet nonexistent. He encourages Bhima to cultivate understanding and knowledge, citing the importance of comprehending unknown and incomprehensible things. Yudhishthira notes that those who attain a state of Brahma, seeing the unity of all creatures, achieve supreme bliss and honor. He contrasts this with the fate of those who are bereft of understanding, penances, and knowledge, who are unable to attain true happiness. Yudhishthira's words convey the importance of spiritual growth, self-control, and renunciation in achieving true happiness and liberation. He urges Bhima to seek a higher path, beyond the allure of earthly possessions and desires, and to cultivate a deeper understanding of the world and its mysteries. |
| 118 Arjuna recounts the story of King Janaka, who abandoned his kingdom to lead a life of mendicancy, and his wife's plea to him to reconsider. She argues that his resolution to live on a handful of barley is inconsistent with his actions, and that he is abandoning his duties as a king and a householder. She points out that he is not truly renouncing wealth and possessions, but rather seeking a new source of sustenance. She urges him to return to his kingdom and rule with charity and virtue, supporting those who are truly pious. The queen's words are filled with reason and emotion, as she implores King Janaka to reconsider his decision. She notes that his abandonment of the kingdom will bring suffering to his people and his family, and that his resolve to live as a mendicant is not genuine. She argues that true renunciation requires a sincere frame of mind, and that King Janaka's actions are
motivated by a desire for sustenance rather than a true desire to renounce the world. Arjuna uses this story to encourage Yudhishthira to reconsider his own decision to abandon his kingdom and adopt a life of renunciation. He urges Yudhishthira to rule with virtue and charity, and to support those who are truly pious. By doing so, Arjuna suggests that Yudhishthira can attain regions of bliss and happiness, and fulfill his duties as a king and a householder. |
| 119 Yudhishthira tells Arjuna that he is familiar with the Vedas and scriptures, but Arjuna's understanding is limited to weapons and heroic practices. Yudhishthira says that he knows the truth of the scriptures, but Arjuna's words, though well-intentioned, show a lack of understanding. Yudhishthira explains that there are different paths, such as ascetic penances, renunciation, and knowledge of Brahma, and that renunciation is superior to wealth. He says that righteous men devote themselves to ascetic penances and study of the Vedas, and that pious men attain heaven through renunciation and study. Yudhishthira emphasizes that true happiness and salvation come from renunciation and knowledge, not wealth and material possessions. He criticizes Arjuna for applauding wealth, which is fleeting and full of calamity, and encourages him to seek true happiness through renunciation and knowledge. Yudhishthira also notes that some people, despite their learning, deny the existence of the Soul and fail to understand the true meaning of the scriptures. He says that these people cannot attain salvation and are stuck in a cycle of rebirth. Yudhishthira's words are meant to guide Arjuna towards a deeper understanding of the scriptures and the path to salvation. He encourages Arjuna to seek knowledge and renunciation, and to recognize the limitations of wealth and material possessions. |
| 120 Devasthana, a great ascetic, spoke to Yudhishthira, saying that Arjuna's view that there is nothing superior to wealth is not entirely correct. He explained that the Vedas indicate four modes of life, and that Yudhishthira should perform great sacrifices with profuse presents. Devasthana noted that even ascetics are addicted to action, and that collecting wealth for sacrifice is ordained. He warned that giving wealth to undeserving people incurs sin, and that charity should be discriminating. Devasthana emphasized that wealth was created for sacrifice, and that applying it to sacrifice brings pleasure and prosperity. He cited examples of Indra, who surpassed all gods through sacrifices; Mahadeva, who became the first of gods through his sacrifice; King Marutta, who vanquished Sakra himself through his wealth; and King Harischandra, who earned great merit and happiness through his sacrifices. Devasthana encouraged Yudhishthira to apply his wealth to sacrifice, saying that it would bring him merit, happiness, and victory over even the gods. He emphasized that sacrifice is the highest duty, and that it is the source of all prosperity and pleasure. By performing sacrifices, Yudhishthira would be able to attain the highest state of existence. |
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| 121 Devasthana cites an old history, where Vrihaspati tells Indra that contentment is the highest heaven and bliss. When one conquers desires and aversions, they behold their soul. Devasthana says that creatures obtain fruits according to their religion. He notes that some praise peacefulness, exertion, contemplation, sacrifice, renunciation, gifts, or acceptance, while others live in silent meditation or seek sovereignty. The learned conclude that the religion of not injuring any creature is worthy of approval. Devasthana lists virtues like non-injury, truthfulness, justice, compassion, and self-restraint, which are considered the best religion. He says that a Kshatriya who takes sovereignty, restrains their soul, and follows royal duties, will obtain excellent fruits in this world and the next. Devasthana notes that final emancipation is difficult to obtain, but those who adopt duties, practise charity and ascetic penances, and are compassionate, will attain a high end. He says that many celestial beings and kings have adopted this religion and attained heaven through their acts. |
| 122 Arjuna asks Yudhishthira why he is still grieving, despite having obtained sovereignty and conquered his foes. He reminds Yudhishthira that as a Kshatriya, death in battle is considered more meritorious than performing sacrifices. Arjuna notes that Kshatriyas have duties that are fierce and connected with weapons, and that they should perish by weapons on the battlefield. He encourages Yudhishthira to cast off his cheerlessness and engage in action, noting that a Kshatriya's heart is hard as thunder. Arjuna cites Indra as an example, who became a Kshatriya in his acts and battled his kinsfolk for eight hundred and ten times to obtain the chiefship of the gods. He encourages Yudhishthira to perform sacrifices with profuse presents, just as Indra did, and thereby free himself from his fever of grief. Arjuna reminds Yudhishthira that those who have been slain have attained the highest end, sanctified by weapons and agreeably to the ordinances of the Kshatriya religion. He tells Yudhishthira not to grieve for what is past, as it was ordained to happen, and that destiny is incapable of being resisted. |
| 123 Vyasa tells Yudhishthira that Arjuna's words are true and that he should practice the duties of domesticity, supporting the gods, ancestors, guests, and servants. Vyasa reminds Yudhishthira that he has knowledge of the Vedas and ascetic merit, and should bear the burden of his ancestral kingdom. Vyasa lists the duties of Kshatriyas, including sacrifice, learning, exertion, and wielding the rod of chastisement, which is the most important duty of kings. He cites the example of King Sudyumna, who obtained success by wielding the rod of chastisement and became like Daksha, the son of Prachetas. Yudhishthira asks to hear the history of Sudyumna, and Vyasa tells the story of Likhita, who was punished by King Sudyumna for eating fruits without permission. Likhita confesses his crime and accepts punishment, and Sudyumna, after pardoning him, orders his hands to be cut off. However, through the power of penances, Likhita's hands are later restored. Vyasa concludes that this is an example of the duty of Kshatriyas to rule and wield the rod of chastisement, and encourages Yudhishthira not to grieve and to listen to his brother's words. Vyasa reminds Yudhishthira that he is a Kshatriya and should not abandon his duties, and that wielding the rod of chastisement is not a wrong path for him. |
| 124 Krishna-Dwaipayana advises Yudhishthira to rule the earth like Yayati, enjoy happiness, and perform sacrifices like Sarvamedha and Aswamedha. He tells him to protect his subjects, follow the scriptures, and punish his foes. He also advises him to be impartial, brave, and virtuous, and to employ learned men in determining suits and performing religious acts. He warns Yudhishthira that if he fails to protect his subjects, he will incur sin. He then tells the story of King Hayagriva, who fought bravely, protected his kingdom, and performed sacrifices, ultimately achieving great fame and bliss in heaven. Hayagriva's life was praiseworthy, and he won the regions reserved for heroes. Krishna-Dwaipayana elaborates on Hayagriva's virtues, saying that he was possessed of learning, practised renunciation, and was full of gratitude. He had studied the Vedas and other scriptures, ruled his kingdom properly, and caused all the four orders to adhere to their respective duties. He had won many battles, cherished his subjects, and drunk the Soma juice in sacrifices. He had also gratified the foremost of Brahmanas with presents and judiciously wielded the rod of chastisement over those placed under his sway. Finally, he cast off his life in battle, and his life was worthy of every praise. Learned and honest men applaud his life, deserving as it is of every applause. |
| 125 Vyasa tells Yudhishthira that no one can acquire anything by their own acts or sacrifices, but rather by Time. He explains that Time is the means of acquisition, and that even the ignorant can acquire wealth if Time is favorable. Vyasa uses natural phenomena to illustrate the power of Time, saying that trees bloom and rivers swell when the Time is right. He tells Yudhishthira not to grieve for what is lost, as everything is subject to Time and will eventually be destroyed. Vyasa advises Yudhishthira to abandon both happiness and sorrow, as they are intertwined and fleeting. He says that a wise person should not be affected by either, and should cast off attachments that cause anxiety. Vyasa quotes King Senajit, who said that one should not be deluded by sorrow or happiness, but rather should strive for eternal happiness by abandoning both. Vyasa continues, saying that a king who rules with intelligence and policy, performs sacrifices, and protects his kingdom will sport in the region of the gods after death. He notes that such a king has sanctified himself and will be applauded by his people and advisors. Vyasa encourages Yudhishthira to follow this path and achieve eternal happiness. |
| 126 Yudhishthira tells Arjuna that wealth is not the only means to happiness and heaven. He cites examples of sages who achieved eternal bliss through penance and Vedic study. He says that contentment is key to happiness and that one should withdraw from attachments to achieve salvation. Yudhishthira warns that wealth can lead to faults like pride, folly, and harm to others. He notes that wealth is difficult to acquire and maintain, and that it's better to abandon desire for it. Yudhishthira emphasizes that wealth should be used for sacrifices and given away with a trustful heart, not spent on desires. He cautions against giving wealth to undeserving people and encourages discrimination in charity. He says that wealth is not anyone's on earth and should be used for proper purposes. Yudhishthira also quotes the discourse of Yayati, who said that one should not be attached to wealth and should withdraw from attachments to achieve happiness. He also mentions that some people desire virtue, good conduct, or wealth, but one should not be attached to these desires. Yudhishthira concludes that a person who has controlled their passions and withdrawn from attachments can achieve salvation and become one with Brahma. |
| 127 Yudhishthira is consumed by grief, lamenting the loss of Abhimanyu, Dhrishtadyumna, Drona, and other revered warriors. He feels an overwhelming sense of guilt and responsibility for their deaths, acknowledging his own role in the battle and his desire for sovereignty. The memory of Bhishma, the grandsire, pierces his heart, as he recalls the great warrior's fall at the hands of Arjuna. Yudhishthira's anguish is compounded by the deceit he used against Drona, his preceptor, and the fact that he could not protect Abhimanyu. He sees himself as a sinner, a destroyer of the earth, and a slayer of his own kin. Overwhelmed by remorse, Yudhishthira resolves to atone for his actions through fasting and self-mortification, seeking permission to do so from those around him. However, Vyasa intervenes, counseling Yudhishthira that his grief, though poignant, is unnecessary. Vyasa reminds him that all things are subject to destiny and that life and union are inevitably followed by dissolution and death. He encourages Yudhishthira to engage in work and labor, as success and happiness come from effort, not idleness. Vyasa's words offer a
message of hope and redemption, urging Yudhishthira to find a path forward, even in the face of unbearable sorrow. |
| 128 Vyasa tells Yudhishthira the story of Asma's discourse to King Janaka, who was filled with sorrow and grief. Asma advises Janaka to behave wisely and apply remedies for alleviating the sorrows of his subjects. He explains that joys and griefs are inevitable and that one should not be elated or depressed by them. Asma says that decrepitude and death are unavoidable and that one should enjoy or bear them without attachment. He notes that the course of Time is wonderful and that events are pre-ordained. Asma advises Janaka to perform his duties judiciously and enjoy the pleasures of life without disregarding the scriptures. He says that one should not be anxious about the future or grieve over the past, but instead focus on the present moment. Vyasa tells Yudhishthira that he should cast off his grief and rise up, as he has won the earth through his Kshatriya duties. He encourages Yudhishthira to enjoy the earth and not disregard his words. Vyasa's story is meant to console Yudhishthira and help him understand the nature of life and death. |
| 129 In the passage, Yudhishthira is deeply grieved by the loss of his kinsmen in battle. Seeing his brother's sorrow, Arjuna asks Krishna to comfort him. Krishna, addressing Yudhishthira, reminds him that those who died were valiant warriors who achieved a noble end by dying in battle. He emphasizes that it is inappropriate to mourn them, as they have ascended to heaven, having fulfilled their duties as Kshatriyas. Krishna recounts the stories of ancient kings like Marutta, Suhotra, Vrihadratha, Sivi, Bharata, Rama, Bhagiratha, Dilipa, Mandhatri, Yayati, Amvarisha, Sasavindu, Gaya, Rantideva, Sagara, and Prithu. Despite their immense power, piety, and wealth, all these kings eventually faced death. Krishna uses these examples to illustrate that even the greatest of men cannot escape mortality, highlighting the transient nature of life and the inevitability of death. He urges Yudhishthira to abandon his grief and understand that mourning the dead is unnecessary since they have attained a noble end. Krishna's message is clear: life and death are part of the eternal cycle, and one should focus on performing their duties without attachment. By presenting these examples, Krishna seeks to provide Yudhishthira with a broader perspective on life and death, encouraging him to find solace in the fact that his loved ones have met a glorious end, fulfilling their destinies as warriors. |
| 130 Yudhishthira asks Krishna about the story of Suvarnashthivin, Srinjaya's son. Krishna explains that two Rishis, Narada and Parvata, had a compact to disclose their wishes to each other. They wandered the earth, subsisting on food offered by humans, and came to king Srinjaya's court. The king introduced his daughter, Sukumari, to attend to their needs. Narada fell in love with her but didn't disclose it to Parvata due to shame. Parvata discovered it and cursed Narada to become an ape, saying that Sukumari would be his wife but would see him as an ape. Narada retaliated, cursing Parvata to not be able to go to heaven. The curses were later lifted, and Narada married Sukumari. However, due to the curse, Sukumari saw Narada as an ape until the curse was lifted. Parvata intervened, revealing Narada's true form, and the couple was reunited. Krishna tells Yudhishthira that Narada is present and can tell him the story in person. The story highlights the power of curses and the importance of keeping compacts. It also shows the love and devotion of Sukumari, who remained faithful to Narada despite his ape-like appearance. |
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| 131 Narada tells Yudhishthira the story of Suvarnashthivin, a child born to King Srinjaya with golden excreta. Srinjaya's wish for a heroic son was granted by Parvata, but Indra feared the child's potential and sent a tiger to kill him. The child was revived by Narada with Indra's permission. Suvarnashthivin grew up, ascended the throne, and ruled for 1100 years, performing many sacrifices and gratifying the gods and ancestors. He had many sons, who multiplied the race. Eventually, he went the way of all nature, leaving behind a legacy. Narada advises Yudhishthira to dispel his grief and bear the burden of his kingdom, performing great sacrifices to obtain desired regions. He reminds Yudhishthira that what is ordained must occur and that it is impossible to change the course of fate. Narada's story serves as a reminder of the cycle of life and death, and the importance of fulfilling one's duties as a king. Yudhishthira is encouraged to rise up and take charge of his kingdom, following the example of Suvarnashthivin and other great rulers. |
| 132 Vyasa advises Yudhishthira to follow his duty as a king and protect his subjects, as his ancestors did. He tells Yudhishthira that he has done his duty by slaying the Kauravas, who were trespassers against morality. Yudhishthira expresses his guilt over causing the death of many people, even though it was for the sake of the kingdom. Vyasa responds by questioning whether the Supreme Being or man is the doer of actions, and whether the fruits of those actions are the result of chance or previous actions. He argues that if the Supreme Being is the doer, then the consequences of those actions should attach to the Supreme Being, not man. If man is the doer, then he should take responsibility for his actions. Vyasa also points out that if chance is the determining factor, then no one can be held accountable for their actions. Vyasa concludes that one should follow the scriptures and perform expiatory acts for evil deeds, rather than laying down one's life in grief. He encourages Yudhishthira to adhere to the duties of his order, even if they are reproachable, and to avoid setting his heart on grief. Vyasa reminds Yudhishthira that he is a king and should uphold the rod of chastisement, as laid down in the scriptures. He also reminds him that expiatory acts can be performed to atone for past mistakes, and that it is never too late to make amends. |
| 133 Yudhishthira is consumed by grief and guilt over the devastating war that has left countless relatives and friends dead. He is tormented by the thought of his own role in the carnage and fears that he will be punished for his actions. Vyasa, sensing Yudhishthira's distress, offers words of comfort and guidance. He explains that the deaths were not Yudhishthira's fault, but rather the result of Time and the actions of the individuals themselves. Vyasa reminds Yudhishthira of the duties of a Kshatriya and the importance of following the path laid out by the gods. Vyasa suggests that Yudhishthira perform a Horse-sacrifice to expiate his sins and rule the earth with kindness and justice. He encourages Yudhishthira to comfort his subjects and install the rightful rulers on their thrones. Vyasa reminds Yudhishthira that he has done his duty as a Kshatriya and should not grieve for those who have fallen in battle. He explains that the Kshatriyas who died were observing their duties and following the path of righteousness. Vyasa's words offer Yudhishthira a sense of perspective and comfort. He begins to see that the war was not his fault, but rather a necessary part of the cycle of life and death. Yudhishthira is encouraged to move forward and rule the earth with wisdom and justice, following the path laid out by the gods. |
| 134 Missing |
| 135 Yudhishthira asks Vyasa about acts that require expiation and how to be freed from sin. Vyasa explains that omitting ordained acts, doing interdicted acts, and behaving deceitfully make one liable for expiation. He lists various sinful acts, including killing a Brahmana, speaking ill of others, and violating a compact. Vyasa also mentions exceptions, such as self-defense, following a preceptor's advice, and speaking a falsehood to save one's life or another's. He notes that one who slays a Brahmana who has fallen away from their duties does not truly become the slayer of a Brahmana. Vyasa also explains that certain acts, such as drinking alcohol in ignorance or for medical purposes, or committing theft for one's preceptor in a season of distress, do not lead to sin. Vyasa provides further examples of exceptions, including connection with the preceptor's wife at the preceptor's command, and stealing from non-Brahmanas in a season of distress for the sake of one's preceptor. He also notes that certain acts, such as killing animals in a sacrifice, or making a gift in ignorance to an undeserving Brahmana, do not lead to sin. Vyasa concludes that he has listed the acts that require expiation and the exceptions, and will now explain expiation in detail. He offers to provide further guidance on how to perform expiatory rites and achieve redemption. |
| 136 Vyasa explains to Yudhishthira that sins can be washed away through penances, religious rites, and gifts. He lists various expiatory rites for different sins, including killing a Brahmana, adultery, and theft. These rites include acts such as subsisting on one meal a day, giving away wealth, and performing sacrifices. Vyasa notes that women can be cleansed of sins through regulated life and menstrual course. He also explains that the heaviness or lightness of sins depends on the individual's social order. Vyasa advises Yudhishthira to perform expiation for his sins, including killing his foes in battle. He reassures Yudhishthira that he will be cleansed of his sins and attain weal both in this life and the next. Vyasa emphasizes the importance of righteous behavior, faith, and following the duties ordained for one's social order. He encourages Yudhishthira to seek guidance from righteous men and to have recourse to expiation if he still regards himself as sinful. Vyasa's words offer a message of hope and redemption, emphasizing that even the gravest sins can be washed away through sincere effort and devotion. He encourages Yudhishthira to reflect on his actions and seek a path towards spiritual growth and renewal. |
| 137 Yudhishthira asks Vyasa about clean and unclean food, worthy recipients of gifts, and how to study and perform penances. Vyasa recounts a discourse between Manu and a group of Rishis, where Manu explains that certain acts, such as silent recitation and bathing in sacred waters, are cleansing. He also lists characteristics of virtue, including non-appropriation, truth, and freedom from wrath. Manu explains that acts can be virtuous or sinful depending on time and place, and that even evil acts can become virtuous in certain circumstances. He advises that expiation should be performed for acts undertaken in wrath or clouded judgment. Manu also lists foods that Brahmanas should avoid, including certain meats and foods cooked by unknown persons. Gifts should not be made for personal gain or fame, but rather to worthy recipients who are knowledgeable in the Vedas. Gifts to unworthy recipients, such as those without Vedic knowledge, are fruitless and may even produce evil consequences. Manu emphasizes the importance of studying the Vedas and performing penances to achieve spiritual growth and merit. |
| 138 Yudhishthira asks Vyasa about the duties of kings and the four orders, seeking guidance on morality and virtue. Vyasa directs him to Bhishma, who is conversant with all duties and morality, and has acquired knowledge from celestial Rishis and gods. Yudhishthira is hesitant, feeling guilty for having caused Bhishma's death through deceit, and wonders how he can approach him for guidance. Krishna and others encourage him to seek Bhishma's counsel, reminding him of his duties as a king. Yudhishthira rises, casting off grief, and prepares to enter the city. He worships the gods and Brahmanas, then ascends a white car adorned with blankets and deerskins, yoked to sixteen white bullocks. His brothers and others accompany him, and the procession enters the city, which is adorned with festoons, banners, and perfumes. The citizens come out to honor the king, and maidens stand at
doorways with jars of water. The procession is grand, with panegyrists and bards chanting praises, and the sound of drums and other instruments filling the air. As they enter the city, Yudhishthira is surrounded by his friends and well-wishers, who are eager to see him take his rightful place as king. The atmosphere is joyful, with the scent of incense and flowers filling the air. The king's procession is a grand spectacle, with colorful cars, elephants, and horses, and the sound of music and laughter echoing through the streets. |
| 139 As Yudhishthira entered the city, thousands of citizens came out to greet him, eager to catch a glimpse of their new king. The streets were adorned with colorful decorations, and the sound of music and laughter filled the air. The ladies praised Yudhishthira, Bhima, Arjuna, and the two sons of Madri, and celebrated Krishna's virtues, comparing her to Gautami, the devoted wife of the seven Rishis. The city was filled with joy and shouts of triumph, as the people celebrated the return of their beloved king. Yudhishthira entered the palace, where he worshipped the household gods and was blessed by the Brahmanas, who offered him gifts and praises. But amidst the celebrations, a Rakshasa named Charvaka, disguised as a Brahmana, appeared and criticized Yudhishthira, saying that he was a wicked king who had slain his own kin. However, the Brahmanas recognized Charvaka and slew him with their spiritual energy, restoring peace to the gathering. The Brahmanas then blessed Yudhishthira and departed, leaving the king and his friends feeling happy and relieved. Yudhishthira was grateful for their support and blessings, and he knew that he had truly earned his place as the king of Hastinapura. With his kingdom and his people at peace, Yudhishthira looked forward to a bright and prosperous future. |
| 140 Vaisampayana said, "Janardana addressed Yudhishthira, saying, 'Brahmanas are the objects of worship, gods on earth, easy to gratify but capable of inflicting pain with their speech.' He told the story of Charvaka, a Rakshasa who performed austere penances and received a boon of immunity from fear, but was later slain by the curse of Brahmanas for insulting them. Janardana said, 'Do not grieve, O king, for your kinsmen who perished in the observance of Kshatriya duties. They have gone to heaven. Attend to your duties, stay your foes, protect your subjects, and worship the Brahmanas.' Janardana explained that Charvaka's death was arranged by Brahman, who had foreseen that the Rakshasa would insult Brahmanas and meet his demise through their curse. He encouraged Yudhishthira to focus on his royal duties and not give way to grief, reminding him that his kinsmen had died in the pursuit of their Kshatriya duties and had earned a place in heaven. |
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| 141 Vaisampayana said, "Yudhishthira, freed from grief, took his seat on a golden throne, facing east, surrounded by his brothers and nobles. Satyaki and Vasudeva sat on either side, while Bhima and Arjuna sat on gem-adorned seats. Pritha, Sahadeva, and Nakula sat on a white ivory throne, and other nobles, including Dhritarashtra, sat on separate seats. Yudhishthira touched the auspicious articles before him, including flowers, gold, and gems. The subjects, led by the priest, brought diverse articles for the coronation rite, including earth, gold, silver, and gems. Dhaumya constructed an altar and began the ceremony, pouring libations of clarified butter upon the sacrificial fire. Yudhishthira and Krishna were seated on a tiger-skin covered seat, and the priest poured sanctified water upon Yudhishthira's head. The royal sage and subjects did the same, and Yudhishthira accepted gifts from the subjects. He gave a thousand nishkas to the Brahmanas, who uttered benedictions and praised him, saying, 'By good luck, victory has been thine... Do thou attend to the acts that should next be done.' The Brahmanas, delighted with the gifts, wished him prosperity and victory, and with voice melodious like that of swans, uttered his praises. Thus, Yudhishthira was installed on the throne, adored by pious men, and surrounded by his friends and family." |
| 142 Vaisampayana said, "King Yudhishthira replied to his subjects, 'We are fortunate to have your favor, but our duty is to serve King Dhritarashtra, our father and god. I live for him, and my duty is to serve him always. He is the lord of the world, and we are all his subjects.' He asked them to show the same respect to Dhritarashtra as before, and appointed his brothers to various positions: Bhimasena as Yuvaraja, Nakula to manage the army's register, and Arjuna to resist hostile forces. He appointed Vidura to assist with deliberations and Sanjaya to oversee finances. Dhaumya was appointed to attend to religious rites, and Sahadeva to remain by his side. Yudhishthira tasked Vidura and Yuyutsu with carrying out Dhritarashtra's wishes and overseeing the citizens and provinces. He ensured that everyone had a role suitable to their abilities, and commanded them to act with alacrity and attention. With his kingdom organized, Yudhishthira devoted himself to virtue, determined to do what was right. He was a just and fair ruler, beloved by his subjects, and his kingdom prospered under his leadership." |
| 143 Vaisampayana said, "King Yudhishthira performed the Sraddha rites for his kinsmen who died in battle, including Drona, Karna, and Abhimanyu. He gave wealth, gems, and kine to Brahmanas for their benefit in the afterlife, ensuring their souls would be at peace. Yudhishthira also performed the Sraddha rites for kings who died without kin, and built houses, wells, and tanks in their names, providing for the welfare of all. He paid off his debt to them and avoided censure, becoming happy and protecting his subjects with virtue and compassion. He honored Dhritarashtra, Gandhari, Vidura, and the Kauravas, showing respect and kindness to all. The king extended his favors to the destitute, blind, and helpless, giving them food, clothes, and shelter, and providing for their well-being. Having conquered the Earth and freed from foes, Yudhishthira enjoyed great happiness, ruling with wisdom and justice. He was a shining example of a true king, beloved by his subjects and respected by all, and his kingdom prospered under his leadership." |
| 144 Vaisampayana said, "King Yudhishthira, with great wisdom and purity, addressed Krishna, 'Through your grace, I have regained my ancestral kingdom. You are the One Being, the refuge of all worshippers, and the soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, Vaikuntha, and the foremost of all beings. You have taken birth seven times and are the three Yugas. You are the lord of our senses, the great Lord worshipped in sacrifices, and the great swan. You are three-eyed Sambhu, the great Boar, Fire, the Sun, and the giver of food. You are the grinder of hostile hosts and the Being that pervades every form in the universe. You are fierce, the generalissimo in battle, and the Truth. You are the Brahmana of pure blood and the great Emperor. You are the Creator, the sire of the celestial physicians, and the Dwarf. You are Sacrifice embodied, Dhruva, Garuda, and Yajnasena. You are the ocean, without attributes, and the mountains. You walk on high and are called Vrishadarbha and Vrishakapi. You are the Chief of the celestials and the cause whence the Universe has sprung. Salutations to you, O wielder of Sarnga, discus, and sword!' Thus hymned, Krishna became pleased and began to gladden Yudhishthira with agreeable speeches, delighting the Pandavas and the Brahmanas present in the court." |
| 145 Vaisampayana said, "King Yudhishthira, with a compassionate gaze, dismissed his subjects and comforted his brothers, who were fatigued and grief-stricken after the battle. He said, 'Your bodies have been mangled with diverse weapons, and your hearts have been scorched by grief and anger. Through my fault, you have suffered the miseries of exile. Now, enjoy this victory and rest, then meet me again in the morning.' The brothers, with delighted hearts, then entered their assigned palaces, adorned with gems and gold, and teeming with servants. Bhima, the mighty-armed, obtained Duryodhana's palace, with its excellent buildings and rooms. Arjuna, the mighty-armed, got Dussasana's, with its golden gate-way and abundant wealth. Nakula, who had been emaciated by the miseries of exile, received Durmarshana's, which shone like the mansion of Kuvera himself. Sahadeva, ever employed in doing what was agreeable to him, got Durmukha's, with its beautiful women and beds. Yuyutsu, Vidura, Sanjaya, and others returned to their previous abodes, while Saurin, accompanied by Satyaki, entered Arjuna's palace, feasting on the viands and drinks that had been kept ready for them. The princes passed the night happily, then presented themselves before King Yudhishthira in the morning, their hearts full of joy." |
| 146 Janamejaya asked Vaisampayana to narrate what Yudhishthira and Krishna did after the kingdom was regained. Vaisampayana described how Yudhishthira, the mighty-armed son of Dharma, appointed each of the four orders to their respective duties, ensuring the kingdom's prosperity. He gave generously to Brahmanas and servants, fulfilling their wishes and gratifying their needs. He honored his priest Dhaumya with kine, wealth, and gold, and treated Kripa, his preceptor, with due respect. Yudhishthira also showed great kindness to Vidura, who had always been a source of wisdom and guidance. Having restored peace to his kingdom, Yudhishthira paid due honor to Dhritarashtra and Gandhari, ensuring their comfort and well-being. Then, with joined hands, Yudhishthira approached Krishna, who was seated on a golden sofa, adorned with celestial ornaments and the Kaustubha gem. Krishna's beauty was radiant, like a jewel set on gold, and his bosom shone with the splendor of the Udaya mountain that decked the rising Sun. Yudhishthira addressed Krishna sweetly, asking if he had passed the night happily and if all was well with him. He credited Krishna's grace for their victory and fame, saying, "We have won through thy grace, O refuge of the three worlds." However, Krishna remained silent, rapt in meditation, his eyes fixed on the infinite." |
| 147 Yudhishthira asked Krishna, who was in a meditative state, about the cause of his abstraction. Krishna replied that he was thinking of Bhishma, who was lying on a bed of arrows and thinking of him. Krishna praised Bhishma's prowess and knowledge, saying that he was a receptacle of the sciences and a favorite disciple of Rama. He described Bhishma's bravery and strength, and how he had single-handedly fought against many kings and defeated them
. Krishna also mentioned Bhishma's knowledge of the four Vedas and his expertise in the celestial weapons. Krishna urged Yudhishthira to approach Bhishma and question him about morality, duty, and the four branches of knowledge. He said that Bhishma was a treasure trove of knowledge and that his wisdom would be lost once he passed away. Yudhishthira agreed, saying that he had heard of Bhishma's greatness from Brahmanas. He expressed his desire to learn from Bhishma and sought Krishna's guidance. Krishna offered to lead the way to Bhishma, and his car was yoked with horses fleet as thought. The car was adorned with gold, emeralds, and other jewels, and had a beautiful standard topped by Garuda. Daruka informed Krishna that the car was ready, and they prepared to depart." |
| 148 Janamejaya asked how Bhishma, who lay on a bed of arrows, cast off his body and what yoga he adopted. Vaisampayana replied that Bhishma, with concentrated attention, caused his soul to enter his soul. Surrounded by many Brahmanas, Bhishma blazed forth in great beauty like Surya. He thought of Krishna in mind, word, and act, and hymned his praise. Bhishma sought refuge in Krishna, the universal soul and lord of all creatures, who is without beginning and end, and the highest of the high. He described Krishna as the creator of everything, the slayer of Madhu, and the master of yoga. Bhishma praised Krishna as the supreme lord, who is beyond the ken of the senses and the understanding. He said that Krishna is called Hari and Narayana, and that he is the soul of the sun and the chief of all regenerate ones. Bhishma saluted Krishna in all his forms, and sought his protection. He said that Krishna is the creator, destroyer, and protector of the universe, and that he is invincible. Bhishma sought refuge in Krishna, and bowed unto him. Learning of Bhishma's devotion, Krishna bestowed upon him heavenly knowledge and went away. The Brahmanas uttered the praises of Krishna and Bhishma, and commended him repeatedly. Bhishma's heart was filled with joy, and he proceeded to the abode of Krishna, accompanied by the Brahmanas and others." |
| 149 Vaisampayana said, "Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. It was variegated with funeral pyres and heaps of armor and weapons, a grim reminder of the devastating war. Kesava spoke to Yudhishthira about Jamadagni's son and the five lakes of Rama, where Rama offered oblations of Kshatriya blood to his ancestors. Yudhishthira expressed doubts about Rama exterminating Kshatriyas thrice seven times and asked how the Kshatriya order was revived. He asked Krishna to remove his doubt and narrate how the earth was filled with Kshatriyas again. Krishna, the elder brother of Gada, began to narrate the story in full detail. He explained how the earth had become filled with Kshatriyas, and how Rama, the high-souled descendant of Bhrigu, had exterminated the Kshatriya order in days of yore. Krishna's narration was a fascinating account of Rama's prowess and the cyclical nature of time, where events repeat themselves. He spoke of how the Kshatriya order was reestablished, and how the wheel of time turned full circle. Krishna's narration removed Yudhishthira's doubts, and he gained a deeper understanding of the past events and the workings of the universe." |
| 150 Vasudeva told Yudhishthira the story of Rama's energy and powers, as heard from great Rishis. Rama, Jamadagni's son, was born to slay Kshatriyas. A curse was cast upon Arjuna, a mighty Kshatriya, that Rama would lop off his arms. Rama avenged his father's death and vowed to free the earth of Kshatriyas. He slaughtered thousands and made the earth miry with blood. Some Kshatriya ladies protected their children, who multiplied and became mighty monarchs. Rama slaughtered them again, not sparing children. The earth became destitute of Kshatriyas for thrice seven times. Kasyapa accepted the earth and made a present of it to the Brahmanas. Sudras and Vaisyas united with Brahmana wives, causing anarchy. The earth sank, and Kasyapa held her on his lap, naming her Urvi. The earth begged Kasyapa for a king and revealed concealed Kshatriyas. Kasyapa installed them as kings, and their progeny are the current Kshatriya races. The earth told Kasyapa that some Kshatriyas were born in the race of Haihayas and were concealed among women. Others were brought up among bears, in the Rikshavat mountains, or protected by sages. She begged Kasyapa to make arrangements for their protection. Kasyapa sought out those Kshatriyas and installed them as kings. They multiplied and became mighty monarchs, and their progeny are the current Kshatriya races. Vasudeva told Yudhishthira that this was the story of Rama's energy and powers, and how the earth was freed from Kshatriyas. |
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| 151 Vaisampayana said, "King Yudhishthira was filled with wonder hearing about Rama's feats and said to Krishna, 'The prowess of Rama, who freed the earth of Kshatriyas, was like that of Sakra himself.' The scions of Kshatriyas were concealed and brought up by kine, Ocean, leopards, bears, and apes. Krishna and Yudhishthira proceeded to where Bhishma lay on his bed of arrows, surrounded by ascetics. Bhishma, with his perceptions clear, was approached by Krishna, who said, 'Are thy perceptions now as clear as before? I hope thy understanding is not clouded.' Bhishma, with his great ascetic merit, was devoted to righteousness and had a complete mastery over death. Krishna said, 'Dispel now the grief of Yudhishthira, who is burning with sorrow on account of the slaughter of his kinsmen.' Bhishma, raising his head, said, 'Salutations to thee, O divine Krishna! Thou art the origin and dissolution of all worlds.' Krishna displayed his celestial form to Bhishma, who was devoted to him and observant of righteousness. Bhishma was competent to behold Krishna through his own penances and would soon obtain a blissful end." |
| 152 Vaisampayana said, "Bhishma, filled with joy, spoke to Krishna, 'O master of all worlds, I am unable to speak due to my arrow-wounds. My mind is clouded, and my understanding is not clear. How can I venture to speak in your presence, when the master of speech himself would be overcome by hesitation?' Krishna replied, 'The words spoken by you are worthy of you, O foremost one of Kuru's race. Receive this boon from my grace: discomfort, stupefaction, and pain shall not overcome you. Your perceptions and memory shall be unclouded, and your understanding shall penetrate every subject connected with duty, morality, or profit. You shall behold the four orders of created things with celestial vision.' "The great Rishis adored Krishna with hymns from the Richs, Yajuses, and Samans. A celestial shower of flowers belonging to every season fell on that spot. Celestial instruments of every kind played in the welkin, and the tribes of Apsaras began to sing. An auspicious, pleasant, and pure breeze, bearing every kind of fragrance, began to blow. All the points of the compass became clear and quiet, and all the animals and birds began to rove in peace. The great Rishis departed, saying they would return the next day. Kesava and the Pandavas bowed to them and ascended their cars, proceeding to their respective mansions like tired lions seeking their caves." |
| 153 Vaisampayana said, "Krishna awoke and meditated on the eternal Brahma. Sweet-voiced persons praised Vasudeva, and musical instruments were played. Conch-shells and drums were blown and beaten by thousands. The delightful sound of Vinas, Panavas, and bamboo flutes was heard. Krishna performed his ablutions, kindled a fire, and poured libations of clarified butter. He gave away a thousand kine to Brahmanas, all conversant with the four Vedas, and caused them to utter benedictions upon him. He then addressed Satyaki, 'Go to Yudhishthira's abode and ascertain if he is ready to visit Bhishma.' Satyaki went and returned, saying, 'The king is waiting for you.' Yudhishthira said, 'Let my car be made ready. We shall proceed without soldiers, lest we vex Bhishma.' The Pandavas proceeded towards Krishna's abode, where they mounted their cars and saluted one another. Krishna's steeds, Valahaka and Meghapushpa and Saivya and Sugriva, were urged by Daruka. They flew onwards, devouring the skies, and traversed the sacred field of Kuru. They approached Bhishma, lying on his bed of arrows, surrounded by Rishis like Brahman himself in the midst of the gods. The princes alighted from their vehicles and saluted the Rishis, then approached Bhishma, overcome with fear. They beheld the puissant Bhishma, lying on his bed of arrows, like the Sun himself dropped from the firmament." |
| 154 Janamejaya asked Vaisampayana about the conversation between Bhishma and the Pandavas after the war. Vaisampayana described how many Rishis and Siddhas, including Narada, came to visit Bhishma as he lay on his bed of arrows. Narada encouraged the Pandavas to ask Bhishma about morality and religion, as he was about to expire. Yudhishthira asked Krishna to question Bhishma first, and Krishna approached Bhishma and spoke to him in a gentle voice. He asked Bhishma if he had passed the night comfortably and if his understanding was clear. Bhishma replied that through Krishna's grace, he was free from pain and his knowledge was shining clearly. He said he was conversant with all duties and practices and was ready to discourse on them. Krishna encouraged Bhishma to share his knowledge, saying that his fame would last as long as the earth lasted and that his declarations would be regarded as authoritative as the Vedas. Bhishma was inspired by Krishna's words and was ready to share his wisdom with the Pandavas and the other kings. He began to discourse on various subjects, including the duties of kings, the four modes of life, and the importance of morality and righteousness. His words were like a balm to the sorrowful Pandavas, and they listened with rapt attention." |
| 155 Vaisampayana said, "Bhishma, with great energy, said, 'I shall discourse on the subject of duty, for I am acquainted with all duties. My speech and mind have become steady through thy grace, O Govinda, since thou art the eternal soul of every being. Let the righteous-souled Yudhishthira question me about morality and duty. I shall then be much gratified and shall speak of all duties.' He described Yudhishthira as a royal sage with a virtuous and great soul, intelligent, self-restrained, and righteous, who has no equal among all the Kurus and is devoted to truth, charity, and penances. Bhishma asked Yudhishthira to question him, saying he would be gratified to speak on duties. Vasudeva said, 'Yudhishthira is overcome with shame and fearful of your curse, having caused a great slaughter and pierced with shafts those who deserved his worship.' Bhishma replied, 'A Kshatriya's duty is to cast away their body in battle, and slay even preceptors if they are sinful and covetous. A righteous battle leads to heaven and fame.' Vaisampayana continued, 'Yudhishthira approached Bhishma with humility and stood in his sight. Bhishma gladdened him with affectionate words, asked him to take his seat, and said, 'Do not fear, ask me without anxiety.'" |
| 156 Vaisampayana said, "Yudhishthira asked Bhishma about kingly duties, saying they are the highest science of duty and the refuge of the world. Bhishma agreed, saying the science of kingly duties is the reins for checking the world. He advised Yudhishthira to always exert himself promptly, as exertion is superior to destiny. Truth is the king's greatest wealth and inspires confidence. The king should be self-restrained, humble, and righteous, with passions under control. He should administer justice, conceal his weaknesses, and observe straightforward conduct. The Brahmanas should never be punished, but if guilty, should be exiled. The king should show compassion and favor those who respect Brahmanas. A king who is always forgiving is regarded as the worst of his kind. He should be like the vernal Sun, neither cold nor too hot. The king should study friends and foes, avoid evil practices, and not be attached to them. He should behave like a mother towards her child, seeking the good of his subjects. Fortitude is essential, and the king should not indulge in jests with his servants, as it leads to disregard and chaos." |
| 157 Bhishma advises Yudhishthira on the duties of a king, emphasizing the importance of action, readiness for battle, and wise governance. He recounts an old Sloka by Usanas that compares inactive kings to mice devoured by snakes. Bhishma underscores making peace with some foes and waging war with others, regardless of their relationship to the king. He highlights examples like King Sagara exiling his son for misconduct to illustrate the necessity of justice and truthfulness. Bhishma advises that kings should be wise, control their anger, maintain secrecy in state affairs, and ensure the happiness and
protection of their subjects. He stresses the importance of a king's virtues such as truth, liberality, and control over desires. A good king must choose loyal, capable ministers, foster trust, ensure order, and promote prosperity in his realm. Kings should protect the four orders in the discharge of their duties, prevent a confusion of duties among the orders, and not repose full confidence in others, including their own servants. They must always be vigilant, observe the laches of foes, and seek to win over enemy officers with presents. Kings should administer justice like Yama and amass wealth like Kuvera while observing the merits and defects of their acquisitions. The happiness of their subjects, observance of truth, and sincerity are the eternal duties of kings. Bhishma quotes Manu, emphasizing that wise leadership and protection are paramount. He concludes by quoting Usanas on the necessity of a good king, comparing leadership to a boat needed for survival at sea. A righteous king who respects knowledge, treads the path of the righteous, and maintains secrecy in his actions deserves to rule. |
| 158 Bhishma said, "Protection of the subject is the most important kingly duty. Vrihaspati and other sages have composed treatises on kingly duties, all praising protection. To secure protection, a king should employ spies, give just dues, realize taxes considerately, select honest men, be heroic, truthful, and skilled. He should produce discord among enemies, repair buildings, inflict corporal punishments, store what should be stored, and companion with intelligent persons. He should gratify the soldiery, supervise subjects, fill the treasury, and distrust servants. Readiness for exertion is the root of kingly duties. A king without exertion is like a snake without poison. He should not disregard a foe, however weak. A king should act righteously, but also use crookedness when necessary. If he falls into danger while protecting his subjects, he earns great merit. I have told you a portion of kingly duties, tell me what more you wish to know." The assembled sages praised Bhishma, and Yudhishthira touched his feet, saying he would ask more questions the next day. They then circumambulated Bhishma, bathed in the Drishadwati, offered oblations to their ancestors, and performed evening prayers before entering the city." |
| 159 Vaisampayana said, "Rising the next day and performing their morning rites, the Pandavas and Yadavas set out for the field of Kuru. Approaching Bhishma, they inquired if he had passed the night happily. Saluting the Rishis and blessed by them, the princes took their seats around Bhishma. Yudhishthira, with great energy, worshipped Bhishma and asked about the origin of the word 'Rajan' (King). Yudhishthira questioned why one man, the king, rules the world and why everyone seeks his favor. Bhishma explained that in the Krita age, there was no king or chastisement, and men protected each other righteously. As error and covetousness arose, virtue declined, leading to the disappearance of the Vedas and righteousness. The gods, fearing the loss of the Vedas, sought protection from Brahmana. The Grandsire composed a treatise of a hundred thousand chapters on Virtue, Profit, Pleasure, and Emancipation. He explained the necessity of chastisement, and how the treatise laid down the principles of governance, including behavior towards counselors, spies, and enemies. The treatise detailed the duties of kings, the acquisition and protection of wealth, and the administration of justice. It also covered the characteristics of good kingship, such as wisdom, liberality, and control over anger. Bhishma narrated the story of Vena and his son Prithu, the first king who leveled the earth and ensured prosperity. Prithu, confirmed by Vishnu, protected his kingdom with the science of chastisement. Bhishma emphasized that the conduct of a king should be regulated by intelligence, opportunities, and means. He concluded by explaining that kingship, established by the gods, commands obedience due to its divine nature and the practice of morality and just behavior." |
| 160 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders. Bhishma said, 'The nine duties of all orders are suppressing wrath, truthfulness, justice, forgiveness, begetting children, purity, avoidance of quarrel, simplicity, and maintaining dependants.' He then described the special duties of Brahmanas, Kshatriyas, Vaisyas, and Sudras. Brahmanas should study Vedas, practice self-restraint, and perform sacrifices. They should marry and beget children, practice charity, and distribute wealth among deserving persons. Kshatriyas should protect people, perform sacrifices, and engage in battle. They should give but not beg, and protect their subjects. Vaisyas should make gifts, study Vedas, perform sacrifices, and acquire wealth by fair means. They should protect and rear domestic animals and trade with others' wealth. Sudras should serve the other three orders and perform minor sacrifices. Bhishma emphasized the importance of devotion and sacrifice for all orders, saying, 'Sacrifice is a mighty agent...there is nothing in the three worlds equal to sacrifice.' He also mentioned that the Brahmana is the foremost of gods and that all orders are holy and related to each other through intermediate classes." |
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| 161 Bhishma described the four modes of life and their duties, saying, "Vanaprastha involves retiring to the woods after completing Garhasthya duties, with a cleansed soul and senses under restraint. Bhaikshya involves wandering and begging for food, practicing self-restraint and contemplation, without desire of bettering one's situation. Garhasthya involves studying Vedas, begetting children, and enjoying pleasures while performing religious acts, with careful attention to duties. Brahmacharya involves studying Vedas, observing vows, and serving one's preceptor, with senses under control and attention to instructions. Bhishma emphasized the importance of truth, simplicity, and worship of guests, and quoted a verse by Narayana on the duties of Garhasthya, which includes support of sons and wives, study of Vedas, and enjoyment of wedded wives. He described the rewards for properly discharging these duties, including blessed rewards in heaven and deathless rewards after death. Bhishma concluded by listing the duties of a Brahmacharin, including non-attachment, doing good to enemies, not showing favor or disfavor, and attending to the Vedas and serving one's preceptor with a smeared body and filth." |
| 162 Yudhishthira asked Bhishma about auspicious duties for persons like themselves that bring happiness, are benevolent, and approved by all. Bhishma replied that the four modes of life, namely Vanaprastha, Bhaikshya, Garhasthya, and Brahmacharya, are meant for Brahmanas, while Kshatriyas have their own duties, which are especially fit for the kingly order. He criticized Brahmanas who engage in improper pursuits, such as those of Kshatriyas, Vaisyas, and Sudras, saying they incur censure in this world and go to hell in the next. In contrast, a Brahmana who follows the six-fold acts, performs all his duties, controls his passions, and is charitable achieves inexhaustible regions of bliss in the other world. Bhishma emphasized that one's nature is derived from their actions, and urged Yudhishthira to regard Vedic study as equal to kingly power or other pursuits like agriculture, trade, and hunting. He noted that the world is governed by Time, and all acts, good or bad, are influenced by it. While good acts may exhaust their influence, propensities continue to guide individuals, leading them in various directions. Bhishma's words of wisdom aimed to guide Yudhishthira on the path of righteousness and duty. |
| 163 Bhishma told Yudhishthira that a Brahmana should avoid improper pursuits like serving kings, agriculture, and trade, and instead lead a domestic life, perform six Vedic acts, and avoid wicked behavior. He emphasized the importance of self-restraint, purity, and simplicity for a Brahmana, and noted that those who fall away from their duties become equal to Sudras. Bhishma also described the duties of other orders, saying that Sudras, Vaisyas, and Kshatriyas can adopt peaceful duties and modes of life like mendicancy, but kingly duties are the foremost, and all other duties depend on them. He stressed that if kingly duties disappear, all other duties and scriptures will be lost, and encouraged Yudhishthira to adopt kingly duties, which encompass all kinds of renunciation, initiation, learning, and worldly behavior. Bhishma also noted that the duties of Kshatriyas afford great relief and produce great rewards, and that all the world is subject to the might of their arms. He emphasized that the Vedas have declared the supremacy of kingly duties, and that all other duties are engulfed in them. |
| 164 Bhishma told Yudhishthira that kingly duties encompass all other duties and modes of life, including those of yatis and Brahmanas. If kingly duties are disturbed, all creatures suffer, and the world falls into chaos. Bhishma noted that many brave kings had sought guidance from Vishnu, who is the ultimate authority on kingly duties. He recounted the story of King Mandhatri, who performed a great sacrifice to behold Vishnu and was granted a boon by Indra, who praised Mandhatri's devotion to righteousness and his desire to lead a virtuous life. Mandhatri sought to understand kingly duties and how to discharge them properly, as he was unsure of how to fulfill his role as a king. Indra explained that kingly duties are the foremost and most important, as they protect all other duties and creatures. Vishnu himself had exercised kingly duties to destroy his foes and afford relief to the gods and Rishis. Bhishma emphasized that kingly duties are eternal and lead to eternal emancipation, and that they protect and embrace the well-being of all creatures. He stressed that kingly duties are not just about wielding power, but about protecting and serving others, and that they are essential for maintaining order and harmony in the world. |
| 165 Indra told Mandhatri that Kshatriya duties are the foremost and include all other duties. If not properly discharged, all creatures suffer. Kings should reclaim land, perform sacrifices, and protect subjects. Abandonment, especially in battle, is a key virtue. Kshatriyas should lead a domestic life, be impartial, and protect all. The duties of the four orders and modes of life depend on kingly duties. Brahmanas should follow Vedic rituals, and Kshatriyas should ensure their observance. Other tribes, like Yavanas and Kiratas, should serve their elders, kings, and Brahmanas, and perform Vedic duties like sacrifices and giving to Brahmanas. Indra emphasized that kingly duties are essential for maintaining order and that the science of chastisement is necessary to restrain wicked men. He noted that in the Krita age, duties were clear, but in subsequent ages, confusion and wickedness arose. Bhishma concluded that one should adhere to the circle of duties established in ancient times, and that Kshatriyas should watch over and guide others in their duties. He praised Mandhatri for his devotion to righteousness and his desire to lead a virtuous life, and encouraged him to continue following the path of kingly duties. |
| 166 Yudhishthira asked Bhishma to elaborate on the four modes of human life. Bhishma explained that a king who rules with the aid of the science of chastisement, looks equally on all creatures, and is not governed by lust and hate, attains the object of the Bhaikshya mode of life. A king who makes gifts, knows how to favour and punish, and has tranquillity of soul, attains the object of the Garhasthya mode of life. A king who rescues kinsmen and relatives from distress, worships those deserving of worship, and makes offerings to the Pitris and living creatures, attains the object of the Vanaprashtha mode of life. A king who protects all creatures, displays compassion, and abstains from cruelty, attains the objects of all modes of life. Bhishma emphasized that a king who adheres to his duties earns the merits of all modes of life and that kingly duties are eternal and have been practised by great men since ancient times. He added that a king who protects his kingdom and his subjects, and who engages in battle to protect the righteous, attains the object of the Sannyasa mode of life. Bhishma also noted that a king who bestows favours and inflicts punishments, honours those deserving of honour, and protects all creatures, earns the merits of all the modes of life. |
| 167 Yudhishthira asked Bhishma about the principal duties of a kingdom. Bhishma explained that the election and coronation of a king is the first duty, as anarchy leads to weakness and suffering. In anarchy, righteousness cannot dwell, and inhabitants devour one another. The Srutis declare that crowning a king is like crowning Indra. A powerful king should be worshipped like Indra, and people should bend before him. Anarchy is the worst state, and even the wicked cannot be happy in it. The gods created kings to protect people, and without a king, the strong prey on the weak. In the past, people assembled and made compacts to avoid anarchy, and eventually, Manu was appointed as the first king. Manu was hesitant due to the fear of sinful acts, but the people assured him that they would share their wealth and provide him with a strong force. With his newfound strength, Manu protected the people and set them on their respective duties, like a rain-charged cloud benefiting the world. He checked all acts of wickedness and made the inhabitants humble themselves before him. The people prospered under his protection, and he became irresistible. Bhishma advised Yudhishthira to follow Manu's example and protect his people, discharging his duties with diligence and firmness. |
| 168 Yudhishthira asks why Brahmanas consider the king a god, and Bhishma explains that the king's role is crucial in maintaining social order and ensuring the welfare of his subjects. Without a king, people would be consumed by chaos and destruction, and the strong would prey on the weak. The king's protection is essential for the survival of society, and his duties are rooted in maintaining law and order.
Vrihaspati, a wise sage, tells Vasumanas, a king of Kosala, that the king's protection enables people to live fearlessly, perform sacrifices, acquire knowledge, and engage in agriculture and trade. In return, the king deserves worship and obedience from his subjects. Vrihaspati warns that disregarding the king's authority leads to destruction, hell, and eternal suffering.
The king assumes various forms, including Agni, Aditya, Mrityu, Vaisravana, and Yama, and is responsible for upholding justice, punishing the wicked, and rewarding the righteous. The king is the heart of his people, their refuge, glory, and happiness. By governing with self-restraint, truth, and friendship, the king earns glory and an eternal abode in heaven.
Bhishma emphasizes that the king's role is not limited to punishment and protection but also extends to promoting the welfare of his subjects, encouraging virtue, and upholding the principles of justice and morality. The king's duties are sacred and essential for the well-being of society, and his authority should be respected and obeyed. |
| 169 Yudhishthira asks Bhishma about the duties of a king. Bhishma explains that a king should first subdue himself, then his foes. He should protect his kingdom, inspire confidence in his subjects, and employ spies wisely. A king should be virtuous, charitable, and devoted to performing sacrifices. He should also be conversant with the Vedas and their branches. Bhishma advises Yudhishthira to avoid war for acquisition of territory and instead use conciliation, gifts, and disunion to expand his dominion. A king should protect his subjects like his own children but show no compassion in judicial disputes. He should appoint wise men to administer justice and regulate chastisement properly. Bhishma also advises Yudhishthira to be prepared for war, store wealth and resources, and protect his capital and provinces. A king who rules with righteousness and follows the science of chastisement will attain happiness in heaven.
The science of chastisement forces men to follow their duties, and when properly administered, leads to a golden age (Krita) where righteousness prevails. If a king rules with a complete reliance on the science of chastisement, the Krita age sets in, and men become truly happy. If a king fails to protect his subjects and follow the science of chastisement, he incurs sin and suffers in hell. Bhishma advises Yudhishthira to protect his subjects righteously and follow the science of chastisement to attain blessedness in heaven. |
| 170 Yudhishthira asks if a king can acquire happiness by observing certain virtues. Bhishma lists 36 virtues a king should observe, including kindness, faith, courage, and generosity. A king should rule without wrath or malice, acquire wealth without cruelty, and pursue pleasure without attachment. He should be liberal, but not to the unobserving, and have prowess without cruelty. A king should make alliances, avoid hostility towards friends, and not employ wicked persons as spies. He should not disclose his purposes to the wicked, speak of his own merits, or take wealth from the good. A king should protect his wives, be pure, and not indulge in excessive female companionship. He should take wholesome food, pay regards to those who deserve them, and worship the gods without pride. A king should seek prosperity, comfort men, and not abandon those he has favored. He should be clever in business, wait for the proper time, and not strike in ignorance. A king should display temper only when necessary and be mild towards those who have not offended. Bhishma advises Yudhishthira to rule with these virtues to achieve prosperity and rewards in heaven. Yudhishthira, with great intelligence and docility, worships Bhishma and begins to rule according to his teachings, protected by Bhima and others. By following these virtues, a king can gain the respect and admiration of his subjects and ensure a peaceful and prosperous reign. |
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| 171 Yudhishthira asks how a king should protect his subjects without causing grief or violating righteousness. Bhishma advises worshiping learned Brahmanas, employing them in sacrifices, and seeking their benedictions. A king should be sincere, wise, and free from lust and wrath, and employ intelligent and uncovetous persons in matters of pleasure and profit. He should fill his treasury with just tribute, fines, and imposts, and protect his subjects from want. A king who protects his subjects properly, is liberal, and observes righteousness, earns their devotion. He should not fill his treasury unrighteously or covetously, and should protect Brahmanas and their wealth. By protecting his kingdom and ruling justly, a king can reap much fruit and enjoy the earth's prosperity. Bhishma advises Yudhishthira to imitate the flower-man, who gathers flowers without harming the plant, and not the charcoal-maker, who destroys the tree for its wood. A king should protect his subjects righteously to acquire fame, merit, and prosperity in heaven. He should also comfort and support them in times of need, and refrain from oppressing them with excessive taxes or punishments. By doing so, a king can earn the love and respect of his subjects and ensure a peaceful and prosperous reign. Bhishma emphasizes that protecting the subjects is the highest duty of a king, and that he should discharge this duty with care and compassion. |
| 172 Bhishma tells Yudhishthira that a king should appoint a priest who protects the good and punishes the wicked. He shares a story about Pururavas and Matariswan, where Matariswan explains that the Brahmana was created from the mouth of Brahman and is the lord of all creatures. The Kshatriya was created for ruling and protecting, the Vaisya for supporting the other orders, and the Sudra for serving. The earth belongs to the Brahmana, but the Kshatriya rules in their absence. The Brahmana is the first-born and foremost, and deserves veneration. A king should give land to a learned and virtuous Brahmana and seek their counsel. The priest shares in the king's merit and helps him earn prosperity. When a king follows a Brahmana's instructions, his subjects become virtuous and he obtains a fourth part of their righteous acts. Sacrifices depend on the king, and he is like Indra, Yama, and Dharma, sustaining and supporting everything. The king is the protector of his subjects and the supporter of the gods. He is the one who upholds the duties of his order and ensures the well-being of all creatures. By following the counsel of the Brahmana, the king can ensure the prosperity of his kingdom and earn great merit. The story highlights the importance of the relationship between the king and the Brahmana, and how they should work together to maintain order and prosperity in the kingdom. The Brahmana provides guidance and counsel, while the king provides protection and support. This partnership is essential for the well-being of all creatures and the maintenance of dharma. |
| 173 Bhishma advises Yudhishthira to appoint a learned priest for guidance, citing the importance of the relationship between Brahmanas and Kshatriyas. Aila's son asks Kasyapa about this relationship, and Kasyapa explains that when they work together, prosperity follows, but when they contend, ruin occurs. The Brahmana and Kshatriya are interconnected and protect each other, like a tree and its shade. If they don't work together, destruction follows, and the four orders of men become confounded. Indra withholds rain, and Rudra, the god of vengeance, appears when sinful men abandon the Vedas and Brahmanas seek protection from the scriptures. Rudra exists in the hearts of men and destroys them through lust and malice, like a fire that consumes everything in its path. Aila asks why men should do good deeds if chastisement affects all, and Kasyapa advises avoiding connection with the sinful and performing good acts to become pure and stainless. He uses the analogy of wood that is wet and dry, saying that even the sinless can be affected by the sinful if they mingle with them. The conversation highlights the importance of the relationship between Brahmanas and Kshatriyas, and how their collaboration leads to prosperity, while their contention leads to ruin. It also emphasizes the need for individuals to perform good deeds and avoid sinful connections to achieve purity and stainlessness. By following these principles, men can attain great felicity in the other world, where the regions of the meritorious are full of honey and gold, and the regions of the sinful are hellish and full of sorrow. |
| 174 Bhishma tells Yudhishthira that a king's strength rests on his priest, and the kingdom's prosperity depends on their collaboration. He shares the story of King Muchukunda, who, aided by his priest Vasishtha, defeated King Vaisravana's Rakshasas. Vaisravana questioned Muchukunda's reliance on Brahmana might, but Muchukunda explained that Brahmanas and Kshatriyas have a common origin and must work together to uphold the world. He asserted that he was acting according to Kshatriya duties and did not want sovereignty as a gift, but rather through his own might. Vaisravana was impressed by Muchukunda's fearlessness and devotion to duty, and the king went on to rule the earth and achieve great fame. Bhishma concludes that a king who collaborates with Brahmanas and follows Kshatriya duties can subjugate the earth and achieve success. He emphasizes that the Brahmana and Kshatriya are interdependent and must work together to maintain order and uphold the world. The story highlights the importance of the relationship between kings and priests, and how their collaboration leads to prosperity and success. It also emphasizes the need for kings to follow their duties and work with Brahmanas to maintain order and uphold the world. By doing so, they can achieve great things and earn lasting fame. The conversation between Muchukunda and Vaisravana serves as a model for the ideal relationship between kings and priests, and Bhishma uses it to advise Yudhishthira on how to rule effectively. |
| 175 Yudhishthira asks Bhishma about the conduct of a king that leads to prosperity and merit. Bhishma advises that a king should be liberal, perform sacrifices, protect his subjects, and be devoted to righteousness. He should be like Death to his foes and exterminate robbers. A king earns a fourth of the merit of his subjects and should protect Brahmana wealth. Bhishma tells Yudhishthira that his heart is too mild and compassionate, and he needs to follow the conduct of his ancestors. Yudhishthira expresses his desire to retire to the woods, but Bhishma advises him to rule his kingdom and protect his subjects to acquire merit. Bhishma says that even failed attempts at performing duties are better than not trying, and a virtuous king can achieve prosperity and heaven. He encourages Yudhishthira to be courageous, compassionate, and just, and to support his friends and subjects. Bhishma reminds Yudhishthira that his ancestors were brave and virtuous, and he should follow in their footsteps. He advises Yudhishthira to protect the good and punish the wicked, and to be a shelter for those who seek refuge. Bhishma's advice is meant to inspire Yudhishthira to be a great king, and to remind him of his duties and responsibilities. He encourages Yudhishthira to be strong and courageous, but also compassionate and just. By following Bhishma's advice, Yudhishthira can achieve prosperity and merit, and become a legendary king. |
| 176 Yudhishthira asks Bhishma about the duties of Brahmanas and the difference between those who follow their order and those who don't. Bhishma explains that learned and virtuous Brahmanas, who are possessed of Vedic lore and have their own fires to worship, are equal to Brahma. They look upon all creatures with an equal eye and are devoted to the practices of their order. On the other hand, those Brahmanas who are not well-born and don't follow their duties are like Sudras. Bhishma advises the king to realize tribute from and impress into public service those Brahmanas who are not devoted to their duties. He lists five types of Brahmanas who are considered Chandalas, including those who work in courts or perform worship for a fee. He also explains that Brahmanas who take on certain roles, such as Ritwikas or Purohitas, become equal to Kshatriyas or Vaisyas. The king can realize tribute from these Brahmanas if his treasury is not full, but should exclude those who are virtuous and devoted to their duties. The Vedas say the king is the lord of the wealth of all orders except Brahmanas, and he should punish and separate those who don't follow their duties. If a Brahmana becomes a thief due to want, it's the king's duty
to provide for his support, and if he still doesn't abstain from theft, he should be banished. Bhishma emphasizes the importance of the king's role in maintaining the duties of Brahmanas and ensuring their virtue and devotion to their order. |
| 177 Yudhishthira asks Bhishma about the king's role in protecting his people and the wealth he is lord of. Bhishma explains that the king is lord of the wealth of all except Brahmanas who follow their duties. He should not spare those who don't follow their duties, as it is the king's responsibility to maintain order and ensure the well-being of his subjects. The king of the Kaikeyas recounts how a Rakshasa was unable to possess his heart because of his righteous behavior and protection of Brahmanas, Kshatriyas, Vaisyas, and Sudras. He supports the helpless, follows the customs of his family and country, and protects ascetics. He also ensures that his subjects are devoted to their duties and that the Brahmanas are provided for. Bhishma advises Yudhishthira to protect Brahmanas, who will then protect him in return. Their blessings will descend upon righteous kings, and they will obtain prosperity and residence in heaven with Indra. Bhishma also advises chastising and separating Brahmanas who don't follow their duties, as they can bring harm to the king and his subjects. Overall, the king's role is to maintain order, protect his subjects, and ensure their well-being. By following Bhishma's advice, Yudhishthira can become a righteous and prosperous king, and earn the blessings of the Brahmanas and a place in heaven. |
| 178 Yudhishthira asks Bhishma if a Brahmana can support himself by practicing Vaisya duties. Bhishma says yes, if the Brahmana loses his means of support and is incompetent for Kshatriya duties. Yudhishthira asks what articles a Brahmana can sell without losing his prospect of heaven. Bhishma lists articles that should not be sold, including wines, animals, and cooked food. He advises that a Brahmana should avoid selling these to avoid sin. Yudhishthira asks what a king should do when all orders take up arms against him. Bhishma says the king should seek the enhancement of his power by means of the power of the Brahmanas. When the king's power suffers decay, the Brahmanas should seek their own good by gifts, penances, sacrifices, peacefulness, and self-restraint. Yudhishthira asks who will protect the Brahmanas and their Vedas if all Kshatriyas become hostile. Bhishma says the Vedas themselves will subjugate the Kshatriyas. He advises that Brahmanas can take up arms to protect themselves and their Vedas, and that those who fight for Brahmanas attain high regions of bliss. |
| 179 Yudhishthira asks Bhishma about the qualities and behavior of priests in sacrifices. Bhishma says they should be knowledgeable, loyal, friendly, and truthful, with qualities like simplicity, sincerity, and self-restraint. They should be devoid of cruelty, vanity, and malice, and possess intelligence, truthfulness, and observance of vows. Yudhishthira also asks about the gift of Dakshina in sacrifices, noting that there is no fixed amount specified in the Vedas. Bhishma explains that Dakshina is a vital part of sacrifice, nourishing the Vedas, and that a sacrifice without it cannot lead to salvation. However, even a small offering can be efficacious if made with devotion. Bhishma emphasizes that a person, sacrifice, and Soma must all be of good character, and that a person of bad character is doomed in both this and the next world. He also notes that penances are considered higher than sacrifices, and that true penance involves abstention from injury, truthfulness, benevolence, and compassion, rather than just physical emaciation. |
| 180 Yudhishthira asks Bhishma about the behavior and acts of a king's minister. Bhishma explains that a king has four kinds of friends: those with the same object, those devoted, relatives, and those won over by gifts. A righteous person who serves only one side is the fifth kind of friend. Bhishma advises the king to be cautious in trusting others, as even friends can become foes. A king should accomplish important tasks personally and not completely rely on ministers. Trustfulness can lead to premature death, and mistrust can lead to destruction. Bhishma suggests trusting and mistrusting everyone to some extent. A true friend is one who feels joy at the king's prosperity and misery at his decay. Such a person can be trusted with secrets and should be honored. A king should appoint one person per task and avoid appointing multiple people to the same task. Ministers should be appointed based on their abilities and character. Kinsmen can be both a refuge and a source of danger, so a king should honor and worship them while also being cautious. Bhishma also advises the king to be wise and clever in his dealings, to observe restraints, and to never abandon righteousness. By following these principles, a king can achieve great prosperity and everlasting fame. Bhishma further explains that a king's minister should be intelligent, clever, and able to transact business. They should be brave, respectable, learned, and full of resources. A king should honor and worship such ministers and appoint them to offices connected with profit and other important matters. By doing so, a king can ensure his own prosperity and happiness. |
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| 181 Yudhishthira asks how to win over the hearts of friends and foes. Bhishma cites the story of Vasudeva and Narada, a celestial sage. Vasudeva laments that his kinsmen, the Andhakas and Vrishnis, are against him, despite his efforts to please them. He feels helpless, stuck between two factions, and unable to take back the wealth he has given away. Narada advises Vasudeva to use a weapon not made of steel, but one that pierces hearts - the giving of food, forgiveness, sincerity, mildness, and honor. Narada tells Vasudeva to correct the tongues of his kinsmen with soft words and to bear the weight of governing the Vrishnis. Disunion will lead to destruction, and Vasudeva must act to prevent it. Narada reminds Vasudeva that he is intelligent and wise, and that the Yadavas, Kukuras, Bhojas, Andhakas, and Vrishnis depend on him. The Rishis pray for his advancement, and he must rely on his own strength to live in happiness. Vasudeva must use his wisdom and accomplishments to correct his kinsmen and bring peace to the family. Narada's advice is a reminder that wisdom, forgiveness, and mildness can be powerful tools in resolving conflicts and achieving happiness. |
| 182 Bhishma tells Yudhishthira that a king should protect those who advance his interests. A sage, Kalakavrikshiya, once helped King Kshemadarsin of Kosala by exposing corrupt officers. The sage, with a crow in a cage, traveled the kingdom, proclaiming his ability to know the past, present, and future. He accused several officers of embezzlement, but they united and killed his crow. The sage sought the king's protection and warned him of the dangers of heedlessness and the importance of ascertaining the merits and faults of his servants. He advised the king to be cautious and strike against the corrupt officers one by one, lest they combine against him. The sage also cautioned the king about the nature of his ministers, comparing them to grassy parasites that swell and overshadow the tree that nourishes them. He urged the king to check and correct them, as they were destroying his prosperity. The king heeded the sage's advice, appointed him as his Purohita, and conquered the earth with his guidance. The sage performed many grand sacrifices for the king and helped him acquire great fame. The story illustrates the importance of wise counsel and careful judgment in governing a kingdom. |
| 183 Yudhishthira asks Bhishma about the characteristics of a king's legislators, ministers of war, courtiers, generalissimos, and counsellors. Bhishma advises that legislators should be modest, self-restrained, truthful, and courageous. Ministers of war should be courageous, learned, and devoted. Courtiers should be of high descent, devoted, and persevering. Generalissimos should be of high birth, wise, and devoted. Counsellors should be wise, learned, and forgiving. Bhishma also advises the king to employ ministers who are possessed of intelligence, energy, patience, forgiveness, purity, loyalty, firmness, and courage. He warns against employing those who are wicked, proud, or unfriendly. The king should consult with ministers who are devoted, wise, and courageous, and who can read signs and gestures. He should also consult with those who are conversant with policy and the requirements of time. The king's counsels should be kept secret, and he should avoid consulting with those who are not devoted to him. Bhishma also advises the king to hold consultations in a private and secure place, free from distractions and interruptions. The king should also avoid consulting with those who are physically or mentally impaired, and should instead seek the advice of wise and able-bodied ministers. By following these guidelines, the king can ensure that his kingdom is well-governed and prosperous, and that his subjects are happy and content. Bhishma's advice is based on his own experience and wisdom, and is intended to help Yudhishthira become a wise and effective ruler. |
| 184 Bhishma tells Yudhishthira that Vrihaspati once advised Sakra that agreeable speech is the key to winning the hearts of all creatures. Vrihaspati said that speaking kindly can bring happiness and love from others, while abstaining from agreeable speech can lead to hatred. He advised Sakra to initiate conversations with others with a smile and sweet words, as this can make even gifts more delightful. Vrihaspati also noted that sweet speech can reconcile even those who have been wronged, and that a king should use sweet words when inflicting punishment. He emphasized that sweetness of speech never fails to achieve its purpose and never pains the heart. Bhishma continued, "Vrihaspati further said that a person of good acts and sweet speech has no equal. Even the possessions of men, if taken away with sweet speeches, can succeed in reconciling the robbed. A king, therefore, that is desirous of even inflicting chastisement should utter sweet words. Sakra, following this advice, began to act accordingly and soon became beloved by all. Do thou also, O son of Kunti, practise this virtue, for it is essential for a king to win the hearts of his subjects." |
| 185 Yudhishthira asks Bhishma how a king can obtain great blessedness and eternal fame. Bhishma advises that a king should conduct himself righteously, protect his subjects, and appoint worthy ministers. He describes the ideal qualities of ministers, including wisdom, dignity, impartiality, and a sense of justice. The king should consult with these ministers and publish the results of their deliberations, ensuring transparency and accountability. Bhishma also emphasizes the importance of administering justice fairly, punishing offenders according to their crimes, and cherishing good men with agreeable speeches and gifts. He warns against unrighteous behavior, which can lead to hell and damage the kingdom. The king should be cautious and not trust anyone too readily, not even his own son. Bhishma further advises the king to be intelligent, courageous, and modest, and to possess the strength of mind and purity of conduct. He should be able to bear exposure to rain, cold, heat, and wind, and be watchful of the laches of foes. The king should also be able to lull his foes into a sense of security, but not trust them himself. |
| 186 Yudhishthira asks Bhishma about the kind of city a king should dwell in. Bhishma advises that a king should reside in a city with a strong citadel, abundant resources, and a loyal population. The city should be protected by walls, a trench, and a strong army, and should have a good store of provisions, weapons, and other essential items. The king should fill his treasury, increase his forces, and establish courts of justice. He should also collect provisions, fuel, and other essential items, and protect his people. The king should honor the righteous, chastise the unrighteous, and set his people to their duties. He should use spies to gather information and devise his own measures, honoring those who are loyal and punishing those who are hostile. The king should also protect the helpless, honor ascetics, and make gifts to them. He should behave humbly towards ascetics and confide in them in times of distress. Bhishma also advises the king to select friends from among ascetics residing in different kingdoms and forests. He should show hospitality towards them and assign them the means of sustenance. The king should behave towards ascetics dwelling in the kingdoms of foes and in the forests in the same way as towards those that reside in his own kingdom. By following these measures, the king can ensure the prosperity and protection of his city and his people. |
| 187 Yudhishthira asks Bhishma how a kingdom can be consolidated and protected. Bhishma advises that a headman should be selected for each village, with superintendents and officers above them. The headman should report to the superintendents, who should report to the officers, and so on. The king should appoint virtuous ministers to supervise the administration and protect the people from harmful individuals. The king should levy taxes on trade and manufactures, but avoid excessive taxation that may emasculate his people. He should show compassion to his subjects and protect them from robbers. He should collect wealth to protect his kingdom and inspire his people to share in his weal and woe. The king should behave leniently towards the Vaisyas, conciliate and protect them, and adopt measures to enhance their productive powers. He should ensure that his subjects are happy and content, and that his kingdom is prosperous and peaceful. Bhishma also advises Yudhishthira to be a just and fair king, beloved by his subjects, and to avoid actions that may lead to hatred and rebellion. He should be wise and intelligent, and surround himself with able ministers
and advisors. By following these measures, Yudhishthira can ensure the prosperity and protection of his kingdom, and become a great and beloved king. |
| 188 Yudhishthira asks how a king should behave when desiring more wealth. Bhishma advises that a king should protect his subjects and adopt measures for their good, like a bee gathering honey or a cowherd milking a cow. He should impose taxes gradually and with conciliation, not unseasonably or oppressively. The king should check disorderly elements, restrain sinful subjects, and make gifts to the distressed from compassion, not fear. The king should encourage agriculture, trade, and other activities, and honor wealthy subjects, for they are the foremost in the realm. A wise king should display truth, sincerity, absence of wrath, and abstention from injury, and wield the rod of chastisement to enhance his treasury, support his friends, and consolidate his kingdom. Bhishma also advises Yudhishthira to be a just and fair king, beloved by his subjects, and to avoid actions that may lead to hatred and rebellion. He should be wise and intelligent, and surround himself with able ministers and advisors. By following these measures, Yudhishthira can ensure the prosperity and protection of his kingdom, and become a great and beloved king. |
| 189 Bhishma advises Yudhishthira on how a king should behave. He should protect his subjects, assign means of sustenance to Brahmanas, and support agriculture, cattle-rearing, and trade. A king should also protect those who deserve protection and set spies to ascertain the thoughts and acts of his subjects. He should reflect on his own laches, weaknesses, and faults, and cause trusted agents to wander through the kingdom to gauge public opinion. A king should be heedful of his subjects and foes, and not become heedless, lest they fall upon him like vultures. He should not afflict traders with heavy taxes, nor oppress agriculturists, who bear the burdens of the king and support other residents. The king's gifts support the gods, ancestors, men, and animals. Bhishma also advises Yudhishthira on how to acquire superiority over others, citing the principle of the strong devouring the weak. However, a king should not be heedless, and should protect his subjects and foes, and assign means of sustenance to Brahmanas. By following these principles, a king can rule effectively and earn a good name. |
| 190 Bhishma recites the words of Utathya to Mandhatri, saying that a king should act in the interests of righteousness, not capriciously. Righteousness is the foundation of a king's power, and if he fails to uphold it, he sinks into hell. The king should restrain unrighteousness, or sinfulness, which leads to chaos and destruction. Righteousness is the basis of all prosperity, and the king should advance its cause. The sages created the king to be the embodiment of righteousness on earth. A king who rules righteously is called a true king, while one who does not is called a Vrishala. Utathya warns Mandhatri to avoid pride and unrighteousness, which can lead to ruin. He advises the king to gratify the wishes of Brahmanas, who are the source of Dharma, and to avoid malice towards them. Neglecting the wishes of Brahmanas can lead to danger and loss of prosperity. Utathya also warns against the consequences of unrighteousness, including confusion of castes, birth defects, and natural disasters. He advises the king to take measures for his own safety and to protect his subjects, lest destruction seize the kingdom. |
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| 191 Utathya advises King Mandhatri to act virtuously, protect his subjects, and uphold righteousness, which is the foundation of a king's power. The king's conduct determines the age and affects all creatures, influencing the prosperity and happiness of his people. He should be like a skilled washerman who cleans cloth without taking away its dye, correcting faults without causing harm. The king is the creator and destroyer of his people, and his righteousness or unrighteousness has a profound impact on the world. When the king becomes unrighteous, all creatures suffer, and the eyes of the weak, the Muni, and the snake of virulent poison become unbearable. The king should protect the weak, avoid humiliating them, and not take wealth from them. He should punish the wicked and honor his ministers, employing them in policy and battle, and paying homage to the deserving. The king's duty is to protect all, subdue strength, and honor those who deserve it. He should be like Yama, governing without distinctions, and cultivate forgiveness, intelligence, and patience. A king who is not clever and wise cannot protect his subjects, and sovereignty becomes a burden. Only a wise and courageous king can bear the weight of sovereignty and rule his kingdom with justice and prosperity. |
| 192 Yudhishthira asks Bhishma how a righteous king should behave, seeking guidance on the duties of a monarch. Bhishma cites the ancient story of Vamadeva, a sage who advised King Vasumanas on the importance of righteousness. Vamadeva emphasized that righteousness is the most efficacious means of accomplishing objects and that a king who disregards it falls away from virtue and loses both righteousness and profit. A king who seeks the counsel of a vicious minister becomes a destroyer of righteousness and deserves to be slain by his subjects. A king who is incompetent, governed by caprice, and indulges in brag, meets with destruction. On the other hand, a king who is desirous of prosperity, free from malice, and gifted with intelligence, thrives in affluence like the ocean swelling with the waters discharged into it by a hundred streams. A king should never consider himself to have a sufficiency of virtue, enjoyments, wealth, intelligence, and friends. By listening to these counsels, a king obtains fame, achievements, prosperity, and subjects. A king who is illiberal, without affection, and afflicts his subjects, meets with destruction. A king who gives proper honour, makes gifts, and recognises the value of sweet speeches, succeeds in obtaining great prosperity. Vamadeva's advice serves as a guiding light for kings to rule with justice, wisdom, and compassion. |
| 193 Vamadeva continues to advise King Vasumanas on the duties of a righteous king, emphasizing the importance of setting a good example for his subjects and his race. A king who acts unrighteously towards the weak creates a culture of imitation, leading to destruction. He should display his power, live cheerfully, and take necessary actions in times of danger. A king who does good to others without being solicited, avoids malice, and speaks truthfully earns love and prosperity. A king should not give harsh answers, utter undignified speeches, or be in a hurry to act. He should protect his subjects, follow righteousness, and appoint loyal and able persons to important offices. Trusting fools or those addicted to vices leads to downfall. A king who does not protect his subjects and falls away from Kshatriya duties meets with destruction. Vamadeva also advises the king to watch other kings through secret agents, not comfort himself with distance from an injured foe, and protect his own self from potential threats. A king devoted to virtue, protecting his subjects righteously, succeeds in battle, enlarges his dominions, and achieves greatness. By following these principles, a king can create a prosperous and harmonious kingdom. |
| 194 Vamadeva advises King Vasumanas to win victories without battles, as victories achieved through battle are not highly esteemed by the wise. A king should only seek new acquisitions when their power is consolidated, and their dominions are wide, wealthy, and their subjects are loyal and contented. A king's power is confirmed when they have a large number of officers, and their subjects have compassion for all creatures. A king with a strong, competent, and contented army can conquer the earth. A king who is compassionate, never procrastinates, and protects themselves and their subjects succeeds in advancing. A king who deceives their own people damages themselves, and a king who fails to slay their foes allows them to grow. A wise king avoids acts disapproved by good men and engages in acts that benefit themselves and others. A king who follows these counsels conquers both the worlds and enjoys the fruits of victory. Bhishma tells Yudhishthira that King Vasumanas followed Vamadeva's advice and succeeded, and Yudhishthira will also succeed by following these counsels. By following these principles, a king can create a prosperous and harmonious kingdom, and achieve great victories without resorting to battle. |
| 195 Yudhishthira asks Bhishma how a Kshatriya king should conduct himself in battle against another Kshatriya king. Bhishma advises that a Kshatriya should not fight an unarmed opponent and should only use fair means. One should not strike an enemy who is disabled, frightened, or vanquished. Poisoned or barbed arrows should not be used, and a wounded opponent should be treated with care. A Kshatriya should fight righteously, without yielding to wrath or desiring to slay. Bhishma also advises that a king should seek victory and resources through righteous means, as unrighteous means lead to sin and destruction. Manu, the son of Brahma, has said that battles should be fought fairly, and the righteous should always act righteously. A Kshatriya who wins a victory by unrighteous means becomes sinful and slays their own self. Bhishma continues to advise Yudhishthira on the conduct of a Kshatriya king in battle, emphasizing the importance of righteousness and fair means. He uses metaphors and analogies to illustrate the consequences of sinful behavior and the importance of virtue. |
| 196 Bhishma advises Yudhishthira that a king should never desire to subjugate the earth by unrighteous means, even if it would make him the sovereign of the whole earth. A victory obtained by unfair means is uncertain and never leads to heaven. A king should not slay a warrior who has laid aside his weapon or begs for quarter. A vanquished foe should be treated with respect and kindness. A king should not appropriate wealth confiscated from thieves and should give away kine taken from the enemy to the Brahmanas. A king should fight another king, not a non-king, and should never break the rule of not slaying or wounding a Brahmana. A king desirous of obtaining victory should follow righteous conduct and conciliate the excitable classes of a newly conquered kingdom. Deceiving or mortally wounding an enemy is not recommended, and a king should respect and honor his Ritwijas, priests, and preceptors to succeed in obtaining the status of Indra. Bhishma continues to advise Yudhishthira on the conduct of a righteous king, emphasizing the importance of fair means, kindness, and respect for others, even in conquest and war. He uses examples of past kings to illustrate his points and encourages Yudhishthira to follow in their footsteps. |
| 197 Yudhishthira inquires about the seeming paradox of kings attaining felicity despite committing sinful acts in battle. Bhishma explains that kings can become pure and cleansed through various means, such as performing sacrifices, making gifts, and undergoing penances. By protecting their subjects and dispelling fear, kings can enjoy felicity and attain a residence in Indra's heaven. Kings who fight bravely and lay down their lives for the sake of Brahmanas are regarded as the embodiment of a sacrifice, and their merit increases accordingly. The pain and bloodshed that kings suffer in battle operate as penances, enhancing their merit and cleansing them of sin. Heroes who rush into battle, facing danger fearlessly, earn great merit and attain regions of eternal bliss. In contrast, cowards who desert their comrades in battle incur great sin and are punished by the gods. A Kshatriya's death in battle, surrounded by kinsmen and foes, is praiseworthy, while a death from disease is inglorious. Heroes filled with rage and desire for enjoyment fight furiously, earning fame and respect, and ultimately obtain a residence in Indra's heaven. Bhishma emphasizes that heroes should not show their backs in fight or display ignoble fear or cheerlessness, for it is by facing danger head-on that they earn the highest merit and attain eternal bliss. He concludes that the death of a Kshatriya in battle is glorious, while a peaceful death at
home is not praiseworthy, and that heroes should strive to die in battle, surrounded by their comrades and foes, to earn the highest reward. |
| 198 Yudhishthira asks Bhishma about the regions earned by heroes who die in battle. Bhishma recounts the story of Amvarisha and Indra, where Amvarisha is surprised to see his general, Sudeva, in heaven, despite not having performed traditional sacrifices. Indra explains that Sudeva's bravery in battle is a form of sacrifice, with the flesh of foes as libations and blood as liquid offerings. Elephants and steeds are the Ritwijas, and jackals and vultures eat the remnants. The sounds of battle are the Samans, and the enemy's array is the vessel for libations. The hero who performs this sacrifice earns regions of felicity like Indra's. Bhishma continues, describing the sacrifice of battle, where the warrior's bravery and self-devotion are the keys to winning regions of felicity. The text describes the sacrifice of battle as a means for warriors to attain regions of felicity in heaven. It emphasizes the importance of bravery, self-devotion, and the willingness to face danger in battle. The story of Amvarisha and Indra serves as a backdrop for Bhishma's explanation, highlighting the idea that traditional sacrifices are not the only path to achieving merit and attaining heaven. Instead, the bravery and actions of warriors in battle can be considered a form of sacrifice, leading to similar rewards. |
| 199 Bhishma continues, "In this connection, the old story of the battle between Pratardana and the ruler of Mithila is cited. King Janaka, conversant with the truth of everything, showed his warriors the regions of heaven and hell before the fight. He urged them to cast away their lives and conquer their foes, promising that those who fought fearlessly would attain eternal regions of bliss. The warriors, inspired by their king's words, vanquished their foes in battle. Bhishma advises Yudhishthira to form his army's array in a similar manner, with car-warriors, elephants, horsemen, and foot-soldiers, to ensure victory. He emphasizes that heroes, filled with rage, fight fairly to attain heaven, and should gladden their comrades and not pursue routed foes too much. Bhishma cautions that those who rally and counterattack can be dangerous, and that warriors of courage do not strike those who run away. Bhishma also notes that cowards are devoured by heroes, and that the world rests on the arms of heroes, who protect and cherish all. He declares that heroism is the highest virtue in the three worlds, and that it is the duty of heroes to protect and cherish all. By citing King Janaka's example, Bhishma emphasizes the importance of bravery and heroism in battle, and advises Yudhishthira to follow a similar path to victory." |
| 200 Yudhishthira asks Bhishma how kings should lead their troops to battle, even if it means slightly offending against righteousness. Bhishma explains that both straight and crooked wisdom should be used, but not for injuring others. He advises using deceit to counteract enemies, and manufacturing and storing weapons and armor. Troops should be moved in the month of Chaitra or Agrahayana, and the road chosen should have abundance of water and grass. The camp should be pitched near a wood, and the troops should fight with the wind, sun, and planet Sukra behind them. Bhishma also advises not to slay those who are asleep, thirsty, or fatigued, and to honor brave warriors with food, drink, and seats equal to the king's. He emphasizes the importance of victory, religious merit, and happiness, and encourages heroes to fight courageously, regardless of life itself. Bhishma provides detailed advice on how to lead troops to battle, including the use of deceit, the manufacture and storage of weapons and armor, and the importance of choosing the right time and place for battle. He also emphasizes the importance of honoring brave warriors and encourages heroes to fight courageously, regardless of the risk to their lives. |
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| 201 Yudhishthira asks Bhishma about the characteristics of combatants who are competent for battle. Bhishma describes various physical and behavioral traits of warriors from different regions, including their weapons, vehicles, and fighting styles. He notes that brave soldiers are familiar with their weapons and vehicles and engage in battle with strength and courage. Bhishma describes physical characteristics such as voices, eyes, and body types that indicate heroism and bravery. He also notes that some warriors are skilled in unfair fight, while others are excitable, wicked, and wrathful. Bhishma advises placing troops with these characteristics in the van, as they are reckless of their lives and never flee from battle. Bhishma provides a detailed description of the physical and behavioral traits of warriors from various regions, highlighting their strengths and fighting styles. He advises placing the most brave and reckless warriors in the front lines, as they are willing to fight to the death and never retreat. |
| 202 Yudhishthira asks Bhishma about the indications of an army's future success. Bhishma explains that when the gods are angry, learned persons perform auspicious acts to allay evils. He lists various signs of success, including cheerful troops and animals, favorable wind and rainbows, and auspicious birds and animals. He also notes that a army with pure behavior, modest deportment, and loving-kindness among combatants is likely to succeed. Bhishma advises Yudhishthira to first try peaceful means, then conciliation, disunion, and gifts before engaging in battle. He notes that battle should be a last resort, as it can be unpredictable and lead to destruction. Bhishma provides various signs of success and advises Yudhishthira to try peaceful means before engaging in battle. He notes that a king should be fearless, virtuous, and trustworthy to enjoy the earth and protect his subjects from fear. Bhishma also advises Yudhishthira to show forgiveness and compassion after conquest and to honor brave troops in secret. |
| 203 Yudhishthira asks Bhishma how a king should behave towards a mild, fierce, or powerful foe. Bhishma cites the discourse between Vrihaspati and Indra, where Vrihaspati advises Indra on how to subdue his foes without exterminating them. He suggests lulling them into security, producing disunion, making gifts, and using poison. A king should wait for the right opportunity to strike and avoid unnecessary hostility. He should also be cautious of his own ministers and not trust his vanquished foes. Vrihaspati advises Indra to be both fierce and mild, to avoid suspicion, and to use conciliation, gifts, and production of disunion to grind his foes one by one. Bhishma continues to cite Vrihaspati's advice, which includes the importance of ascertaining friends and foes, using deception and hypocrisy, and making gifts to trusted agents. Vrihaspati also describes the indications of a wicked person, including envy, silence, and reluctance to join in praising others. Bhishma concludes by stating that Indra, following Vrihaspati's instructions, was able to subdue his foes and reduce them to subjection. |
| 204 Yudhishthira asks Bhishma how a king who has lost his kingdom and wealth should conduct himself to achieve happiness. Bhishma narrates the story of Prince Kshemadarsin, who sought advice from the sage Kalakavrikshiya when he fell into distress. The sage advises the prince to abandon his desires and grieve not for what is lost, as everything is unstable and transitory. He tells the prince to reflect on the impermanence of things and the inevitability of death, and to cultivate a pure disposition. The sage suggests that the prince renounce his attachment to wealth and prosperity and seek felicity in the forest, living a simple life subsisting on fruit and roots, and filled with compassion for all creatures. The sage Kalakavrikshiya continues to advise Prince Kshemadarsin, telling him that a wise person should not grieve for what is lost, but instead cultivate a tranquil mind and seek happiness in solitude. He suggests that the prince live in the forest, surrounded by nature, and find contentment in a simple life. The sage emphasizes the impermanence of things and the importance of cultivating a pure disposition, and tells the prince that he has the wisdom and prowess to overcome his difficulties and find happiness. |
| 205 The sage advises the king to adopt a strategic approach to regain his prosperity. He suggests renouncing pride and desire, humbling himself, and performing good deeds to gain the trust of his foes. By serving Janaka, the ruler of Mithila, and earning his trust, the king can obtain wealth, allies, and a strong support system. The sage recommends causing disunion among his foes, breaking their power, and destroying their treasury by inducing them to undertake difficult achievements and engage in hostilities with powerful enemies. Additionally, the king should offer his enemies objects of enjoyment, advise them to perform sacrifices and make gifts, and rely on destiny rather than exertion. The sage also suggests causing the enemy to perform the Viswajit sacrifice, which will divest them of their possessions. Once the enemy's treasury is exhausted, the king can inform them of the oppression of their people and suggest renunciation, leading to the destruction of their population with poison. The sage presents various deceitful and harmful schemes to destroy the enemy's population, emphasizing the importance of intelligence and strategic thinking in achieving one's goals. |
| 206 The king, steadfast in his commitment to righteousness, refuses to adopt deceitful means to regain his kingdom. He desires to live a life of virtue, free from unrighteousness and cruelty. The sage, impressed by the king's resolve, praises his righteousness and promises to bring about a union between him and the ruler of Videhas. The sage invites the ruler of Videhas and wholeheartedly recommends the king as a worthy minister, born of noble race and possessed of great learning. He highlights the king's exceptional qualities, including his courage, intelligence, and ability to conciliate all persons. The ruler of Videhas is deeply impressed and offers the king his daughter and gems, honoring him with offerings of water, honey, and curds. The king and the ruler of Videhas form a strong alliance, recognizing the importance of friendship and trust in governance. The sage advises them to prioritize righteousness over victory and defeat, which are uncertain. He emphasizes that the establishment of peace is the highest duty of kings, and that a king who is without a competent minister cannot govern his kingdom even for three days. The king and the ruler of Videhas pledge to work together, upholding the principles of righteousness and justice. |
| 207 Yudhishthira seeks guidance from Bhishma on how a king should behave towards the courageous men who gather around him. Bhishma explains that the roots of enmity between the aristocracy and the king lie in avarice and wrath. He advises that the aristocracy should act in unity and concert, as disunion leads to destruction and makes them vulnerable to enemies. The king should not seek to exploit or oppress them, but rather honor and consult with them. Bhishma also emphasizes the importance of showing reverence for those with wisdom, courage, and perseverance. He warns that wrath, terror, and oppression can cause the aristocracy to turn against the king and side with his enemies. Bhishma advises the king to protect himself from internal fears and to avoid quarrels among the aristocracy, as they can lead to destruction and disunion. He stresses that combination and unity are the greatest strengths of the aristocracy, and that they can be reduced to subjugation only by disunion and gifts. Bhishma's words of wisdom offer valuable insights into the importance of cooperation and unity between the king and the aristocracy, and serve as a guide for effective governance and leadership. |
| 208 Yudhishthira seeks guidance from Bhishma on the most important duties to practice, and Bhishma emphasizes the worship of mother, father, and preceptor. He advises Yudhishthira to attend to their commands, serve them with humility, and never transgress their wishes. Bhishma explains that serving the father leads to success in this world, serving the mother leads to felicity in the next, and serving the preceptor leads to the region of Brahma. He stresses that honoring these three earns great fame and merit, while disregarding them leads to sin and no merit. Bhishma also notes that the preceptor is worthy of greater reverence than the father or mother, as they impart immortal knowledge. He advises Yudhishthira to worship and adore his preceptors, share enjoyments with them, and never injure them in thought or deed. Bhishma emphasizes that the preceptor's instruction is a gift that surpasses even the gift of life, and that pleasing
them pleases the gods and the Rishis. He warns that injuring or disobeying preceptors incurs great sin, and that supporting and honoring them is essential for one's well-being and prosperity. Bhishma's words of wisdom offer valuable insights into the importance of honoring and serving one's parents and preceptors, and the merits and rewards that come from doing so. His advice serves as a guide for Yudhishthira and others seeking to lead a virtuous and fulfilling life. |
| 209 Yudhishthira asks Bhishma how to adhere to virtue, and Bhishma explains that truth and falsehood are complex and context-dependent. He says that truth should not be spoken if it would cause harm, and that falsehood should be spoken if it would prevent harm. Bhishma notes that even cruel people can earn merit by doing good deeds, and that righteousness is not always clear-cut. He defines righteousness as what leads to the advancement and growth of all creatures, and says that it is not always possible to determine what is righteous. Bhishma advises that in some cases, it is better to remain silent or even speak an untruth to prevent harm or injustice. He also says that wealth should not be given to sinful people, and that those who engage in deceitful behavior should be shunned and punished. Bhishma concludes that one should behave towards others as they behave, using honesty or deceit as appropriate, and that those who practice deceit should be resisted with deceit. |
| 210 Yudhishthira asks Bhishma how to overcome difficulties, and Bhishma advises that one should follow scriptural duties, be honest, and control desires. He lists various virtues and behaviors that lead to overcoming difficulties, including: Practicing truth and non-injury Giving hospitality and not indulging in malice Studying the Vedas and being conversant with duties Avoiding sinful thoughts, words, and deeds Protecting one's dominion and not levying oppressive taxes Being courageous and truthful Practicing celibacy and penances Checking passion and darkness and cultivating good qualities Showing compassion and kindness to all creatures Bowing to gods and listening to all creeds Performing Sraddhas and restraining wrath Eating for sustenance and speaking truth Worshipping Narayana, the Supreme Lord Bhishma concludes that those who follow these |
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| 211 Yudhishthira asks Bhishma how to distinguish between people who appear tranquil but are not, and those who are truly tranquil. Bhishma responds by telling the story of a jackal who was reborn as a jackal after being a cruel king. Despite his past life, the jackal became compassionate and truthful, and was sought out by a tiger to be his minister. The jackal agreed, but only if the tiger would listen to his counsel and not punish him without cause. The tiger's old servants, who were wicked, conspired against the jackal and falsely accused him of stealing the tiger's food. The tiger, enraged, ordered the jackal's death, but his mother intervened and advised him to scrutinize the situation. She pointed out that the jackal was not capable of stealing, and that the accusation was likely a conspiracy. A righteous agent of the jackal revealed the truth, and the jackal was acquitted and honored by the tiger. However, the jackal, feeling insulted and dishonored, chose to leave the tiger's service. He explained that he could no longer serve a master who had doubted his integrity, and that their relationship could never be the same. The jackal eventually cast off his body through praya and went to heaven, illustrating that people can change and that appearances can be deceiving. Bhishma advises Yudhishthira to be cautious and scrutinize situations before making judgments, and to seek out wise and virtuous counsel. |
| 212 Bhishma tells Yudhishthira that a king should not be like a camel who, after obtaining a boon from Brahman, became idle and was eventually killed by a jackal. The camel's idleness led to its downfall, and Bhishma advises Yudhishthira to avoid a similar fate. He emphasizes the importance of intelligence, restraint, and action in a king's success. Bhishma quotes Manu, saying that victory depends on intelligence, and that acts accomplished with intelligence are the foremost. He explains that a king who is clever and restrained can maintain his kingdom and achieve his objectives. Bhishma advises Yudhishthira to listen to wise counsel, scrutinize situations, and act with proper means to achieve success. He also notes that a king should be cautious and vigilant, using his intelligence to avoid pitfalls and dangers. Bhishma's advice is based on scriptural ordinances and the wisdom of ancient times, and he encourages Yudhishthira to follow these principles to rule effectively and maintain his kingdom. By sharing the story of the camel and the jackal, Bhishma illustrates the consequences of idleness and the importance of intelligence and action in a king's success. He provides guidance to Yudhishthira on how to rule effectively and achieve his objectives, emphasizing the importance of caution, vigilance, and wise decision-making. |
| 213 Yudhishthira seeks guidance from Bhishma on how a king without usual aids should conduct himself towards a powerful foe. Bhishma shares the ancient story of the Ocean and the Rivers to illustrate the wisdom of yielding to a more powerful enemy. The Ocean, puzzled by the Rivers' behavior, asks why they wash away trees but not canes. Ganga, representing the Rivers, explains that trees resist the current and get uprooted, while canes bend and yield, resuming their posture after the current passes. Ganga highlights the cane's unique quality - its ability to flex and adapt. This flexibility allows the cane to stand firm without being taken away by the current. Bhishma draws a parallel between the cane's behavior and the wisdom of yielding to a powerful foe. A wise person, he advises, should assess their own strength and weakness, as well as that of their enemy, and act accordingly. When outmatched, it's wise to adopt the behavior of the cane - to bend, yield, and avoid destruction. Bhishma's story teaches Yudhishthira the value of strategic surrender, flexibility, and adaptability in the face of superior power. By yielding, one can conserve strength, avoid defeat, and wait for an opportune moment to strike back. Bhishma's guidance emphasizes the importance of wisdom, prudence, and humility in leadership, encouraging Yudhishthira to adopt a wise and flexible approach in dealing with powerful enemies. |
| 214 Yudhishthira seeks guidance from Bhishma on how a learned man should respond to harsh speeches from an ignorant person in an assembly. Bhishma advises that one should endure the abuse, as yielding to wrath would be futile and only lead to suffering. The endurer takes away the merit of the abuser's good deeds and communicates their own demerits to the abuser. Bhishma uses vivid imagery to describe the futility of engaging with a shameless person, likening them to a Tittibha uttering dissonant cries, a crow cawing uselessly in the woods, or a peacock displaying its feathers. He advises that a wise man should disregard abusive language and avoid engaging with such individuals, as they are like dogs or furious wolves. Bhishma also warns that a person who yields to hate lives in vain and that one should not speak with someone who does not scruple to utter anything or do anything. He describes such individuals as sinful and advises that they should be avoided like the flesh of a dog. By enduring abuse and not engaging with wicked individuals, one can avoid suffering and maintain their dignity. Bhishma's guidance emphasizes the importance of patience, wisdom, and self-control in dealing with difficult situations. |
| 215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on how to rule effectively and bring happiness to his people. He inquires about the qualities of good servants and how to discharge his duties as a king. Bhishma responds that a king cannot rule alone and needs wise and knowledgeable servants to aid him. He describes the ideal servants as those who are well-born, devoted, and tranquil, with a knowledge of the relations of things and the virtues of time. Bhishma also emphasizes the importance of just administration, kindness, and attention to the six essential aspects of kingship. He advises Yudhishthira to attach his subjects to himself by kindness, follow the duties of kings, and attend to the aggregate of six to earn the merit of sovereignty. Bhishma's guidance highlights the significance of wise counsel, effective administration, and just governance in achieving happiness and prosperity for the king and his people. He emphasizes the importance of surrounding oneself with capable and trustworthy servants, prioritizing the well-being of subjects, and upholding justice and righteousness. By following these principles, Yudhishthira can ensure a prosperous and harmonious reign. |
| 216 Bhishma shares the story of a sage who lived in a forest, observing rigorous vows and self-restraint. The sage's goodness and behavior earned the affection and respect of the surrounding animals, including fierce creatures like lions, tigers, and leopards. A dog, in particular, was devoted to the sage and lived with him permanently. The dog's attachment to the sage was remarkable, and he would often lie at the sage's feet, listening to his teachings. One day, a leopard arrived, seeking to prey on the dog. The dog, fearful for his life, sought the sage's protection. The sage, acquainted with the thoughts of all creatures, transformed the dog into a leopard. The leopard, now fearless, lived in the forest, and when a tiger arrived, the sage transformed him into a tiger as well. The transformed tiger, now a powerful king of beasts, subsisted on flesh and blood, abstaining from his former food of fruit and roots. This story illustrates the power of transformation and the sage's ability to read the voices of all animals. It also highlights the theme of adaptation and survival, as the dog, transformed into a leopard and then a tiger, learns to subsist on new food sources and thrive in the forest. The story showcases the sage's compassion and ability to protect and transform creatures, demonstrating his wisdom and power. Bhishma shares this story to convey the importance of kindness, self-restraint, and the ability to adapt to new circumstances. |
| 217 Bhishma continues the story of the dog transformed into various animals, showcasing the power of the Rishi's wisdom and spiritual knowledge. As a tiger, the dog sought the Rishi's protection from an elephant and was transformed into an elephant himself. Later, he was transformed into a lion to escape a wild lion, and eventually into a Sarabha to escape another predator. The Sarabha, now fierce and powerful, lived happily by the side of the Rishi, but eventually became ungrateful and sought to slay the sage. The Rishi, aware of the Sarabha's intentions through his spiritual knowledge, transformed him back into a dog, his original form. The Rishi rebuked the dog, saying, "You were transformed into various shapes out of affection for you, but you desire to slay me who have done you no injury. You shall return
to your own species and be a dog again." This story highlights the themes of transformation, adaptation, and ingratitude. The dog, transformed into various animals, fails to appreciate the Rishi's kindness and seeks to harm him. The Rishi's wisdom and power are evident in his ability to transform the dog into various shapes and ultimately return him to his original form. The story showcases the consequences of ingratitude and the importance of appreciating the kindness of others. The Rishi's actions also demonstrate his patience and compassion, as he continues to transform the dog despite his ingratitude. The story serves as a reminder of the importance of gratitude and the consequences of turning against those who have helped us. Bhishma shares this story to convey the significance of appreciating the kindness of others and the power of spiritual wisdom. |
| 218 Bhishma advises the king to appoint ministers who are truthful, sincere, and knowledgeable, and to exercise proper supervision over them. A king should not appoint someone without first examining their qualifications. A minister should be of high birth, strong, forgiving, and self-restrained, with all their senses under control. They should be free from rapacity, content with their acquisitions, and delighted with their master's prosperity. A king who obtains such a minister can never be humiliated. A king who is conversant with the scriptures, protects his subjects, and possesses virtues such as patience, forgiveness, and purity, obtains the love of all. He should be intelligent, sweet-speeched, and capable of judging correctly. He should reward his ministers, love those devoted to him, and avoid idleness. He should be magnanimous, wield punishment with propriety, and make all men act righteously. A king with these qualifications earns the love of all and should strive to be such. He should also search for good warriors to aid in protecting his kingdom. The king should not disregard his army and should enlist brave and skilled warriors who are versed in the scriptures. With such an army, he can subjugate the whole earth. A king who attaches all men to himself, is ready for exertion, and has rich friends and allies becomes the foremost of rulers. With the aid of even a thousand courageous horsemen, he can conquer the whole earth. |
| 219 Bhishma advises the king to appoint servants to offices for which they are fit, citing the story of the dog. Each should be placed according to their qualifications, and a king who does so will enjoy sovereignty. A dog should not be placed above his station, lest he become proud. Ministers should be appointed based on their qualifications, and a king who fails to do so will not gratify his people. A king should desire accomplished servants who are honest, brave, learned, and high-born. They should be humble, duty-ready, tranquil, and pure in mind. A king should surround himself with lions, not dogs, and seek to subjugate the earth with courageous and wise ministers. He should speak soothingly to devoted servants and care for his treasury, seeking to increase wealth and corn. He should attend to the needs of kinsmen, friends, and city, and seek their good. Bhishma has instructed the king on his duties towards his subjects, citing the precedent of the dog. The king should appoint servants based on their qualifications, surround himself with worthy associates, and care for his treasury and people. By doing so, he will enjoy sovereignty and subjugate the earth. Bhishma has given this advice, citing the story of the dog, to guide the king in his duties towards his subjects. |
| 220 Bhishma advises Yudhishthira on the duties of a king, citing the importance of protection, impartiality, and adaptability. A king should be like a peacock, assuming different forms to achieve his goals. He should be keen, truthful, and sincere, with qualities like goodness and crookedness. He should protect his people, seek wisdom from Brahmanas, and be heedful of dangers. A king should be like a peacock in his nightly quarters, alone and unseen, and enjoy the companionship of his wives. He should not put off his mail and should protect himself and his kingdom. A wise king settles his courses of action by exercising his intelligence and consulting with others. He should be well-versed in conciliatory policy, display his strength, and inspire confidence in his enemies. A king should do good to all, uphold justice, and appoint capable men to offices. He should reward and chastise accordingly, protect his kingdom, and supervise his spies and officers. A king who follows these duties succeeds in obtaining wealth and prosperity. A king should be intelligent, wise, and possessed of great strength. He should be conversant with the ways of acquiring wealth and should employ capable men in his acts. A king who is acquainted with duties and possessed of intelligence would never waste what has been stored. He should never disregard any wealth or foe, and should examine himself and his kingdom heedfully. A king who follows these duties succeeds in winning prosperity and fame. |
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| 211 Yudhishthira asks Bhishma how to distinguish between people who appear tranquil but are not, and those who are truly tranquil. Bhishma responds by telling the story of a jackal who was reborn as a jackal after being a cruel king. Despite his past life, the jackal became compassionate and truthful, and was sought out by a tiger to be his minister. The jackal agreed, but only if the tiger would listen to his counsel and not punish him without cause. The tiger's old servants, who were wicked, conspired against the jackal and falsely accused him of stealing the tiger's food. The tiger, enraged, ordered the jackal's death, but his mother intervened and advised him to scrutinize the situation. She pointed out that the jackal was not capable of stealing, and that the accusation was likely a conspiracy. A righteous agent of the jackal revealed the truth, and the jackal was acquitted and honored by the tiger. However, the jackal, feeling insulted and dishonored, chose to leave the tiger's service. He explained that he could no longer serve a master who had doubted his integrity, and that their relationship could never be the same. The jackal eventually cast off his body through praya and went to heaven, illustrating that people can change and that appearances can be deceiving. Bhishma advises Yudhishthira to be cautious and scrutinize situations before making judgments, and to seek out wise and virtuous counsel. |
| 212 Bhishma tells Yudhishthira that a king should not be like a camel who, after obtaining a boon from Brahman, became idle and was eventually killed by a jackal. The camel's idleness led to its downfall, and Bhishma advises Yudhishthira to avoid a similar fate. He emphasizes the importance of intelligence, restraint, and action in a king's success. Bhishma quotes Manu, saying that victory depends on intelligence, and that acts accomplished with intelligence are the foremost. He explains that a king who is clever and restrained can maintain his kingdom and achieve his objectives. Bhishma advises Yudhishthira to listen to wise counsel, scrutinize situations, and act with proper means to achieve success. He also notes that a king should be cautious and vigilant, using his intelligence to avoid pitfalls and dangers. Bhishma's advice is based on scriptural ordinances and the wisdom of ancient times, and he encourages Yudhishthira to follow these principles to rule effectively and maintain his kingdom. By sharing the story of the camel and the jackal, Bhishma illustrates the consequences of idleness and the importance of intelligence and action in a king's success. He provides guidance to Yudhishthira on how to rule effectively and achieve his objectives, emphasizing the importance of caution, vigilance, and wise decision-making. |
| 213 Yudhishthira seeks guidance from Bhishma on how a king without usual aids should conduct himself towards a powerful foe. Bhishma shares the ancient story of the Ocean and the Rivers to illustrate the wisdom of yielding to a more powerful enemy. The Ocean, puzzled by the Rivers' behavior, asks why they wash away trees but not canes. Ganga, representing the Rivers, explains that trees resist the current and get uprooted, while canes bend and yield, resuming their posture after the current passes. Ganga highlights the cane's unique quality - its ability to flex and adapt. This flexibility allows the cane to stand firm without being taken away by the current. Bhishma draws a parallel between the cane's behavior and the wisdom of yielding to a powerful foe. A wise person, he advises, should assess their own strength and weakness, as well as that of their enemy, and act accordingly. When outmatched, it's wise to adopt the behavior of the cane - to bend, yield, and avoid destruction. Bhishma's story teaches Yudhishthira the value of strategic surrender, flexibility, and adaptability in the face of superior power. By yielding, one can conserve strength, avoid defeat, and wait for an opportune moment to strike back. Bhishma's guidance emphasizes the importance of wisdom, prudence, and humility in leadership, encouraging Yudhishthira to adopt a wise and flexible approach in dealing with powerful enemies. |
| 214 Yudhishthira seeks guidance from Bhishma on how a learned man should respond to harsh speeches from an ignorant person in an assembly. Bhishma advises that one should endure the abuse, as yielding to wrath would be futile and only lead to suffering. The endurer takes away the merit of the abuser's good deeds and communicates their own demerits to the abuser. Bhishma uses vivid imagery to describe the futility of engaging with a shameless person, likening them to a Tittibha uttering dissonant cries, a crow cawing uselessly in the woods, or a peacock displaying its feathers. He advises that a wise man should disregard abusive language and avoid engaging with such individuals, as they are like dogs or furious wolves. Bhishma also warns that a person who yields to hate lives in vain and that one should not speak with someone who does not scruple to utter anything or do anything. He describes such individuals as sinful and advises that they should be avoided like the flesh of a dog. By enduring abuse and not engaging with wicked individuals, one can avoid suffering and maintain their dignity. Bhishma's guidance emphasizes the importance of patience, wisdom, and self-control in dealing with difficult situations. |
| 215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on how to rule effectively and bring happiness to his people. He inquires about the qualities of good servants and how to discharge his duties as a king. Bhishma responds that a king cannot rule alone and needs wise and knowledgeable servants to aid him. He describes the ideal servants as those who are well-born, devoted, and tranquil, with a knowledge of the relations of things and the virtues of time. Bhishma also emphasizes the importance of just administration, kindness, and attention to the six essential aspects of kingship. He advises Yudhishthira to attach his subjects to himself by kindness, follow the duties of kings, and attend to the aggregate of six to earn the merit of sovereignty. Bhishma's guidance highlights the significance of wise counsel, effective administration, and just governance in achieving happiness and prosperity for the king and his people. He emphasizes the importance of surrounding oneself with capable and trustworthy servants, prioritizing the well-being of subjects, and upholding justice and righteousness. By following these principles, Yudhishthira can ensure a prosperous and harmonious reign. |
| 216 Bhishma shares the story of a sage who lived in a forest, observing rigorous vows and self-restraint. The sage's goodness and behavior earned the affection and respect of the surrounding animals, including fierce creatures like lions, tigers, and leopards. A dog, in particular, was devoted to the sage and lived with him permanently. The dog's attachment to the sage was remarkable, and he would often lie at the sage's feet, listening to his teachings. One day, a leopard arrived, seeking to prey on the dog. The dog, fearful for his life, sought the sage's protection. The sage, acquainted with the thoughts of all creatures, transformed the dog into a leopard. The leopard, now fearless, lived in the forest, and when a tiger arrived, the sage transformed him into a tiger as well. The transformed tiger, now a powerful king of beasts, subsisted on flesh and blood, abstaining from his former food of fruit and roots. This story illustrates the power of transformation and the sage's ability to read the voices of all animals. It also highlights the theme of adaptation and survival, as the dog, transformed into a leopard and then a tiger, learns to subsist on new food sources and thrive in the forest. The story showcases the sage's compassion and ability to protect and transform creatures, demonstrating his wisdom and power. Bhishma shares this story to convey the importance of kindness, self-restraint, and the ability to adapt to new circumstances. |
| 217 Bhishma continues the story of the dog transformed into various animals, showcasing the power of the Rishi's wisdom and spiritual knowledge. As a tiger, the dog sought the Rishi's protection from an elephant and was transformed into an elephant himself. Later, he was transformed into a lion to escape a wild lion, and eventually into a Sarabha to escape another predator. The Sarabha, now fierce and powerful, lived happily by the side of the Rishi, but eventually became ungrateful and sought to slay the sage. The Rishi, aware of the Sarabha's intentions through his spiritual knowledge, transformed him back into a dog, his original form. The Rishi rebuked the dog, saying, "You were transformed into various shapes out of affection for you, but you desire to slay me who have done you no injury. You shall return
to your own species and be a dog again." This story highlights the themes of transformation, adaptation, and ingratitude. The dog, transformed into various animals, fails to appreciate the Rishi's kindness and seeks to harm him. The Rishi's wisdom and power are evident in his ability to transform the dog into various shapes and ultimately return him to his original form. The story showcases the consequences of ingratitude and the importance of appreciating the kindness of others. The Rishi's actions also demonstrate his patience and compassion, as he continues to transform the dog despite his ingratitude. The story serves as a reminder of the importance of gratitude and the consequences of turning against those who have helped us. Bhishma shares this story to convey the significance of appreciating the kindness of others and the power of spiritual wisdom. |
| 218 Bhishma advises the king to appoint ministers who are truthful, sincere, and knowledgeable, and to exercise proper supervision over them. A king should not appoint someone without first examining their qualifications. A minister should be of high birth, strong, forgiving, and self-restrained, with all their senses under control. They should be free from rapacity, content with their acquisitions, and delighted with their master's prosperity. A king who obtains such a minister can never be humiliated. A king who is conversant with the scriptures, protects his subjects, and possesses virtues such as patience, forgiveness, and purity, obtains the love of all. He should be intelligent, sweet-speeched, and capable of judging correctly. He should reward his ministers, love those devoted to him, and avoid idleness. He should be magnanimous, wield punishment with propriety, and make all men act righteously. A king with these qualifications earns the love of all and should strive to be such. He should also search for good warriors to aid in protecting his kingdom. The king should not disregard his army and should enlist brave and skilled warriors who are versed in the scriptures. With such an army, he can subjugate the whole earth. A king who attaches all men to himself, is ready for exertion, and has rich friends and allies becomes the foremost of rulers. With the aid of even a thousand courageous horsemen, he can conquer the whole earth. |
| 219 Bhishma advises the king to appoint servants to offices for which they are fit, citing the story of the dog. Each should be placed according to their qualifications, and a king who does so will enjoy sovereignty. A dog should not be placed above his station, lest he become proud. Ministers should be appointed based on their qualifications, and a king who fails to do so will not gratify his people. A king should desire accomplished servants who are honest, brave, learned, and high-born. They should be humble, duty-ready, tranquil, and pure in mind. A king should surround himself with lions, not dogs, and seek to subjugate the earth with courageous and wise ministers. He should speak soothingly to devoted servants and care for his treasury, seeking to increase wealth and corn. He should attend to the needs of kinsmen, friends, and city, and seek their good. Bhishma has instructed the king on his duties towards his subjects, citing the precedent of the dog. The king should appoint servants based on their qualifications, surround himself with worthy associates, and care for his treasury and people. By doing so, he will enjoy sovereignty and subjugate the earth. Bhishma has given this advice, citing the story of the dog, to guide the king in his duties towards his subjects. |
| 220 Bhishma advises Yudhishthira on the duties of a king, citing the importance of protection, impartiality, and adaptability. A king should be like a peacock, assuming different forms to achieve his goals. He should be keen, truthful, and sincere, with qualities like goodness and crookedness. He should protect his people, seek wisdom from Brahmanas, and be heedful of dangers. A king should be like a peacock in his nightly quarters, alone and unseen, and enjoy the companionship of his wives. He should not put off his mail and should protect himself and his kingdom. A wise king settles his courses of action by exercising his intelligence and consulting with others. He should be well-versed in conciliatory policy, display his strength, and inspire confidence in his enemies. A king should do good to all, uphold justice, and appoint capable men to offices. He should reward and chastise accordingly, protect his kingdom, and supervise his spies and officers. A king who follows these duties succeeds in obtaining wealth and prosperity. A king should be intelligent, wise, and possessed of great strength. He should be conversant with the ways of acquiring wealth and should employ capable men in his acts. A king who is acquainted with duties and possessed of intelligence would never waste what has been stored. He should never disregard any wealth or foe, and should examine himself and his kingdom heedfully. A king who follows these duties succeeds in winning prosperity and fame. |
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| 221 Yudhishthira asks Bhishma about Chastisement, its nature, and its forms. Bhishma explains that Chastisement is the lord of everything, present everywhere, and the foremost of all beings. It is the embodiment of righteousness, keeping it from extinction. Chastisement has many forms, including weapons and deities, and is known by various names such as Sword, Righteousness, and Fury. Its wife, Morality, is also known by many names. Chastisement is the holy Vishnu, the puissant Narayana, and the great Benefactor. Without Chastisement, creatures would grind one another. Fear of Chastisement keeps living creatures from slaying one another. Chastisement assumes the form of a Kshatriya ruler, protecting men and remaining wakeful. It has eight other names, including God, Man, and Life. Chastisement is the author of a kingdom and has been sent by God for the use of the Kshatriya. The universe is impartial Chastisement's self. Kings should respect Chastisement, which points out the ways of Righteousness. Brahman created Chastisement for the protection of the world and to establish duties. There are three kinds of Vyavahara, including one that has the Veda for its soul and is productive of good. |
| 222 Bhishma tells the story of King Vasuhoma, who was visited by King Mandhatri, a friend of Indra. Mandhatri asked Vasuhoma about the origin of Chastisement, and Vasuhoma explained that it was created by the divine Brahman to maintain order in the world. Chastisement was first entrusted to Kshupa, then passed on to various gods and Rishis, and finally given to the Kshatriyas to protect all creatures. Vasuhoma said that Chastisement is eternal and keeps the universe awake, guiding kings to rule with righteousness. He listed the various deities and beings who are awake and protect the world, including Indra, Agni, Varuna, and Mahadeva. Vasuhoma concluded that a virtuous king should rule with Chastisement and follow the teachings of the righteous. Bhishma then told Yudhishthira that listening to this story and following its teachings would lead to the fruition of all wishes. He said that he had explained the nature of Chastisement, which governs the universe with righteousness. |
| 223 Yudhishthira asks Bhishma about the relationships between Virtue, Wealth, and Pleasure. Bhishma explains that they are interconnected, with Wealth rooted in Virtue and Pleasure the fruit of Wealth. He notes that they can exist separately or together and that the ultimate goal is Emancipation. Bhishma advises that one should seek Virtue, Wealth, and Pleasure for the sake of Knowledge of Self, not just for reward or pleasure. He also warns that abandoning them without proper understanding can be harmful. Bhishma then shares the story of King Angaristha's conversation with the Rishi Kamandaka, who advises the king to pursue Virtue, Wealth, and Pleasure in a balanced way, and to avoid heedlessness and wickedness. Kamandaka suggests that the king study the Vedas, respect Brahmanas, and perform good deeds to check sin and win the regard of all. Bhishma concludes that by following these principles, one can cleanse oneself of sin and achieve great blessings. |
| 224 Yudhishthira asks Bhishma how to acquire virtuous behavior, which is praised by all but seems difficult to attain. Bhishma shares a story about Duryodhana's jealousy of Yudhishthira's prosperity and his conversation with his father, Dhritarashtra. Duryodhana is envious of Yudhishthira's grand mansion, riches, and high status, and asks his father how to achieve similar success. Dhritarashtra advises Duryodhana to acquire virtuous behavior, citing examples of kings who conquered the world through virtue. He tells the story of Prahlada, who won the sovereignty of the three worlds through his good behavior, and how Indra, disguised as a Brahmana, learned from Prahlada the secrets of virtuous behavior. Prahlada attributes his success to his obedience to the teachings of Sukra, his trust in the counsels of Brahmanas, and his self-restraint. He also mentions that he has no pride or malice and is always obedient to his instructors. Bhishma concludes that virtuous behavior can be acquired through abstention from injury, compassion, and gift, and that it is the root of all prosperity. He advises Yudhishthira to follow this path to achieve true success and happiness. |
| 225 Yudhishthira asks Bhishma about the nature of Hope, wondering where it comes from and how it can be conquered. He reflects on how his own hope for peace with Duryodhana was destroyed, leading to great grief. Bhishma agrees to enlighten him, sharing an ancient story about a king named Sumitra who pursued a deer through the forest, determined to catch it. Despite his strength and speed, the deer repeatedly evaded him, showing itself only to distance itself again. Finally, the king's arrow fell short, and the deer disappeared into a forest. Bhishma uses this story to illustrate the elusive nature of Hope, which can lead us on a merry chase, only to vanish when we think we have it within reach. He implies that Hope is a fundamental aspect of human nature, driving us to pursue our desires, even when they seem unattainable. Yudhishthira's question about Hope and Bhishma's response suggest that understanding Hope is crucial to navigating life's challenges and finding peace. |
| 226 Bhishma continues the story of King Sumitra, who enters a forest and meets a group of ascetics. They honor him and ask about his presence, and he explains that he is pursuing a deer that escaped into the forest. He shares his name, lineage, and occupation as a hunter, and expresses his disappointment and fatigue. The ascetics are wise and knowledgeable, and the king asks them to resolve his doubt about the nature of Hope. He compares Hope to the vastness of the firmament, wondering which is greater. He requests the ascetics to discourse on the topic, but only if it is not a mystery or harmful to their penances. The king's question reveals his curiosity about the human experience and the power of Hope. He is willing to listen and learn from the ascetics, who are devoted to their penances and possess great wisdom. The story creates a sense of anticipation, as the ascetics are about to share their insights on the elusive and unconquerable nature of Hope. |
| 227 Bhishma continues the story, describing how Rishabha visited the asylum of Nara and Narayana, where he met a tall and emaciated Rishi named Tanu. Tanu was incredibly thin, with a body like a little finger, and spoke in a feeble voice. A king named Viradyumna arrived, searching for his lost son, and asked Tanu about the nature of hope. Tanu remained contemplative, and the king asked what was unconquerable and greater than hope. Tanu revealed that Viradyumna's son had insulted a great Rishi, who had cursed him. The Rishi offered Viradyumna water and Arghya, and the other Rishis gathered around, asking about the cause of his arrival. The story within a story continues, exploring the themes of hope, disappointment, and the power of the Rishis. The characters are vividly described, with Tanu's extraordinary appearance and Viradyumna's desperation creating a sense of drama. The narrative builds towards a revelation about the nature of hope and its relationship to human experience. |
| 228 King Viradyumna searches for his lost son Bhuridyumna and meets the ascetic Tanu, who had been disregarded by the king in the past. Tanu reveals that Hope is slender and difficult to acquire, and that certain types of Hope are even slenderer than his emaciated body. He lists examples of such slender Hope, including the Hope of a parent to see a lost child again, the Hope of old women to bear sons, and the Hope of rich men. The king and his ladies prostrate themselves before Tanu, who then reveals the king's son and rebukes the king for his past behavior. Tanu displays his celestial form and enters an adjacent forest, freed from wrath and revenge. Rishabha, who narrates this story, advises King Sumitra to cast off his Hope, which is slenderer than any of the kinds indicated by Tanu. Bhishma, who is narrating the story of Rishabha, advises Yudhishthira to be calm and collected, overcome with distress, and to dispel his regrets. |
| 229 Yudhishthira asks Bhishma to discourse on morality, saying he is never satiated with hearing his words. Bhishma begins the story of Gotama and Yama, where Gotama, a sage, undergoes ascetic austerities for 60,000 years. Yama, the Regent of the world, visits Gotama and is duly saluted by the sage. Yama asks Gotama what he can do for him, and Gotama inquires about how to liberate oneself from the debt owed to one's mother and father. He also asks how to win regions of pure bliss. Yama advises Gotama to devote himself to truth, practice purity and penances, and worship his mother and father. He also recommends performing Horse-sacrifices with generous presents to Brahmanas. By such acts, one can win many regions of felicity. Bhishma continues the story, highlighting the importance of morality and the duties of one's life. The story showcases the significance of truth, purity, and penances in achieving liberation and winning regions of pure bliss. It also emphasizes the importance of worshiping one's parents and performing acts of charity, like Horse-sacrifices, to attain felicity. |
| 230 Yudhishthira asks Bhishma about the conduct of a king in distress, surrounded by enemies and with an exhausted treasury. He seeks guidance on how to acquire wealth and protect his kingdom without compromising morality. Bhishma advises that in times of distress, a king may adopt unconventional means to fill his treasury, but should avoid oppression and unrighteous practices. He cites examples from scriptures and the conduct of ancient kings, emphasizing the importance of protecting the kingdom and subjects. Bhishma notes that even Brahmanas may accept forbidden food in times of distress, and a Kshatriya may take wealth from others except ascetics and Brahmanas. He stresses that a king should not beg or live a life of mendicancy, but rather acquire wealth by battle and victory. Bhishma also highlights the mutual dependence of the king and kingdom, and the importance of protecting the treasury, army, and subjects. Bhishma further explains that a king's treasury and army are his roots, and his army is the root of his religious merits. He emphasizes that a king should not rely solely on destiny, but rather take action to protect his kingdom and subjects. Bhishma also shares a metaphor about cutting down trees to make a sacrificial stake, illustrating that sometimes harsh actions are necessary to achieve a greater goal. Overall, Bhishma's advice emphasizes the importance of righteousness, intelligence, and cleverness in acquiring wealth and power, while also protecting the kingdom and subjects. He encourages Yudhishthira to adopt a pragmatic and nuanced approach to leadership, balancing morality with the practical needs of ruling a kingdom. |
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| 231 Yudhishthira asks Bhishma what a weak and fearful king should do when his kingdom is partitioned, his wealth is gone, and his ministers are disunited or bought over by enemies. Bhishma advises the king to make peace with the invader, abandoning some territory if necessary, to save his life and hope for future acquisitions. If the enemy is unwilling to make peace, the king should abandon his capital and possessions to escape danger. Bhishma emphasizes the importance of protecting the king's household ladies, but advises against risking his own life to deliver them. Yudhishthira asks what a king should do when his people are dissatisfied, his treasury is exhausted, and his counsels are divulged. Bhishma advises the king to seek peace with a righteous enemy or put forth his valor against an unrighteous one. He encourages the king to fight bravely, either to cause the enemy to withdraw or to lay down his life and ascend to heaven. Bhishma notes that a king can conquer the earth with a small but loyal and devoted force, and that laying down one's life in battle leads to the companionship of Indra. Bhishma's advice emphasizes the importance of pragmatism, loyalty, and bravery in times of distress, while also highlighting the king's responsibility to protect his household and his people. |
| 232 Yudhishthira asks Bhishma how a Brahmana should subsist when righteous rule and moral practices disappear. Bhishma advises living by knowledge and taking wealth from the wicked to give to the good. A king may take what is not freely given, but should not oppress Brahmanas and others. Bhishma emphasizes the importance of following scriptures and authority, and not oppressing others, even in times of distress. He notes that slander should not be spoken or heard, and that virtuous conversation is a sign of good men. Bhishma advises the king to bear his burdens willingly, like a pair of bulls, and to conduct himself in a way that gains allies. He references ancient usage and the conduct of Sankha towards Likhita, noting that even great Rishis have punished preceptors for evil practices. Bhishma emphasizes the importance of following approved authority and honoring the code of morality, and notes that duties depend on four foundations. He encourages Yudhishthira to tread the path of the good with humility. Bhishma's advice emphasizes the importance of knowledge, righteousness, and humility in times of distress, and highlights the king's responsibility to protect and support his people, rather than oppressing them. |
| 233 Bhishma advises the king to fill his treasury through wealth from his own kingdom and from his enemies, as a filled treasury is the root of religious merit and kingdom. The king should protect and increase his treasury by adopting a middle course, neither too pure nor too cruel. A weak king cannot have a treasury, and without a treasury, he has no strength or kingdom. The king should increase his treasury, army, allies, and friends, as affluence brings honors and conceals sins. Enemies become friends when the king is affluent, and his servants show alacrity in his business. The king should exert himself to acquire greatness, establish rules, and gladden his people's hearts. He should not transgress wholesome restraints, and robbers should be brought under his rule, not exterminated outright. Cruelty towards robbers leads to fear of extermination. Bhishma also notes that even robbers have rules and restraints, and kings should learn from them. Robbers may commit depredations, but they also protect lives and property. Kings should strive to inspire confidence in robbers and bring them under their rule, rather than exterminating them. By doing so, kings can avoid fear of extermination and establish a strong and just kingdom. Bhishma's advice emphasizes the importance of a strong treasury, affluence, wise rule, and compassion, and highlights the need for kings to balance power with restraint and justice. |
| 234 Bhishma advises that a Kshatriya should prioritize acquiring power and wealth, as these are essential for a life of duty and religious merit. He should not be deterred by subtle discussions of righteousness and unrighteousness, but instead seek to accumulate power, as this is the source of true strength. With power comes the ability to acquire intelligent advisers, and to protect oneself and others from harm. Righteousness depends on power, and without it, is unable to stand. A powerful person can commit many mistakes and still be revered, while a powerless person is often cast aside and humiliated. Bhishma also advises that one who has committed sinful acts can expiate them by studying the Vedas, worshiping Brahmanas, and performing austere penances. By seeking the refuge of Brahmanas and Kshatriyas, and sharing wealth with others, one can regain the respect of the world and enjoy happiness in this life and the next. Bhishma's advice emphasizes the importance of power, wealth, and action in achieving a life of duty and religious merit, and provides guidance for those seeking to expiate past mistakes and regain their place in society. |
| 235 Bhishma tells the story of Kayavya, a robber who followed Kshatriya duties and won felicity in heaven. Kayavya was born to a Kshatriya father and Nishada mother, and though a robber, he protected ascetics and worshipped his seniors and preceptors. He was skilled in archery and roamed the mountains, acquainted with the habits of animals. He hospitably entertained guests and showed respect to Brahmanas, often leaving flesh at their doors. When asked to lead a group of robbers, Kayavya agreed on the condition that they follow certain restraints: never kill women, children, or ascetics, and always respect Brahmanas and truth. He advised them to fight for the good of Brahmanas and to avoid injuring those who worship deities and guests. By following these restraints, the robbers obtained prosperity and eventually won salvation. Bhishma concludes that one who thinks of Kayavya's narrative will have no fear from earthly creatures or wicked men, and will be able to live in the forest with the security of a king. Kayavya's story serves as an example of how even those in plundering professions can achieve success and salvation by following restraints and doing good. |
| 236 Bhishma advises on how a king should fill his treasury, citing verses from Brahman himself. A Kshatriya should take wealth from those who don't perform religious rites, as they are equal to robbers. The wealth of the earth belongs to the Kshatriya, to be used for the army and sacrifices. A virtuous ruler should take wealth from the wicked and give it to the good, not hoarding it in the treasury. This wealth should be used to support those who perform sacrifices and other good deeds. A king should extend his conquests according to his power, like vegetation growing gradually. Sacrifices should spring from no adequate cause, like ants growing without cause. Those averse to sacrifices should be driven from the kingdom, like flies from domestic cattle. This is consistent with morality. Moral questions, when reflected upon and discussed, become finer and finer, like dust pounded between stones. Bhishma emphasizes the importance of using wealth for the greater good, taking from those who don't contribute to society and giving to those who do. A king should expand his power and promote sacrifices, driving out those who refuse to participate. By doing so, he will be a just and virtuous ruler, beloved by his people and respected by his peers. |
| 237 Bhishma tells a story about three fish friends living in a lake. One fish had foresight and prepared for the future, another had presence of mind, and the third was procrastinating. When fishermen drained the lake, the foresightful fish urged his friends to leave, but the procrastinator delayed. The fish with presence of mind adapted and escaped capture. The procrastinator was caught and killed. Bhishma uses this story to illustrate the importance of preparing for the future and acting with presence of mind. He notes that time is divided into various units and cannot be seen, but success depends on setting one's mind to achieve a goal. The Rishis declare that people with foresight and presence of mind are the most successful. Those who act with regard to time and place achieve the best results. Bhishma emphasizes that procrastination leads to destruction, while preparation and adaptability lead to happiness. He encourages wise action, considering time and place, to achieve success. |
| 238 Yudhishthira asked Bhishma how a king should conduct himself when surrounded by foes. Bhishma explained that a king must possess intelligence to foresee and address dangers. He recounted a story of a mouse and a cat, illustrating the importance of strategy, timely alliances, and trust. Bhishma emphasized prudence, fores
ight, and learning from wise counsel in navigating conflicts and making peace or war. He advised Yudhishthira to protect his subjects, worship Brahmanas, and gain prosperity by following these principles. In the story, the mouse Palita was surrounded by enemies: a cat, a mongoose, and an owl. To save himself, the mouse cleverly negotiated with the cat, promising to free it from a trap in exchange for protection. This alliance allowed both the mouse and the cat to escape danger. The moral of the story is that one should be cautious and strategic in making alliances, even with enemies, and always act in a way that ensures self-preservation. Bhishma concluded by advising Yudhishthira to always act with intelligence and foresight, seek the counsel of wise Brahmanas, and protect his kingdom by adhering to the principles of virtue, profit, and pleasure. |
| 239 Yudhishthira asks Bhishma how a king can maintain himself without trusting others, given that trust in foes can be dangerous. Bhishma tells the story of Pujani, a bird who lived with King Brahmadatta and brought him fruits daily. When the king's son killed Pujani's child, she blinded the prince in revenge. The king forgave her, but Pujani refused to stay, saying that trust between those who have injured each other is never secure. She argued that even if a union is formed, animosity can never die, and that one should never trust an enemy, even if they make amends. Bhishma uses this story to illustrate the importance of caution and wise decision-making in trust and relationships. He notes that even if a king forgives an injury, the animosity can still remain, and that trust must be earned and maintained through actions, not just words. The story highlights the complexities of trust, loyalty, and power, and the need for kings to be wise and discerning in their relationships. |
| 240 Bhishma advises Yudhishthira on how a king should behave during times of distress, citing the story of King Satrunjaya and Rishi Bharadwaja. Bharadwaja advises the king to always be prepared to chastise, display prowess, and be cautious of foes. A king should be wise, cast off lust and wrath, and speak sweetly while being sharp as a razor. He should conciliate foes with sweet assurances, but remain fearful of them. A king should imitate various entities, such as a cuckoo, boar, mountains of Meru, an empty chamber, an actor, and a devoted friend. He should frequently visit his foes, enjoy pleasures judiciously, and put forth his prowess like a lion. Additionally, a king should strengthen hopes, put obstacles, and represent occasions as grave causes. He should ascertain future dangers, conquer them, and think them unconquered even after conquering. A king should honor his foes' foes, take spies as agents, and inspire confidence in his foe before striking. He should not trust anyone without examination and should slay even his own kin if they thwart his objects. A king should be far-sighted, vigilant, and fearless, using tactics like a vulture, crane, dog, lion, and snake to outmaneuver his foes. Bharadwaja's advice emphasizes the importance of adaptability, strategic thinking, and calculated action in a king's pursuit of power and prosperity. By following these principles, a king can overcome challenges, protect his kingdom, and achieve success. Bhishma shares this wisdom with Yudhishthira to guide him in his own rule and struggles against his foes. |
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| 241 Yudhishthira asks Bhishma how a Brahmana and a king should live during a time of distress when righteousness decays and unrighteousness prevails. Bhishma tells the story of Viswamitra, a hungry Rishi who sought food during a famine and considered eating dog meat from a Chandala's hut. The Chandala dissuades Viswamitra, citing the importance of righteousness and the consequences of eating unclean food. Viswamitra argues that survival is essential and that he can later atone for his actions. The Chandala and Viswamitra engage in a lengthy debate about the nature of righteousness and the morality of eating unclean food. The Chandala emphasizes the importance of adhering to traditional norms and avoiding sinful behavior, while Viswamitra argues that survival is the most important consideration and that he can later purify himself through rituals and penance. Ultimately, the Chandala allows Viswamitra to take the meat, and Viswamitra performs a ritual to purify the food before eating it. Bhishma uses this story to illustrate the importance of using one's intelligence to discriminate between right and wrong and to take necessary actions to survive during difficult times. Even if it means performing an act considered unclean, one can later atone for it and regain righteousness. The story emphasizes the importance of preserving life and finding ways to survive during times of distress, while also highlighting the complexities of moral decision-making and the need for careful consideration of different perspectives. Bhishma's advice to Yudhishthira is to use his own judgment and intelligence to navigate difficult situations and to prioritize survival while also seeking to maintain righteousness. |
| 242 Yudhishthira is conflicted about his duties as a king, feeling that he is being asked to engage in unrighteous behavior. Bhishma advises him that a king must use his wisdom and experience to navigate complex situations, and that sometimes righteousness can appear as unrighteousness and vice versa. He warns Yudhishthira not to be swayed by false knowledge or those who decry the scriptures. Bhishma emphasizes the importance of protecting the good and punishing the wicked, and notes that a king's duties can be painful but must be carried out. He advises Yudhishthira to worship and respect Brahmanas, as they are devoted to the Vedas and can bring great fame or fear depending on their treatment. Yudhishthira asks if there is a rule that should never be violated, and Bhishma responds that honoring and respecting Brahmanas is a high and sacred duty that should always be observed. He warns that enraged Brahmanas can inflict great wrong, while gratified ones can bring great fame. |
| 243 Yudhishthira asks Bhishma about the merit of cherishing a suppliant who craves protection. Bhishma tells the story of a pigeon who protected a suppliant foe, even feeding him with his own flesh. Yudhishthira asks for more details, and Bhishma recounts the story of a fowler who lived a cruel life, killing birds for a living. One day, a great storm arose, and the fowler lost his senses with fear. He came across a she-pigeon lying on the ground, stiffened with cold, and picked her up, immuring her in a cage. He then sought shelter under a tree, bowing down to it and addressing the deities who resided there. Despite his own affliction, the fowler soon fell asleep. Bhishma continues the story, saying that the pigeon, who was a suppliant, was protected by the tree and its deities. The fowler, though wicked, was given shelter and protection, and eventually, his life was transformed. The story illustrates the merit of cherishing a suppliant and the importance of protecting all creatures, even those who may seem wicked or cruel. |
| 244 Bhishma continues the story of the pigeon, who laments the absence of his wife, saying their home feels empty without her. He praises her virtues, saying she is devoted, sweet-tempered, and constant in her love. He notes that a house without a wife is like a wilderness, and that a wife is a man's best companion, associate, and friend. He says that a wife is essential for acts of virtue, profit, and pleasure, and that without her, a palace is just a desolate wilderness. The pigeon worries about his wife's safety, saying she never eats before he eats and never bathes before he bathes. He praises her for her devotion and reliance on him, and says that even the foot of a tree can be a home if she is by his side. He concludes that a wife is a man's richest possession and best associate in all concerns of life. Bhishma uses the pigeon's lamentations to illustrate the importance of a wife and the joy she brings to a home. He highlights the pigeon's devotion to his wife and the empty feeling he experiences without her, emphasizing the value of a loving relationship. |
| 245 The she-pigeon, captured by the fowler, reflects on her situation and thinks about her husband's lamentations. She believes that a wife's happiness depends on her husband's pleasure and that her husband is her highest deity. She decides to advise her husband to show hospitality to the fowler, who is afflicted with cold and hunger, and to rescue him as a suppliant. She argues that helping the fowler will bring virtue and profit, and that it is their duty as pigeons to follow the principles of their birth. She encourages her husband to cast off grief and to take other wives, saying that she is unimportant. The she-pigeon's words are filled with selflessness and devotion, as she prioritizes her husband's well-being and virtue over her own safety. Bhishma uses the she-pigeon's speech to illustrate the importance of hospitality, virtue, and selflessness, and to highlight the devotion and loyalty of the pigeon couple. |
| 246 The pigeon, delighted by his wife's words, welcomes the fowler and offers to help him. The fowler asks for warmth and food, and the pigeon provides a fire and then decides to sacrifice himself to feed the fowler. He enters the flames, and the fowler is overcome with remorse for his past actions. The pigeon's selfless act is a culmination of the story's themes of hospitality, virtue, and selflessness. Bhishma uses the story to illustrate the importance of honoring guests and the transformative power of selfless acts. The fowler's change of heart and lamentations highlight the impact of the pigeon's sacrifice on those around him. The story showcases the pigeon's devotion to virtue and his willingness to give up his life for the sake of his guest. The fowler's transformation from a bird killer to a remorseful individual underscores the power of selfless acts to change hearts and minds. |
| 247 The fowler, filled with compassion and remorse, lamented his actions and resolved to change his ways. He praised the pigeon's selfless act and recognized the lesson it taught him. He decided to abandon his life as a fowler, deny his body comforts, and practice righteousness. He vowed to wear out his body through penances and observe rigid vows. The fowler was transformed by the pigeon's example and resolved to follow the path of righteousness. He threw away his hunting tools and freed the she-pigeon, symbolizing his newfound commitment to virtue. Bhishma uses the fowler's transformation to illustrate the power of selfless acts and the importance of righteousness. The story showcases the impact of the pigeon's sacrifice on the fowler, highlighting the transformative power of selfless acts and the importance of treating guests with honor and respect. The fowler's change of heart and resolve to practice righteousness serve as a testament to the enduring legacy of the pigeon's selfless act. |
| 248 The she-pigeon, grief-stricken and remembering her husband, lamented his loss and their happy times together. She praised his kindness and cherished their memories, saying she had no protector or happiness without him. With no desire to live without him, she cast herself into the fire and was reunited with her husband in the afterlife. There, she saw him adorned and revered by meritorious beings, and he was seated on a celestial car, surrounded by fine garlands and ornaments. Together, they ascended to heaven, where they were honored for their deeds and continued to sport in joy, reunited and accompanied by other virtuous beings. Bhishma uses the she-pigeon's lamentations to highlight the devotion and love of the pigeon couple, and their ultimate reunion in the afterlife. The story showcases the transformative power of love and devotion, and the rewards that await those who lead virtuous lives. |
| 249 The fowler, inspired by the pigeon couple's devotion, resolved to attain a similar end through austerities. He embarked on a journey, living
on air and casting off desires, and entered a forest despite its dangers. A bush fire broke out, and the fowler, eager to cast off his body, ran towards it. Consumed by the flames, he was cleansed of his sins and attained success. In heaven, he shone like Indra, surrounded by Yakshas and Gandharvas. The pigeon, his wife, and the fowler ascended to heaven due to their meritorious acts. The story highlights the importance of righteousness, protecting supplicants, and the transformative power of devotion. Listening to or reciting this story daily can cleanse one's mind and lead to a meritorious end. Even the slayer of a cow can be cleansed by practicing this duty, but not one who slays a suppliant. Bhishma uses the story to emphasize the significance of righteousness, devotion, and protecting those who seek refuge. The tale showcases the fowler's transformation and ultimate redemption, serving as a testament to the power of austerities and righteous acts. |
| 250 Yudhishthira asked Bhishma how a person who commits sin due to lack of judgment can be cleansed. Bhishma recounted the story of King Janamejaya, who had killed a Brahmana and was abandoned by his subjects and priests. Filled with regret, Janamejaya underwent severe austerities to atone for his sin. He met Indrota, a sage, who rebuked him for his actions and told him that his life was useless and filled with misery. Indrota said that Janamejaya's ancestors had fallen into hell due to his deeds and that he would suffer in hell and be reborn in a lowly creature. Indrota's words were a harsh rebuke, but they served as a warning to Janamejaya and others who might commit similar sins. Bhishma used this story to emphasize the importance of seeking redemption and atoning for one's sins. The story highlights the consequences of sinful actions and the need for repentance and expiation. Janamejaya's journey serves as an example for those seeking redemption and forgiveness. |
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| 251 Janamejaya, overwhelmed with remorse, humbly implored Saunaka to guide him towards redemption. He acknowledged his past mistakes, expressing deep regret and fear of Yama and the sufferings of hell. Saunaka, with compassion and wisdom, advised Janamejaya to seek wisdom and cultivate regard for Brahmanas, who are the embodiment of virtue and knowledge. He emphasized the importance of righteousness, treating all creatures with kindness, and recognizing the nobility of the Brahmana race. Janamejaya, determined to make amends, pledged to change his ways and swore, touching Saunaka's feet, that he would never harm Brahmanas again. He sought Saunaka's protection and guidance, eager to learn from his wisdom and experience. Saunaka, accepting Janamejaya's repentance, offered to instruct him in the ways of righteousness, emphasizing the importance of self-reflection, self-control, and selfless action. Janamejaya, with a newfound sense of purpose, listened intently to Saunaka's words, ready to embark on a path of redemption and earn back the respect of the Brahmanas and the world. Through his journey, he sought to not only cleanse himself of his past sins but also become a shining example of righteousness and virtue, worthy of his noble lineage. |
| 252 Saunaka began his discourse on righteousness, acknowledging Janamejaya's eagerness to learn and his desire for redemption. He praised Janamejaya for his strength and willingness to change, noting that it was remarkable for a king to show compassion and do good to all creatures. Saunaka emphasized the importance of cultivating righteousness, citing verses from Yayati and Manu to illustrate the value of renunciation, liberality, and visiting sacred spots. He advised Janamejaya to rule the earth for the sake of the Brahmanas and his own happiness, and to never injure them again. Saunaka also discussed the consequences of sinful acts and the benefits of repentance, vows, and sacred pilgrimages. He explained that even the most sinful person could cleanse themselves of their sins through penance and righteous actions. Saunaka concluded his discourse by offering to assist Janamejaya in performing a horse-sacrifice, a sacred ritual that would help him atone for his past mistakes and regain blessedness. With Saunaka's guidance, Janamejaya was able to embark on a path of redemption and become a better king, ruling his kingdom with wisdom and compassion. |
| 253 Yudhishthira asked Bhishma if he had ever heard of any mortal being restored to life after death. Bhishma narrated a story of a vulture and a jackal who argued over a deceased child in the forest of Naimisha. A Brahmana's son had died, and the kinsmen, overwhelmed with grief, were torn between leaving and staying by the child's body. The vulture urged them to leave, while the jackal insisted they stay, claiming the child might come back to life. The kinsmen, swayed by the conflicting advice, decided to stay, hoping for a miracle. Their hope and steadfastness eventually drew the attention of the god Sankara, who was moved by their devotion and sorrow. Sankara appeared and granted the child life, demonstrating that persistent hope, steadfastness, and divine grace can lead to miraculous outcomes. The kinsmen, filled with joy and amazement, returned home with the revived child, their grief turned to happiness. |
| 254 Yudhishthira asked Bhishma how a weak person should act when a powerful foe, provoked by their foolishness, advances against them in anger. Bhishma replied with the story of Salmali, a majestic tree on Himavat, and Pavana, the wind god. Narada praised Salmali's grandeur, noting that its branches and trunk were unbroken, despite Pavana's fierce power. He asked if Pavana protected Salmali due to their friendship. Salmali's verdure was delightful, with birds and elephants sporting on its branches, and its blossoms producing sweet melodies. The tree was adorned by various animals and was a haven for Brahmanas and ascetics, resembling heaven itself. Bhishma's story was a metaphor for the relationship between the weak person and the powerful foe. Just as Salmali's strength lay in its ability to provide shelter and joy to others, the weak person's strength lay in their ability to cultivate friendship and protection from the powerful foe, rather than relying solely on their own strength. |
| 255 Narada told Salmali that the Wind god protected him due to their friendship, but Salmali denied this, claiming his own strength was greater than the Wind's. He boasted that he could curb the Wind's strength and had broken him before, showing a lack of humility and ignorance of the Wind's true power. Narada was shocked and scolded Salmali, saying that his protection was perverse and that no creature could match the Wind's might. He explained that the Wind was the giver of life and that all living creatures relied on him. Narada rebuked Salmali for withholding worship from the Wind and for speaking untruths due to his confounded intelligence. He said that Salmali's words were a result of his own weakness and wicked understanding. Narada warned Salmali that he would report his words to the Wind god, who would surely be angered by Salmali's disrespect. He compared Salmali unfavorably to other trees who knew their place and bowed to the Wind's might, saying that they had a better understanding of their own limitations and the Wind's power. Narada concluded that Salmali's folly led him to underestimate the Wind's power and that he would suffer the consequences of his arrogance. |
| 256 Bhishma continued, "Narada told the Wind god what Salmali had said, and the Wind god, enraged, approached Salmali and said, 'You have spoken ill of me. I will show you my power.' Salmali laughed and replied, 'Show me your might. I am not afraid of you.' The Wind god said, 'Tomorrow I will test your strength.' That night, Salmali realized his mistake and thought, 'What I said was false. I am inferior to the Wind in might, but superior in intelligence. I will rely on my intelligence to face this fear.' The next day, the Wind god came with great fury, but Salmali, using his intelligence, bent and flexed with the wind, yielding to its force. The Wind god, unable to shake Salmali, said, 'You are indeed wise and intelligent. Your understanding is superior to your physical strength.' Salmali replied, 'I know I am weaker than you in might, but my intelligence is greater. I bent and flexed with your force, and thus you could not shake me.' Bhishma continued, "Thus, O king, the Salmali tree, though physically weak, was saved by his intelligence and wisdom. Similarly, one who is weak in physical strength can still be strong and unshaken in the face of adversity, if endowed with wisdom and understanding. |
| 257 Bhishma said, "The Salmali tree, realizing its mistake, cut off its own branches and leaves. The Wind god, filled with rage, approached the tree but was surprised to see it had already shed its proud top and flowers. The Wind said, 'You have done to yourself what I would have done to you. You are now under my power.' The Salmali felt great shame, remembering Narada's words. Bhishma continued, "A weak and foolish person should not provoke a powerful one, as it leads to repentance. Even with equal strength, one should display might gradually. A person of foolish understanding should not provoke the hostility of one with intelligence. Intelligence and might are valuable possessions. One should overlook wrongs inflicted by a superior strength, like overlooking the acts of a child or a fool. Bhishma then praised Arjuna's strength, saying that despite being outnumbered, he single-handedly routed Duryodhana's troops. Bhishma concluded, "I have discoursed on the duties of kings and morality. What else do you wish to hear, O king?" |
| 258 Yudhishthira asked Bhishma about the source of sin, and Bhishma replied that covetousness is the root of all sin. From covetousness comes wrath, lust, pride, arrogance, and malice. It leads to miserliness, cupidity, and desire for improper acts. Covetousness is never satisfied, even with great acquisitions. It is a passion that should be conquered by a person of cleansed soul. People under the influence of covetousness are wicked and display pride, anger, and arrogance. They are outside the pale of good behavior and create schisms
in religion. On the other hand, good and virtuous people have no fear of the next world, are not addicted to animal food, and have no liking for what is agreeable or dislike for what is otherwise. They are self-restrained, have truth as their refuge, and are universal benefactors. They are fearless, tranquil, and mild, and always adhere to the right path. They are free from lust and anger, and have no attachment to worldly objects. They acquire virtue as a duty, not for wealth or fame. Yudhishthira is advised to seek instruction from such people and show regard for them always. |
| 259 Yudhishthira asked Bhishma to elaborate on ignorance, and Bhishma replied that ignorance is the root of misery and suffering. He explained that ignorance and covetousness are intertwined and have the same consequences. Ignorance originates from covetousness and grows with it. Bhishma said that attachment, hate, loss of judgment, and other sinful acts are all forms of ignorance. He described the features of ignorance, including its origin, growth, decay, rise, root, attribute, course, time, cause, and consequence. Bhishma emphasized that covetousness and ignorance are inseparable and that one should avoid covetousness to attain happiness in this world and the next. Bhishma cited examples of kings who achieved heaven by suppressing covetousness, and encouraged Yudhishthira to do the same. He concluded that avoiding covetousness is essential for happiness and that one should make a strong resolution to do so. Yudhishthira was advised to seek wisdom and understanding to overcome ignorance and covetousness, and to cultivate virtues like self-control, truthfulness, and compassion to achieve happiness and liberation. |
| 260 Yudhishthira asked Bhishma about the most meritorious path for one studying the Vedas and seeking virtue. Bhishma replied that self-restraint is the highest duty, leading to the highest merit. He described self-restraint as the union of forgiveness, patience, non-injury, impartiality, truth, and conquest of the senses. A self-restrained person avoids depravity, infamy, and envy, and is never bound by earthly attachments. Such a person attains emancipation and wins esteem in this world and the next. Bhishma continued that a self-restrained person has no fear of any creature and, after death, has no fear of the next world. He described the path of the ascetic as one of universal friendliness, knowledge of the soul, and liberation from earthly attachments. Such a person attains the state of Brahma and enjoys eternal worlds. Bhishma concluded that self-restraint is the most important virtue, with only one fault (being regarded as weak) but many merits. Yudhishthira was highly gratified with Bhishma's words, which he found as sweet as nectar. He asked further questions, and Bhishma continued to discourse on the topic, explaining the importance of self-restraint in achieving virtue and attaining the highest merit. |
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| 261 Bhishma said that everything has penance as its root, and those who don't undergo penances don't reap the rewards of their actions. The Creator created the universe through penance, and the Rishis acquired the Vedas the same way. Penance helps achieve impossible tasks and is the basis of all accomplishments. Even sinful individuals can be cleansed through proper penance. Bhishma described various types of penances, including abstention from food, which is considered the highest and best. He said that renunciation is also a superior penance, and controlling the senses is essential for acquiring virtue and heaven. All creatures, including gods and humans, achieve success through penance. Bhishma emphasized that penance is the key to acquiring godhood and that even the luminaries in the firmament are the result of penance. He stressed that there is no higher penance than abstention from food and that it is superior to other virtues like compassion, truthfulness, and gift-giving. By undergoing penance, one can achieve the impossible and attain the status of godhead. |
| 262 Yudhishthira asked Bhishma to discourse on truth, its indications, and how it can be acquired. Bhishma said truth is an eternal duty, the highest refuge, and the foundation of righteousness. It has thirteen forms: impartiality, self-control, forgiveness, modesty, endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion, and abstention from injury. Truth can be acquired through practices that don't militate against other virtues or through Yoga. Bhishma explained each form of truth, stating that it may be acquired through knowledge, devotion, and the practice of liberality. Bhishma emphasized that truth is immutable, eternal, and unchangeable, and that it supports and strengthens all virtues. He said that the Brahmanas, Pitris, and gods applaud truth, and that there is no duty higher than truth and no sin more heinous than untruth. Bhishma narrated a story where truth was weighed against a thousand horse-sacrifices and found to be heavier, signifying its importance. He concluded that truth is the very foundation of righteousness and should never be destroyed. |
| 263 Yudhishthira asked Bhishma about the origins of various vices, including wrath, lust, sorrow, and envy. Bhishma explained that these vices are powerful foes that afflict men, leading to grief and sin. He described the origins of each vice, including: - Wrath: springs from covetousness and is strengthened by the faults of others - Lust: springs from resolution and is strengthened by indulgence - Envy: proceeds from wrath and covetousness and disappears with compassion and self-knowledge - Loss of judgment: originates from ignorance and sinfulness, but disappears with wisdom and good company Bhishma emphasized that true knowledge and compassion can conquer these vices. He noted that the sons of Dhritarashtra were stained by these vices, but Yudhishthira had conquered them through his regard for seniors and desire for truth. Bhishma concluded that tranquility of soul is essential to subdue these vices. |
| 264 Yudhishthira asked Bhishma to describe the characteristics of malevolent people, as he knew what benevolence was but not the nature of evil acts. Bhishma explained that malevolent individuals always do wicked deeds, slander others, and are mean, deceitful, and arrogant. They fear and suspect everyone, are miserly, and take pleasure in harming others. They are liars, discontented, and covetous, and act cruelly. They regard virtuous people as pests and don't trust anyone. Bhishma continued, describing how malevolent individuals proclaim others' faults while hiding their own, and regard those who do them good as simpletons. They are regretful of making gifts, even to benefactors. Bhishma advised Yudhishthira to avoid such people, as they should be shunned by the wise. In contrast, those who share their food and wealth with others, especially Brahmanas, will attain great felicity and happiness. Bhishma concluded by summarizing the indications of wicked and malevolent individuals, emphasizing the importance of avoiding them. |
| 265 Bhishma told Yudhishthira that wealth and knowledge should be given to impoverished Brahmanas who are engaged in sacrifices and studying scriptures. He described the characteristics of malevolent individuals and the importance of avoiding them. Bhishma also explained the rules for sacrifices, the behavior of Brahmanas, and the expiation of sins. He emphasized the importance of treating Brahmanas with respect and described the consequences of not doing so. Bhishma also discussed the rules for different varnas, the importance of performing sacrifices, and the consequences of not performing them. He explained the rules for expiation, including the practice of penances, giving away wealth, and performing sacrifices. Bhishma emphasized the importance of following these rules to attain felicity and happiness. The text also discusses the rules for Brahmanas, including their behavior, their role in sacrifices, and their treatment by others. It emphasizes the importance of respecting Brahmanas and following the rules laid down in the scriptures. The text also provides guidance on how to lead a virtuous life, how to perform sacrifices, and how to attain felicity and happiness. |
| 266 Bhishma tells Nakula the story of the sword's origin, which dates back to the beginning of the universe. Initially, the universe was a vast expanse of water, and the Grandsire created the wind, fire, sun, sky, earth, and creatures. The Grandsire's sons, including Rudra, begot children, and their offspring populated the universe. However, the Danavas, led by Hiranyakasipu and Hiranyaksha, ignored the Grandsire's commands and persecuted other creatures. They were filled with pride and forsook friendly intercourse with other beings. The Grandsire created a being named Asi, who took the form of a sword, to protect the world and destroy the Danavas. The sword was given to Rudra, who used it to defeat the Danavas and reestablish righteousness. Rudra, with the sword, assumed a fierce form, whirling it in the sky, and roaring loudly. The Danavas were terrified and fled in all directions. The earth became miry with flesh and blood, and the sword was dyed with the blood of the Danavas. The sword was then passed down through various gods and kings, including Vishnu, Marichi, Vasava, Manu, and others, before being obtained by Nakula and his brothers. The sword has eight names: Asi, Vaisasana, Khadga, sharp-edged, difficult of acquisition, Sirgarbha, victory, and protector of righteousness. Bhishma advises Nakula to worship the sword, which is the foremost of all weapons, and to use it to protect righteousness and destroy sin. |
| 267 Vaisampayana said, "When Bhishma became silent, Yudhishthira asked his brothers and Vidura which of Virtue, Wealth, and Desire was foremost. Vidura said Virtue was foremost, as it was the root of Profit and Desire. Arjuna said Profit was foremost, as it allowed for the acquisition of Virtue and Desire. Nakula and Sahadeva said Wealth was necessary for Virtue and Desire. Bhimasena said Desire was foremost, as it motivated all action. Yudhishthira concluded that all three were important, but Emancipation was the ultimate goal. Yudhishthira said, "One who is not employed in merit or sin, who does not attend to Profit, Virtue, or Desire, becomes liberated from pleasure and pain." He added that all creatures are subject to birth and death, and that Emancipation was the highest good. Bhima and the others were delighted with Yudhishthira's words and bowed to him. Yudhishthira praised his auditors and asked Vidura about duties. The brothers and Vidura discussed the importance of Virtue, Wealth, and Desire, each offering their perspective. Yudhishthira concluded that Emancipation was the ultimate goal, and that one should strive for it by transcending attachment and desire. His words were met with applause and admiration from the others. |
| 268 Yudhishthira asked Bhishma about forming friendships and alliances. Bhishma advised that one should avoid those who are covetous, pitiless, dishonest, and sinful, and instead form alliances with those who are well-born, knowledgeable, and grateful. He described the characteristics of good and bad friends, saying that the vilest of men are those who are ungrateful and injure friends. Bhishma then told a story about a Brahmana who lived among robbers and became like one of them, slaughtering wild cranes and losing compassion. When
an old friend visited him, he was ashamed and agreed to leave with his friend the next day. Bhishma used this story to illustrate the importance of choosing good company and avoiding those who may lead one astray. Yudhishthira asked Bhishma to elaborate on the description of ungrateful persons, and Bhishma continued the story, describing how the Brahmana had fallen away from his pure practices and become a stigma to his family. The visiting friend tried to awaken him to his former self, and the Brahmana agreed to leave with him the next day. |
| 269 Bhishma continued the story of Gautama, who after escaping a caravan attack, wandered through a forest and came upon a beautiful and heavenly spot. He saw a large banian tree with a spherical top, surrounded by golden sands and fragrant flowers. Delighted, Gautama sat down and soon fell asleep, fanned by a perfumed breeze. As the sun set, a bird named Nadijangha, also known as Rajadharman, returned to the spot, which was his home. He was a wise and famous crane, adorned with brilliant ornaments. Seeing the bird, Gautama was filled with wonder. Exhausted and hungry, he considered slaying the bird. However, Rajadharman welcomed Gautama, offering him hospitality and worship according to the scriptures. He invited Gautama to stay the night and depart the next morning. |
| 270 Bhishma continued the story of Gautama, who was welcomed by Rajadharman, a crane and son of Kasyapa. Rajadharman offered Gautama hospitality, food, and a place to rest. When Gautama had eaten and rested, Rajadharman asked about his pedigree and the cause of his arrival. Gautama explained that he was a poor Brahmana seeking wealth. Rajadharman offered to help him acquire wealth, citing the four means of acquisition: inheritance, luck, labor, and friendship. He introduced Gautama to his friend, the Rakshasa king Virupaksha, who would provide him with wealth. Gautama set out for the king's city, Meruvraja, and was received gladly by the king. The king commanded his attendants to bring Gautama to him, and Gautama was led to the palace, marveling at the city's affluence. He was eager to meet the king and receive the wealth he had been promised. |
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| 271 Bhishma continued the story of Gautama, a poor Brahmana who was welcomed by King Virupaksha, a Rakshasa. The king asked about Gautama's birth, practices, and residence, showing great interest in his guest. Gautama revealed that he was from the Middle country, lived in a hunters' village, and had a Sudra wife who was a widow. The king was intrigued by Gautama's story and decided to entertain him with other Brahmanas and give him wealth. On the day of the full moon in Kartika, the king worshipped the Brahmanas and gave them food and wealth, including gold, silver, and precious stones. The Brahmanas were delighted and took as much wealth as they desired. Gautama, too, took a heavy quantity of gold, more than he could easily carry. He was overjoyed and thanked the king for his generosity. After leaving the palace, Gautama returned to the banian tree where he met Rajadharman, the crane. Exhausted and hungry, Gautama was welcomed and fed by Rajadharman, who flapped his wings to fan his guest and dispel his fatigue. Rajadharman worshipped Gautama and made arrangements for his food, showing great kindness and hospitality. However, despite Rajadharman's kindness, Gautama's covetousness and folly led him to consider harming his friend. He thought to himself, "This prince of cranes, so large and containing a heap of flesh, stayeth by my side. Staying and bagging him, I shall leave this spot and go along with great speed." Gautama's thoughts were driven by his greed and his desire for food to sustain him on his journey. Little did he know that his actions would have consequences. |
| 272 Bhishma continued the story of Gautama, a Brahmana who had slain Rajadharman, a crane who had shown him kindness. The Rakshasa king, Virupaksha, discovered the crime and was filled with grief. He ordered his son to capture Gautama and bring him back to the city. The son found Gautama and brought him back, along with the mutilated body of Rajadharman. The king and his subjects wept and lamented the death of the crane. The king ordered Gautama to be slain and his flesh given to the robbers to eat. However, even the robbers refused to eat the flesh of an ungrateful person like Gautama. The king said that there was no expiation for an ungrateful person, and that even cannibals and carrion-eating worms would not touch such a person. The story highlights the sin of ingratitude and the consequences of harming a friend. Rajadharman had shown Gautama kindness and hospitality, but Gautama had repaid him with cruelty and death. The king and his subjects were filled with grief and anger, and even the robbers refused to eat the flesh of such a vile person. The story teaches that ingratitude is a grave sin, and that harming a friend can have severe consequences. |
| 273 Bhishma continued the story of Rajadharman, the crane who was revived by the goddess Surabhi's milk. Indra appeared and explained that Rajadharman's revival was due to the Grandsire's curse, which had been lifted. Rajadharman requested Indra to restore Gautama, the Brahmana who had slain him, to life. Indra granted the request, and Gautama was revived. Rajadharman and Gautama were reunited, and Rajadharman returned to his abode. Gautama returned to his village and begot many children, but was cursed by the gods for his ingratitude. Bhishma emphasized the importance of gratitude and honoring friends, stating that an ungrateful person can never escape and will sink into hell. He advised that one should always seek to benefit friends and honor them with their best attentions. Bhishma concluded that an ungrateful person is the vilest of men and should be shunned by those who are wise. |
| 274 Yudhishthira asked Bhishma how to overcome grief when faced with loss or death. Bhishma shared the story of a Brahmana who consoled King Senajit, who was grieving the death of his son. The Brahmana advised Senajit to cultivate detachment and understand that all creatures are entangled in grief due to their actions. He emphasized that joy and sorrow are revolving and that one should not yield to either. The Brahmana taught Senajit to develop a tranquil soul by casting off desire, fear, and aversion, and to regard all creatures as his own. Pingala, a fallen woman, also attained tranquility by recognizing the Supreme Soul as her true lord and casting off desire. Bhishma concluded that one should strive to acquire wisdom, cultivate detachment, and develop a tranquil soul to overcome grief and attain happiness. He emphasized that true happiness comes from within and is not dependent on external factors. By following these teachings, one can attain a state of Brahma and experience eternal felicity. |
| 275 Yudhishthira asked Bhishma what good thing should be sought, given that time is destructive and passes quickly. Bhishma shared a story of a Brahmana and his son Medhavin, who discussed the fleeting nature of life and the importance of seeking knowledge and virtue. Medhavin emphasized that death comes unexpectedly and urged his father to accomplish virtuous acts without delay. He argued that attachment to desires and worldly things is like a cord that binds one to death, while breaking free from these attachments leads to emancipation. Medhavin advocated for the practice of truth, non-injury, and self-restraint, and sought to attain immortality through union with truth. He rejected the idea of performing animal sacrifices or seeking wealth and family, and instead emphasized the importance of solitude, truthfulness, and patience. Medhavin encouraged his father to seek his true self, which is concealed in a cave, and to devote himself to Brahma. Bhishma encouraged Yudhishthira to follow Medhavin's example and conduct himself in accordance with the religion of truth. He emphasized that one should not be attached to worldly things, but rather seek to attain immortality through virtuous acts and union with truth. By following this path, one can break free from the cycle of birth and death and achieve emancipation. |
| 276 Yudhishthira asked Bhishma about the source of happiness and misery for the rich and poor. Bhishma shared a story about a Brahmana who had achieved emancipation and tranquility. The Brahmana said that happiness and sorrow are inevitable, but one should not be swayed by them. He advocated for renunciation, saying that complete poverty is true happiness and freedom from danger. A poor man with a pure heart and no attachments is superior to a wealthy man who is anxious and sinful. The wealthy man is stained by his desires and cupidity, while the poor man is applauded by the gods for his tranquility. The Brahmana described the wealthy man as being intoxicated by his wealth and possessions, leading to a wicked heart and sinful behavior. In contrast, the poor man is free from such distractions and can focus on his spiritual growth. The Brahmana said that renunciation is the key to happiness and freedom from afflictions. Without renunciation, one cannot attain true happiness or sleep in peace. He emphasized that one should renounce everything, including desires and attachments, to make happiness one's own. Bhishma concluded that renunciation is the foremost path to follow, and that it is the only way to achieve true emancipation and tranquility. |
| 277 Yudhishthira asked Bhishma about obtaining happiness when one's desires are unfulfilled. Bhishma shared the story of Manki, who had lost his bulls and realized that wealth and desire are fleeting and the root of suffering. Manki renounced attachment and desire, adopting a path of tranquility, self-restraint, and universal compassion. He understood that desire is a bitter foe and that freedom from attachment is the key to happiness. Manki's story teaches that one should renounce desire and attachment to attain happiness. Desire leads to suffering, and wealth is uncertain and can bring anxiety. Manki's loss led him to a path of self-realization, and he attained immortality by cutting the roots of desire. Bhishma advises Yudhishthira to adopt a similar path, renouncing attachment and desire to attain happiness. |
| 278 Bhishma continued, "Janaka, the ruler of Videhas, had attained tranquility of soul. He said, 'My wealth is unlimited, but I have nothing. If Mithila burns, I'll incur no loss.' Vodhya's speech also taught freedom from attachments. Yayati asked Vodhya, 'How do you wander in tranquility, disengaged from all acts?' Vodhya replied, 'I conduct myself according to others' instructions, but never instruct others.
My six preceptors are Pingala, the osprey, the snake, the bee, the maker of shafts, and the maiden.' Hope is powerful, but freedom from hope brings felicity. Pingala sleeps peacefully, having abandoned expectation. An osprey found felicity by abstaining from meat. A snake lives happily by residing in another's abode. Ascetics live happily by mendicancy, like bees in the forest. A maker of shafts was so attentive to his work that he didn't notice the king passing by. I wander alone, like the anklet in the maiden's wrist." Bhishma shared these stories to teach Yudhishthira about the importance of freedom from attachments and desires. By abandoning expectation and hope, one can attain tranquility and felicity. The stories illustrate the value of living simply, being attentive to one's work, and avoiding disputes. |
| 279 Yudhishthira asks Bhishma how to live a life free from grief. Bhishma shares the story of Prahlada and the sage Ajagara, who has transcended desire and attachment. Prahlada is curious about the sage's wisdom and behavior, and the sage replies that he has come to understand the fleeting nature of life and the inevitability of death. Therefore, he does not covet or grieve, and has learned to live a simple and indifferent life. The sage follows the Ajagara vow, which involves eating and sleeping without attachment, and not striving for wealth or status. He has freed himself from thirst for worldly goods and wanders among men, having subdued all faults. Bhishma notes that this vow is auspicious and griefless, and that it brings true happiness. Bhishma continues, saying that the sage has transcended fear, wrath, and cupidity, and has achieved a state of tranquility. He has come to understand that all things are dependent on destiny, and that there is no need to strive for wealth or status. The sage's words are full of wisdom and insight, and Bhishma presents them as a model for living a life of simplicity and detachment. |
| 280 Yudhishthira asks Bhishma which is more important, kinsmen, acts, wealth, or wisdom. Bhishma replies that wisdom is the greatest refuge, as it brings felicity and is the highest acquisition. He shares the story of Indra and Kasyapa, where Indra, disguised as a jackal, advises Kasyapa against giving up his life. Indra says that even as a jackal, he is content and does not covet more, whereas humans always desire more. He encourages Kasyapa to be content with his life and pursue virtue. Indra also shares his own story, saying that in his previous life, he was a skeptic who disrespected the Vedas. As a result, he was reborn as a jackal. He advises Kasyapa to avoid his mistakes and pursue knowledge and contentment. Kasyapa is surprised and realizes that the jackal is actually Indra. He worships Indra and returns home after receiving his permission. Bhishma concludes that wisdom is the greatest refuge, and one should strive for contentment and virtue. |
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| 281 Yudhishthira asks if gifts, sacrifices, and penances lead to wisdom and felicity. Bhishma replies that virtuous acts lead to happiness and affluence, while sinful acts lead to suffering and indigence. He warns that past actions pursue the actor, and consequences unfold in their own time, like flowers and fruits. After exhausting the consequences, honor and disgrace no longer follow. Bhishma advises that acts done in a past life visit the doer in the next life, like a calf recognizes its parent. He encourages penances to wash away sins and achieve happiness. Bhishma concludes that one should use judgment to do what is good and achieve wisdom and felicity. He also uses metaphors, such as a dirty cloth washed clean in water, and a bird's track in the sky, to illustrate the idea that past actions can be cleansed and that a person's path cannot be marked once their soul is cleansed by knowledge. Bhishma's message is that one should strive for virtue and wisdom to achieve happiness and felicity. |
| 282 Yudhishthira asks Bhishma about the creation of the universe, its origin, and its end. Bhishma cites the narrative of Bhrigu and Bharadwaja, where Bhrigu explains that the Primeval Being, Manasa, created the universe and all living things. Manasa is without beginning or end, eternal, and unchangeable. From Manasa, Mahat was created, followed by Consciousness, Space, Water, Fire, Wind, and Earth. The five elements are Brahman, the creator of all things. The universe is infinite, with the firmament, horizon, earth, and wind being limitless. The Sun and Moon cannot see beyond their own rays, and even self-luminous worlds cannot behold the limits of the firmament. Bhrigu explains that the universe is cyclical, with water and sky alternating without end. The nature of fire, wind, water, and land is like space, distinguished only by lack of true knowledge. The limits of the universe cannot be ascertained, and even the gods cannot measure its extent. Brahman, born from the Lotus, is the creator of all things, and the Earth is the Lotus itself, created to give a seat to Brahman. |
| 283 Bharadwaja asks Bhrigu how Brahman created diverse objects. Bhrigu explains that Brahman created by fiat of will, first creating water for the protection of all creatures. Water is the life of all creatures, and the universe is pervaded by it. Earth, mountains, and clouds are transformations of water. Bharadwaja asks how water, fire, and wind originated and how the earth was created. Bhrigu recounts how ancient Rishis contemplated these questions and received a celestial answer. In the beginning, there was only infinite Space, motionless and dark. Water then sprang into existence, followed by wind, which arose from the pressure of water. The wind generated fire through friction, dispelling the darkness. Fire combined with the wind to solidify and create the earth. The earth, where everything is born, is the origin of taste, scent, liquids, and animals. The celestial voice explained that the earth was formed from the liquid portion of fire, solidifying as it fell from the sky. Bhrigu concludes that the earth is the foundation of all creation, and its origin is tied to the transformations of water. |
| 284 Bharadwaja asks why the five elements (space, wind, fire, water, earth) are considered "great creatures" when all things are made of them. Bhrigu explains that the elements are called great because they are infinite and vast. He explains that all mobile and immobile objects are made of the five elements, and that the five senses partake of the five elements. Bharadwaja questions how trees can be composed of the five elements if they don't seem to have heat, motion, or perception. Bhrigu explains that trees do have space within them, heat that causes growth and decay, and perception of touch, sound, scent, taste, and vision. He explains that trees drink water, catch diseases, and grow, showing they have life and are not inanimate. Bhrigu then explains how the five elements occur in different proportions in mobile objects, enabling them to move and perceive. He details how the elements contribute to perception, scent, taste, vision, sound, and touch, and how they combine to create diverse forms, tastes, and sounds. |
| 285 Bharadwaja asks how bodily fire and wind reside in the body and cause movement. Bhrigu explains that heat resides in the head and protects the body, while the breath called Prana causes exertion. Prana is the living creature, universal soul, and mind, intellect, and consciousness. The breaths called Samana, Apana, Udana, and Vyana operate in different parts of the body, circulating heat and causing movement. The breaths mingle together, digesting food and causing the body to function. The heat in Prana is called Ushman, and it causes digestion in all creatures. The breaths branch out from the heart, conveying liquid juices throughout the body. Yogins use the main duct to attain Brahma by holding the soul within the brain. The heat in the breaths is always burning, like a fire in a vessel. Bhrigu explains the movement of the wind and heat in the body, describing how the different breaths operate and mingle, causing the body to function and move. He also describes how yogins use the breaths to attain a higher state. |
| 286 Bharadwaja questions the value of life, suggesting it is insignificant if it relies solely on the wind or air. He notes that when an animal dies, its life force is not visible, and its internal heat is extinguished. He argues that if life were just air, it would mingle with the external air and lose its separate existence. Bharadwaja also observes that the five elements that make up the body are impermanent and can be dissolved or destroyed. He asks what happens to life when the body is separated into its constituent elements. Bharadwaja also questions the idea of reincarnation, asking how a person who has died can come back to life. He notes that even if a cow is given to a Brahmana, the animal itself will eventually die, and the giver and taker are both subject to death. He uses the analogy of a tree cut down, noting that only seeds can sprout new life, suggesting that all living things come from seeds and perish eventually. Bharadwaja's words express a sense of skepticism and questioning about the nature of life and death, and the possibility of rebirth or continuation of existence after death. |
| 287 Bhrigu explains that the living creature is not destroyed when the body is, but rather transforms into another form. The body is made up of five elements, and when it dissolves, the living agent (Soul) mingles with space. The Soul is the sustainer of the breaths and is formless, becoming endued with form only in embodied creatures. Bharadwaja asks about the indications of the living agent and its nature. Bhrigu explains that the Soul pervades all the limbs and perceives external properties. It feels pleasure and pain and is the witness of the mind's acts. When the Soul is separated from the body, the body meets with destruction. Bhrigu continues, explaining that the universe is composed of water and the Soul is displayed in the mind. The Soul is the Creator Brahman and is called Kshetrajna when endued with attributes and Paramatman when freed from them. The Soul has Consciousness and exists with the attributes of life, exerting and causing everything to exert. The living agent migrates from one body to another, and what is called death is only the dissolution of the body. The Soul can be beheld by those with true Knowledge, and one can obtain infinite happiness by depending on their own Soul. |
| 288 Bhrigu explains that Brahman created the four orders of human beings - Brahmanas, Kshatriyas, Vaisyas, and Sudras - with equal attributes, but they became distinguished by their actions and qualities. Bharadwaja questions how the orders can be distinguished when all humans share common attributes and bodily functions. Bhrigu responds that the distinctions are not rigid and were created based on occupations and qualities. Those who indulged in desire and pleasure became Kshatriyas, those who engaged in cattle-rearing and agriculture became Vaisyas, and those who fell away from purity became Sudras. The four orders have the right to perform pious duties and sacrifices, but cupidity and ignorance led some to fall away from their original order. Brahmanas who are devoted to the scriptures and mindful of vows can grasp the concept of Brahma, while those who lose the light of knowledge take birth in inferior species. Bhrigu further explains that the creation
is eternal and undecaying, based on Brahma and sprung from the Primeval God, and has its refuge in yoga. The creation is mental, and the distinctions between the orders are not absolute. |
| 289 Bharadwaja asks Bhrigu to explain how one becomes a Brahmana, Kshatriya, Vaisya, or Sudra. Bhrigu replies that a Brahmana is one who is sanctified by rites, studies the Vedas, and is pure in behavior. A Kshatriya is one who engages in battle and studies the Vedas, while a Vaisya is one who earns a living through agriculture and trade. A Sudra is one who engages in every kind of work and is impure in behavior. However, if a Sudra exhibits the characteristics of a Brahmana and a Brahmana does not, then the Sudra is not a Sudra and the Brahmana is not a Brahmana. Bhrigu emphasizes the importance of self-restraint, resisting cupidity and wrath, and protecting one's prosperity and penances. He advises living a life of renunciation, conducting oneself as a friend to all creatures, and seeking to know the Unmanifest beyond the senses. He stresses the importance of faith and uniting the mind with Prana to attain absorption into Brahma. Bhrigu concludes that a Brahmana can easily attain Brahma through the path of Renunciation, and that purity, good behavior, and compassion are the indications of a Brahmana. |
| 290 Bhrigu explains that Truth is Brahma, and it creates and upholds the universe. Truth leads to heaven, while Untruth leads to hell. He says that happiness is the highest object, and it is unstable in both this world and the next. Bharadwaja questions this, citing the example of Rishis who seek a higher reward than happiness. Bhrigu responds that those who pursue Unrighteousness are overwhelmed by Darkness and suffer various afflictions, while those who pursue Righteousness obtain happiness. He says that happiness is not found in hell, but it is present in heaven, where there is no hunger, thirst, or sin. Bhrigu emphasizes that happiness is the highest object of acquisition, and it is obtained through Righteousness. He explains that the Earth is the progenitrix of all creatures, and the vital seed is the creative energy. He says that each individual, affected by their own acts, obtains happiness or misery. Bhrigu stresses that happiness is an attribute of the Soul, and it is desirable. He says that Virtue and Profit are sought for its sake, and it is the root of all acts. |
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| 291 Bharadwaja asks about the consequences of gifts, Righteousness, conduct, penances, and Vedic study. Bhrigu explains that gifts lead to pleasure and enjoyment, Righteousness leads to heaven, conduct leads to blessed tranquility, penances lead to heaven, and Vedic study leads to wisdom. Bhrigu also explains the four modes of life: residence in a preceptor's abode, domestic life, forest life, and renunciation. Each mode has its own duties and practices, and all are necessary for obtaining heaven and the fruition of desires. The domestic mode of life is considered the root of all others, and it involves acquiring wealth through irreproachable means, studying the Vedas, and making offerings to the gods and ancestors. The forest life involves roaming the earth, studying the Vedas, and subsisting on simple food. The renunciate mode of life involves giving up all worldly attachments and desires. Bhrigu emphasizes the importance of showing regard to guests, speaking kindly to all creatures, and avoiding harm and injury to others. He also notes that the domestic mode of life allows for the enjoyment of pleasures and the gratification of desires, but also requires the acquisition of the triple aggregate of Religion, Wealth, and Pleasure. |
| 292 Bhrigu describes the lives of forest recluses and Parivrajakas, who renounce worldly attachments and live ascetic lives, performing penances and observing vows. They roam the earth, free from attachment and aversion, and never injure living creatures. They live on alms and sleep on the bare ground, covering themselves with grass and animal skins. They are patient and fortitudinous, and their flesh and blood become emaciated due to their austere practices. Bhrigu also describes a region beyond the known world, where people are righteous, pious, and free from cupidity and errors. There is no disease, death, or sin in this region, and people live in harmony, enjoying the fruits of their actions. This region is equal to heaven, and people are born there due to their good deeds. Bhrigu emphasizes the importance of knowing what is righteousness and what is unrighteousness in this world. He says that those who know this and follow the path of virtue attain Brahma, while those who are stained by sin and delusion return to the cycle of birth and death. |
| 293 Yudhishthira asks Bhishma about the ordinances of conduct, and Bhishma explains that good conduct involves purity, worshiping the sun, performing ablutions, and eating silently with face turned towards the east. He also emphasizes the importance of treating guests, attendants, and kinsmen equally, eating at the right times, and avoiding meat not sanctified by mantras. Bhishma also advises against beholding the sun at dawn, gazing at another man's wife, and concealing sins. He stresses the importance of worshiping Brahmanas, using polite language, and doing good to all. Bhishma also notes that storing objects with expectation is not applauded, as death can come at any time. He concludes that righteousness is the origin of mankind and the ambrosia of the gods, and that it leads to eternal happiness after death. |
| 294 Yudhishthira asks Bhishma about Adhyatma, and Bhishma explains that it refers to the Supreme Soul that creates and destroys the universe. He describes the five primal elements and how they combine to form all objects. The Soul is the witness that pervades all beings, and the understanding or intelligence is what creates the qualities of Darkness, Passion, and Goodness. Bhishma advises Yudhishthira to subdue his senses and understand the distinction between intelligence and Soul. He explains that the Soul is the spectator of the qualities and regards them as proceeding from itself. Bhishma also discusses the three states of the mind and how one can attain happiness and tranquility by transcending the three qualities. He concludes that one who renounces ordinary acts, practises penances, and devotes himself to studying the Soul can acquire a high end. |
| 295 Bhishma explains the four kinds of yoga meditation to Yudhishthira, which great Rishis use to attain eternal success. They free themselves from worldly faults, pairs of opposites, and attachments, and live in their original Soul-state. A yogin must restrain their senses and mind, fixing them on the path of meditation, making them independent of the body. The mind is unstable and wanders, but the yogin must patiently fix it, casting aside idleness and malice. They should not despair, but seek their own good, gradually controlling their senses and mind through steadfast yoga. The felicity gained from controlling the mind and senses is unmatched, and yogins attain Nirvana, a highly blessed state. |
| 296 Yudhishthira asks Bhishma about the fruits of silent recitation of sacred mantras and the rules for such practice. Bhishma explains that there are two paths, Sankhya and yoga, which both involve renunciation and abstention from rites. He describes the practices of a Reciter, including subduing the senses, fixing the mind, and meditation, which lead to the cessation of desires and aversion. The Reciter attains purity of soul, self-restraint, and freedom from attachment and delusion. Bhishma explains that the Reciter's work is meditation, and through concentrated contemplation, they attain felicity and eventually enter the Brahmic body or the region of Brahma, transcending rebirth. |
| 297 Yudhishthira asks if there are other ends for Reciters beyond what Bhishma previously described. Bhishma explains that Reciters who fail to follow the discipline correctly or have improper motivations will go to hell. He lists various faults that can lead to this outcome, including pride, attachment to earthly objects, lack of faith, and instability of mind. Yudhishthira then asks why Reciters who attain the state of Brahma still take birth in embodied forms. Bhishma attributes this to the absence of true knowledge and wisdom, highlighting the importance of proper understanding and motivation in the discipline of recitation. |
| 298 Yudhishthira asks Bhishma to describe the hell that a Reciter attains. Bhishma explains that the regions of the gods, though excellent and diverse, are considered hell compared to the region of the Supreme Soul. The Supreme Soul's region is uncreate, painless, and beyond the three attributes and eight incidents. It is free from joy, delight, sorrow, and disease, and Time is not its ruler. A Reciter who identifies with their Soul goes to this region and never feels sorrow again. Bhishma calls this region Supreme and considers all other regions, including those of the gods, to be hell in comparison. |
| 299 Yudhishthira said, 'Thou hadst referred to the dispute between Time, Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the story in full.' Bhishma said, 'In connection with this subject, is cited the old history of what transpired between Surya's son Ikshvaku and a certain Brahmana, and Time and Mrityu. There was a Brahmana of great fame and pious behaviour, a Reciter, conversant with the six Angas of the Vedas, of the Kusika race, and son of Pippalada. Residing at the foot of Himavat, he was devoted to the Vedas and practised severe austerities for attaining Brahma. A thousand years passed while he observed vows and fasts. The goddess of Gayatri showed herself and said, 'I am gratified with thee.' The Brahmana continued reciting silently. The goddess, highly gratified, applauded his recitation. The Brahmana prostrated himself and said, 'By good luck, O goddess, thou art gratified with me. Grant that my heart may take pleasure in recitation.' Savitri said, 'What dost thou ask? What wish of thine shall I accomplish?' The Brahmana replied, 'Let my wish about recitation increase. Let my absorption in Samadhi be more complete.' The goddess said, 'Let it be as thou wishest. Thou shalt not go to hell. Go on reciting. Dharma, Time, Mrityu, and Yama will approach thee for a dispute on morality.' After a thousand celestial years, Dharma, gratified, showed himself, saying, 'O regenerate one, behold me. Thou hast won all regions of felicity. Cast off thy body and ascend to heaven.' The Brahmana refused, desiring to continue reciting. Time, Mrityu, and Yama approached, urging him to ascend, but he persisted in his
devotion to recitation. |
| 300 Yudhishthira asks Bhishma to continue the story of the Brahmana and the monarch. Bhishma describes how the two attained a high end, becoming equal in rewards and going to receive their end together. The chief of the gods and various deities arrived, and the Brahmana and monarch concentrated their minds, fixed their gazes, and controlled their souls. A fiery flame ascended to heaven, and the Brahmana entered Brahman's self. Brahman welcomed him and imparted consciousness, and the monarch also entered the divine Grandsire. The deities praised the end ordained for Reciters and yogins, and Brahman declared that those who read the Veda and other Smritis, and those devoted to yoga, would attain the same region. Bhishma concludes the story, saying that the assembled deities returned to their abodes, honoring Dharma. |
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| 301 Yudhishthira asks Bhishma about the fruits of yoga, knowledge, and observances. Bhishma narrates a discourse between Manu and Vrihaspati, where Vrihaspati seeks knowledge about the cause of the universe, the nature of creatures, and the fruits of knowledge and sacrifices. Manu explains that happiness and misery arise from desire and that liberation from desire leads to Brahma. He states that acts are connected with desire and that liberating oneself from acts leads to the highest state. Manu also explains that creatures are created by mind and act, and that knowledge helps one avoid evil and acquire the highest end. |
| 302 Manu explains the origin of the universe, stating that space, wind, light, water, and the universe arose from the eternal One. He describes the cycle of creation and destruction, where bodies return to their elemental sources. Manu also explains that the soul, which is beyond attributes and senses, is the cause of all and dwells in the body. He uses analogies like a lighted lamp, ministers advising a king, and a dream to illustrate the relationship between the senses, soul, and knowledge. Manu also describes the soul's journey after death, where it takes on a new body and form, shedding its old body like a worn-out garment. |
| 303 Manu explains the nature of the Soul, describing it as the silent Witness that beholds all things. He says the Soul is omniscient, beyond the senses, and cannot be apprehended by them. Manu uses analogies like the moon's reflection on water and the sun's motion to illustrate the Soul's existence and nature. He states that the Soul can only be known through knowledge and intelligence, and that it depends on itself for existence. Manu also compares the Soul to a snake that can only be seen by another snake, and describes how it takes on a new body after leaving the old one, just like the moon appears new after its disappearance on the fifteenth day of the dark fortnight. |
| 304 Manu explains the nature of the Soul and its relationship with the senses, mind, and understanding. He uses analogies like a dream and a polished mirror to illustrate how the Soul can be perceived. Manu states that ignorance and attachment to worldly objects lead to delusion and misery, while knowledge and self-restraint bring happiness and liberation. He describes the hierarchy of the senses, mind, understanding, and Soul, and how they can be withdrawn into each other, ultimately leading to the Supreme. Manu emphasizes that the Soul is beyond the senses and can only be attained through the understanding. |
| 305 Manu advises against brooding over sorrow and instead recommends wisdom and self-restraint to attain happiness and liberation. He states that worldly possessions bring sorrow and that one should not grieve over transitory things. Manu explains that the mind and understanding are attributes of knowledge and that the understanding must be withdrawn from external objects to attain Brahma. He uses analogies like a river and a touchstone to illustrate the process of attaining knowledge of Brahma. Manu emphasizes that the mind and understanding must be freed from attributes to attain the Supreme, which is without attributes and cannot be acquired by argument. He encourages individuals to seek the Supreme through penances, self-restraint, and the Vedas, and to attain emancipation from attachments. |
| 306 Manu explains that when the five senses and mind are united, one can see Brahma like a thread through a gem. He uses analogies like a thread in a gem or a liquid in soil to illustrate how the soul lives in different bodies due to past actions. Manu states that good deeds produce rewards in the same body, and that knowledge, desire, and action lead to consequences. He describes the hierarchy of elements, mind, and understanding, with Brahma as the supreme, unchangeable, and infinite essence. Manu emphasizes that Brahma transcends sorrow and pairs of opposites, and can only be attained through inference and subtile intelligence. He advises controlling the senses and mind to achieve liberation, and describes how the soul, when freed from attachments, attains absorption into Brahma's body. |
| 307 Yudhishthira asks Bhishma to describe Vishnu, the Creator and origin of all creatures. Bhishma recounts how Vishnu created the elements, Consciousness, and the first-born being, and how he slew the Asura Madhu. He describes how Brahman created seven sons, including Daksha, who begat thirteen daughters who married Kasyapa, and how the gods, Danavas, and men were born. Bhishma tells how Vishnu created the Day, Night, Seasons, and all immobile and mobile objects, and how he created the four orders of men. He describes how Vishnu made various deities the rulers of different realms and how, in the Krita age, men lived as long as they chose and were without fear of death. Bhishma explains how, in subsequent ages, men's lives became shorter and sexual congress became necessary for procreation. |
| 308 Yudhishthira asks Bhishma about the first Prajapatis and the Rishis who dwell in different directions. Bhishma explains that the Self-born Brahman had seven sons, including Marichi, Atri, and Vasishtha, who are considered the first Prajapatis. He describes how Atri's race led to the birth of Daksha, who had two names, and how Marichi's son Kasyapa had two names as well. Bhishma mentions the ten Prachetasas, the Adityas, the Aswins, and other deities, and explains that they are considered gods, Kshatriyas, Vaisyas, and Sudras. He also describes the fourfold order among the gods and explains that reciting their names can cleanse one of sin. |
| 309 Yudhishthira asks Bhishma to tell him about Krishna's great energy and feats. Bhishma recounts a story he heard from Markandeya about the gods fleeing from the Danavas and seeking help from Brahman. Brahman tells them that Vishnu has assumed the form of a boar to slay the Danavas. The gods are filled with joy, and Vishnu, in his boar form, kills the Danavas with his roars and hoofs. The gods are terrified by the sound and seek refuge with Brahman, who tells them that the boar is Vishnu, the Supreme God and creator of all beings. Bhishma describes Vishnu as the foremost of yogins, the Preceptor of all creatures, and their supreme Lord. |
| 310 Yudhishthira asks Bhishma about the highest yoga for achieving emancipation. Bhishma recounts a discourse between a preceptor and disciple on the subject of emancipation, where the preceptor explains that Vasudeva is the Supreme cause of the universe, the origin of the Vedas, and the creator of all beings. He describes the cycle of creation and destruction, where primordial matter produces existences through the action of primal energy. The preceptor explains that the Soul, which is without decay and not subject to death, dwells within the body and pervades all existences and attributes. He uses analogies like the lamp and fire to illustrate the relationship between the Soul and the body. The preceptor concludes that the Soul is bound by its own former acts and enters different bodies according to its karma. |
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| 311Bhishma explains that all beings have unmanifest birth and death, and the Mind possesses unmanifest attributes. He uses analogies like a tree growing from a small seed and iron being drawn to a loadstone to illustrate the cycle of rebirth. The Soul is eternal, indestructible, and the cause of the Mind, but is defiled by Ignorance. The universe is due to Ignorance or Delusion, and the Soul's apprehensions are due to past desires. The wheel of existence revolves due to the quality of Rajas (Passion), with the Unmanifest (Understanding) as the nave and the Manifest (body and senses) as the spokes. The Soul presides over this wheel, and Time is the cause of the production of effects. The Soul is not touched by inclinations and propensities, and should be understood as existing in its own nature. Bhishma concludes that true knowledge can consume the causes of misery, allowing the Soul to escape rebirth. |
| 312Bhishma explains that those who seek emancipation should abandon earthly attachments and desires. The body is made of five elements and three attributes - Goodness, Passion, and Darkness - which induce acts. Ignorance leads to delusions and faults like desire, wrath, and cupidity. Contentment, satisfaction, and intelligence are born of Goodness, while Darkness leads to cheerlessness, grief, and wickedness. To attain emancipation, one should reflect on their faults, abandon those born of Passion and Darkness, and cultivate Goodness. Sacrifices and acts performed with mantras can aid in purifying the Soul. The quality of Goodness helps in dissociating the Soul from worldly attachments and observing the religion of tranquility. |
| 313Bhishma explains that the attributes of Passion and Darkness lead to delusion, wrath, and cupidity, causing impurities in the Soul. When these impurities are destroyed, one attains knowledge of the Supreme Soul. The Soul, invested in maya, falls away from knowledge and becomes senseless, leading to wrath, desire, and bondage. The stream of creation begins with women, and men should not pursue them excessively. Children are not one's own, but a result of the vital seed and past acts. The attribute of Passion rests on Darkness, and Goodness on Passion. The Soul goes through birth and rebirth due to acts and time, and obtains a body in the womb influenced by past acts and attributes. The senses are awakened by past acts, and the Soul takes birth with sorrow. Renunciation of attachments leads to the end of sorrow and attainment of Emancipation. |
| 314Bhishma explains that to conquer the senses, one must attain knowledge and follow the scriptures. Among living creatures, men are foremost, and among men, the regenerate and Veda-conversant Brahmanas are superior. They are all-seeing and omniscient, and have become conversant with Brahma. Bhishma describes Brahmacharya as the foremost religion, which is divested of all connection with the senses and can only be conceived through the mind. He explains that it is a state of existence depending only on the mind and is free from all connection with the senses. Bhishma also describes the means of practising Brahmacharya, including subduing the quality of Passion, not speaking with women, and not casting one's eyes on an undressed woman. |
| 315Bhishma explains that attachment to sensory objects leads to helplessness, while detachment leads to the highest end. One should strive for emancipation through purity, tranquility, and knowledge. Ahimsa (non-injury), truth, honesty, and forgiveness are essential virtues. One should cultivate peace and renounce worldly objects. The universe is bound by speech, and one should utter only truth. Ignorant people are like robbers, and one should cast off acts dictated by passion and darkness. A person who is without desire, contented, and devoted to penances succeeds in attaining Brahma. One should control the mind and senses, and restrain yoga powers. Living on alms and observing vows and rules, one should gradually extend acts prompted by knowledge, and Brahma will shine like the Sun. |
| 316Bhishma explains that a yogin seeking to practice Brahmacharya should abandon sleep and dreams, which are influenced by passion and darkness. Through knowledge and reflection, the yogin can remain awake and avoid dreams. The mind never disappears, and dreams arise from the senses being worn out. The creative power of the mind brings about imaginings, and impressions from past lives are not lost. The attributes of Goodness, Passion, and Darkness influence the mind, and the elements display images accordingly. The Soul is cognizant of all impressions and brings them forth. The mind exists unobstructedly in all things, and the Soul should be comprehended. In dreamless slumber, the body disappears, and the mind enters the Soul, becoming a wakeful witness. The yogin who desires divine attributes should regard a pure mind as identical with the object of desire. When darkness is transcended, the embodied Soul becomes Supreme Brahma, the cause of the universe. |
| 317Bhishma explains that to know Brahma, one must understand four topics: dreams, dreamless slumber, Brahma with attributes, and Brahma transcending attributes. The manifest body is liable to death, while the unmanifest chit-soul transcends death. The religion of Pravritti leads to rebirth, while Nivritti leads to the highest end. Prakriti and Purusha are eternal and indestructible, but Prakriti is fraught with attributes, while Purusha transcends them. The embodied Soul is invested with attributes but is not identical with them. Yoga power pervades the universe, and knowledge is attained through yoga. Brahmacharya and abstention from injury constitute yoga of the body, while restraining mind and speech constitute yoga of the mind. A yogin should take only necessary food and devote himself to yoga without desire of fruits. The birth and death of creatures depend on original Ignorance, but knowledge of Brahma leads to Emancipation. |
| 318Yudhishthira asks Bhishma how Janaka, the ruler of Mithila, attained emancipation. Bhishma narrates the story of Janadeva, a ruler of Janaka's race, who sought knowledge from a century of preceptors. Dissatisfied with their teachings, he met the ascetic Panchasikha, who had acquired high knowledge and was above all pairs of opposites. Panchasikha discoursed on the religion of emancipation, explaining the sorrows of birth, acts, and states of life. He argued against sceptics who deny the existence of a separate soul, citing the continuation of the body after death and the supplication of deities as proof. Panchasikha also refuted the Buddhist doctrine of rebirth, stating that it implies a destruction of acts and leads to unreasonable conclusions. He emphasized that the soul is permanent and immutable, and that all worldly pursuits are unmeaning without it. The Vedas guide men back to the right path, and one should reflect on the impermanence of life and the body to attain emancipation. |
| 319Bhishma tells Yudhishthira about Janadeva's conversation with Panchasikha, a wise sage. Janadeva asks about the nature of existence and emancipation, questioning the purpose of knowledge and action if the soul is annihilated after death. Panchasikha explains that the union of body, senses, and mind is not the soul, and that the soul is not affected by the impermanence of the body. He describes the five organs of knowledge and action, and how they are connected to the mind. Panchasikha also explains the three attributes of goodness, passion, and darkness, and how they influence our perceptions and actions.Janadeva learns that the goal of renunciation is to transcend attachment and achieve emancipation, and that the soul is not bound by its actions. Panchasikha uses the metaphor of a silk-worm emerging from its cocoon to describe the soul's liberation from its bodily form. He concludes that one who understands the truth and renounces attachment can attain emancipation and live in felicity, like Janadeva, the ruler of Mithila. |
| 320Yudhishthira asks Bhishma about the path to happiness and freedom from fear, seeking guidance on how to live a virtuous life. Bhishma replies that self-restraint is the key, citing
the example of King Janaka, who achieved self-mastery and peace through meditation and self-discipline. He explains that the path to true happiness lies in overcoming desire, ignorance, and attachment to the senses. By practicing yoga, self-discipline, and devotion, one can attain a state of tranquility and wisdom. Bhishma emphasizes the importance of understanding the nature of the soul, the impermanence of the body, and the transient nature of worldly pleasures. He advises Yudhishthira to follow the teachings of the wise, engage in righteous actions, and cultivate detachment to achieve true freedom and lasting happiness. |
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| 321Yudhishthira asks Bhishma about the character of eating remnants of sacrifices, seeking guidance on the matter. Bhishma replies that those who eat remnants without observing Vedic sacrifices and vows are regarded as fallen, while those who do so with a desire for heaven and children ascend to heaven but fall down when their merits are exhausted. Yudhishthira then asks if fasting is true penance, seeking clarification on the matter. Bhishma explains that while people regard fasting as penance, it is actually an impediment to acquiring knowledge of the Soul. True penance, he says, is the renunciation of acts and humility, which constitutes the highest penance.
Bhishma elaborates that a Brahmana who practices such penance is regarded as always fasting, leading a life of Brahmacharya, and subsisting on sacrificial remnants. He is pure, an eater of ambrosia, and an adorer of gods and guests. Yudhishthira asks how one can be regarded as always fasting or devoted to Brahmacharya, seeking practical guidance. Bhishma explains that it is by eating at fixed hours, speaking the truth, adhering to wisdom, and being charitable. He adds that such a person wins heaven and attains a high end, and that their home is visited by the gods and Apsaras. They pass their days in constant happiness with their sons and grandsons, and ultimately attain a very high end. |
| 322Yudhishthira asks Bhishma a profound question: "In this world, acts good and bad attach themselves to man for the purpose of producing fruits for enjoyment or endurance. Is man, however, to be regarded as their doer or is he not to be regarded so?" Bhishma responds by citing the ancient narrative of Prahlada and Indra, a discourse that illuminates the nature of agency and the human condition.
Prahlada, a wise and virtuous Daitya king, has acquired wisdom and remains unattached to worldly objects despite his calamitous circumstances. Indra, the lord of the three worlds, approaches him and inquires about the source of his tranquility. Prahlada explains that he is not the doer of his actions, but rather, everything is driven by Nature. He elaborates that all entities and non-entities come into being and cease due to their own nature, without personal exertion. He who regards himself as the doer of acts is unacquainted with the truth.
Prahlada attributes his wisdom and tranquility to Nature, and offers guidance on how to attain Emancipation and self-knowledge. He advises simplicity, heedfulness, cleansing the Soul, mastering passions, and waiting upon aged seniors as the means to achieve this state. Indra is filled with wonder and commends Prahlada's words, before taking his leave and returning to his own abode. Bhishma uses this narrative to illustrate the concept that man is not the doer of his actions, but rather, it is Nature that drives everything. |
| 323Yudhishthira asks Bhishma how a monarch who has lost prosperity and is crushed by time can still live on. Bhishma cites the story of Indra and Vali, a narrative that illuminates the nature of adversity and prosperity. Indra, having defeated Vali, asks the Grandsire about Vali's whereabouts, curious about the fate of his former enemy. The Grandsire says Vali may have taken birth among camels or asses and is now living in an empty apartment, a stark contrast to his former life of splendor.
Indra finds Vali, now an ass, and asks if he grieves for his fall from grace. Vali responds with wisdom, saying that his precious possessions are buried in a cave and will reappear when his time comes again. He rebukes Indra for mocking him in his adversity, suggesting that Indra's words are unbecoming of his fame and birth. Vali notes that wise people, those who have acquired wisdom and won contentment, do not grieve in misery nor rejoice in happiness. They are tranquil souls, virtuous and good, and do not indulge in bragging or mockery.
Bhishma uses this narrative to convey that even in adversity, one can find wisdom and contentment. He suggests that Yudhishthira, too, can find a way to live on despite his losses, by cultivating wisdom and tranquility. |
| 324Bhishma continues the story of Indra and Vali, where Vali, now an ass, wisdomfully tells Indra that he does not grieve for his fall from grace. Vali explains that all things are transitory and that Time is the ultimate destroyer. He notes that his animating principle and body will meet destruction together, and that he has not been permanently enslaved by his asinine form.
Vali advises Indra not to brag about his manliness, but to adopt an understanding established on certitude and truth. He reflects on his past life as the worshipped lord of the Danavas, but notes that Time has assailed him and taken away his prosperity. Vali says that Time gives and takes away everything, and that none can avoid it.
Vali's words are a philosophical reflection on the nature of existence and the fleeting nature of prosperity and power. He encourages Indra to recognize the impermanence of all things and to cultivate a sense of detachment and acceptance. Bhishma uses this narrative to convey a similar message to Yudhishthira, encouraging him to adopt a tranquil and wise approach to life's challenges. |
| 325Bhishma continues the story of Indra and Vali, where the goddess of Prosperity, Sree, emerges from Vali's body and is addressed by Indra. Sree explains that she is not bound by any one's rules and that Time moves her from one place to another. She deserts Vali due to his faults, including his lack of devotion to the Brahmanas and his boasting about his adorations towards her. Sree decides to dwell in Indra, instructing him to divide her into four parts to be borne by different creatures.
Indra assigns her parts to the earth, the waters, Fire, and the good among men, according to their strength and power in bearing her. Sree warns that those who offend against her will be chastised by Indra. Vali, deserted by Sree, vows to vanquish the gods in a future battle when the Sun shines only from the meridian. Indra replies that Brahman has commanded him not to kill Vali and that the Sun's motions are ordained by the Self-born, making it impossible for the Sun to shine from only the meridian. With this, Vali proceeds towards the south, and Indra ascends the skies.
This story highlights the themes of prosperity, time, and the consequences of one's actions. Sree's departure from Vali serves as a reminder of the importance of devotion and humility, while Indra's distribution of her parts among various creatures emphasizes the interconnectedness of all beings. |
| 326Bhishma narrates the story of Indra and Namuchi, where Namuchi, an Asura, is divested of prosperity but remains untroubled. Indra asks him if he indulges in sorrow, to which Namuchi replies that indulging in sorrow only wastes one's body and gladdens one's foes. He believes that one should reflect on what is productive of the highest good and not strive for emancipation. Namuchi understands that there is one Ordainer who controls all beings and that one has no choice in the matter of pleasure or pain. He believes that one should accept their condition and not be affected by calamities.
Namuchi also notes that even wise individuals like Rishis and gods experience calamities, but they do not fear them. A person of wisdom remains immovable like Himavat, never giving way to wrath or attachment to the senses. Namuchi concludes that one should drive off grief and summon cheerfulness, and that a wise man's acts are not easily comprehensible. He also emphasizes the importance of contentment in both happiness and sorrow, and that one should not be stupefied by afflictions.
This narrative highlights the themes of acceptance, wisdom, and the nature of pleasure and pain. Namuchi's words of wisdom offer a philosophical perspective on how to approach life's challenges with equanimity and inner strength. |
| 327Yudhishthira said, 'What is good for a man sunk in dire distress, having lost friends or a kingdom, O monarch? You are our foremost instructor. Please tell me.'
Bhishma said, 'Fortitude
is the best friend. Endurance is the only true protector. By this, a man of wisdom and learning bears his burdens and does not give way to despair.'
Yudhishthira said, 'What is the ultimate goal of life that can be obtained through fortitude, even when the person is afflicted by calamity?'
Bhishma said, 'The ultimate goal is happiness, achieved by understanding the true nature of oneself. A wise person who has attained the knowledge of the Self and remains steadfast in all situations is the one who achieves true peace and contentment. Such a person does not grieve or rejoice excessively, remaining equanimous through all trials.' |
| 328Yudhishthira asks Bhishma about the nature of anger and its impact on one's wisdom. Bhishma explains that anger is a strong affliction that blinds one's judgment and destroys wisdom. A person consumed by anger loses their discernment and can act irrationally, causing harm to themselves and others. Bhishma advises that a wise person should practice control over anger and cultivate patience. Anger can be subdued by understanding and practicing self-restraint, and one should strive to maintain calmness and clarity of mind.
Bhishma further explains that anger arises from desire and attachment, and when these desires are not fulfilled, anger is the result. It is important to understand the root causes of anger and work towards overcoming them. The cultivation of patience, equanimity, and self-awareness helps in managing anger and achieving inner peace. |
| 329Yudhishthira inquires about the nature of delusion and its effect on one's understanding. Bhishma explains that delusion is a powerful force that clouds one's perception and prevents one from seeing the truth. It is caused by ignorance and attachment to worldly pleasures. Delusion leads to confusion, errant actions, and suffering.
Bhishma advises that overcoming delusion requires the pursuit of knowledge and wisdom. By understanding the true nature of the self and the impermanence of worldly objects, one can dispel delusion and attain clarity of mind. The practice of meditation and contemplation on the Self aids in overcoming delusion and achieving a state of self-realization and enlightenment. |
| 330Yudhishthira asks Bhishma about the nature of happiness and its sources. Bhishma explains that true happiness is derived from inner contentment and self-realization, rather than external possessions or achievements. Happiness is a state of mind that arises from understanding the true nature of oneself and remaining detached from the fluctuations of life.
External sources of happiness, such as wealth, power, or pleasure, are temporary and subject to change. True and lasting happiness comes from within and is achieved through the cultivation of inner virtues such as wisdom, compassion, and equanimity. By focusing on self-awareness and inner growth, one can attain a state of enduring happiness and peace. |
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| 331Yudhishthira inquires about the origin and end of all creatures, their meditation, acts, and the divisions of time. Bhishma shares a narrative from Vyasa to his son Suka, where Vyasa explains that only Brahma, which is without beginning or end, exists before creation. Vyasa describes the measurements of time, including days, nights, months, and years, and explains that a year of human beings is equal to a day and night of the gods. He elaborates on the different yugas, including the Krita, Treta, Dwapara, and Kali ages, and their durations. In each yuga, duties and periods of life decrease by a quarter, and sinfulness grows. Vyasa explains that the duties for each yuga are different, and that the learned know that twelve thousand years of the deities constitute a yuga, with a thousand such yugas composing a single day of Brahman.Vyasa further explains that Brahman's day and night each last for a thousand yugas, and that the universe begins to start into life with the commencement of Brahman's day. During the period of universal dissolution, the Creator sleeps, having recourse to yoga-meditation. When the period of slumber expires, He awakes, and the universe begins anew. Vyasa's explanation provides insight into the cyclical nature of time and the universe, and the role of Brahma as the Creator. |
| 332Vyasa explains that Brahma, the effulgent seed, creates the universe with Avidya, leading to the manifestation of Mahat, Mind, and seven great beings. These beings modify to create space, wind, light, water, and earth, each acquiring attributes from the previous one. The combination of these entities forms the body, and the subtile Mahat enters it, becoming the Lord of all beings. Brahma creates mobile and immobile beings, and the worlds of gods, Rishis, Pitris, and men. Each creation repeats the previous one, with attributes and characteristics determined by past actions.Penance is the highest good, and the Vedas are the source of all knowledge. The slaughter of animals, growing of corn, serving, and penances are sacrifices for different orders. In the Krita age, only one Brahma was worshipped, while in subsequent ages, sacrifices and distinctions between orders emerged. In the Kali age, the Vedas are scarce, and righteousness is seen in Brahmanas devoted to penances and scripture study. Time, without beginning or end, ordains the variety in the universe, creating and swallowing up all creatures. All creatures have Time as their refuge, and it assumes shapes and upholds them. Vyasa discourses on Creation, Time, Sacrifices, the Vedas, the real actor in the universe, action, and consequences of action, explaining the cycle of creation and the role of Time and Brahma. |
| 333Vyasa explains how, when Brahma's day ends and night begins, he withdraws all things into himself. At universal dissolution, a dozen Suns and Agni's seven flames burn, and the universe is consumed by fire. Mobile and immobile objects disappear, and earth merges into its substance. Water takes earth's attribute, then heat takes water's, and wind takes heat's. Space remains, filled with flames, then sound disappears into Mind. Mind withdraws all manifested things into itself, and Chandramas swallows up Mind. Iswara's attributes remain, and after a long time, Chandramas is brought under Iswara's sway. Time swallows up Knowledge, and Might or Energy swallows up Time. Vidya brings Time under her sway, and Iswara swallows up non-existence into his Soul, the Unmanifest and Supreme Brahma. This is the cycle of creation and destruction, with Brahma's Day and Night each consisting of a thousand yugas. The process repeats, with creation and destruction alternating, and the universe undergoing cycles of elaboration and withdrawal. Yogins with Supreme Souls have experienced and declared this truth, which is a topic of Science and scripture. |
| 334Vyasa explains the duties of a Brahmana, including studying the Vedas, performing sacrifices, and begetting children. A Brahmana should lead a life of domesticity, practice self-restraint, and conquer attachments to worldly objects. He should teach, study, officiate at sacrifices, and make gifts. Wealth should be spent on sacrifices or gifts, not enjoyed singly. Gifts should be made to deserving persons, including those persecuted or striving to acquire knowledge. Examples of kings and sages who made great gifts and ascended to heaven are given, including Satyasandha, Rantideva, Indradamana, Sivi, Pratardana, and others. These individuals gave away wealth, limbs, and even their own lives for the sake of Brahmanas or the gods, and obtained great fame and felicity in this world and the next.Their stories are told to illustrate the importance of generosity and selflessness. By giving away their possessions, and even their own bodies, they achieved great merit and attained heaven. Their fame will last as long as the earth itself lasts. Vyasa emphasizes that gifts should be made without expectation of reward or recognition, but simply out of a desire to help others and follow the path of dharma. By following these principles, Brahmanas can achieve great success and happiness in this life and the next. |
| 335Vyasa explains that a Brahmana should acquire knowledge from the Vedas and their branches, and live a life of restraint and self-control. He should perform the six acts of sacrifice, study, and gift-giving, and avoid injuring any creature. With patience and wisdom, he can cross the stream of life, which is ceaselessly carried along by Time. The mighty river of Time has the five senses as its waters, cupidity as its source, and wrath as its mire. Only the wise can cross it, using the rafts of knowledge and wisdom. The unwise, destitute of wisdom, sink down. One who is conversant with Brahma succeeds in crossing the stream.A Brahmana should conquer wrath and envy, practise virtues, and worship the deities. He should be pure in conduct, self-restrained, and observant of good vows. He should study the Vedas, perform sacrifices, and give gifts. By following these duties, he can win success in this and the other world. He should avoid the company of the wicked and cultivate the company of the wise. He should be heedful and self-controlled, and avoid attachment to worldly objects. By living thus, he can attain emancipation and cross the stream of life.The Brahmana who is possessed of fortitude, who is always heedful, who is self-restrained, who is conversant with righteousness, whose soul is under control, and who has transcended joy, pride, and wrath, has never to languish in grief. This is the course of conduct that was ordained of old for a Brahmana. He should strive for the acquisition of Knowledge, and do all the scriptural acts. By living thus, he is sure to obtain success. |
| 336Vyasa explains that to achieve emancipation, one should acquire knowledge and restrain their mind and speech. He describes the path to self-realization, where one transcends attachment and pride, and achieves a state of uniformity with the universe. He explains the concept of the manifest and unmanifest, and the five elements, and how the yogin can achieve lordship over them. He also describes the attributes of a person who has achieved emancipation, including freedom from desire, cupidity, and envy, and a disposition of equal friendliness towards all creatures.Vyasa also explains the difference between the Sankhya and Yoga systems, and how they both lead to emancipation. He describes the eight attributes of a yogin who has achieved emancipation, including patience, self-restraint, and a disposition of equal friendliness towards all creatures. He concludes by saying that one can transcend all pairs of opposites and achieve Brahma through the practice of yoga. |
| 337Vyasa explains that knowledge is the raft to achieve emancipation, and Suka asks for clarification on what kind of knowledge it is. Vyasa replies that it's not just learning or following duties, but a deeper understanding that transcends error and nature. He criticizes those who believe in the natural cause of things without a higher refuge or foundation, and those who stop at either of these doctrines without seeking further truth.Vyasa then explains that wisdom is the key to achieving purposes and distinguishing between superior and inferior things. He categorizes created things into four kinds of birth
: by womb, by egg, by moisture, and by transformation. He also explains the creation and dissolution of the universe through the action of the five elements, and how they manifest in different forms.He emphasizes that one should not merely rely on external practices or rites, but should seek a deeper understanding of the nature of things, achieving true knowledge through inner realization. |
| 338Vyasa elaborates on the philosophy of Sankhya and Yoga, explaining their approach to understanding the self and the universe. Sankhya, or the philosophy of enumeration, is based on understanding the fundamental principles of reality through enumeration and categorization. Yoga, on the other hand, is the practical discipline that leads to self-realization and union with the ultimate reality through practice and meditation. Vyasa describes how both philosophies converge in their understanding of the self and the universe, and how they both lead to the same ultimate realization of Brahma.Vyasa discusses the three Gunas (qualities) - Sattva (goodness), Rajas (activity), and Tamas (ignorance) - and how they influence the mind and actions of individuals. He explains how these qualities are present in varying degrees in all beings, and how they affect one's nature and actions. By understanding these qualities and their impact, one can transcend their influence and attain a higher state of consciousness and self-realization.Vyasa concludes by emphasizing the importance of both theoretical knowledge and practical practice in achieving self-realization and understanding the ultimate reality. He encourages Suka to pursue both paths, integrating knowledge with practice to achieve the highest realization. |
| 339Vyasa describes the cosmic process of creation and destruction, explaining the roles of various deities and elements in this process. He explains how the universe undergoes cycles of creation, sustenance, and dissolution, and how the various deities and elements participate in this cosmic drama. Vyasa describes how the divine will and cosmic order govern the universe, and how individuals can align themselves with this divine order to achieve harmony and enlightenment.He also explains the importance of understanding the nature of reality and the self, and how knowledge and wisdom lead to liberation from the cycle of birth and death. Vyasa emphasizes that true understanding comes from both theoretical knowledge and practical experience, and that one should strive for both to achieve the highest realization.Vyasa concludes by encouraging Suka to continue his pursuit of knowledge and practice, integrating both aspects to achieve the ultimate goal of self-realization and union with the divine. |
| 340Vyasa describes the ultimate goal of human life, which is to achieve liberation and union with the divine. He explains that this goal can be achieved through various paths, including devotion, knowledge, and practice. Vyasa emphasizes the importance of following one's own path and integrating knowledge with practice to achieve the highest realization.He also discusses the importance of ethical conduct and self-discipline in the pursuit of spiritual goals, and how these qualities contribute to achieving liberation. Vyasa encourages Suka to follow the path of righteousness, uphold dharma, and strive for self-realization to achieve the ultimate goal of life.Vyasa concludes his discourse by praising the virtues of those who have achieved self-realization and emphasizing that their wisdom and understanding are the highest achievements in life. He encourages all seekers to follow this path and integrate both theoretical knowledge and practical experience to attain the ultimate goal of liberation. |
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| 341Suka asks about the contradictory declarations of the Vedas, which both command and reject acts. Bhishma explains that there are two paths: the destructible path of acts, which leads to rebirth, and the indestructible path of knowledge, which leads to emancipation. Yogins who seek liberation shun acts, as they lead to repeated births and deaths. Those who follow the path of acts are trapped in a cycle of pleasure and pain, while those who follow the path of knowledge attain a state beyond grief, birth, and death.The two paths are vastly different, and those who follow knowledge become universal friends, devoted to the good of all creatures. Bhishma uses the analogy of the moon to illustrate the difference between the two paths, with the man of knowledge remaining existent like the subtle form of the moon, while the man of acts takes rebirth with a new body. He explains that the individual soul resides within the body, and that jiva, or the individual soul, acts and gives life to all bodies.Bhishma further elaborates that the attributes of knowledge are Tamas, Rajas, and Sattwa, and that knowledge is an attribute of the individual soul, which in turn comes from the Supreme Soul. He emphasizes that the man of knowledge transcends both the mind and knowledge, and attains a state of liberation, while the man of acts remains trapped in the cycle of rebirth. |
| 342Suka asks Vyasa about the contradictory Vedic declarations regarding acts and knowledge. Vyasa explains that both paths can lead to emancipation, but the path of knowledge is superior. He describes the four stages of life: Brahmacharya (student life), Grihastha (domestic life), Vanaprastha (forest recluse), and Sannyasa (renunciate). Each stage has its own duties, and one can attain emancipation by following these duties.Vyasa elaborates on the duties of a Brahmacharin, emphasizing the importance of humility, simplicity, and self-control. He describes the relationship between a disciple and preceptor, highlighting the disciple's duties and responsibilities. The disciple should be eager to learn, humble, and obedient, and should observe vows and fasts.Vyasa also explains that after completing the Brahmacharya stage, one can enter the Grihastha stage, where they can marry and establish a domestic fire. They should then pass into the Vanaprastha stage, where they can renounce worldly attachments and live as a forest recluse. Finally, they can enter the Sannyasa stage, where they can renounce all worldly possessions and attachments and focus solely on spiritual growth.By following these stages and duties, one can attain emancipation and ultimately realize the Supreme Soul. Vyasa's explanation provides a clear and comprehensive guide for those seeking spiritual growth and self-realization. |
| 343Vyasa explains the duties of a householder, including keeping a store of grain, practicing six duties (sacrifice, teaching, learning, giving, and accepting gifts), and worshiping guests. A householder should not cook for himself alone, slaughter animals except in sacrifices, or sleep during the day. He should share food with all creatures, including Brahmacharins and Sannyasins. Vyasa emphasizes the importance of self-restraint, avoiding malice, and conquering disputes with relatives and others. He explains that different relatives have power over different regions, and that a householder should bear annoyances and censure from them without anxiety.Vyasa also describes the three courses of duty in domestic life and the four principal modes of life, with each subsequent one being more meritorious than the preceding one. He explains that a life of domesticity is superior to Brahmacharya, forest life is superior to domesticity, and a life of mendicancy or complete renunciation is superior to forest life. Vyasa encourages householders to accomplish all duties and rites ordained in the scriptures, leading to prosperity and sanctifying ancestors and descendants. He describes the rewards of a life of domesticity, including heaven and delightful cars, and emphasizes that the domestic mode of life is the productive cause of heaven. |
| 344Bhishma explains the duties of the third mode of life, Vanaprastha, where one gradually abandons domestic life and enters the forest, living as a recluse. Vyasa describes the practices of forest recluses, including collecting only what is needed, living on rice and wheat, and performing sacrifices. They should be abstemious in diet, expose themselves to the elements, and sit and sleep on the bare earth. Some recluses collect stores for a month or twelve years, while others live on roots, fruits, or flowers. They may use only their teeth to clean grain or only stones to grind it. They may drink gruel made from wheat or other grains, and some adopt rigid vows, living only on roots or fruits.The fourth mode, Renunciation, is based on the Upanishads and involves giving up all attachments and devoting oneself to the self. Many Rishis and ascetics have observed this mode and attained heaven. When one reaches the fourth part of life, they should abandon the forest mode and perform a sacrifice, devoting themselves to their own self and giving up all ties. They should shave their hair and bristles, pare their nails, and cleanse themselves by acts. They should establish their sacrificial fires within themselves and give up all desires. By following these practices, one can attain the Infinite and earn regions of blazing effulgence in the afterlife. |
| 345Suka asks Vyasa how to attain the highest object of knowledge through Yoga. Vyasa explains that after acquiring purity through the first three modes of life, one should practice Yoga in solitude, without attachments or desires. A true mendicant should be indifferent to all creatures, never speak evil, and avoid company. They should be afraid of hell, women, and gratification, and grant protection to all beings. One who abstains from injury, is devoted to truth, and has their senses under control, attains an end beyond compare.Such a person is freed from attachments, has nothing to call their own, and lives a life of solitude and tranquility. They are content with self-knowledge, free from fear and desire, and succeed in transcending death. The gift of harmlessness to all creatures is the highest gift, and one who forswears the religion of injury attains Emancipation. A true Brahmana is one who is freed from desire, never exerts themselves for worldly acts, and is free from attachments.Vyasa further explains that such a person has their senses under control, is free from error, and regards all creatures with an equal eye. They do not store anything for their use, have no friends or foes, and are regardless of praise or blame. They wander on earth like one unconnected with everything, and their soul is set on Yoga. They behold the Supreme Soul and attain infinite regions of eternal happiness. |
| 346Vyasa explains that the Jiva-soul is endowed with entities that are modifications of Prakriti, but the Soul knows them all. The Soul acts with the aid of the senses and the mind, and is superior to the understanding and the Unmanifest. The Supreme Soul is concealed in every creature and can only be beheld by Yogins with subtile vision. To attain immortality, one must merge the senses and objects into the inner Soul, reflect on the three states of consciousness, and contemplate the Self. By purifying the heart, one transcends righteousness and unrighteousness and attains the highest happiness. The indication of purity of heart is the experience of unconsciousness, like in dreamless slumber.The Yogin who attains this state lives like a steady flame and can behold the Soul in the Soul. This discourse is the essence of all the Vedas and is intended for those who are tranquil, self-restrained, and conversant with the Vedas. It should not be communicated to those who are not qualified, but should be imparted to those who are possessed of fame, virtue, and ascetic merit. The gift of this knowledge is superior to the gift of the whole earth, and Vyasa is willing to discourse further on the subject, which is a greater mystery than this and transcends ordinary human understanding. |
| 347Suka asks Vyasa to elaborate on Adhyatma, and Vyasa explains that it refers to the five great entities that form the component parts of all creatures: earth, water, light, wind, and space. These entities undergo transformations and are distributed unevenly in different things to serve different purposes. Suka asks how to understand
the nature of these entities and Vyasa explains that the wise understand that all creatures and things are composed of these five great entities, which are transformed by three Gunas (Sattwa, Rajas, and Tamas). Vyasa elaborates that knowledge of these Gunas is essential to understanding the nature of creatures and the world.Vyasa further explains that one who understands the nature of these entities and their transformations is freed from delusion and is endowed with knowledge of the Self. The wise one realizes that all entities are ultimately a transformation of the Supreme Being and is indifferent to worldly phenomena. This understanding leads to liberation from the cycle of birth and death, and results in the attainment of the highest spiritual knowledge and peace. The person who knows this truth becomes one with the Supreme Soul and attains eternal bliss. |
| 348Vyasa explains the importance of practicing the duties of one’s stage of life to attain the highest knowledge and liberation. He describes the stages of life, including Brahmacharya (student life), Grihastha (domestic life), Vanaprastha (forest recluse), and Sannyasa (renunciation). Each stage has its own duties and responsibilities, and practicing them properly leads to the attainment of spiritual knowledge and liberation. Vyasa emphasizes that practicing these duties with devotion and sincerity helps one overcome worldly attachments and attain the Supreme Soul.Vyasa further explains that true knowledge is attained by those who have overcome desires, are devoted to self-discipline, and have a deep understanding of the nature of the self. By practicing the duties of their stage of life and following the path of knowledge, one can attain liberation and eternal peace. He encourages individuals to pursue the path of knowledge and practice their duties diligently to achieve the highest spiritual goal. |
| 349Vyasa explains the importance of performing duties and acts in accordance with the principles of the Vedas to attain liberation. He describes various modes of life and emphasizes that one should adhere to the principles of the Vedas and perform their duties sincerely. Vyasa elaborates on the importance of self-control, purity, and devotion to attain spiritual knowledge and liberation.Vyasa further explains that the practice of Yoga, the control of the senses, and the practice of meditation are essential to attain the highest knowledge and liberation. He encourages individuals to follow the path of Yoga and self-discipline to overcome worldly attachments and attain eternal peace. Vyasa emphasizes that by practicing the duties of their stage of life and adhering to the principles of the Vedas, one can achieve the highest spiritual goal. |
| 350Suka inquires about the nature of the Supreme Soul and the ultimate goal of life. Vyasa explains that the Supreme Soul is the source of all creation and pervades everything. It is eternal, indestructible, and beyond the physical world. The ultimate goal of life is to realize the Supreme Soul and attain liberation from the cycle of birth and death.Vyasa elaborates on the importance of understanding the Supreme Soul and practicing self-discipline, purity, and devotion to achieve spiritual knowledge. He explains that by realizing the nature of the Supreme Soul, one can transcend worldly attachments and attain eternal bliss. Vyasa encourages individuals to pursue the path of knowledge and self-realization to achieve the ultimate goal of life and attain liberation. |
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| 351Vyasa explains that a true Brahmana is one who has transcended desire, attachment, and aversion, and has attained knowledge of the Soul. Such a person is not bound by earthly objects or desires and has achieved tranquility. Vyasa emphasizes that the bondage of desire is the only bondage in this world and that freedom from desire leads to the status of Brahma. He describes the attributes of a person who has attained this state, including contentment, grieflessness, and freedom from attachment. Vyasa also explains that the Vedas have truth as their ultimate goal, and that truth leads to the subjugation of the senses, charity, penance, renunciation, and ultimately, happiness and tranquility.Vyasa elaborates on the importance of understanding the Soul, which resides within the body, and achieving emancipation through Yoga and meditation. He emphasizes that a true Brahmana derives joy from the Soul and transcends attachment and aversion, achieving freedom from the obligation of rebirth. Vyasa also highlights the distinction between a person who has attained this state and one who has not, stating that the former is like the lunar disc, continuously increasing in happiness, while the latter is like a person whose stomach is empty, seeking fulfillment from external sources. |
| 352Vyasa explains that to a disciple seeking Emancipation, a preceptor should teach the science of Adhyatma, which includes the five elements and their attributes. Space has sound, wind has touch, light has form and color, water has taste, and earth has scent. Each element possesses the attributes of the preceding one and its own. Additionally, there are three supplementary entities: avidya (ignorance), kama (desire), and karma (action). The mind is the ninth entity, understanding is the tenth, and the infinite Soul is the eleventh. The mind is characterized by doubt, understanding by certainty, and the Soul by infinity. The Soul, invested with a body, becomes Jiva or jivatman due to consequences of actions.Vyasa further elaborates that the five elements and their attributes are present in all living creatures, and that one should strive to understand and transcend them to achieve Emancipation. He emphasizes that the Soul is infinite and unstained, and that one who realizes this achieves freedom from error and the cycle of birth and death. The preceptor's teaching is meant to guide the disciple towards this realization, and to help them understand the nature of the Self and the universe. |
| 353Vyasa explains that those who understand the scriptures can see the Soul, which is subtle and dissociated from the gross body. The Soul is like the sun's rays, invisible but inferred by reason. Yogins can see the Soul within gross bodies, like a reflection in water. They can perceive invisible beings, freed from gross bodies, and behold the Jiva, which roves in regions of bliss, freed from death. The Jiva is endued with seven subtile entities and can keep its linga form under control. However, those under the influence of their mind and understanding discriminate between their body and others, experiencing pleasure and pain even in dreams. They are overwhelmed by the qualities of Rajas and Tamas and cannot behold the Jiva-soul.Vyasa further elaborates that the science of Yoga allows one to obtain knowledge of the Soul, transcending the gross body. One can comprehend the Supreme cause of the universe, with its six attributes: omniscience, contentment, unlimited comprehension, independence, eternal wakefulness, and omnipotence. By understanding the seven subtile entities and the Supreme cause, one can behold high Brahma. Vyasa emphasizes that this knowledge is not easily attainable and requires a deep understanding of the scriptures and the science of Yoga. He encourages seekers to strive for this knowledge, which leads to liberation and freedom from the cycle of birth and death. |
| 354Vyasa describes a tree of Desire in the heart, born from Error and nourished by Ignorance and Heedlessness. Its trunk is Wrath and Pride, with Envy as leaves and evil acts as vigor. Grief and Fear are its branches and sprouts. Men bound by chains of iron worship this tree, seeking its fruit, but are destroyed by their desires. A wise person, using Yoga and samadhi, can uproot this tree, transcending sorrow. The body is a city, with the understanding as mistress, mind as minister, and senses as citizens. The mind decides and inclines towards acts, but two faults, Tamas and Rajas, are observable. The understanding, tainted by the mind, descends to its level, and the senses lose stability.Vyasa further elaborates that objects acquired through forbidden means bring grief and destruction, and the understanding is afflicted. The mind and understanding are identical, and Rajas overwhelms the Soul, like an image on a mirror. The mind unites with Rajas, seizes the Soul, understanding, and senses, and makes them over to Rajas. This union leads to a cycle of sorrow and rebirth. However, through Yoga and self-control, one can break free from this cycle and attain liberation. Vyasa emphasizes the importance of recognizing the true nature of the mind and understanding to achieve this liberation. |
| 355Bhishma explains the properties of the five elements and the mind and understanding, providing a detailed enumeration of their attributes. Earth has properties like immobility, weight, hardness, productiveness, and scent, while water has coolness, taste, moisture, liquidity, and softness. Fire has irresistible energy, inflammability, heat, light, and the capacity to soften, while wind has touch, independence, strength, celerity, and the power to assist emission. Space has sound, extension, enclosure, and the capacity for modification. The mind has properties like patience, reasoning, remembrance, forgetfulness, imagination, endurance, and propensity towards good and evil. The understanding has properties like perseverance, concentration, decision, and ascertainment, with a total of sixty properties that include the five elements.Yudhishthira questions how the understanding can have only five properties, and how the five senses can be considered properties of the elements. Bhishma clarifies that the understanding encompasses the five elements and has a more extensive range of attributes. He emphasizes that all these properties exist in union with the Soul, and that the elements and their properties are created by the Supreme Brahma, making them non-eternal. Bhishma advises Yudhishthira to seek tranquility of heart through knowledge of Brahma, encouraging him to cultivate a deep understanding of the ultimate reality. |
| 356Yudhishthira asks Bhishma about the nature of life and death, wondering why mighty warriors lie dead on the battlefield. He questions what exactly dies - the body, the subtle body, or the soul. Bhishma responds by telling the story of King Anukampaka, who was grief-stricken after his son Hari was slain in battle. The king met the sage Narada, who shared a narrative to alleviate his sorrow. Narada recounts how the Grandsire, Brahman, created a multitude of living beings that multiplied rapidly, causing overcrowding in the universe. Brahman considered how to reduce the population and, in his wrath, a fire emerged from his body, burning the entire universe, including heaven, earth, and all mobile and immobile beings.The divine Sthanu, filled with compassion, sought to appease Brahman, who offered to grant him a boon. Sthanu requested that living beings should not be destroyed by Brahman's wrath, but rather that death should come about through natural causes. Brahman agreed, establishing the cycle of life and death, with beings born, living, and dying in an eternal cycle. Narada's narrative continues, exploring the nature of existence, the soul, and the reasons for death. Bhishma shares this story to help Yudhishthira understand the mysteries of life and death, and to find solace in the face of loss. |
| 357Sthanu, filled with compassion, pleads with Brahman to spare the lives of created beings, appealing to his mercy and benevolence. Brahman, the creator of the universe, explains that his motivation is not anger or wrath, but rather a desire to lighten the burden of the earth, which is struggling to support the vast population of living creatures. Sthanu continues to intercede, asking Brahman to find an alternative to destruction, and suggesting that instead of annihilation, living creatures could undergo repeated cycles of birth and death. Brahman, moved by Sthanu's words, agrees, suppressing the fire that had been devastating the universe.As the fire is extinguished, a goddess, Death, emerges from Brahman's body, personifying the force that will bring an end to life.
Brahman states that living beings will now face death as a natural part of existence, rather than through direct divine wrath. The goddess Death will preside over this process, ensuring that each being's life ends in due course. This new cycle of life and death will continue indefinitely, balancing the population and maintaining the harmony of the universe. The story concludes with an understanding of the nature of death and its role in the grand scheme of creation. |
| 358Bhishma continues his discourse on the nature of life and death, explaining that all living beings are subject to the law of decay and mortality. The body, mind, and understanding are impermanent and subject to change, while the Soul is eternal and unchanging. The Soul, being separate from the body and mind, remains unaffected by birth, death, and the cycles of existence. The body, which is subject to change, is temporary, whereas the Soul is permanent and remains constant.Bhishma elaborates that the Soul, which transcends the physical body, is unaffected by the transformations and sufferings experienced in the material world. By understanding the distinction between the impermanent body and the eternal Soul, one can achieve liberation from the cycle of birth and death. Bhishma emphasizes that true knowledge lies in comprehending the nature of the Soul, which is beyond the physical realm and unaffected by worldly phenomena. Through this understanding, one can attain peace and eternal happiness, transcending the transient nature of life. |
| 359Bhishma continues his explanation on the nature of the Soul, elaborating on its transcendence of physical existence and its eternal nature. He explains that the Soul is distinct from the body and mind, and is unaffected by birth, death, or any material changes. The Soul is the ultimate reality, beyond the illusions of the physical world. It is pure and unblemished, transcending the dualities of existence such as pleasure and pain, life and death.Bhishma emphasizes that the realization of the Soul's true nature leads to liberation from the cycle of birth and death. By understanding the impermanence of the body and the eternal nature of the Soul, one can achieve inner peace and enlightenment. This knowledge allows one to transcend worldly attachments and achieve a state of eternal bliss. Bhishma encourages seekers to focus on the realization of the Soul and its true nature, leading to liberation and freedom from material suffering. |
| 360Bhishma discusses the nature of time and its impact on creation and dissolution. He explains that time is a measure of the cycles of creation, preservation, and destruction that govern the universe. Time itself is an eternal force that drives the processes of the material world, yet it is beyond the scope of material existence. Time transcends the physical and the temporal, influencing the cycles of birth and death without being affected by them.Bhishma further elaborates that time is an instrument of the divine will, guiding the processes of creation and dissolution. It operates according to the will of Brahman, the Supreme Being, and serves as a mechanism for the evolution and devolution of the universe. Time is eternal, unchanging, and unaffected by the material transformations that it governs. Understanding the nature of time and its role in the cosmic order helps seekers comprehend the broader perspective of existence and the divine plan. |
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| 361Bhishma tells Yudhishthira the story of Jajali, a Brahmana who lived in the forest and practised severe penances. Jajali thought himself superior to others until he met Tuladhara, a wise man who sold miscellaneous articles in Varanasi. Tuladhara knew of Jajali's past and told him that he had not achieved true righteousness, despite his austere penances. Jajali had allowed a pair of birds to build a nest on his head and had taken care of them until they grew up and left. When they finally flew away, Jajali felt proud of himself, but a voice in the sky told him that he was not equal to Tuladhara in righteousness.Tuladhara revealed that he knew of Jajali's past and that he had not achieved true merit. Jajali was filled with wrath and had come to Tuladhara to confront him. Tuladhara offered to grant Jajali a wish, and Jajali asked to know the difficult feats that Tuladhara had performed to achieve his wisdom. |
| 362Tuladhara explains to Jajali that he has achieved a state of certainty and stability through his practice of universal friendliness and harmlessness towards all creatures. He sells various items, but does so without cheating or harming others. Tuladhara believes that one should not cause harm to any creature, and that one should cultivate a sense of friendliness towards all. He notes that even those who are destitute of reason or are afflicted by disease can attain a state of calmness and freedom from fear.Tuladhara also criticizes the practice of harming or killing animals, and notes that even the gods are present in all living creatures. He believes that one should not engage in acts that cause harm to others, and that one should instead cultivate a sense of compassion and kindness. Tuladhara's philosophy is centered around the idea of universal harmlessness, and he believes that this is the key to achieving true prosperity and happiness. |
| 363Jajali criticizes Tuladhara's philosophy, saying it will lead to the end of the world if people abandon the means of their subsistence. Tuladhara responds, saying he is not an atheist and believes in the importance of sacrifice, but that it should be done without harming animals. He argues that true sacrifice is not about external actions, but about cultivating inner virtue. Tuladhara believes that people should focus on mental sacrifice and self-reflection, rather than external rituals. He also emphasizes the importance of non-violence and compassion towards all living beings.Tuladhara explains that the ancient sages performed sacrifices without harming animals, and that this is the true meaning of sacrifice. He says that those who perform sacrifices with violence and cruelty are not truly wise. Tuladhara's philosophy is centered around the idea of non-violence and self-reflection, and he believes that this is the key to achieving true happiness and liberation. |
| 364Tuladhara tells Jajali to observe how birds, reared on his head, return to their nests, displaying love for their father. He emphasizes that acts done without harming others are serviceable in this life and the next. Faith is essential for sacrifices to be productive, and it is superior to merit from recitations and meditation. Want of faith is a high sin, but faith can cleanse sins. The food of a liberal person is sanctified by faith, while the food of one without faith is lost. Only one who is bereft of faith is unfit to make offerings to the deities. Tuladhara stresses the importance of faith, saying it can cast off sin like a snake sheds its skin. He encourages Jajali to betake himself to faith, which will bring him superior happiness. Tuladhara explains that faith is of three kinds, influenced by Sattwa, Rajas, and Tamas, and that one's faith determines their name. He shares that men conversant with duties have laid down that abstaining from faults of behavior, with faith, is superior to all things considered sacred. Tuladhara and Jajali eventually ascend to heaven, having reached their respective places earned by their acts. The duties of non-injury and faith are proclaimed by Tuladhara, and Jajali finds tranquility after hearing his words. Bhishma shares this story with Yudhishthira, highlighting the importance of faith and non-injury. |
| 365King Vichakhy, moved by compassion, spoke out against animal slaughter in sacrifices, saying only the ignorant and atheist would condone such cruelty. He praised harmlessness as the highest duty. Bhishma agreed, citing Manu's teachings on non-violence. He noted that true Brahmanas recognize Vishnu's presence in every sacrifice and worship Him with pure offerings, not tainted meat or alcohol. Yudhishthira questioned how one could survive without harming others, as the body and dangers are constantly at war. Bhishma replied that one should acquire merit and act to maintain their body without causing harm, avoiding pain and death.The text emphasizes the importance of non-violence and compassion towards all living beings, citing the teachings of King Vichakhy and Manu. It also highlights the distinction between true Brahmanas who worship Vishnu with pure offerings and those who condone animal slaughter in sacrifices. The conversation between Yudhishthira and Bhishma explores the challenges of living a harmless life and maintaining one's body without causing harm to others. |
| 366Yudhishthira asks Bhishma how to judge when to act or abstain from an act. Bhishma tells the story of Chirakarin, who was commanded by his father, Gautama, to slay his mother. Chirakarin reflected long before acting, considering the contradictory obligations of obeying his father and protecting his mother. He realized that the mother is the source of life and protection, and that the father is the giver of knowledge and instructions. Chirakarin delayed acting, and eventually, Gautama returned and repented his command. He praised Chirakarin for his delay, saying it made him happy for ever. Bhishma concludes that one should reflect long before acting, especially in matters of great consequence, to avoid repentance and grief.The story highlights the importance of reflection and consideration in decision-making, especially when faced with conflicting obligations. Chirakarin's delay in acting saved him and his mother from harm, and earned him his father's praise. The story teaches that careful consideration and reflection can lead to happiness and avoid regret. |
| 367Yudhishthira asks Bhishma how a king can protect his subjects without injuring anyone. Bhishma shares the story of Dyumatsena and King Satyavat, who discuss the balance between righteousness and punishment. Satyavat suggests that the king should place the three other orders (Kshatriyas, Vaisyas, and Sudras) under the control of Brahmanas and punish the wicked gently, without destroying their bodies. He also recommends that the king should not punish the relatives of offenders and should consider the character of the offence and the science of morality before inflicting punishment.Dyumatsena argues that if the wicked are not punished, the world will come to a deadlock, and that the king should slay robbers to protect his subjects. Satyavat responds that slaying a robber also harms his innocent family members and that the king should reflect deeply on the question of chastisement. He suggests alternative punishments, such as deprivation of wealth, chains, and disfiguration, and recommends that the king should first restrain himself before trying to restrain others. |
| 368Yudhishthira asks Bhishma about the religion that leads to both enjoyment and emancipation, and which is superior, the duties of domesticity or those of Yoga. Bhishma shares the story of Kapila and the cow, where Kapila says that both courses of duty are highly blessed and difficult to accomplish. A Rishi, Syumarasmi, enters the form of the cow and engages in a discourse with Kapila about the authoritativeness of the Vedas. Syumarasmi argues that the Vedas declare sacrifice as the root of the world and its course, and that all things have been created for the performance of sacrifice. He explains that the different species of animals and plants are designated as fit for sacrifice, and that the cow is particularly revered for its ability to provide all the necessaries of sacrifice.Kapila and Syumarasmi discuss the importance of sacrifice and the Vedas, and the fruits of performing sacrifices, including heavenly beatitude. Syumarasmi emphasizes that those who perform sacrifices without
causing harm to others and with the proper understanding of the Vedas are truly righteous. The discourse concludes with an affirmation of the importance of sacrifice and the reverence for the Vedas. |
| 369Bhishma describes how King Harishchandra, known for his truthfulness and righteousness, gave up his kingdom and endured suffering for his principles. He served as a laborer in a cremation ground, experiencing extreme hardship. Despite his trials, he never faltered in his commitment to truth. His wife and son also endured suffering alongside him. The story illustrates the supreme value of adhering to truth and righteousness, even in the face of immense personal sacrifice.Bhishma emphasizes that King Harishchandra's dedication to truth, despite his suffering, earned him great respect and divine favor. The narrative highlights that the pursuit of righteousness and adherence to truth is a noble and worthy endeavor, regardless of the challenges faced. |
| 370Yudhishthira inquires about the best form of devotion and the path to liberation. Bhishma narrates the story of a great devotee of Vishnu who was once a rich merchant but lost everything and became a wanderer. Despite his hardships, he never lost faith in Vishnu. The merchant's devotion was unwavering, and he continued to worship Vishnu with great reverence. Vishnu, impressed by the merchant's devotion, appeared to him and granted him liberation. Bhishma explains that true devotion involves unwavering faith and devotion to Vishnu, and that such devotion can lead to liberation and eternal happiness.The story of the merchant emphasizes the importance of faith and devotion in the pursuit of liberation. It teaches that regardless of one's material circumstances, true devotion to the divine can lead to ultimate freedom and fulfillment. |
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| 371Yudhishthira asks Bhishma about the attainment of Religion, Profit, and Pleasure, seeking to know which one is superior. Bhishma recounts the ancient narrative of Kundadhara, a Cloud who grants a Brahmana's wish for virtue over wealth. The Brahmana, devoted to penances, beholds the gods and Kundadhara, who bestows virtue upon him. Kundadhara solicits virtue for the Brahmana, pleasing the gods, and the Brahmana becomes virtuous-souled. He enters the woods, undergoes austerities, and acquires spiritual vision. Kundadhara reappears, and the Brahmana beholds thousands of kings sunk in hell. Kundadhara warns that men are enchained by vices and that the gods are afraid of men. The Brahmana prostrates himself, and Kundadhara forgives him, disappearing thereafter. The Brahmana roams the worlds, attaining ascetic success through Kundadhara's grace.Bhishma continues, emphasizing that virtue is the highest end and that the gods adore the virtuous, not the wealthy or desire-ridden. He notes that true happiness lies in virtue, not wealth or pleasure. Yudhishthira is enlightened by the story, understanding the significance of virtue in achieving spiritual enlightenment. The conversation highlights the importance of devotion, penances, and virtue in Hindu philosophy, showcasing the path to spiritual success and the attainment of the highest end. |
| 372Yudhishthira asks Bhishma about the sacrifice that is ordained for virtue alone, not for heaven or wealth. Bhishma recounts the story of a Brahmana named Satya, who lived according to the unchha mode and performed sacrifices with roots and fruits. Satya's wife, Pushkaradharini, was pure-minded and had emaciated herself through austere vows. A deer, who was actually Dharma in disguise, appeared and asked Satya to slay him for the sacrifice. However, Satya refused, and the deer revealed that residence in heaven is not attainable through slaughter. Dharma then assisted Satya in performing a sacrifice without injury to living creatures. Through his penances, Satya attained a state of mind similar to his spouse's.Bhishma emphasizes that abstention from injury is the complete religion, while the religion of cruelty only leads to heaven, which is temporary. He highlights the importance of non-violence and the true meaning of sacrifice. The story showcases the transformative power of virtue and the rewards of devotion and penances. Yudhishthira is enlightened by the narrative, understanding the significance of virtue in achieving spiritual enlightenment and the attainment of the highest end. Bhishma's wisdom and the story of Satya serve as a teaching tool, illustrating the path to spiritual success and the importance of compassion in religious practices. |
| 373Yudhishthira asks Bhishma about the roots of sin, virtue, renunciation, and emancipation. Bhishma explains that desire and aversion lead to sin, as one strives to acquire and avoid objects that please and displease. This leads to attachment, error, and greed, causing one to commit sinful acts. A sinful person makes excuses and justifies their actions, ignoring the advice of well-wishers. They fail to find happiness and instead suffer.In contrast, a righteous person seeks the good of others and acquires virtue through wise judgment and good companionship. They delight in virtue and support others, acquiring wealth and friends through righteous means. They do not become attached to wealth or pleasure, but instead seek renunciation and emancipation through knowledge.Bhishma advises Yudhishthira to adhere to virtue in all situations, as it leads to eternal success. He explains that one must gradually abandon sinful acts and seek renunciation, ultimately attaining emancipation through the eye of knowledge. Bhishma has now explained the topics of sin, virtue, renunciation, and emancipation, and advises Yudhishthira to follow the path of virtue. |
| 374Yudhishthira asks Bhishma about the means to achieve Emancipation. Bhishma explains that one must practice forgiveness, abandon desires, and conquer sleep, fear, and breath through contemplation and heedfulness. Desire, aversion, and lust are to be dispelled by patience, and error, ignorance, and doubt are to be overcome by studying truth. One must also avoid insouciance, inquire into things of interest, and eat frugal and easily digestible food to drive off disorders and diseases. Contentment, benevolence, and regard for all creatures are essential, as is the avoidance of expectation and wealth. Affection must be abandoned by remembering the transitory nature of things, and hunger must be subdued by practicing Yoga. Procrastination, doubt, and fear are to be overcome by exertion, certainty, and courage. The mind and speech are to be subdued by the Understanding, and the Understanding is to be controlled by the eye of knowledge.Knowledge is to be controlled by acquaintance with the Soul, and the Soul is to be controlled by the Soul, attainable by those who are pure and tranquil. The five impediments of Yoga are to be subdued, and contemplation, study, gift, truth, modesty, candor, forgiveness, purity of heart, and the subjugation of the senses are to be practiced. This leads to increased energy, dispelled sins, fulfilled wishes, and gained knowledge. When one becomes cleansed of sins, possessed of energy, frugal, and master of one's senses, one seeks to attain Brahma. |
| 375Bhishma recounts the discourse between Narada and Asita-Devala regarding the origin and destruction of all creatures. Asita explains that the universe is created from five great essences: water, space, earth, wind, and heat. Time and the Understanding create other objects from these essences. The five essences, along with Kala (Time) and the Understanding, are eternal and indestructible. Creatures are created from and merge into these essences. The senses perceive five properties: form, scent, taste, touch, and sound. The Soul apprehends these properties through the senses. The organs of knowledge and action are enumerated, and the attributes of the five essences are described. The states of wakefulness, dream, and dreamless slumber are explained. The combination of the five essences and the owner of the body (Jiva) form the eighteen attributes. When the body is dissolved, the attributes cease to dwell together. Jiva migrates from body to body, urged by Time, until freed from the bond of body, it attains the highest end, Brahma. |
| 376Yudhishthira expresses remorse for the sinful deeds committed during the war, and asks Bhishma how to dispel the thirst for wealth. Bhishma shares the story of the ruler of Videhas, who said that true happiness comes from the disappearance of desire, not from wealth or material possessions. Desire leads to sorrow, and attachment to desire causes pain when what is desired is lost. One should apply wealth to virtuous purposes and then give up desire. A man of knowledge looks upon all creatures as himself and casts off everything to attain tranquility. The thirst for earthly things is a fatal disease that must be cast off to find felicity. The virtuous soul, by beholding their own bright and evil-free behavior, attains great fame both in this life and the next.Bhishma continues, explaining that the ruler of Videhas lives happily with nothing, as tangible possessions bring sorrow to those with knowledge. The thirst for wealth only increases with acquisitions, and attachment leads to pain when what is desired is lost. One should give up desire and apply wealth to virtuous purposes to attain tranquility and freedom from anxiety. |
| 377Yudhishthira asks Bhishma what source of good he should strive for, given that time is running out. Bhishma shares a story of a father-son dialogue, where the son, Medhavin, asks his father how to acquire virtue when death is inevitable. The father advises him to study the Vedas, have offspring, perform sacrifices, and then retire to the forest to become a Muni. Medhavin expresses his fear of death and decrepitude, and urges his father to take heed. He argues that one should practice virtue from a young age, as life is uncertain, and death can come at any moment. He advocates for the power of truth and non-injury to all creatures as the means to achieve immortality.The son's words convince the father to adopt the path of truth and renunciation. Bhishma advises Yudhishthira to do the same, devoted to the religion of truth. The story highlights the importance of seeking virtue, practicing non-injury, and embracing truth as
a means to attain spiritual success and immortality. |
| 378Yudhishthira questions Bhishma on how to obtain true happiness, given the existence of pain and suffering. Bhishma explains that true happiness is obtained by one who lives according to the eternal laws of religion, free from sin and transitory desires. One must endure the suffering and pain of life with patience, and cultivate a mind that is detached from the transient pleasures of the world. True happiness is not derived from sensory enjoyment but from the practice of virtue and the pursuit of wisdom.Bhishma advises that the highest good is the cultivation of virtue and the practice of Dharma. He emphasizes the importance of leading a righteous life, being devoted to truth, and practicing self-control. By following these principles, one can attain lasting happiness and peace, transcending the transient nature of worldly pleasure and pain. |
| 379Yudhishthira asks Bhishma about the causes of bondage and freedom. Bhishma explains that bondage is caused by desire, ignorance, and attachment to the objects of the senses. These lead to actions that bind the soul to the cycle of birth and rebirth. Freedom is attained by overcoming these causes through knowledge, self-discipline, and renunciation. The soul that has conquered desire, ignorance, and attachment achieves liberation and transcends the cycle of birth and death.Bhishma advises Yudhishthira to pursue knowledge, practice self-discipline, and cultivate detachment from the objects of the senses. By doing so, one can attain freedom and liberation from the cycle of bondage. The key to achieving this is to live a life of virtue and righteousness, guided by wisdom and understanding. |
| 380Yudhishthira inquires about the importance of self-discipline and its role in achieving liberation. Bhishma explains that self-discipline is essential for attaining liberation as it helps in controlling the senses, overcoming desires, and developing a calm and focused mind. Self-discipline leads to the development of virtues such as patience, humility, and self-control. Through self-discipline, one can overcome the influences of desire and attachment, achieve inner peace, and ultimately attain liberation.Bhishma emphasizes that self-discipline should be practiced consistently and with dedication. It involves controlling one's actions, speech, and thoughts, and adhering to the principles of virtue and righteousness. By practicing self-discipline, one can purify the mind, cultivate spiritual wisdom, and achieve the highest goal of liberation. |
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| 381Yudhishthira asks how Vritra, a virtuous Asura devoted to Vishnu, was vanquished by Indra. Bhishma explains that Vritra was immeasurably powerful and knowledgeable, and his devotion to Vishnu was great. Despite his virtues, Vritra was defeated by Indra in a fierce battle. Bhishma describes the battle in detail, including the use of various weapons and powers of illusion. Vritra overwhelmed Indra with a shower of rocks, but the celestial forces fought back, and Vasishtha restored Indra's strength with Somanas. Indra then relied on his intelligence and Yoga to dispel Vritra's illusions. The gods and Rishis, including Vrihaspati and Vasishtha, urged Mahadeva to destroy Vritra, and Vishnu entered Indra's thunderbolt to aid in the battle. Maheswara advised Indra to slay Vritra, who had been granted boons by Brahman, including greatness, powers of illusion, and excess might. With Mahadeva's energy, Indra slew Vritra with his thunderbolt. The deities and Rishis rejoiced, and the Asuras lost their powers of illusion and memory.Bhishma continues, describing the scene as Indra prepared to face Vritra. The gods and Rishis praised Indra, and Mahadeva granted him the power to defeat the Asura. Vritra, meanwhile, was afflicted by a fierce fever born of Mahadeva's energy, which weakened his powers. The battle raged on, with both sides using their greatest strength and cunning. In the end, Indra emerged victorious, and Vritra was slain. The gods and Rishis celebrated, and the universe was safe once more. |
| 382Bhishma describes the symptoms that appeared on Vritra's body when he was overtaken by the fever born of Mahadeva's energy. Vritra's mouth emitted flames, he became pale and trembled, and his memory took the form of a jackal that left his mouth. Indra, armed with the thunderbolt, looked hard at Vritra and hurled the weapon, slaying him. The sin of Brahmanicide, in the form of a fierce and dreadful woman, issued from Vritra's body and pursued Indra. She seized him and stuck to him, inspiring him with terror. Indra entered the fibers of a lotus-stalk and dwelt there for many years, but the sin of Brahmanicide pursued him. He presented himself before the Grandsire, who reflected on how to free Indra from the sin. The Grandsire divided the sin into four portions, which were taken by Agni, the trees and herbs, the Apsaras, and the Waters. Each of these was given a means of rescue from the sin, which would be passed on to a man who committed certain offenses.The Grandsire appointed Agni to take a fourth portion of the sin, which would be passed on to a man who abstained from offering oblations to Agni. The trees and herbs took another fourth, which would be passed on to a man who cut or tore them during Parva days. The Apsaras took a fourth, which would be passed on to a man who sought congress with women in their menstrual season. The Waters took the final fourth, which would be passed on to a man who cast phlegm, urine, or excreta into them. |
| 383Yudhishthira asks Bhishma about the origin of Fever, and Bhishma explains that it arose from the sweat of Mahadeva's forehead when he was angry. A being emerged from the sweat drop, consumed the embodied form of Sacrifice, and then pursued the deities and Rishis. Brahman appeared and appointed Mahadeva a share of the sacrificial offerings, and Mahadeva distributed Fever into many parts to avoid destruction. Fever was distributed into various forms, including heat in elephants' heads, bitumen in mountains, and diseases in animals. In humans, Fever enters bodies at birth, death, and other occasions.Bhishma continues, explaining that Fever is a form of Maheswara's energy and should be respected and worshipped. He tells Yudhishthira that the story of Fever's origin is a celebrated one and that knowing it will free one from disease and bring happiness. Bhishma then asks Yudhishthira if he has any other questions, indicating that he is willing to continue sharing his wisdom.The conversation between Yudhishthira and Bhishma highlights the importance of understanding the origins of things and the interconnectedness of the universe. Bhishma's wisdom and knowledge provide insight into the workings of the world and the nature of the divine. |
| 384Janamejaya asks Vaisampayana about the destruction of Daksha's Horse-sacrifice, which was performed on the breast of Himavat. Vaisampayana explains that Daksha, son of Prachetas, omitted to invite Mahadeva, despite the presence of other gods and Rishis. The goddess Uma, filled with rage and grief, provoked Mahadeva's wrath. Mahadeva created a Being from his mouth, Virabhadra, to destroy the Sacrifice. Virabhadra, accompanied by Raumyas, rushed to the Sacrifice and destroyed it, despite the efforts of the gods and Rishis to protect it. The destruction was complete, with even the celestial damsels being shoved and hurled on all sides.Daksha and the gods sought the protection of Mahadeva, who appeared and granted Daksha's boon, restoring the destroyed articles. Mahadeva's power and role as the protector of righteousness are highlighted in the story. The tale also showcases the complex relationships between the gods and their roles in the universe. The importance of including Mahadeva in sacrifices is emphasized, and the consequences of omitting him are demonstrated.The story is a testament to the intricate dynamics of the divine world and the significance of respecting and acknowledging the power of all gods. The destruction and subsequent restoration of the Sacrifice serve as a reminder of the delicate balance and interdependence of the universe. |
| 385Yudhishthira asked Bhishma to tell him the names by which Daksha, the progenitor of creatures, adored the great deity. Bhishma recounted Daksha's hymn of praise to the god.Daksha said, 'I bow to thee, O lord of all gods, destroyer of Asuras, adored by gods and Danavas. Thou art thousand-eyed, fierce-eyed, and three-eyed. Thy hands and feet extend everywhere, as do thy eyes, head, and mouth. Thou art omnipresent, with ears like an elephant or bull. Salutations to thee! The utterers of the Gayatri sing thy praises. Rishis regard thee as Brahmana, Indra, and the firmament above. Thou art Cause, Effect, Action, and Instrument of all that is unreal and real, Creation and Destruction. I bow to thee as Bhava, Sarva, and Rudra. Thou art the slayer of Andhaka, with three matted locks and three heads, armed with an excellent trident. Thou art Tryamvaka, Trinetra, the destroyer of the triple city. Salutations to thee! Thou art Chanda, Kunda, the universal egg, and its bearer. Salutations to thee whose teeth and hair are turned upwards, who art stretched over the universe, red, tawny, and blue-throated. Thou art of incomparable and dreadful form. Salutations to thee, Surya, with a garland of Suryas, standards, and flags bearing Surya's device. Thou art the Lord of spirits, bull-necked, armed with a bow, crusher of foes, personification of chastisement, clad in leaves and rags. Salutations to thee who bears gold in thy stomach, cased in golden mail, gold-crested, and the lord of all gold! Salutations to thee that art the navel of the universe, both cause and effect in the form of the five primal elements, and the coverer of all covers. Salutations to thee!'Hearing these adorations, Mahadeva, gratified, granted Daksha boons and forgiveness. |
| 386Yudhishthira asks Bhishma about Adhyatma, and Bhishma explains that it is the science of understanding the nature of the universe and the self. He describes the five great essences - earth, wind, space, water, and light - and how
they interact to form the universe. The concept of Brahman, the ultimate reality, and the nature of the soul are central to Adhyatma.Bhishma elaborates on the principles of Adhyatma, including the nature of action, knowledge, and devotion. He explains that understanding Adhyatma leads to liberation and peace. The teachings emphasize the importance of self-realization and the pursuit of truth. The science of Adhyatma provides insights into the cosmic order and the nature of existence, guiding individuals toward enlightenment and spiritual growth.The knowledge of Adhyatma is considered essential for those seeking to understand the deeper aspects of life and the universe. By studying Adhyatma, one can gain a greater appreciation of the divine and the interconnectedness of all things. |
| 387Yudhishthira inquires about the powers of the gods and the nature of their manifestations. Bhishma explains that the gods possess great powers and are manifestations of various aspects of the divine. Each god has unique qualities and attributes that contribute to the cosmic order.Bhishma describes the roles of different gods, including Vishnu, Shiva, and Brahma, and their contributions to creation, preservation, and destruction. The gods' powers are interrelated, and their actions maintain the balance of the universe. Understanding the nature of these manifestations and their roles is essential for comprehending the divine order.The discussion highlights the interconnectedness of the gods and their significance in maintaining the cosmic balance. It emphasizes the importance of recognizing and honoring the various aspects of the divine and their contributions to the universe. |
| 388Yudhishthira asks Bhishma about the significance of sacred rituals and their impact on spiritual growth. Bhishma explains that sacred rituals are essential for spiritual development and maintaining harmony with the divine. They serve as a means of communication with the gods and contribute to the purification of the self.Bhishma elaborates on the various types of rituals, including sacrifices, prayers, and offerings. Each ritual has specific purposes and benefits, contributing to the overall spiritual progress of individuals. Engaging in these rituals with devotion and sincerity leads to spiritual growth and a deeper connection with the divine.The practice of sacred rituals is an important aspect of spiritual life, providing a way to honor the divine and cultivate inner peace. By understanding and performing these rituals, individuals can enhance their spiritual journey and achieve greater harmony with the universe. |
| 389Yudhishthira asks about the role of meditation in achieving spiritual enlightenment. Bhishma explains that meditation is a powerful tool for attaining self-realization and spiritual growth. It involves focusing the mind and cultivating inner awareness to achieve a deeper understanding of the self and the divine.Bhishma describes various meditation techniques and their benefits. Through meditation, individuals can attain inner peace, clarity of mind, and a greater connection with the divine. It is a practice that helps in overcoming distractions and achieving a higher state of consciousness.Meditation plays a crucial role in the spiritual journey, providing a means to explore the inner self and connect with the universal consciousness. By incorporating meditation into daily life, individuals can enhance their spiritual development and attain enlightenment. |
| 390Yudhishthira inquires about the concept of divine justice and its role in the universe. Bhishma explains that divine justice is the principle by which the universe maintains order and balance. It is governed by the actions and decisions of the gods, who ensure that righteousness prevails and that individuals reap the consequences of their deeds.Bhishma elaborates on the ways in which divine justice manifests, including the rewards and punishments that individuals receive based on their actions. The concept of karma, or the law of cause and effect, is central to divine justice. It ensures that every action has a corresponding reaction, contributing to the overall balance of the universe.Understanding divine justice provides insight into the workings of the cosmos and the nature of moral and ethical conduct. It emphasizes the importance of living a righteous life and being mindful of one's actions, as they ultimately shape one's destiny and contribute to the harmony of the universe. |
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| 391Yudhishthira asks Bhishma about the beneficial acts that lead to happiness in this world and the next. Bhishma shares the story of King Janaka, who asked Parasara about the supreme benefit for all creatures. Parasara replied that righteousness earned through good acts is the highest benefit, and that it leads to honor in heaven. He explained that the four methods of living - acceptance of gifts, realization of taxes, agriculture, and service - are meant to support oneself and others.Parasara emphasized that living creatures take on the color of their past actions, and that good and bad acts lead to corresponding fruits. He refuted the skeptic's argument that destiny and past actions have no role in shaping one's life, and emphasized the importance of self-restraint, forgiveness, patience, and other virtues in achieving happiness.Parasara also listed various undesirable traits and characteristics that are worthy of pity, including a Kshatriya without courage, a Brahmana who eats any kind of food, a Vaisya who is lazy, a Sudra who is idle, a learned person without good behavior, and a Yogin who is attached to worldly things. He emphasized that one should not do something that one would censure in others, and that one should strive to collect and fix one's mind.Bhishma concluded that one should accomplish good acts to attain what is for one's highest benefit, and that righteousness is the supreme means of achieving happiness both in this world and the next. |
| 392Parasara advises that one should use their body and mind to cultivate knowledge and righteousness, and avoid sinful acts that lead to sorrow. He emphasizes the importance of renunciation and self-reflection, and notes that sinful acts committed knowingly are harder to expiate than those committed unknowingly. He also states that righteous acts can cancel out sinful ones, but only if done with deliberation and judgment. Parasara uses the metaphor of a vessel to illustrate how acts done without reflection are like water poured into an unbaked vessel, which gradually escapes, while acts done with judgment are like water poured into a baked vessel, which remains and increases in quantity.He concludes by advising the king to subjugate his foes, protect his subjects, and cultivate self-restraint and righteous behavior. He also emphasizes the importance of looking upon all creatures as oneself and reverencing one's superiors. By following these principles, one can obtain happiness and achieve their goals. |
| 393Parasara says that people act for their own benefit, not for others. Even gifts are made for personal gain. However, making gifts to distinguished people and accepting gifts from them both lead to merit, with making gifts being superior. Wealth acquired by proper means should be protected for acquiring virtue. One should not earn wealth by harming others. Everyone is born with debts to gods, guests, servants, ancestors, and oneself, which should be paid off by performing various acts like studying Vedas, performing sacrifices, and doing good deeds.Great sages have achieved success by adoring deities and performing penances. Righteousness is eternal and should never be abandoned for wealth. A righteous person keeps their sacred fire and offers daily adorations to deities. The Vedas are established on three sacred fires, and a Brahmana who possesses these fires is truly righteous. Humility and serving venerable individuals are also important.Many great Rishis have attained success by adoring Vishnu and other deities with concentrated minds and penances. Even undeserving men have obtained great distinction by adoring the deity. However, one should not seek advancement by achieving wicked or censurable acts. Wealth earned by righteous ways is true wealth, and righteousness should never be abandoned for wealth.A person who keeps their sacred fire and offers daily adorations to deities is regarded as the foremost of righteous persons. The sacred fire, mother, father, and preceptor should be duly waited upon and served with humility. A truly respectable man is one who is possessed of learning, destitute of lust, looks upon all creatures with love, has no wealth, is righteous in acts, and is destitute of the desire to inflict harm. |
| 394Parasara advises that the lowest order (Sudras) should derive their sustenance from serving the other three orders. Such service makes them righteous. They should associate with good men devoted to righteousness and acquire good qualities. The life of human beings is fleeting, and one should achieve only what is good. A wise man would never do an act dissociated from virtue, even if it brings advantages.The king who protects the other classes, the Brahmana who studies scriptures, the Vaisya who earns wealth, and the Sudra who serves the other classes become objects of respect. Conducting themselves otherwise, each order falls away from virtue. Gifts made righteously and with reverence bring excellent fruits. The sages say that man should seek to cross the ocean of life by various means and exert himself to be freed from the bonds of the world.The Brahmana shines by self-restraint, the Kshatriya by victory, the Vaisya by wealth, and the Sudra by cleverness in serving the other orders. Parasara emphasizes the importance of righteousness, association with good men, and acquisition of good qualities for the lowest order to achieve happiness and respect. |
| 395Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts, in the Kshatriya that won by victory in battle, in the Vaisya that obtained by following the duties laid down for his order, and in the Sudra that earned by serving the three other orders, however small its measure, is worthy of praise, and spent for the acquisition of virtue is productive of great benefits. If the Brahmana, pressed for a living, betakes himself to the duties of either the Kshatriya or the Vaisya, he does not fall off from righteousness. However, if he takes up the duties of the lowest order, then he certainly falls off. When the Sudra is unable to obtain his living by serving the three other orders, then trade, rearing of cattle, and mechanical arts are lawful for him.The Asuras, in the form of Lust and Wrath, entered the bodies of men, generating pride and arrogance, leading to oppression and acquisition of wealth without compunction. The deities sought Siva's protection, who, with a single shaft, felled Desire, Wrath, and Cupidity. Men returned to studying the Vedas and other scriptures. The seven ancient Rishis installed Vasava as the chief of the gods. Despite this, some elderly men retained wicked feelings, leading to the rise of kings of terrible prowess indulging in Asura-like acts.For this reason, one should abstain from acts of injury or malice and seek knowledge of the Soul. A wise person would not seek wealth for religious rites by unrighteous means. Do thou restrain thy senses, cherish thy subjects, and maintain virtue and knowledge. When one's mind becomes free of desire, one succeeds in obtaining what is auspicious.' |
| 396Parasara discusses the ordinances of penances, saying that attachment and aversion lead to desire for enjoyment, which can result in evil acts and ultimately destruction. He notes that true felicity comes from intelligence, seeking auspicious acts, and abstaining from optional ones. Loss of wealth and physical diseases can lead to despair, which can spark a desire for penance.Penance is essential for all, including Sudras, and can lead to heaven. Many celestial beings have achieved success through penance. Kings and householders have also attained their positions through penance. Penance can bring happiness, and its practice can lead to auspicious consequences, while abstaining from it can result in misery.Parasara emphasizes that penance is necessary for all, regardless of social status or circumstances. He encourages individuals to cultivate self-restraint, tranquility, and wisdom to attain emancipation. He also notes that the pleasure derived from sensory gratification is short-lived and can lead to agony.Householders are advised to enjoy their wealth and possessions but also discharge their duties as laid down in the scriptures. They should perform sacrifices and religious rites with attention and cleverness. Ultimately, Parasara stresses that penance is the only act that can bring true happiness and success. |
| 397Janaka asks Parasara about the origin of different colors and classes of men. Parasara explains that all men were originally Brahmanas, but fell away from penance and became different classes. He describes how the four original orders (Brahmanas, Kshatriyas, Vaisyas, and Sudras) were created and how intermixture led to other classes.Janaka inquires about the duties of each order, and Parasara explains their
respective responsibilities. Brahmanas are to study and teach the Vedas, perform sacrifices, and impart knowledge. Kshatriyas are responsible for protecting the realm and upholding justice. Vaisyas are tasked with agriculture, trade, and commerce. Sudras are to serve the other three orders.Parasara emphasizes the importance of adhering to one's duties and avoiding sinful actions. He also discusses the concept of hereditary occupation and how it affects one's class and duties. By understanding and following one's prescribed duties, individuals can achieve success and avoid downfall. |
| 398Janaka asks about the methods of conquering the enemies of righteousness and achieving true victory. Parasara explains that the essence of conquest lies in understanding the true nature of righteousness and adhering to it. The victory that comes from righteousness is lasting and brings peace, while victory obtained through unrighteous means is temporary and unstable.Parasara advises that one should focus on self-improvement and virtuous behavior to achieve true success. He emphasizes the importance of wisdom, perseverance, and detachment in overcoming obstacles and attaining goals. By practicing righteousness and following one's prescribed duties, one can achieve lasting victory and avoid the pitfalls of temporary success.Janaka learns that the true essence of conquest is in aligning one's actions with righteousness and avoiding actions driven by selfish desires. By doing so, one can achieve a lasting and meaningful victory. |
| 399Parasara discusses the nature of righteousness and the importance of adhering to it. He explains that true righteousness is characterized by self-control, non-attachment, and adherence to one's prescribed duties. Righteous actions lead to lasting happiness and success, while unrighteous actions result in suffering and downfall.Parasara also explains that the path of righteousness involves overcoming desires and attachments. He advises Janaka to practice moderation and avoid indulgence in sensory pleasures. By focusing on self-improvement and adhering to one's duties, one can achieve true success and avoid the pitfalls of unrighteous behavior.Janaka learns that the key to achieving true righteousness lies in understanding and following the principles of self-control, moderation, and duty. By adhering to these principles, one can attain lasting happiness and success. |
| 400Parasara discusses the concept of penance and its importance in achieving spiritual progress. He explains that penance involves self-discipline, renunciation, and devotion. By practicing penance, individuals can purify their minds and achieve a higher state of consciousness.Parasara advises Janaka to engage in penance with sincerity and dedication. He emphasizes that penance should be performed with a pure heart and a focus on spiritual growth. Through penance, one can attain liberation and achieve union with the divine.Janaka learns that penance is a crucial aspect of spiritual practice and that it requires dedication and sincerity. By engaging in penance, one can achieve spiritual progress and ultimately attain liberation. |
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| 401Yudhishthira asks Bhishma to explain the difference between Sankhya and Yoga philosophy. Bhishma says that both systems have their own strengths and weaknesses and recommends adopting the one that suits individual inclinations. He explains that Yoga is based on direct perception, while Sankhya relies on scriptures. Bhishma praises the virtues of Yoga, saying it helps attain emancipation by breaking free from worldly attachments. He uses metaphors like fish breaking through nets and birds escaping from hunters' nets to illustrate the power of Yoga. Bhishma also explains that a weak Yogin may meet with destruction, but a strong one can withstand temptations and attain emancipation. He describes the powers of Yoga, including the ability to create multiple bodies and wander the earth. Bhishma concludes that the path of Yoga is difficult, but those who persevere can attain the highest goal of identification with Brahma. |
| 402Yudhishthira asked Bhishma about the principles of the Sankhya philosophy. Bhishma explained that the Sankhya doctrine, founded by Kapila, is faultless and highly meritorious. It emphasizes understanding the faults in objects and the true nature of existence, leading to Emancipation. The philosophy involves comprehending the interplay of Sattwa, Rajas, and Tamas, and recognizing the path of self-knowledge. Bhishma described the various attributes and their connections, including the roles of different deities and cosmic elements. The Sankhya philosophy teaches the detachment from worldly desires and the attainment of true knowledge, leading to liberation. The followers of this philosophy, by understanding the faults and virtues of the material world, transcend physical existence and achieve union with the Supreme Soul, attaining immortality and escaping the cycle of birth and death. Bhishma emphasized that this knowledge is comprehensive and leads to the highest spiritual state, equal to Narayana, embodying the universe's essence. |
| 403"Yudhishthira said, 'What is called Undeteriorating and by attaining to which no one has to come back? What is called Deteriorating and by attaining to which one has to return?'"Bhishma said, 'Listen to the old narrative of the discourse between Vasishtha and king Karala of Janaka's race. King Janaka asked Vasishtha about Supreme and Eternal Brahma. Vasishtha replied, 'Twelve thousand years make a Yuga; four such Yugas a thousand times make a Kalpa, one day of Brahman. When Brahman is destroyed, Sambhu awakes and creates the First Being, called Hiranyagarbha, identifiable with the universe. This Being creates Consciousness and Prajapati. The creation of Mahan and Consciousness is the creation of Ignorance. The Unmanifest (Prakriti) creates the Manifest (Hiranyagarbha). The Manifest is created from the Unmanifest."The fourth creation comprises the elements: Wind, Light, Space, Water, Earth, and their properties: sound, touch, form, taste, scent. The fifth creation arises from the combination of the primal elements and includes organs of knowledge and action. Understanding these topics properly, Brahmanas achieve Emancipation. The twenty-four topics include ten organs of knowledge and action, five primal elements, five properties of elements, mind, and consciousness."All bodies are combinations of these four and twenty topics. These topics are Destructible. The twenty-fifth, Vishnu, is Undeteriorating, transcending the other topics. The twenty-fifth, Akshara, united with the unmanifest, becomes Kshara (Destructible). By knowledge, the Indestructible becomes displayed in His true nature." |
| 404"Vasishtha said, 'Thus, in consequence of his forgetfulness, the Soul follows ignorance and obtains thousands of bodies one after another. He attains thousands of births among intermediate orders and sometimes among the gods due to union with attributes. From humanity, he goes to heaven and then returns, and sinks into hell. The Soul, though transcending attributes, invests himself with them, subjecting to happiness, misery, and diseases like headache, leprosy, and asthma. Regarding himself erroneously as born among various creatures, he endures misery and enjoys the fruits of his good deeds. He views himself in different conditions, adorned or eating various foods, and adopts different practices, vows, and penances for ascetic success. The Soul sees himself practicing merchant's, Brahmana's, Kshatriya's, and Vaisya's duties, making gifts, or following derelictions. He views himself in different environments and conditions, observing rites, making sacrifices, and adopting various acts and duties, influenced by Prakriti, leading to happiness, woe, and further births. Understanding all these conditions as created by Prakriti and knowing Prakriti's influence and attributes, the wise perceive the Soul's true, attribute-less nature. The deluded Soul, through Ignorance, experiences the cycle of birth, death, and rebirth, assuming millions of forms, subject to good and bad acts, and suffering due to attachment and ego. Understanding Prakriti's acts and the Soul's passive nature, one can transcend this cycle.' |
| 405Vasishtha explains that Jiva, due to ignorance and association with others, undergoes countless births and deaths. Like the waxing and waning of the moon, Jiva transforms and takes on various forms. The nature of Jiva is to repeatedly appear and disappear, but its pure essence remains constant. Vasishtha uses the analogy of the moon's sixteen portions to describe Jiva's nature. Only fifteen portions are subject to change, while the sixteenth remains constant. Similarly, Jiva's pure essence is not subject to modification, but its association with ignorance leads to repeated births. The union of Jiva's pure essence with the eternal and immutable portion is what leads to birth. The destruction of Jiva's association with Prakriti is what leads to emancipation. Vasishtha emphasizes that the soul is pure but becomes impure due to its devotion to ignorance and the three attributes of Prakriti. |
| 406Janaka asks Vasishtha about the relationship between male and female, comparing it to the union of Purusha and Prakriti. Vasishtha explains that while the Vedas describe the attributes of the sire and mother, one must comprehend the true meaning beyond the texts. He distinguishes between the Jiva-soul, the universe, and the Supreme Soul, which is beyond attributes and transcends Prakriti. Vasishtha explains that the Supreme Soul is inferred from the attributes of Mahat and others, and that it is only when the Jiva-soul conquers all attributes born of Prakriti that it beholds the Supreme Soul. He describes the Supreme Soul as eternal, immutable, and beyond all attributes, ordaining all things and transcending the four and twenty topics of enquiry. Vasishtha concludes that the wise understand the unity of the Jiva-soul with the Supreme Soul, while the ignorant see them as different. |
| 407Janaka asks Vasishtha to clarify the nature of Unity and multiplicity, and the differences between Jiva-soul, Knowledge, Ignorance, Akshara, and Kshara. Vasishtha explains that Unity is the attribute of the Indestructible, while multiplicity is the attribute of the Destructible. He describes the practices of Yoga, including contemplation and Pranayama, and explains that the goal of Yoga is to unite the Jiva-soul with the Supreme Soul. Vasishtha also discusses the Sankhya philosophy, explaining that Prakriti is the Unmanifest, and that the Supreme Soul presides over Prakriti. He describes the 24 principles of Sankhya, and explains that the Soul is the Knower of Kshetra. Vasishtha concludes by saying that those who are conversant with Sankhya succeed in beholding the Supreme Soul, and attain tranquility and emancipation. |
| 408Vasishtha explains the difference between Vidya (knowledge) and Avidya (ignorance). Vidya is the attribute of the Indestructible, while Avidya is the attribute of the Destructible. He describes the Sankhya philosophy, explaining that Prakriti is the Unmanifest, and that the Supreme Soul presides over Prakriti. Vasishtha also discusses the nature of Jiva, saying that it is both Indestructible and Destructible, and that it becomes identifiable with Brahma when it ceases to exist in a state of union with Prakriti. He describes the process of self-realization, where Jiva recognizes its true nature and becomes able to cast off the Destructible and attain
unity with the Indestructible. |
| 409Vasishtha describes the process of self-realization and liberation, where the Jiva-soul transcends the material world and attains unity with the Supreme Soul. He explains that this process involves understanding the true nature of existence, recognizing the distinction between the eternal and the temporal, and overcoming the influence of Prakriti. Vasishtha emphasizes the importance of knowledge and meditation in achieving self-realization, and describes the different stages of the process. He also explains the role of the Guru in guiding the aspirant on the path to liberation. |
| 410Vasishtha concludes the discourse by summarizing the key points about self-realization and liberation. He reiterates the importance of distinguishing between the eternal and temporal, understanding the true nature of the Self, and transcending the material world. Vasishtha emphasizes that those who attain self-realization achieve unity with the Supreme Soul and are liberated from the cycle of birth and death. He encourages the listeners to seek knowledge, practice meditation, and follow the path of righteousness to achieve liberation. |
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| 411Yudhishthira asks Bhishma to discourse on the nature of reality, beyond duty and doubt, birth and death, virtue and sin. Bhishma recites a narrative between Yajnavalkya and Janaka, where Janaka asks about the nature of senses, Prakriti, and Brahma. Yajnavalkya explains that there are eight principles of Prakriti and sixteen modifications. He enumerates the modifications, including the senses, elements, and mind. He explains that the Unmanifest (Prakriti) gives rise to the Mahat-soul, Consciousness, and then the Mind. From the Mind come the great elements, and then the senses and breaths. Yajnavalkya describes nine kinds of creation and twenty-four principles, which he explains according to scripture. |
| 412Yajnavalkya explains the duration of time in respect to the Unmanifest, stating that a day and night of Brahma last 10,000 Kalpas. During this time, Brahma creates herbs, plants, and the Earth, and places the sky between Heaven and Earth. Yajnavalkya describes the creation of Consciousness, the five Great elements, and the senses, which are led by the Mind. He explains that the Mind perceives through the Senses, and that the cessation of the Mind's activity leads to the cessation of the Senses' activity. Yajnavalkya describes the creation of the universe, including the five Bhutas (Earth, Wind, Space, Water, and Light), and how creatures are pervaded by the five Visesha (Sound, Touch, Form, Taste, and Scent). He concludes by stating that the Mind is the Lord of all the Senses. |
| 413Yajnavalkya describes the destruction of the universe, where Brahman, who is eternal and undecaying, repeatedly creates and destroys all created objects. When his day expires, he becomes desirous of sleep, and the unmanifest one urges Maharudra to destroy the world. Maharudra, in the form of Surya, consumes all created beings, and the Earth becomes bare. He then fills the Earth with Water, which is later dried up by the Yuga-fire. The Wind swallows up the fire, and Space swallows up the Wind. The Mind swallows up Space, and Consciousness swallows up the Mind. The Mahat-soul swallows up Consciousness, and Sambhu, the Supreme and pure Effulgence, swallows up the Mahat-soul. Sambhu is the heart of all creatures, and his measure is of a digit of the thumb. After destruction, what remains is the Undecaying and the Immutable. Yajnavalkya concludes by stating that he has described destruction and will now discourse on Adhyatma, Adhibhuta, and Adhidaivata. |
| 414Yajnavalkya explains the concepts of Adhyatma, Adhibhuta, and Adhidaivata, relating to the physical body and its functions. He describes the different organs and their corresponding divine entities. He then explains the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their corresponding qualities. Sattwa is associated with virtues like patience, joy, and compassion, while Rajas is associated with vices like pride, arrogance, and lust. Tamas is associated with darkness, ignorance, and heedlessness. Yajnavalkya explains that Prakriti, through its modifications, multiplies into thousands of existent objects, just as a single lamp can light many lamps. |
| 415Yajnavalkya explains the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their intermixture, which determines the nature of beings in the universe. He describes how the Unmanifest Purusha, endowed with these attributes, takes various forms. Yajnavalkya also explains that those who transcend righteousness and sin attain a superior birth, and ultimately, a place that is eternal and immortal. Janaka asks Yajnavalkya to elaborate on the relationship between Prakriti and Purusha, and the religion of Emancipation. He seeks knowledge on the existence and Oneness of Purusha, his separateness from Prakriti, and the deities associated with the body. Janaka also requests Yajnavalkya to discuss the Sankhya and Yoga systems, and the premonitory symptoms of death. |
| 416Yajnavalkya explains that Purusha, when associated with attributes, becomes bound, but when freed, is beyond attributes. Unmanifest Prakriti is naturally inanimate and unintelligent, but becomes animate and intelligent when united with Purusha. Purusha's lordship over Prakriti's principles makes him appear to possess attributes, but he is truly eternal and indestructible. Yajnavalkya describes how Purusha is misunderstood to be subject to decay and destruction due to his agency in creation and yoga. He emphasizes that Purusha is distinct from Prakriti, using analogies like a blade of reed and its outer cover, and a fish and water. Co-existence does not make them one. Yajnavalkya warns that those who misunderstand Prakriti and Purusha will suffer in hell. He has explained the Sankhya philosophy, by which one can attain emancipation, and will now discourse on the Yogins' science. |
| 417Yajnavalkya explains the science of Yoga, which he considers equivalent to the Sankhya philosophy. He describes two types of Yoga practices: one with attributes (regulation of breath and senses) and one without attributes (concentration of the mind). He emphasizes the importance of regulating the breath and fixing the mind on the Supreme Soul. Yajnavalkya describes the process of merging the senses, mind, and intelligence to contemplate the Supreme Soul, which is eternal, immutable, and pure. He explains the indications of a person in Samadhi, such as a fixed and calm demeanor, and the ability to remain unmoved by external stimuli. In Samadhi, the Yogin beholds the Supreme Brahma and ultimately attains Emancipation after casting off the physical body. |
| 418Yajnavalkya describes the various places the soul goes after death, depending on the part of the body it escapes from. He explains that the soul attains different regions, such as Vishnu, Vasus, Sadhyas, and others, based on the location of the body it leaves through. He then discusses premonitory signs of death, including changes in vision, loss of luster, and changes in bodily functions. Yajnavalkya advises that those who know these signs should unite their soul with the Supreme Soul through Samadhi, and conquer death. He recommends a life of abstinence and fixing one's soul on the Supreme Soul to attain immortality. |
| 419Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma which resides in the Unmanifest. Thy question relates to a deep mystery. Listen to me with close attention, O king! Having conducted myself with humility according to the ordinances laid down by the Rishis I obtained the Yajushes, O king, from Surya. Without the austerest penances I formerly adored the heat-giving deity. The puissant Surya, O sinless one, gratified with me, saying,--Solicit thou, O regenerate Rishi, the boon upon which thou hast set thy heart, however difficult it may be of acquisition, I shall, with cheerful Soul, grant it to thee. It is very difficult to incline me to grace! Bowing unto him with a bend of my head, that foremost of heat-giving luminaries was addressed by me in these words, I have no knowledge of the Yajushes. I desire to know them without loss of time!--The holy one, thus solicited, told me,--I shall impart the Yajushes unto thee. Made up of the essence of speech, the goddess Saraswati will enter into thy body. The deity then commanded me to open my mouth. I did as I was commanded. The goddess Saraswati then entered into my body, O sinless one. At this, I began to burn. Unable to endure the pain I plunged into a stream. Not understanding that what the high-souled Surya had done for me was for my good, I became even angry with him. While I was burning with the energy of the goddess, the holy Surya told me,--Do thou endure this burning sensation for only a little while. That will soon cease and thou wilt be cool.
I shall certainly grant thee the boon that thou desirest.--By saying these words, the high-souled Surya became glad, and soon I began to cool. Thus, the worshipful Surya granted me the knowledge of the Yajushes.' |
| 420Yajnavalkya explains that he has learned the Vedas and the knowledge of Yajushes through the grace of Surya, and that he has obtained the boon of imparting this knowledge to others. He describes the nature of the Vedas and how they were imparted to him, emphasizing their eternal and sacred nature. Yajnavalkya advises that those who seek knowledge and transcendence should practice devotion and self-discipline, as this will lead them to the Supreme Brahma. He concludes by affirming that the ultimate goal of life is to attain knowledge of the Supreme Soul and live a life in accordance with divine principles. |
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| 421Yudhishthira asked how Emancipation can be achieved without abandoning domestic life and what its supreme excellence is. Bhishma recounted the discourse between Janaka and Sulabha. Janaka, king of Mithila, practiced the religion of Renunciation and was well-versed in Vedas and Emancipation scriptures. Sulabha, a mendicant woman, heard of Janaka's devotion and approached him to test his emancipation. She entered his understanding with her Yoga powers to ascertain his true state. Janaka, without his royal symbols, conversed with her, demonstrating his knowledge and detachment. Sulabha, unimpressed, criticized Janaka's attachment to his royal duties and symbols, questioning his claim to Emancipation. Janaka defended his practices, explaining that true knowledge and renunciation lead to Emancipation, not mere abandonment of duties. Sulabha acknowledged his hospitality and revealed her own noble lineage and commitment to Emancipation, departing the next morning. |
| 422Yudhishthira said, "How was Suka, the son of Vyasa, won over to Renunciation? It behoveth thee, O thou of Kuru's race, to discourse to me on the conclusions in respect of the Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma) that is in, but unattached to them, as also of the acts of the self-born Narayana, as they are known to thy understanding."Bhishma said, "Beholding his son Suka living fearlessly as ordinary men do, Vyasa taught him the entire Vedas and discoursed to him one day in these words: 'Vyasa said, O son, becoming the master of the senses, do thou subdue extreme cold and extreme heat, hunger and thirst, and the wind also, and having subdued them (as Yogins do), do thou practice righteousness. Do thou duly observe truth and sincerity, and freedom from wrath and malice, and self-restraint and penances, and the duties of benevolence and compassion. Rest thou on truth, firmly devoted to righteousness, abandoning all sorts of insincerity and deceit. Do thou support thy life on what remains of food after feeding gods and guests. Thy body is as transitory as the froth on the surface of the water. The Jiva-soul is sitting unattached in it as a bird on a tree. The companionship of all agreeable objects is exceedingly short-lived. Why then, O son, dost thou sleep in such forgetfulness? Thy foes are heedful and awake and ever ready (to spring on thee) and always watchful of their opportunity. Why art thou so foolish as not to know this? As the days are going one after another, the period of thy life is being lessened. Indeed when thy life is being incessantly shortened, why dost thou not run to preceptors (for learning the means of rescue)? Only they that are destitute of faith set their hearts on things of this world that have the only effect of increasing flesh and blood. They are totally unmindful of all that is concerned with the next world. Those men that are stupefied by erroneous understandings display hatred for righteousness. The man who walks after those misguided persons that have betaken themselves to devious and wrong paths is afflicted equally with them.'"Yudhishthira asked, "How did Suka, son of Vyasa, attain Renunciation? What is the Unmanifest, the Manifest, and Brahma?" |
| 423Yudhishthira asks Bhishma about the efficacy of gifts, sacrifices, and penances. Bhishma explains that evil thoughts lead to sinful acts, causing distress and rebirth in difficult circumstances. In contrast, those with faith, self-restraint, and devotion to righteous deeds experience joy and happiness. Bhishma emphasizes that one's actions follow them, influencing their future experiences. Time drags all creatures along, and past actions manifest at the proper time. Honor, gain, destruction, and growth are all consequences of one's actions. Suffering and happiness result from one's own acts, and even in the womb, one begins to experience the consequences of past life actions. Bhishma encourages Yudhishthira to focus on his own path, performing righteous deeds and penances to attain happiness. |
| 424Yudhishthira asks Bhishma about Suka, son of Vyasa, and how he attained the highest success. Bhishma explains that Suka's birth was a result of Vyasa's penances and union with the Supreme Soul. He describes how Vyasa, on the summit of Meru, practiced austerities for a hundred years, subsisting on air alone, and begged Mahadeva for a son with the puissance of the elements. The gods and Rishis were amazed by Vyasa's strength and devotion. Mahadeva, pleased with Vyasa's penances, granted him a son like he wished, pure and devoted to Brahma. Bhishma continues, saying that Suka's story is incapable of being understood by those with uncleansed souls. |
| 425Bhishma continues the story of Suka's birth. Vyasa, smitten with desire for Apsara Ghritachi, tries to suppress it but ultimately gives in, and Suka is born from his vital seed. Despite the unusual circumstances, Suka is a radiant and powerful being, born with a sacred thread and invested with divine gifts. The gods and Rishis celebrate his birth, and he is endowed with great intelligence and splendor. As he grows, Suka studies the Vedas and selects Vrihaspati as his preceptor. He returns home after completing his studies and begins to practice severe penances, earning respect from the gods and Rishis even in childhood. Suka's mind is focused on the religion of Emancipation, and he shuns the three modes of life, including the domestic life. |
| 426Bhishma said, "Suka approached his sire, Vyasa, seeking knowledge of Emancipation. Vyasa instructed him to study the religion of Emancipation and visit King Janaka of Mithila. Suka traveled to Mithila on foot, passing through various lands and observing nature without attachment. He reached the palace of King Janaka and was led to a garden where he met fifty beautiful damsels who tried to entertain him.However, Suka remained focused on his goal and devoted himself to Yoga, unaffected by the attempts to distract him. He was well-versed in the Vedas and the science of Kapila, and his father had instructed him to live humbly and obey King Janaka. Suka crossed many hills, rivers, and forests, and saw many wonders without being swayed by desire.He reached Mithila, sent word to the king, and entered the city, proceeding to the palace. The porters forbade him, but Suka waited patiently, undeterred by their rough words. He was devoted to contemplation and Yoga, and his tranquil mind was not affected by the long journey or the sun's heat.The king's minister led Suka to a chamber where beautiful damsels tried to entertain him, but Suka remained focused on his goal, observing his duties without attachment. He spent the night in the palace, devoting himself to Yoga and meditation, and the next morning, he was ready to meet King Janaka and learn from him. |
| 427Bhishma said, "King Janaka, accompanied by his minister and household, approached Suka and offered him a costly seat. Suka accepted the worship and then Janaka asked about the purpose of his visit. Suka explained that his father, Vyasa, had instructed him to visit Janaka to learn about the religion of Emancipation. Janaka began to explain the duties of a Brahmana, including the study of the Vedas, penances, and the domestic mode of life. Suka asked if it was necessary to adopt the three modes of life (Brahmacharyya, Garhastya, and Vanaprastha) if one had attained a cleansed understanding through study and true conception of all things. Janaka replied that a cleansed understanding was necessary for Emancipation and that it was unattainable without a preceptor. He explained that the duties of the four modes of life were practiced to prevent the destruction of the world and that one should cast off faults and adhere to the path of Sattwa. Janaka concluded that one who transcended all pairs of attributes and resisted their influence could attain infinite felicity in the next world." |
| 428Bhishma said, "Suka, having heard King Janaka's words, began
to question him about the nature of Brahman and the Supreme Soul. Janaka responded that Brahman is beyond the reach of senses and mind, beyond the perception of dualities, and free from all attributes. It is unmanifested and without form, beyond the comprehension of the ordinary mind. Brahman is eternal and all-pervading, and everything else is an illusion created by ignorance. The Supreme Soul, Janaka continued, is the ultimate reality and the source of all creation, sustaining and transcending everything. It is the true Self of all beings, and understanding this truth leads to liberation. Janaka emphasized that realizing the unity of the self with Brahman leads to ultimate peace and liberation from the cycle of birth and death. He explained that knowledge of the Self and the Supreme Soul is the highest form of wisdom, and practicing this knowledge leads to eternal freedom and bliss." |
| 429Yudhishthira asked, "How did King Janaka practice the religion of Emancipation, and how did he attain such great knowledge and wisdom?" Bhishma replied, "King Janaka practiced austerities and devoted himself to the study of the Vedas. He lived a life of righteousness and fulfilled his duties as a king while remaining unattached to worldly pleasures. His devotion and self-discipline led him to attain great wisdom and knowledge. He was known for his humility and wisdom, and his life was an example of how one could attain Emancipation while living in the world. Janaka's story illustrates that true wisdom comes from a combination of knowledge, practice, and detachment from material desires. His life and teachings are a guide for those seeking liberation and understanding of the Supreme Soul." |
| 430Bhishma said, "King Janaka's practice of the religion of Emancipation was not limited to mere outward rituals. He engaged in meditation, self-discipline, and devotion to the Supreme Soul, transcending the ordinary practices of religious observance. His life was dedicated to the pursuit of wisdom and the realization of the true nature of the self. Janaka's approach to Emancipation involved a deep understanding of the self and the Supreme Soul, combined with a life of righteousness and detachment. His example shows that one can attain the highest knowledge and liberation while fulfilling worldly duties and living a righteous life. The teachings of Janaka, as described by Bhishma, serve as a guide for those seeking to understand the nature of Emancipation and the path to spiritual realization. |
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| 431Narada said, "Listen to these scriptures, which bring tranquility, dispel grief, and produce happiness. They lead to a pure understanding and high felicity. Without understanding, one is afflicted by countless sorrows and fears. I will share old narratives to dispel your grief. Subjugate your understanding and attain happiness. Men of little intelligence become mentally sorrowful by associating with undesirable things and dissociating from desirable ones. Don't grieve over the past, as it cannot be changed. Think of the faults in things you become attached to and regard them as evil. One who grieves for what is past acquires only sorrow. Dead or lost, one should not grieve, as it only adds to sorrow.Men of wisdom behold life and death properly and do not shed tears. When calamity strikes, cease reflecting on it sorrowfully. Thinking only enhances sorrow. Mental griefs should be killed with wisdom, and physical griefs with medicine. Don't behave like men of little understanding. Youth, beauty, life, and wealth are transitory, so don't covet them. They are fleeting and can vanish in an instant. Instead, seek contentment, which is the highest happiness. Combinations are destined to end in dissolution, and all things that are high will eventually fall. Union ends in disunion, and life ends in death. Thirst is unquenchable, and attachment leads to sorrow. Seek to emancipate yourself from sorrow and find happiness in wisdom." |
| 432Narada said, "The transitions of happiness and sorrow are inevitable. One should strive to protect oneself from decrepitude, death, and disease. Mental and physical diseases afflict the body, and days and nights ceaselessly run, bearing away the periods of life. The vital seed originates from sight and sometimes produces an embryo, while other times it fails. Some people obtain prosperity without effort, while others, despite their efforts, miss desirable fruits. Ascribe it to the faults of man. The embryo takes birth in the womb, and another body is kept ready for the burnt creature to migrate into. In the womb, the embryo resides amid urine and faeces, and its sojourn is regulated by Nature. Some embryos fall, some come out alive, and others meet destruction in the womb. When the allotted period of life is at its close, the five primal elements of the body attain to the seventh and ninth stages and then cease to be. Men are afflicted by diseases, and even physicians are unable to alleviate their pain. All men wish to attain superiority, but the result does not agree with their wishes. Misery and happiness exist side by side, and men have either misery or happiness. Cast off both righteousness and sin, and with the aid of Yoga, attain the highest end that is fraught with the greatest felicity." |
| 433Bhishma said, "Suka, the son of Vyasa, sat on a mountain summit, free from distractions, and began his Yoga practice. He held his soul in different limbs, starting from his feet, and transcended the element of space. He circumambulated Narada and represented his success. Receiving permission, Suka entered the element of space and soared into the sky, traversing with the speed of wind or thought. All creatures gazed at him in wonder. He regarded the three worlds as one homogenous Brahma and proceeded with concentrated attention. The denizens of heaven rained celestial flowers, and Apsaras and Gandharvas were filled with wonder. The Rishis asked, 'Who is this one that has attained success?' Suka proceeded in silence, his face turned towards the East, and gaze directed towards the sun. The Apsaras, including Urvasi and Purvachitti, were filled with wonder and praised his concentration. Suka cast his eyes on all sides, beheld the entire welkin, and addressed the deities, saying, 'If my sire follows me, return him an answer for me.' All the points of the compass, forests, seas, rivers, and mountains accepted his command and agreed to answer his sire's calls." |
| 434Bhishma said, "Suka, the regenerate Rishi, cast off faults and attributes, and dwelt in Brahma, blazing like a smokeless fire. Meteors shot, the earth trembled, and loud reports were heard. The sun lost splendor, fire refused to blaze, and lakes and rivers were agitated. Suka pierced through two beautiful summits, rending them in twain. A loud noise arose in heaven, and he was adored by Gandharvas and Rishis. He beheld the celestial stream Mandakini and Apsaras sporting in its waters. His sire Vyasa followed him, filled with affection, and beheld the mountain summit rent in twain. Vyasa lamented, calling out to his son, and Suka answered with the monosyllable 'Bho'. The universe echoed this answer, and Suka attained the highest station. Vyasa sat on the mountain breast, thinking of his son with grief. The Apsaras were agitated, and some hid their nudity. Vyasa understood his son was emancipated, but he himself was not. Mahadeva consoled Vyasa, saying his son had attained the highest end, and his fame would endure. Vyasa beheld a shadowy form of his son and returned, filled with joy. He was told that his son's fame would last as long as the hills and oceans lasted. The great Yogin Vyasa and the celestial Rishi Narada had told this story to me, and I have now told it to you, O chief of Bharata's race. One who hears this sacred history attains the highest end." |
| 435Yudhishthira asked Bhishma about the deity to adore for success, heaven, and emancipation. Bhishma replied that the question touches a deep mystery and cannot be answered through argumentation alone. He narrated the discourse between Narada and Narayana, where Narada sought to know the deity worshipped by Narayana and Nara. Narayana explained that the minute, inconceivable, unmanifest, and immobile Soul is the Kshetrajna, transcending the three attributes of Sattwa, Rajas, and Tamas. This Soul is the source of all existent and non-existent things and is adored by Narayana and Nara.Narayana further explained that the Kshetrajna is the ultimate reality, beyond human comprehension. It is the essence of all beings and the source of all creation. The Vedas and all modes of life worship this Soul with devotion. Those who become fully devoted to it attain high ends fraught with felicity. They succeed in entering the Soul and becoming merged in its Self.Bhishma said that this Soul is the highest deity and Pitri, and one should worship it to attain emancipation. The incorporeal denizens of Heaven bow to this Supreme deity, and through Its grace, they attain their desired fruits. The Emancipate, freed from attributes and acts, attain the ultimate end of Kshetrajna, which can be apprehended by Knowledge alone. Bhishma concluded that he had discoursed on this high mystery due to his love for Narada's devotion, and that those who listen to this discourse with devotion would attain the highest end." |
| 436Bhishma narrated the story of Narada's discourse with Narayana, where Narada sought to know the secrets of the universe. Narayana explained that the denizens of the White Island have no senses, don't eat, and are cleansed from sin. Yudhishthira asked about their origin and the superior end they attain. Bhishma continued the narrative, saying that king Uparichara, a devotee of Narayana, ruled the world righteously and followed the Sattwata ritual. He worshipped Narayana with penances and offered all his possessions to the deity.Seven Rishis, known as Chitra-sikhandins, promulgated a treatise on duties and observances, which was consistent with the four Vedas. They composed the treatise after worshipping Narayana with penances for a thousand celestial years. Narayana was pleased with their work and commanded Saraswati to enter their persons, enabling them to compose the treatise. The treatise was an authority in all worlds, guiding Pravritti and Nivritti.Bhishma elaborated that the treatise consisted of a hundred thousand verses and was sanctified with the syllable Om. Narayana declared that the treatise would be the foremost authority on morality and religion,
and would be accepted by the best of men. Those who adhered to its principles would attain the highest end. |
| 437Bhishma further described how the treatise composed by the seven Rishis was promulgated in the three worlds. It contained all the essential principles of religion and morality, guiding men in their conduct. Narayana declared that those who read and follow the treatise with devotion would attain supreme bliss. The treatise was highly revered by all Rishis and deities, and its teachings were considered to be the highest truth.Bhishma narrated that the treatise was recited by Brahma and other deities to propagate its teachings among men. Those who recited the treatise would have their sins forgiven and attain divine grace. The treatise was described as a beacon of light for the righteous, guiding them towards the path of liberation and eternal happiness.Bhishma concluded by emphasizing the importance of adhering to the principles of the treatise. Those who embraced its teachings with devotion and sincerity would achieve the highest spiritual attainment and liberation from the cycle of birth and death. |
| 438Bhishma described the various types of Yoga and their benefits, explaining that the practice of Yoga leads to self-realization and liberation. He elaborated on the different paths of Yoga, including Karma Yoga, Bhakti Yoga, and Jnana Yoga, and their respective benefits. He emphasized that the highest goal of Yoga is to attain union with the Supreme Being and achieve liberation from the cycle of birth and death.Bhishma further explained that those who practice Yoga with devotion and perseverance would experience spiritual growth and ultimately attain the state of perfect bliss. The teachings of Yoga, as described by Bhishma, are intended to guide individuals towards self-realization and spiritual enlightenment.Bhishma concluded by stressing the importance of following the path of Yoga with sincerity and dedication. Those who adhere to the teachings of Yoga would attain the ultimate goal of liberation and eternal happiness. |
| 439Bhishma narrated the story of King Uparichara, who was a devout worshipper of Narayana. Uparichara followed the principles of the treatise composed by the seven Rishis and led a righteous life. He performed all his duties with devotion and adhered to the teachings of Narayana.King Uparichara's life was marked by piety and righteousness, and he became a model for others to follow. His devotion to Narayana and his adherence to the principles of the treatise brought him great spiritual merit and favor from the divine.Bhishma described how Uparichara's devotion led him to attain the highest spiritual end. His life was a testament to the effectiveness of following the path of righteousness and devotion, and he achieved liberation from the cycle of birth and death. |
| 440Bhishma continued the narrative about King Uparichara and his adherence to the principles of the treatise. He emphasized that Uparichara's devotion and righteousness were exemplary and that he achieved the highest spiritual attainment through his practices.Bhishma also described the significance of the treatise composed by the seven Rishis and its impact on the lives of those who followed its teachings. The treatise was considered a guide for righteous living and spiritual growth, leading to the attainment of liberation and eternal happiness.In conclusion, Bhishma reaffirmed the importance of following the path of righteousness, devotion, and Yoga. He highlighted that those who adhere to these principles with sincerity and dedication would achieve the ultimate goal of spiritual enlightenment and liberation. |
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| 441"Bhishma said, 'Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada. His form was somewhat purer than the moon and differed from the moon in some respects. He somewhat resembled a blazing fire in complexion. The puissant Lord was somewhat of the form of Vishti. He resembled in some respects the feathers of the parrot, and in some a mass of pure crystal. He resembled in some respects a hill of antimony and in some a mass of pure gold. His complexion somewhat resembled the coral when first formed, and was somewhat white. In some respects that complexion resembled the hue of gold and in some that of the lapis lazuli. In some respects it resembled the hue of the blue lapis lazuli and in some that of sapphire. In some respects it resembled the hue of the peacock's neck, and in some that of a string of pearls. Bearing these diverse kinds of hues on his person, the eternal Deity appeared before Narada. He had a thousand eyes and was possessed of great beauty. He had a hundred heads and a hundred feet. He had a thousand stomachs and a thousand arms. He seemed to be still inconceivable to the mind. With one of his mouths he uttered the syllable Om and then the Gayatri following Om. With mind under complete control, the great Deity, called by the names of Hari and Narayana, by his other mouths, multitudinous in number, uttered many mantras from the four Vedas which are known by the name of Aranyaka. The Lord of all the deities, the great God who is adorned in sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a toothstick, and a little blazing fire. With cheerful soul, that foremost of regenerate persons, viz., Narada of restraining speech, bowed unto the great God and adored Him. Unto him whose head was still bent low in veneration, the first of all the deities, who is free from deterioration, said the following words." |
| 442Janamejaya asked Vaisampayana to explain the significance of the diverse names of Hari, the Supreme Lord. Vaisampayana began to recite the names and their meanings, as explained by Kesava to Phalguna. The names relate to Hari's attributes and acts, and are mentioned in the Vedas, Puranas, and other scriptures. Kesava explained that some names derive from His attributes, while others relate to His acts. He mentioned that He is the Supreme Soul, the universe, and the source of all creatures. He is identifiable with the attributes of Sattwa, Rajas, and Tamas, and is the Soul of those attributes. He is the source of Brahma and Rudra, and the creator and destroyer of the universe.Kesava continued to explain the significance of His names, including Narayana, Aniruddha, and Vishnu. He said that Rudra is His Soul, and that He adores Rudra as a symbol of His own self. He explained that He is the end of all creatures and their sire, and that He pervades the entire universe. He mentioned that He is known as Nara and Narayana, and that He has assumed human form to lighten the burden of the Earth. He concluded by saying that He is the one sole Refuge of all men, and that His names are productive of boons to those who utter them. |
| 443Krishna replied, "I will recount an ancient story. When four thousand celestial Yugas elapse, the universe dissolves, and all creatures vanish, leaving an infinite expanse of water. This state represents the unmanifest Brahman. From this, the eternal and immutable Hari, embodying omnipotence and omniscience, emerges. Hari creates Brahma, who, desiring to create beings, causes Agni and Shoma to spring from his eyes. The Brahmanas originated from Shoma, while the Kshatriyas originated from Agni. Brahmanas, endowed with greater energy, perform sacrifices that strengthen the deities. Agni is the Hotri, the performer of sacrifices, and Brahmanas, equated with Agni, uphold the universe through their rituals.Surya and Chandramas are Narayana's eyes, invigorating and warming the universe. They are considered the joy (Harsha) of the universe, leading to Narayana being called Hrishikesa. Brahmanas, embodying Agni and Shoma, sustain the universe, and their rituals ensure its balance. Hence, the harmony between Agni and Shoma signifies the interconnectedness of all beings and the divine order maintained through sacrifices and duties." |
| 444Saunaka asked Sauti about the narrative of Narayana, which is more fruitful than visiting sacred retreats or performing ablutions in sacred waters. Sauti explained that Narada, after beholding Narayana, proceeded to the retreat of Vadari to meet Nara and Narayana, who were engaged in severe austerities. Janamejaya asked Vyasa about Narada's journey and his conversation with Nara and Narayana. Vyasa began to recite the narrative, describing Narada's arrival at Vadari and his meeting with the two Rishis, who were adorned with beautiful whirls on their chests and had matted locks on their heads. Narada was filled with joy and reverence, and the two Rishis received him with hospitality. They asked Narada if he had seen the Paramatma in White Island, and Narada described his experience, saying that he had seen the immutable Being who is the source of all worlds and deities. Nara and Narayana said that they were born in the race of Dharma and were endued with forms displayed before the senses. They discussed their devotion to the Supreme Lord and their observance of a superior vow, which is the embodiment of holiness. |
| 445Nara and Narayana praised Narada for beholding Narayana, a feat even Brahma couldn't achieve. They explained that Narayana is the unmanifest origin of the universe, and his attributes manifest in various forms. Forgiveness comes from him and is attached to the Earth. Rasa (Taste) comes from him and is attached to water. Heat and Light come from him and are attached to the sun. Touch comes from him and is attached to the wind. Sound comes from him and is attached to space. Mind comes from him and is attached to Chandramas. They described the path of the emancipated, who pass through Aditya and become one with Narayana. Only those who are stainless and devoted to the Supreme Deity can achieve this. Nara and Narayana revealed that they were born in the house of Dharma and were undergoing penances to benefit the manifestations of the Supreme Deity. They knew of Narada's resolution and praised his devotion to Narayana. Narada joined his hands in reverence and became devoted to Narayana, reciting sacred Mantras and worshipping the Supreme Deity for a thousand years. |
| 446Vaisampayana said, Narada, while residing in Nara and Narayana's retreat, performed rites in honor of the deities and Pitris. Nara asked him, "Whom are you worshipping and what fruits do you desire?" Narada replied, "I am worshipping Vishnu, the eternal Supreme Soul, as instructed by you. I am performing these rites for Narayana's sake, as he is the father, mother, and grandfather of all creatures." Nara and Narayana explained that the Pitris were created by Vishnu, who assumed the form of a boar and raised the Earth from the primordial waters. He created the Pitris by dedicating three balls of mud, shaken from his tusk, to himself. Vishnu declared, "I am the Creator of the worlds. I am resolved to create those that are to be called Pitris." He established the rules of conduct for the denizens of the three worlds and declared that the three balls of mud would be known as Pitris. Narada was informed that the Pitris receive worship offered by all, and those who perform sacrifices in their honor are actually adoring and sacrificing unto Vishnu himself. |
| 447Vaisampayana said, Narada became devoted to Narayana after hearing Nara and Narayana's words. He resided in their retreat for 1000 years, beheld Hari, and heard the discourse on Narayana. He then returned to his own retreat, sanctified and cleansed of sins. Nara and Narayana continued their austerities in Vadari. Vy
asa narrated that once Narada was engaged in worshiping the Supreme Deity in his own retreat, Vishnu appeared before him. Vishnu was of a reddish hue, and Narada was overwhelmed by His appearance. Vishnu told Narada that he was gratified with his devotion and would grant him a boon. Narada expressed his desire to have the Supreme Deity's vision continuously and wished to hear His praises eternally. Vishnu granted Narada's request and blessed him with the ability to spread the glories of Narayana to all creatures. He instructed Narada to practice the meditation of Narayana, praising Him with hymns and mantras. Vishnu assured Narada that he would remain ever dear to Him. |
| 448Vaisampayana said, Narada, having received Vishnu's blessings, continued to worship Him with devotion. He travelled across the worlds, spreading the glories of Narayana and recounting His deeds. He met various beings and taught them the principles of devotion and righteousness. Narada's travels took him to many realms, including the abode of the Devas, where he shared the divine knowledge he had received from Vishnu. He visited different sages and ascetics, enlightening them about Narayana's supreme nature. He described Narayana's actions and the path to liberation, emphasizing the importance of devotion and righteous conduct. Narada's teachings were well received, and he continued his mission with unwavering faith in the Supreme Deity. |
| 449Vaisampayana narrated how Narada's devotion to Narayana was profound and unyielding. His dedication inspired countless beings to turn to Narayana for guidance and salvation. Narada's influence spread far and wide, and he was revered for his wisdom and piety. He continued to travel, visiting sacred places and spreading the teachings of Narayana. His life became a testament to the power of devotion and the divine grace of Narayana. Narada's legacy lived on through the countless followers he inspired and the teachings he imparted, which continue to guide and uplift those who seek the Supreme Deity's grace. |
| 450Vaisampayana concluded by saying that Narada's unwavering devotion to Narayana exemplified the ideal path of devotion and righteousness. His life and teachings continue to serve as a beacon for those who seek to understand and follow the Supreme Deity's path. The story of Narada's devotion and his experiences with Narayana highlight the significance of faith and the transformative power of divine grace. The essence of Narada's teachings is that devotion to Narayana, coupled with righteous conduct, leads to spiritual enlightenment and liberation. Vaisampayana emphasized the importance of adhering to these principles for achieving spiritual fulfillment and ultimate union with the divine. |
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| 451Janamejaya asked about the number of Purushas and their source. Vaisampayana explained that the Sankhya and Yoga systems propose multiple Purushas, but ultimately, there is only one supreme Purusha. He bowed to his preceptor Vyasa and began to expound on the speculation of Purusha, which is identical with Rita and Truth. Vaisampayana cited the discourse between Brahma and Mahadeva, where Brahma explained that he was meditating on the one universal Purusha of infinite proportions. Mahadeva was curious about this Purusha, and Brahma explained that while many Purushas exist, the one supreme Purusha transcends all and is invisible. The many Purushas have this one Purusha as their basis, and if they divest themselves of attributes, they can enter into the supreme Purusha, who is eternal and above all attributes.Vaisampayana continued, "Brahma said, 'That one Purusha is the source of all things. He is the universe itself, and all the innumerable Purushas have sprung from him.'" |
| 452Brahma explained that the supreme Purusha is eternal, immutable, and immeasurable, pervading all things. He cannot be seen with the physical eyes, but only with the aid of knowledge. Though dwelling in bodies, He is not touched by their actions. He is the inner soul, the all-seeing Witness, and the universe is His display. Brahma described the Purusha as the one soul, the supreme soul, and the universal soul, divested of attributes. He is Narayana, unaffected by the fruits of acts. The acting soul is different, engaged in acts, but can attain emancipation and identify with the supreme soul.Brahma elaborated that the supreme Purusha is the abode of all ordinances, the highest object of knowledge, and the knower and object to be known. He is the creator, the prime ordinance, and the effulgence of the supreme soul. Brahma and the universe emerged from Him, and all deities and Rishis dedicate their sacrificial offerings to Him. He is the one who creates, sustains, and destroys the universe, and His power is beyond human comprehension.Brahma further explained that the supreme Purusha is beyond human intellect and is known only through the Vedas and the Sankhya and Yoga philosophies. He is the one who is beyond all dualities and is the ultimate reality. Brahma's words were meant to enlighten Mahadeva about the supreme Purusha, and through Mahadeva, all beings may understand the ultimate truth. |
| 453Sauti said that Vaisampayana explained the glory of Narayana to king Janamejaya and then discoursed on another topic. Vaisampayana recited a conversation between Yudhishthira and Bhishma, where Yudhishthira asked about the foremost duties of persons belonging to different modes of life. Bhishma replied that duties well performed can lead to heaven and the fruit of Truth. He then told a story about a conversation between Narada and Indra, where Narada, a celestial Rishi with ascetic success, roamed the universe witnessing all things. Indra asked Narada to share a wonderful incident, and Narada began to recite an extensive history.Bhishma continued, saying that Narada's story was about the duties of persons in different modes of life, and how well-performed duties can lead to great rewards. Narada told Indra about the wonderful things he had seen and heard, and the duties that lead to emancipation. Vaisampayana said he would narrate the story in the same manner as Narada, for the same purpose. The story was meant to enlighten Yudhishthira and the other Pandavas, as well as Krishna, about the duties of different modes of life.Bhishma's narration was a way of passing on the knowledge and wisdom of the ancients, and Vaisampayana's retelling of the story was a way of sharing that wisdom with king Janamejaya and others. The story was a way of conveying the importance of performing one's duties well, and the rewards that come from doing so. By sharing the story, Vaisampayana was able to teach king Janamejaya and others about the value of duty and the path to emancipation. |
| 454Bhishma told the story of a Brahmana who lived in the town of Mahapadma, on the southern side of the river Ganga. The Brahmana was born in the race of Atri and was endued with amiability. He was a master of his senses, contented, and devoted to penances and the study of the Vedas. He had many children and spouses and was respected by all good men. However, he was troubled by doubts about which path to follow. He wanted to know which duties would lead to his benefit and which ones he should follow.The Brahmana met a guest, another Brahmana of concentrated soul, and shared his thoughts with him. The guest was also confused about the topic, but he shared his own thoughts and observations. He said that there are many doors to heaven and many ways to attain emancipation. Some people attain heaven through sacrifices, others through the forest mode of life, and others through the domestic mode of life. Some rely on the duties of kings, while others practice self-restraint or devote themselves to the study of the Vedas.The guest explained that he had seen people attain heaven through various means, such as dutiful obedience to preceptors and seniors, compassion, truth, and even battle. He had also seen people slain by men of wickedness, but their souls had become honoured denizens of heaven. The guest was troubled by the Brahmana's question, and his understanding was clouded like a fleecy cloud before the wind.Bhishma continued, saying that the guest's words were sweet and melodious, and they sparked a thoughtful conversation about the nature of duty and emancipation. The two Brahmanas engaged in a discussion that was rooted in intelligence and reason, seeking to understand the best path to follow. |
| 455The guest continued, "I shall instruct you, O Brahmana, on the path to follow. I have heard from my preceptor that in the city of Naimisha, a grand sacrifice was performed by the deities. A mighty Naga, Padmanabha, dwells there, gratifying all creatures in thought, word, and deed. He protects the righteous and chastises the wicked, using the quadruple policy. You should go to him and ask your questions. He will show you the highest religion. Padmanabha is fond of guests, intelligent, and well-versed in scriptures. He is virtuous, observant of duties, devoted to Vedic studies, and performs sacrifices. He is truthful, kind, and self-controlled, eating only after feeding his guests and attendants. He knows what is beneficial and censurable, and never acts with hostility. His family is pure and stainless, like the water of a lake in the Ganges. Go to him, and he will guide you." |
| 456The host replied, "Your words have brought me great comfort, like a heavy load being lifted off my head. It's like a weary traveler finding a bed, a thirsty person finding cool water, or a hungry person savoring delicious food. Your words have filled me with joy, and I will do as you have commanded. Please stay with me tonight and rest, and we can continue our conversation about the duties of renunciation. Let us pass the night happily, engaged in cheerful discussion."Bhishma continued, "The guest and host passed a pleasant night, conversing about the fourth mode of life, Sannyasa. The night flew by like day, and when morning came, the host worshipped his guest and bid him farewell. The Brahmana, resolved to achieve his purpose, took leave of his family and set out for the abode of the Naga, his heart steadfastly directed towards it." |
| 457Bhishma said, "The Brahmana arrived at an ascetic's retreat and enquired about the Naga, whose reputation for virtue and wisdom had drawn him to this distant place. Instructed by the ascetic, he continued his journey, passing through many delightful forests and lakes and sacred waters. At last, he arrived at the house of the Naga, his heart filled with anticipation and reverence."Entering the house, he proclaimed himself, saying, 'I am a Brahmana, come as a guest!' The Naga's chaste wife, devoted to the duties of hospitality, welcomed him with
appropriate respect, offering him water and other necessities. She then informed the Naga of the Brahmana's arrival. The Naga received the Brahmana warmly, in accordance with the laws of hospitality and righteousness. The Brahmana was offered a seat, and they soon engaged in conversation about the Brahmana's quest for knowledge and understanding. The Naga, skilled in the art of discourse, began to elucidate the nature of righteousness and the duties one should follow." |
| 458Bhishma continued, "The Brahmana, having been welcomed and seated, presented his questions to the Naga, seeking answers on the best course of action and the path to righteousness. The Naga, skilled in the Vedic lore and versed in the principles of Dharma, listened attentively. He explained that the path to righteousness and liberation is found in performing one's duties with sincerity and devotion, adhering to the principles of truth and justice. The Brahmana listened with great respect, eager to learn from the Naga's wisdom. The Naga's teachings were profound and enlightening, guiding the Brahmana on the path of righteousness and duty, as well as the principles of renunciation and asceticism. The discourse continued for a long time, with the Brahmana gaining valuable insights into the nature of duty and righteousness." |
| 459Bhishma narrated that the Naga expounded on various paths and duties, explaining how each individual must follow their dharma according to their station in life. The Naga spoke of the four principal duties: the pursuit of knowledge, the practice of penance, the performance of sacrifices, and the observance of righteous conduct. He emphasized that the ultimate goal is to attain liberation by transcending the cycle of birth and death, and this can be achieved through devotion and adherence to one's dharma.The Naga also discussed the different modes of life, including the householder's life, the forest-dweller's life, and the ascetic's life, each with its own set of duties and responsibilities. He highlighted the importance of fulfilling one's duties with dedication and the benefits that come from doing so. The Brahmana, deeply impressed by the Naga's teachings, expressed his gratitude and resolved to follow the path outlined by the Naga. |
| 460Bhishma concluded the narrative by saying that the Brahmana, after receiving the Naga's teachings, was filled with a sense of purpose and clarity. He thanked the Naga for his guidance and wisdom and promised to follow the path of righteousness. The Brahmana returned to his home, transformed by the experience, and began to practice the duties and principles taught by the Naga. His life became a model of virtue and righteousness, and he achieved the desired goal of liberation.Bhishma emphasized that the teachings of the Naga were profound and applicable to all individuals seeking to live a righteous life. By following one's dharma and adhering to the principles of truth and justice, one can attain the ultimate goal of liberation and fulfillment. The story of the Brahmana and the Naga serves as a reminder of the importance of seeking knowledge and wisdom in the pursuit of righteousness and the path to liberation. |
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| 1Bhishma tells Yudhishthira a story about a conversation between Gautami, a wise woman, and a fowler named Arjunaka. Arjunaka wants to kill a serpent that bit Gautami's son, but she convinces him to spare its life. The serpent explains that it was only following the direction of Mrityu (Death), who was influenced by Kala (Time). Mrityu and Kala appear and explain that they are not independent causes, but rather part of a larger web of causes and effects. Kala explains that all beings are subject to their own karma, and that the child's death was a result of its own past actions.Gautami convinces Arjunaka to release the serpent, and Bhishma tells Yudhishthira that he should also let go of his grief and attain peace of mind, knowing that the events of the war were the result of the actions of all involved. Bhishma emphasizes that no one is solely responsible for the outcome, and that everyone is influenced by their own karma and the forces of time. He encourages Yudhishthira to forgive himself and others, and to move forward with wisdom and compassion.By sharing this story, Bhishma aims to help Yudhishthira understand the complexities of morality and the nature of causality, and to find peace in the midst of turmoil. The story highlights the importance of self-reflection, forgiveness, and the recognition of the interconnectedness of all beings. |
| 2Yudhishthira asks Bhishma to tell him a story about a householder who conquered Mrityu (Death) through virtue. Bhishma tells the story of Sudarsana, the son of Agni, who was born to a king's daughter and was devoted to the practice of truth and charity. Sudarsana marries Oghavati and takes a vow to conquer Death by leading the life of a householder. When a Brahmana guest arrives, Oghavati welcomes him and offers her person, remembering her husband's words. Sudarsana returns home to find his wife with the Brahmana and, overcoming jealousy and anger, honors the guest and dedicates his life and possessions to him. Dharma, disguised as the Brahmana, reveals himself and congratulates Sudarsana for his virtue, declaring that he has conquered Mrityu. As a reward, Sudarsana attains all the worlds in his body, and Oghavati follows him, transformed into a mighty river. Bhishma concludes that the story shows the importance of honoring guests and adhering to the duties of a householder, and that it confers glory, fame, and longevity upon those who listen to it. |
| 3Yudhishthira asks Bhishma how Viswamitra, a Kshatriya, attained Brahmanahood despite being born in a different caste. He notes Viswamitra's many achievements, including destroying Vasishtha's sons, creating evil spirits, and founding the Kusika race. Yudhishthira is curious how Viswamitra became a Brahmana without taking another birth. He requests Bhishma to relate the story, comparing it to the story of Matanga, who was born a Chandala and could not attain Brahmanahood despite his austerities. Yudhishthira wants to know how Viswamitra, a Kshatriya, could achieve what Matanga could not.Bhishma begins the story, saying that Viswamitra's achievements were due to his austere penances and devotion to the gods. He notes that Viswamitra's transformation into a Brahmana was not just a change in name, but a genuine transformation of his being. Bhishma implies that the story of Viswamitra's transformation is a remarkable one, and that he will relate it to Yudhishthira in detail. |
| 4Bhishma tells Yudhishthira the story of Viswamitra's birth. King Gadhi's daughter Satyavati marries Richika, a descendant of Bhrigu, and bears a daughter. Richika grants a boon to Satyavati and her mother, promising a son to each. However, the mother and daughter exchange the sacrificial offerings, resulting in Satyavati bearing a Kshatriya son and her mother bearing a Brahmana son. Richika's son Jamadagni is born to Satyavati, while Viswamitra, a Kshatriya, is born to Gadhi's wife. Despite being a Kshatriya, Viswamitra attains the state of a Brahmana through austere penances and becomes the founder of a race of Brahmanas. Bhishma lists the many sons of Viswamitra, who become progenitors of various Brahmana clans. He concludes the story, saying that Viswamitra's transformation from a Kshatriya to a Brahmana was due to Richika's placement of supreme Brahma's energy in the sacrificial offering. |
| 5Yudhishthira asks Bhishma about the merits of compassion and the characteristics of devout men. Bhishma tells the story of a parrot who lived in a tree and refused to leave it even when it withered and died. Indra, disguised as a Brahmana, asks the parrot why he remains with the tree, and the parrot explains that it was born and raised in the tree and cannot abandon it. The parrot's compassionate and humane feelings impress Indra, who offers to grant a boon. The parrot asks for the tree to be revived, and Indra sprinkles it with nectar, restoring it to life. Bhishma concludes that communion and companionship with the pious can lead to attaining all desires, just like the tree was revived through its connection with the parrot. |
| 6Yudhishthira asks Bhishma which is more powerful, Exertion or Destiny. Bhishma recounts a conversation between Vasishtha and Brahma, where Brahma explains that both are necessary, but Exertion is more important. He uses the analogy of a seed and soil to illustrate that Destiny is like the seed, but without the soil of individual Exertion, it cannot grow. Brahma says that even the gods have attained their status through their own actions, and that Exertion is necessary to achieve happiness and prosperity. He cites examples of individuals who have attained heaven or fallen from grace due to their own actions, and concludes that Destiny alone is not enough, but when combined with Exertion, it can be efficacious. |
| 7Yudhishthira asks Bhishma about the fruits of good deeds. Bhishma explains that the results of actions are reaped in similar states of existence, and no action is ever lost. He describes various sacrifices and renunciations that lead to desirable outcomes, such as prosperity, long life, and residence in heaven. Bhishma also highlights the importance of truth, nobility, and virtue, and notes that desire for enjoyments is the hardest to conquer. He uses natural imagery to illustrate how karma brings about its fruits in due time. The Kuru princes are filled with wonder and joy upon listening to Bhishma's speech. Bhishma concludes that falsehood in speech leads to evil consequences, and offers to relate more doctrine if desired. |
| 8Yudhishthira asks Bhishma who is deserving of worship and respect. Bhishma replies that he reveres Brahmanas who are well-trained, self-controlled, and knowledgeable in the scriptures. He admires those who respect and serve Brahmanas, and notes that making gifts to them without pride or vanity is a great act. Bhishma considers himself fortunate to have been born in a good family and to have served Brahmanas. He values the Brahmanas more than his own family and hopes to attain felicity by his devotion to them. Bhishma believes that doing good to Brahmanas is the most sacred act and that they should be protected and worshipped like sires or preceptors. He warns against angering Brahmanas, as their penances can be potent. Bhishma advises Kshatriyas to protect the Vedas and Brahmanas, and to ensure their well-being. |
| 9Yudhishthira asks Bhishma about the fate of those who promise gifts to Brahmanas but fail to deliver. Bhishma explains that such people suffer fruitless hopes and their good deeds become nullified. According to scriptures, they can be cleansed by giving away a thousand dark-eared horses. Bhishma shares a story of a jackal and an ape,
who were sent by the gods to meet the lion, king of beasts. The jackal manages to deliver the message, while the ape fails to complete the task. The jackal is rewarded with a grand throne, while the ape is condemned to live in poverty. Bhishma concludes that fulfilling promises and keeping one's word is of utmost importance, and warns against making empty promises that cannot be kept. |
| 10Yudhishthira asks Bhishma about the fruits of gifts given in the proper manner. Bhishma explains that gifts given with devotion and respect yield great fruits, while those given with pride or without proper care may not be as effective. He illustrates this with the story of a pious king who made offerings to Brahmanas with sincere devotion, and as a result, was blessed with great prosperity and happiness. Bhishma emphasizes that the intention behind the gift, rather than the material value, is what determines its efficacy. He advises Yudhishthira to make gifts with a pure heart and to seek the welfare of others through charitable acts. |
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| 11Yudhishthira asks Bhishma about the kind of people with whom the goddess of prosperity resides. Bhishma shares a story where Rukmini asks the goddess this question, and she replies that she resides with those who are eloquent, active, attentive, free from wrath, and grateful. She favors those who worship the deities, have their passions under control, and are high-minded. She avoids those who are inattentive, unbelieving, lustful, ungrateful, impure, and cruel. She resides with those who observe their duties, are devoted to righteousness, and have their passions under control. She also resides with women who are forgiving, self-restrained, devoted to truth, and worship the deities. She avoids women who are sinful, unclean, fond of dispute, and lazy. She resides in various things, including conveyances, ornaments, sacrifices, clouds, lotuses, stars, elephants, and rivers. She resides in houses where the inmates worship the deities and make offerings to the sacrificial fire. She resides in Brahmanas, Kshatriyas, Vaisyas, and Sudras who follow their respective duties. Ultimately, she resides in Narayana, who embodies righteousness, devotion, and agreeableness. |
| 12Yudhishthira asks Bhishma which gender derives more pleasure from sexual union. Bhishma shares the story of King Bhangaswana, who was transformed into a woman by Indra after performing a sacrifice. The king, now a woman, had 100 sons with an ascetic and later reunited with their 100 sons from their previous life as a man. However, Indra caused a rift between the brothers, leading to their demise. The king, still a woman, grieved and met Indra, who offered to revive either set of sons. The king chose the sons born as a woman, citing greater affection due to the increased pleasure women experience in sexual union. Indra was pleased and offered another boon, allowing the king to choose their gender. The king chose to remain a woman, citing greater pleasure in their current state. Indra accepted their decision and departed. |
| 13Yudhishthira asks Bhishma how to live a pleasant life in this world and the next. Bhishma advises avoiding certain harmful acts: bodily acts like destroying life, theft, and adultery; speech acts like evil conversation, harsh words, gossiping, and falsehood; and mental acts like coveting, harming others, and disbelieving the Vedas. He emphasizes the importance of avoiding evil in thought, word, and deed, as every action has consequences. Good actions lead to pleasant experiences, while evil actions lead to endurance. Bhishma stresses that this is certain and inevitable. |
| 14Yudhishthira asked Bhishma to recount the names and powers of Mahadeva, also known as Isa and Sambhu. Bhishma, feeling unworthy of such a task, praised Mahadeva's omnipresence and unparalleled supremacy, noting his role as the indestructible Supreme Brahman, transcending both Prakriti and Purusha. Bhishma emphasized Mahadeva's unique attributes, including his mastery over creation and destruction, and his worship by deities, Rishis, and creatures alike. Bhishma admitted his limitations in fully describing Mahadeva's greatness and suggested that only Krishna, who transcends all deterioration, could do justice to Mahadeva's attributes. Krishna, in turn, praised Mahadeva's immeasurable puissance, sharing his own profound experiences and penances undertaken to please the deity. Ultimately, Bhishma acknowledged that Mahadeva's virtues and actions are beyond full comprehension and reiterated the immense power and influence Mahadeva holds over the universe and its beings. |
| 15Krishna bowed to the deity and asked for various boons, including firmness in virtue, fame, might, and devotion to Yoga. The deity granted these boons and offered additional ones through his spouse, Uma. Krishna asked for non-anger towards Brahmanas, his father's grace, a hundred sons, and tranquility, among other things. Uma granted these boons, promising Krishna sixteen thousand wives, unlimited love, and a beautiful body. She also promised that seven thousand guests would dine at his palace daily. After granting these boons, the god and goddess disappeared. Krishna shared these events with the Brahmana Upamanyu, who praised the greatness of the deity, saying there is no equal to Sarva in granting boons or battle. |
| 16Upamanyu tells the story of Tandi, a Rishi who meditated for ten thousand years and beheld Mahadeva. Tandi praised the deity, saying he is the supreme soul, immutable and undeteriorating, and the refuge of all. He described Mahadeva as the creator and destroyer of the universe, beyond human comprehension. Tandi asked for devotion to Mahadeva and was granted boons, including indestructibility, spiritual knowledge, and the promise that his son would author Sutras. Mahadeva disappeared, leaving Tandi to share his experience with Upamanyu. The Grandsire Brahma had previously recited ten thousand names of Mahadeva, which Tandi learned and passed on to Upamanyu. These names are not known to all and are meant for spiritual success. Tandi's praise of Mahadeva highlights the deity's power and majesty, describing him as the supreme truth, the giver of emancipation, and the door to heaven. He is the creator of all beings and the giver of blessings. Tandi's words emphasize the importance of devotion and knowledge in achieving spiritual growth and liberation. The story showcases the power of meditation and the rewards that come from dedicating oneself to spiritual pursuits. Upamanyu shares this story to impart spiritual knowledge and highlight the significance of Mahadeva's names, which hold the power to grant spiritual success. |
| 17Vasudeva said, 'Concentrating his mind, O Yudhishthira, the regenerate Rishi Upamanyu, with hands joined together in reverence, uttered this abstract of names (applying to Mahadeva), commencing from the beginning.' Upamanyu said, 'I shall adore that great Deity who deserves the adorations of all creatures by uttering those names celebrated over all the worlds... These names have been applied (unto the great Deity) by persons of eminence and have been derived from the Vedic lore through devotion. I shall adore him who is the foremost, who leads to heaven, who is ready to confer benefits upon all creatures, and who is auspicious. These names have spread from the region of Brahma (where they were originally invented). They are fraught with the element of Truth... This abstract of names is capable of cleansing every sin, however heinous. It possesses the same merit attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on the memory. I shall adore him who is the foremost, who leads to heaven, who is ready to confer benefits upon all creatures, and who is auspicious. These names have spread from the region of Brahma (where they were originally invented). They are fraught with the element of Truth... This abstract of names is capable of cleansing every sin, however heinous. It possesses the same merit attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on the memory. These names fraught with auspiciousness, leading to advancement, destructive of Rakshasas, and great cleansers should be imparted only to those devoted to the great Lord, to those who have faith, and to those who believe. It should never be communicated to those without faith, to unbelievers, or to those who have not subjugated their soul. That creature, O Krishna, who cherishes malice towards the illustrious Mahadeva... will certainly go to hell with all his ancestors before and all his children after him. |
| 18Vasudeva said, 'The great Yogin, Krishna, addressed Yudhisthira, saying, "Recite this hymn of Mahadeva's thousand and eight names, and let Maheswara be gratified with thee." Many Rishis, including Valmiki, Jamadagni, Viswamitra, and Gritsamada, shared their experiences of how Mahadeva had granted them boons and freed them from sins. Vasudeva said, "Mahadeva was gratified with me through my penances, and said, 'Thou shalt be dearer to all persons than wealth.' Thousands of other boons Mahadeva gave unto me." The Rishis shared how
their penances had been rewarded by Mahadeva, and Krishna reiterated the significance of Mahadeva's names, the importance of devotion, and the benefits of reciting these names. Recitation is believed to lead to the attainment of heaven and ultimate liberation." Thus, Krishna and the Rishis stressed the power of Mahadeva's names and devotion as a path to spiritual success. |
| 19Vasudeva spoke about Mahadeva's grace and the significance of his thousand and eight names. He shared the story of how Mahadeva had blessed many Rishis and saints, granting them various boons and liberation from sins. Krishna praised the efficacy of reciting Mahadeva's names and advised Yudhishthira to follow the same practice. The recitation of these names is believed to bring blessings, prosperity, and liberation. The importance of devotion to Mahadeva and adherence to his teachings were emphasized throughout the discourse. Mahadeva's names are seen as a powerful tool for attaining spiritual success and favor from the deity. The narrative underscored the significance of Mahadeva's grace and the practice of devotion as a means to achieve one's spiritual and worldly goals. |
| 20Vasudeva continued to speak about the power and blessings associated with Mahadeva's names, sharing the story of a sage who had experienced the deity's grace. The sage had performed rigorous penance and received Mahadeva's blessings, which led to his spiritual advancement and liberation. Krishna reiterated the importance of reciting Mahadeva's names and the benefits it brings, including prosperity and spiritual fulfillment. He emphasized that devotion to Mahadeva and adherence to his teachings are crucial for attaining one's goals and achieving spiritual success. The narrative concluded with a reminder of the significance of Mahadeva's names and the practice of devotion as a means to gain favor from the deity and attain ultimate liberation. |
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| 21Bhishma continued the story of Ashtavakra and the lady. The lady said, "Be it so." She brought oil and a piece of cloth for his wear during ablutions. Permitted by the ascetic, she rubbed every part of his body with fragrant oil. Gently was the Rishi rubbed, and when the process was over, he proceeded to the room for ablutions. There he sat upon a new and excellent seat of great splendor. After he took his seat, the old lady began to wash his person with her soft hands, which were exceedingly agreeable. One after another, in due order, the lady rendered the most agreeable services to the Rishi in the matter of his ablutions.Between the lukewarm water and the soft hands, the Rishi failed to understand that the whole night had passed away in the process. Rising from the bath, the Rishi became highly surprised. He saw the Sun risen above the horizon and was amazed. He asked himself, "Was it really so, or was it an error of the understanding?" The Rishi then duly worshipped the god of a thousand rays. This done, he asked the lady as to what he should do. The old lady prepared some food for the Rishi that was as delicious to the taste as Amrita itself. In consequence of the delicious character of that food, the Rishi could not take much. In taking that little, however, the day passed away, and evening came.The old lady then asked the Rishi to go to bed and sleep. An excellent bed was assigned to the Rishi, and another was occupied by herself. The Rishi and the old lady occupied different beds at first, but when it was midnight, the lady left her own bed for coming to that of the Rishi. Ashtavakra said, "O blessed lady, my mind turns away from sexual congress with one who is the spouse of another. Leave my bed, O good lady. Blessed be thou, do thou desist from this of thy own accord." Thus dissuaded by that Brahmana with the aid of his self-restraint, the lady answered him, saying, "I am my own mistress. In accepting me, thou wilt incur no sin." |
| 22Yudhishthira asked Bhishma about the proper objects of gifts and the importance of examining the character of the recipient. Bhishma explained that gifts should be made to Brahmanas who adhere to their duties, regardless of whether they bear the symbols of their order. He also emphasized the importance of devotion and self-restraint. Yudhishthira then asked about the fault incurred by an unclean person making gifts to Brahmanas, and Bhishma replied that even such a person can be cleansed by devotion. Bhishma also discussed the qualities of a proper Brahmana, including purity of birth, devotion to religious acts, learning, compassion, modesty, sincerity, and truthfulness. He also mentioned that abstention from injury, truthfulness, forgiveness, compassion, self-restraint, and sincerity are the indications of righteousness. Finally, Bhishma emphasized the importance of selecting the right object for gifts and welcoming and worshiping deserving Brahmanas. |
| 23Yudhishthira asked Bhishma about Sraddha ordinances and worthy Brahmanas. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. Gifts should be pure, not tainted by Rakshasas. Brahmanas who are outcastes, afflicted with certain diseases, or engage in inappropriate occupations are unworthy. Worthy Brahmanas include those who follow scriptural rites, possess merit, and are conversant with the Gayatri. They should also pour libations daily, reside in a fixed habitation, and subsist on alms. Wealth acquired through foul means should not be used for Sraddhas. The word "Swadha" should be uttered upon completion, with variations depending on the varna of the performer. Bhishma also specified the types of food and other offerings suitable for Sraddhas, and the importance of honoring the deities and ancestors with devotion and respect.Bhishma continued, "The time for performing Sraddha is when one obtains a good Brahmana, curds, ghee, the sacred day of the new moon, and the meat of wild animals. Upon the completion of a Sraddha, the word Swadha should be uttered. If performed by a Kshatriya, the words 'Let thy Pitris be gratified' should be uttered. Upon the completion of a Sraddha performed by a Vaisya, the words 'Let everything become inexhaustible' should be uttered. Upon the conclusion of a Sraddha performed by a Sudra, the word Swasti should be uttered." |
| 24Yudhishthira asked Bhishma how one could be guilty of Brahmanicide without actually killing a Brahmana. Bhishma replied that he had asked Vyasa the same question and would share the answer. Vyasa said that one who refuses to give alms to a righteous Brahmana after inviting him is guilty of Brahmanicide. Similarly, one who destroys a Brahmana's means of living, obstructs thirsty kine, or finds fault with the Srutis without studying them is also guilty. Additionally, one who fails to bestow their beautiful daughter upon a suitable bridegroom, inflicts grief upon Brahmanas, robs the blind, lame, or idiots, or sets fire to ascetics' retreats, woods, villages, or towns is guilty of Brahmanicide. Bhishma emphasized that these actions are equivalent to slaying a Brahmana and should be avoided. He also noted that these circumstances were explained by Vyasa, who is well-skilled in the science of morality. |
| 25Yudhishthira asked Bhishma about the merits of bathing in sacred waters. Bhishma shared the enumeration of sacred waters by Angiras. Bathing in these waters can cleanse one of sins, grant merit, and even lead to ascension to heaven. Specific rivers, lakes, and tirthas are mentioned, including Chandrabhaga, Vitasta, Pushkara, Prabhasa, Naimisha, and others. Bathing in these waters, often with fasting and concentrated mind, can bring various benefits, such as good character, celestial cars, joy, and even the merit of a Horse-sacrifice. Some tirthas are specifically mentioned for their ability to cleanse one of Brahmanicide or other grave sins. The text also mentions the importance of restraining senses, observing vows, and offering oblations to the Pitris. Ultimately, bathing in sacred waters can lead to success, immortality, and the attainment of heavenly regions.The text continues with a detailed description of various tirthas and their benefits, including the confluence of the Ganga and Yamuna, known as Prayaga, which is considered especially sacred. Bathing in these waters during the month of Magha can cleanse one of all sins and grant heaven. The text concludes with the importance of repeating this discourse and listening to it, which can bring further merit and even recall of past lives. |
| 26Yudhishthira asked Bhishma about the ordinances for Sraddhas. Bhishma explained that acts for deities should be done in the morning, and those for ancestors in the afternoon. He specified that gifts should be pure and not tainted by Rakshasas. Bhishma listed unworthy Brahmanas, including outcastes, those with certain diseases, and those who engage in inappropriate occupations.Bhishma then mentioned the types of Brahmanas who deserve to be invited to Sraddhas, including those who follow scriptural rites, possess merit, and are conversant with the Gayatri. He emphasized that wealth acquired through foul means should not be used for Sraddhas and specified the appropriate words to be uttered depending on the varna of the performer.Bhishma further elaborated on the characteristics of worthy Brahmanas, including their observance of rituals, possession of merit, and engagement in agriculture. He stressed the importance of inviting only deserving Brahmanas to Sraddhas and warned against the consequences of inviting unworthy ones. Bhishma also provided guidance on the appropriate times and materials for performing Sraddhas, as well as the correct procedures for completing the rituals.By following these ordinances, Yudhishthira and other performers of Sraddhas can ensure that their rituals are effective and that they earn the desired merit. Bhishma's instructions provide valuable guidance for those seeking to honor their ancestors and deities through these important rituals. |
| 27Yudhishthira asked Bhishma how someone from a lower caste could become a Brahmana. Bhishma replied that it is impossible to acquire the status of a Brahmana, no matter how austere
one's practices are, if one is not born in a Brahmana family. He explained that birth, not conduct, determines one's caste. Yudhishthira then asked Bhishma about the concept of Varna-Sankara, or the mixing of castes. Bhishma explained that Varna-Sankara is a consequence of inter-caste marriages and that it leads to the decline of the Dharma. He emphasized that the observance of caste duties is essential for the stability of society. Yudhishthira also inquired about the appropriate conduct for those born in Varna-Sankara families. Bhishma responded that they should follow the duties prescribed for their respective castes and should be diligent in observing righteous conduct.Bhishma further elaborated on the characteristics of a Brahmana, emphasizing the importance of learning, piety, and observance of religious duties. He also explained that the Brahmanas are the spiritual guides and the custodians of Dharma. By adhering to their duties and following the principles of Dharma, they can maintain their status and contribute to the well-being of society. Bhishma's teachings provided valuable insights into the nature of caste, the importance of following one's prescribed duties, and the impact of inter-caste relationships on society. |
| 28Yudhishthira inquired about the nature of human efforts and divine will. Bhishma explained that both human efforts and divine will play a role in determining the course of events. While human efforts are necessary for achieving success, divine will can also influence the outcome. He emphasized the importance of performing one's duties with diligence and devotion, while also acknowledging the role of divine will in shaping one's destiny. Bhishma further elaborated on the concept of fate and its impact on human life. He explained that fate is determined by one's past actions and can influence one's present circumstances. However, individuals can still strive to improve their situation through righteous actions and devotion.Bhishma's teachings highlighted the interplay between human efforts and divine will, emphasizing that while one should make sincere efforts, one should also be mindful of the role of fate and divine influence. By understanding and accepting this interplay, individuals can navigate their lives with greater wisdom and equanimity. Bhishma's insights provided a balanced perspective on the nature of human efforts, fate, and divine will, offering guidance for living a righteous and fulfilling life. |
| 29Yudhishthira asked Bhishma about the nature of true happiness and the means of attaining it. Bhishma explained that true happiness is not found in material possessions or sensory pleasures but in the pursuit of righteousness and spiritual fulfillment. He emphasized that individuals who adhere to the principles of Dharma, engage in selfless actions, and cultivate inner virtues are more likely to attain lasting happiness. Bhishma further elaborated on the concept of happiness, explaining that it arises from the fulfillment of one's duties, the practice of virtue, and the cultivation of inner peace.Bhishma's teachings highlighted the importance of focusing on righteous actions and spiritual growth as the means to achieve true happiness. By prioritizing these aspects of life and striving to live in accordance with Dharma, individuals can attain lasting contentment and fulfillment. Bhishma's insights provided valuable guidance for those seeking to understand and achieve true happiness in their lives. |
| 30Yudhishthira asked Bhishma about the duties of a king and the qualities of a righteous ruler. Bhishma explained that a king should be just, wise, and dedicated to the welfare of his subjects. He should uphold the principles of Dharma, protect the kingdom from external threats, and ensure the well-being of his people. Bhishma further elaborated on the qualities of a righteous ruler, including integrity, compassion, and the ability to make sound decisions. He emphasized that a king's duty is to serve as a protector and guide for his subjects, and to act in accordance with the principles of justice and righteousness.Bhishma's teachings provided valuable insights into the role and responsibilities of a king, highlighting the importance of upholding Dharma and serving the needs of the people. By adhering to these principles, a king can ensure the stability and prosperity of his kingdom and earn the respect and loyalty of his subjects. Bhishma's guidance offered a comprehensive understanding of the qualities and duties of a righteous ruler. |
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| 31Yudhishthira asked Bhishma who deserves reverent homage in the three worlds. Bhishma narrated a discourse between Narada and Vasudeva, where Narada described the Brahmanas he worships. He worships those who are devoted to Varuna, Vayu, Aditya, and other deities, and who are endued with penances, Vedic knowledge, and high worth. He bows to those who are forgiving, self-restrained, and masters of their senses, and who worship truth and righteousness. Narada also worships those who perform sacrifices, are hospitable to guests, and feed and cherish their servants. He bows to those who are devoted to the practice of compassion, subsist on alms, and have no affection for earthly things. Narada also described those who are creators of the universe, eldest members of the race, and dispellers of darkness.Bhishma advised Yudhishthira to worship such persons, who are deserving of reverence and will confer happiness when worshipped. He emphasized that worshipping them will help cross calamities and obstacles, and attain a desirable end. |
| 32Yudhishthira asked Bhishma about the merits of granting protection to living creatures. Bhishma told the story of King Vrishadarbha, who protected a pigeon from a hawk. The hawk argued that the pigeon was its rightful prey, but the king refused to give it up. The hawk asked the king to give him flesh from his own body, equal in weight to the pigeon. The king began to cut off his flesh, but the pigeon still weighed more. Eventually, the king ascended the scale himself, and the gods, impressed by his righteousness, took him to eternal Heaven.Bhishma advised Yudhishthira to act similarly towards those seeking protection, and to have compassion for all creatures. He said that a king who protects and is righteous will attain great felicity. The story of King Vrishadarbha is an example of the rewards of righteousness and protection. Reciting or hearing this story can cleanse one of sin. Bhishma encouraged Yudhishthira to follow King Vrishadarbha's example and protect those seeking refuge. |
| 33Yudhishthira asked Bhishma about the most important act for a king, and Bhishma replied that worshipping Brahmanas is the foremost act. A king should revere and protect Brahmanas, who are possessed of Vedic lore and great learning. Bhishma emphasized that Brahmanas are capable of great good or harm, and their wrath can consume a kingdom. He described Brahmanas as diverse, with varying dispositions and occupations. Some are fierce, while others are mild. Bhishma warned that calumniating Brahmanas leads to destruction and that those who seek to injure others incur the wrath of Brahmanas. He stated that the absence of Brahmanas has led to the downfall of certain tribes and that defeating them is preferable to victory. Bhishma emphasized that Brahmanicide is a heinous sin and that one should never utter dispraise or calumny against Brahmanas. He concluded that quarreling with Brahmanas leads to unhappiness and that they are incapable of being vanquished. |
| 34Bhishma emphasized the importance of worshipping Brahmanas, who are capable of conferring happiness or misery. They should be cherished and protected like one's sires and grandsires. Brahmanas are the sires of all creatures and know the path to Heaven. They are acquainted with the universe's origin and end. Those who follow Brahmanas are never vanquished and always attain victory. Bhishma cited examples of Brahmanas conquering Kshatriyas, despite the latter's strength. He encouraged Yudhishthira to serve Brahmanas, as it leads to prosperity, fame, and knowledge. The Earth goddess advised Vasudeva that serving Brahmanas cleanses sins and leads to prosperity. Narada emphasized the importance of revering well-born, rigid-vowed, and scripturally conversant Brahmanas. Bhishma concluded that worshipping superior Brahmanas brings benefits and urged Yudhishthira to do so with a rapt soul. |
| 35Bhishma praised Brahmanas as objects of adoration, friends of all creatures, and mouths of the deities. He quoted ancient verses ordaining their duties: to protect others, conduct themselves virtuously, and study the Vedas. By doing so, they attain Brahma-prosperity and become exemplars for all creatures. Bhishma warned that disregarding Brahmanas leads to downfall, citing tribes that became Sudras due to their wrath. He emphasized the importance of cultivating Brahmanas' goodwill for successful rule and sovereignty. Brahmanas are high-souled, incapable of being subjugated, and their energy and might become abated through acceptance of gifts. Bhishma urged Yudhishthira to protect his race from Brahmanas who refuse gifts. He concluded that Brahmanas are the deities of deities, deserving worship and obedient service to ensure prosperity and sovereignty. |
| 36Bhishma shared the story of Sakra and Samvara to illustrate the importance of respecting Brahmanas. Samvara attributed his success to never disregarding the Brahmanas, seeking their knowledge, and worshiping them. He believed that the Brahmanas' interpretations of scriptures are like nectar and always accepted their words with reverence. Samvara's father learned from Chandramas that Brahmanas attain success through penance and speech, and that they should be respected. He advised his son to worship and reverence the Brahmanas, which Samvara followed. Bhishma noted that Sakra, inspired by Samvara's words, began to worship the Brahmanas and subsequently became the chief of the deities. The story highlights the significance of valuing and respecting the Brahmanas and their knowledge. |
| 37Yudhishthira asked Bhishma about the best person to give gifts to: a stranger, a familiar person, or one who comes from a distance. Bhishma replied that all are equal, but the eligibility of the recipient depends on their character and circumstances. The gift should not cause harm to the giver or their dependents. Bhishma advised examining the person's qualities, such as learning, absence of malice, truthfulness, and modesty, before making a gift. A worthy recipient should possess qualities like self-restraint, tranquility, and sincerity. Bhishma also described unworthy recipients, including those who deny the authority of the Vedas, are vain of their learning, or seek to disprove morality and religion. He emphasized the importance of attending to duties and practices that support society and benefit oneself, and paying off debts to the deities, Rishis, Pitris, Brahmanas, and guests. |
| 38Yudhishthira asked Bhishma about the disposition of women, citing their reputation as the root of all evil. Bhishma shared a story where the celestial Rishi Narada asked the Apsara Panchachuda to discuss the nature of women. Panchachuda hesitated, but eventually agreed, saying that women are prone to transgress boundaries and cultivate sinful relationships, even if they have loving husbands. She attributed this to their natural impatience and desire for new companions. Panchachuda described women as restless, unable to be restrained, and never satisfied with men. She compared them to fire, ocean, and the destroyer, saying they are capable of consuming everything. Bhishma concluded that women's nature is complex and difficult to understand, and that their faults are inherent to their creation. |
| 39Yudhishthira asked Bhishma why men are attracted to women despite their faults. He wondered who are the men that women favor and how men can protect them. Yudhishthira described women as deceptive and skilled in policy, able to manipulate truth and falsehood. He questioned how women can be restrained within scriptural bounds, citing their ability to turn men's heads and agitate their hearts. He noted that even great thinkers like Vrihaspati may have learned from women's intelligence. Yudhishthira expressed doubt about whether women can truly be restrained, asking Bhishma to share his wisdom on the matter. |
| 40Bhishma tells Yudhishthira the story of Vipula, a disciple of Devasarman, who was tasked with protecting his preceptor's wife, Ruchi, from Indra's advances. Devasarman warns Vipula that Indra can assume many forms and is capable of great illusion, having seen
many attempts to deceive Ruchi. Vipula vows to protect her with utmost vigilance, relying on his devotion and strength. Indra, impressed by Vipula's determination, ultimately refrains from disturbing Ruchi. The story illustrates the power of vigilance and dedication in protecting one's duties and the ability to counteract even powerful deities with one's commitment and resolve. |
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| 41Bhishma tells Yudhishthira about Indra's attempt to seduce Ruchi, the wife of Devasarman, while her husband was away performing a sacrifice. Indra, disguised as a handsome man, entered the ascetic's asylum, but Vipula, Devasarman's disciple, had used his yoga powers to enter Ruchi's body and protect her. Although Ruchi was tempted by Indra's appearance, Vipula's powers prevented her from responding. Indra tried to persuade her, but Vipula eventually revealed himself and scolded Indra for his wicked ways. Vipula reminded Indra of a previous curse that had left his body covered in sex-marks, which had been converted into eyes by the Rishi's compassion. Vipula warned Indra not to attempt such actions again and threatened to burn him to ashes if he did. Indra, ashamed, made himself invisible and fled. When Devasarman returned, Vipula told him everything, and Devasarman was highly gratified with his disciple's conduct and devotion. He granted Vipula a boon, ensuring that he would never swerve from righteousness. |
| 42Bhishma tells Yudhishthira about Vipula, who had protected his preceptor's wife from Indra's advances. After accomplishing this feat, Vipula practiced severe penances and became proud of his ascetic merit. He wandered the earth, regarded by all as famous for his deeds. Later, Vipula's preceptor asked him to fetch some celestial flowers for his sister-in-law. Vipula obtained the flowers, but on his way back, he encountered two couples disputing and taking oaths, referencing Vipula's end in the next world as the most painful. This distressed Vipula, who began to reflect on his past actions, wondering what sin he had committed to deserve such a fate. He remembered that he had not told his preceptor the truth about how he had protected his wife from Indra. Feeling anxious, Vipula finally returned to the city of Champa and gave the flowers to his preceptor, worshiping him in due form. |
| 43Bhishma tells Yudhishthira about Vipula, who had protected his preceptor's wife from Indra's advances. Devasarman, the preceptor, reveals that he knows about Vipula's actions and that the Day, Night, and Seasons are aware of Vipula's transgression. Vipula had not told his preceptor the whole truth, but Devasarman is not angry, as Vipula's intention was to protect his wife. Devasarman explains that women are fierce and unpredictable, like Atharvan incantations, and that men should not be too attached to them. He praises Vipula for his actions and says that he will go to heaven. Bhishma concludes that women should be protected from temptations, and that only Vipula has succeeded in doing so. Devasarman also notes that women are the mothers of the universe and uphold the earth with all its waters and forests. However, sinful women can be identified by indications on their bodies and can be destructive to their families. Bhishma advises Yudhishthira to be cautious and not be too attached to women, as they can lead to destruction. The story highlights Vipula's bravery and loyalty in protecting his preceptor's wife and serves as a lesson for men on how to treat women. Devasarman's words of wisdom emphasize the importance of reason and self-control in relationships with women. Bhishma's narration of the story aims to guide Yudhishthira in his own life and decisions. |
| 44Yudhishthira asks Bhishma about the best way to bestow a daughter in marriage, and Bhishma explains that a girl should be given to a worthy bridegroom after considering his conduct, learning, birth, and actions. He describes different types of marriage, including Brahma, Kshatra, Gandharva, Asura, and Rakshasa. Bhishma advises that a girl should not be given to someone she does not like, and that the father of the girl should not accept a dowry. He also says that a girl who has reached puberty and has not been married should wait for three years before seeking a husband herself. Bhishma then discusses the importance of considering the eligibility of the bridegroom and the consent of the girl's kinsmen. He says that the engagement made by the girl's kinsmen is binding, but the engagement made by the wedder and wedded with the aid of Mantras is more sacred. Bhishma also notes that the gift of a dowry does not create the status of wife, and that the bestowal of a daughter should be done with due rites and consideration of the bridegroom's eligibility. |
| 45Yudhishthira asks Bhishma about the rights of a daughter's son and the inheritance of wealth. Bhishma explains that a daughter is like a son and should inherit her father's wealth. He cites the example of King Janaka's grandson, Sukratu, who declared that women are not competent to enjoy freedom and that the righteous should follow the path laid down in the scriptures. Bhishma also explains that the son and daughter's son have equal rights to inheritance, and that a daughter's son can offer pindas to his maternal grandfather. However, if a daughter is sold by her father, her sons do not have the same rights. Bhishma also discusses the different forms of marriage, including the Asura form, where the father accepts a dowry, and the Arsha form, where a gift is given but not considered a dowry. He emphasizes that selling one's own child or accepting a dowry for livelihood is a sinful act and leads to hell. |
| 46Bhishma quotes Daksha, son of Prachetas, saying that a maiden who is not sold for a dowry should be treated with respect and kindness. He emphasizes the importance of honoring women, citing Mann's words that women are weak and should be protected. Bhishma says that women deserve to be worshipped and that the righteousness of men depends on them. He notes that women are the cause of all pleasures and enjoyments and are necessary for the needs of society. Bhishma also quotes a princess of the house of Janaka, who says that women have no sacrifices or Sraddhas to perform, but their duty is to serve their husbands with reverence. He emphasizes that women should be protected and cherished, as they are the goddess of prosperity. |
| 47Yudhishthira asks Bhishma about the rules of inheritance for Brahmanas and other orders. Bhishma explains that a Brahmana can take four wives, but the son of a Sudra wife is not entitled to inherit property. The son of a Brahmana wife takes four shares, the son of a Kshatriya wife takes three, and the son of a Vaisya wife takes two. The son of a Sudra wife takes one share, but only if given by the father. Bhishma also explains the rules for Kshatriyas and Vaisyas, stating that the son of a wife from the same order takes a larger share. The eldest son takes an additional share, and younger sons take smaller shares. Yudhishthira asks about the rules for other orders, and Bhishma explains that the son of a spouse from the same order shares equally, with the eldest son taking an additional share. Bhishma cites the law of inheritance declared by the Self-born and the Rishi Kasyapa, emphasizing that spouses from the same order are regarded as the first. |
| 48Yudhishthira asks Bhishma about the duties of persons born in mixed classes. Bhishma explains that intermixture of orders occurs due to wealth, lust, or ignorance, and results in inferior status. He describes the various mixed castes, their occupations, and duties. Bhishma notes that the scriptures only lay down duties for the four principal orders, and those outside these orders need not fear their actions. Bhishma describes the mixed castes, including Suta, Vaidehaka, Chandala, and others, and their occupations, such as reciting eulogies, guarding women's privacy, and executing criminals. He notes that these castes are outside the pale of the four pure orders and are often regarded as wretched. Bhishma advises that persons of mixed castes can achieve success by assisting kine and Brahmanas, practicing virtues, and preserving others.
He also quotes the Dharmashastra that describes the duties of persons born in mixed castes. |
| 49Yudhishthira asks Bhishma about the best way to treat Brahmanas, and Bhishma explains that the Brahmanas are to be honored, served, and protected. He discusses the importance of giving alms to Brahmanas, and the consequences of failing to do so. Bhishma describes the Brahmanas as the embodiment of truth and righteousness, and emphasizes their role in maintaining the sacred traditions. He discusses the different types of Brahmanas and their respective duties, including the student, householder, hermit, and ascetic. Bhishma advises that Brahmanas should be given respect and reverence, and that their needs should be met with generosity and compassion. He also mentions the duties of other orders, such as Kshatriyas, Vaisyas, and Sudras, and their roles in society. |
| 50Yudhishthira asks Bhishma about the rules of conduct for Brahmanas and other orders. Bhishma explains that Brahmanas should always perform their duties and adhere to the principles of truth and righteousness. He describes the duties of Brahmanas, including studying the Vedas, performing sacrifices, and living a life of purity. Bhishma also discusses the importance of adhering to the code of conduct for other orders, such as Kshatriyas, Vaisyas, and Sudras, and their respective duties in society. He emphasizes that all orders should work together harmoniously, and that those who follow the principles of righteousness and truth will attain happiness and liberation. Bhishma concludes by stating that the righteous person who performs their duties sincerely will achieve success and fulfillment in life. |
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| 51King Nahusha, accompanied by his ministers and priest, finds Rishi Chyavana enmeshed in a net with fish. Chyavana, a powerful ascetic, had been living in the water for twelve years, inspiring trust in all creatures. The fishermen, realizing their mistake, beg for forgiveness and ask how they can make it right. Chyavana asks to be sold with the fish, showing compassion for the creatures with whom he has lived. Nahusha offers to pay their price, but Chyavana says he cannot be purchased with coins or even half of Nahusha's kingdom. An ascetic suggests that a cow is the proper price for Chyavana, as Brahmanas and cows are invaluable. Nahusha agrees, and Chyavana is pleased, saying that kine are the root of prosperity and the best food for the deities. He praises the glory and superiority of kine, saying they are like fire in energy and form. The Nishadas ask Chyavana to show them grace, and he grants them a boon, sending them to heaven with the fish. Nahusha is filled with wonder and accepts a boon from the Rishis, who then return to their retreats. |
| 52Yudhishthira asks Bhishma about the birth of Rama, son of Jamadagni, and how he became a Kshatriya despite being born to a Brahmana family. Bhishma explains that Chyavana, a descendant of Bhrigu, had a vision of a stain affecting his race and desired to consume the race of Kusika, from which the stain would come. Chyavana went to King Kusika and asked to reside with him for a time. The king, aware of the ascetic's power, agreed and served him with humility. Chyavana asked the king and his wife to serve him without scruples, and they agreed. Chyavana then slept for 21 days, during which the king and queen tended to him without food or sleep. After rising, Chyavana disappeared, leaving the king and queen grief-stricken. Bhishma continues the story, explaining that Chyavana's actions were a test of the king's devotion and that the stain on his race was a result of a descendant becoming a Kshatriya. |
| 53Yudhishthira asks what the king and queen did after the Rishi disappeared. Bhishma explains that they returned to their palace, still devoted to the Rishi. When they saw him again, they continued to serve him, even when he seemed to be testing their devotion. The Rishi asked them to rub his body with oil and then disappeared again, only to reappear on a throne. He then asked them to bring him food, which they did, despite their own hunger and fatigue. The Rishi set the food on fire and disappeared again. The king and queen remained unmoved and continued to serve him, even when he asked them to yoke themselves to a car and bear him through the city. Despite being struck with a goad, they showed no signs of agitation. The Rishi eventually gave them a boon, restoring their youth and beauty. He told them to return the next day, and they did, finding him in a beautiful retreat by the Ganga. |
| 54Bhishma continues the story, describing how King Kusika and his wife approached the Rishi's residence, a golden mansion with gemstone columns, surrounded by beautiful gardens and lakes. They saw various wonders, including talking parrots and Apsaras, and heard melodious music and the sound of geese. The king wondered if he had attained heaven or was dreaming. He saw the Rishi lying on a bed, but he disappeared and reappeared seated on a mat, reciting mantras. The king and queen were amazed and delighted by the sights, which soon disappeared, leaving only the bank of the Ganga. The king reflected on the power of penances and the puissance of the Rishi, who could create worlds and attain emancipation. The Rishi, aware of the king's thoughts, called him over and offered to grant a boon. The king asked the Rishi to expound on some doubts in his mind, and the Rishi agreed. |
| 55Chyavana offers King Kusika a boon and explains his motives for his previous actions. He had come to the king's palace to exterminate his race due to a prophecy, but was pleased with the king's service and decided to spare him. Chyavana explains that he had tested the king and his wife, and was delighted with their tolerance and righteousness. He created a forest with his Yoga powers to show them a glimpse of heaven and demonstrate the reward of penances. Chyavana tells the king that his grandson will be a powerful ascetic and that the status of Brahmanahood will attach to his race. The king asks for more details, wanting to know how this will happen and who will be his friend and receive his respect. |
| 56Chyavana explains that he came to exterminate King Kusika's race due to a prophecy that the Kshatriyas would slay the descendants of Bhrigu. However, a Rishi named Urva will survive and have a son named Richika, who will receive the science of arms to exterminate the Kshatriyas. Richika's son, Jamadagni, will marry a woman from the king's race and have a son named Viswamitra, who will be a Kshatriya with Brahmana virtues. The king's grandson will be a Brahmana and will have a connection with the Bhargavas through marriage. Chyavana grants the king's wish for his race to attain Brahmanahood and sets out on a tour to sacred waters. The story concludes with the birth of Rama and Viswamitra as predicted by Chyavana. |
| 57Yudhishthira expresses grief and guilt over the deaths of many kings and kinsmen in the war. He is filled with remorse and wants to atone for his actions. Bhishma advises him on the rewards of penances, gifts, and good deeds, which lead to heaven, wealth, knowledge, health, prosperity, and freedom from disease. He lists various acts of charity and their corresponding rewards in the afterlife, such as giving away cows, gold, land, food, and other articles. Bhishma explains that these acts can lead to residence in heaven, acquisition of wealth and knowledge, and attainment of personal beauty and freedom from disease. He encourages Yudhishthira to lead a householder's life and perform good deeds to attain a high end. Yudhishthira accepts his words and advises his brothers to do the same. The Pandavas, including Draupadi, applaud Yudhishthira's decision and agree to follow his lead. Bhishma's advice helps Yudhishthira to reconcile his guilt and find a path towards redemption. |
| 58Yudhishthira asks Bhishma about the rewards of planting trees and digging tanks. Bhishma explains that digging a tank is a noble act that contributes to the well-being of all creatures and leads to fame, righteousness, wealth, and pleasure. A tank is a refuge for humans, deities, and animals, and its excavation is considered a great virtue. The wise have said that the excavation of a tank is equivalent to performing various sacrifices, such as the Agnihotra and horse-sacrifice. Bhishma also extols the virtues of planting trees, which provide shade, flowers, fruits, and shelter to all beings. Trees are considered the children of the planter and rescue them in the next world. Bhishma advises Yudhishthira to plant trees and dig tanks to achieve his own good and attain heaven. |
| 59Yudhishthira asks Bhishma about the most distinguished gift, and Bhishma replies that the best gift is one that follows the giver into the next world. He explains that such gifts include showing love and kindness to all creatures, and making gifts without expectation of reward. Bhishma advises Yudhishthira to make gifts to righteous persons, especially Brahmanas, who are endued with learning and vows. He emphasizes that such gifts rescue the giver from sin and lead to heaven.Bhishma also explains that gifts given to Brahmanas are particularly
auspicious and lead to great rewards in the afterlife. The giver should make gifts with sincerity and without expectation of return. He lists various gifts, including cows, gold, and land, and explains their significance. The act of giving should be accompanied by respect and reverence towards the recipient. |
| 60Yudhishthira asks Bhishma about the meaning of the words spoken by the Rishis and the various rewards associated with them. Bhishma explains that the words of the Rishis are eternal and possess great power. They bestow various rewards, including wealth, prosperity, and spiritual merit. The Rishis are revered for their wisdom and the ability to convey the essence of dharma through their words. Bhishma describes how the words of the Rishis can guide one towards righteousness, happiness, and liberation. He emphasizes the importance of listening to and following the teachings of the Rishis to attain spiritual progress and fulfillment. |
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| 61Yudhishthira asks Bhishma about the rewards of gifts and sacrifices. Bhishma explains that a Kshatriya's fierceness is cleansed by sacrifices and gifts, which are highly meritorious. Gifts should be made to righteous Brahmanas who are conversant with the Vedas and possess excellent conduct. Such gifts are productive of great merit and lead to prosperity. Bhishma advises Yudhishthira to support Brahmanas with gifts of food, kine, and other articles, and to protect them and their means of support. He warns that a king who plunders his kingdom and performs sacrifices with extorted wealth is not applauded by the righteous. Sacrifices should be performed with willing offerings from prosperous subjects. Bhishma also emphasizes the importance of protecting the weak and the helpless, and of not taking wealth from those who are suffering. |
| 62Yudhishthira asks Bhishma about the best gift to give. Bhishma replies that the gift of earth is the foremost, as it is immovable and indestructible, and yields all the best things. The giver of earth grows in prosperity and is born as a man and lord of earth in the next life. Earth is prosperity's self and makes the giver her lord. The gift of earth cleanses and sanctifies the giver and taker. The righteous accept only gifts of earth from kings who are sinful. The gift of earth is desirable and obtains a kingdom for the giver. The man who makes a gift of earth gives away all and acquires great fame. The learned doubt the merit of other acts, but not of a gift of earth. The gift of earth is a high expiation and rescues ten generations of the paternal and maternal races. Those who make gifts of earth shine like suns and their wishes become crowned with fruition.Bhishma continues, "A king who makes a gift of earth with due rites unto a deserving Brahmana, obtains a kingdom and is much honored by the denizens of heaven. The merit of a gift of earth increases every time the earth bears crops. A king who makes a gift of earth is washed of every sin and is pure and approved by the righteous. In this world, he is highly honored and applauded by all righteous men. A gift of earth is a high expiation for the sin of those who betake themselves to Atharvan rites for doing injuries to others. The earth is the original source of all creatures and has been said to be the constituent essence of all living things. There is no element that can compare with earth, and a gift of earth is the foremost of all gifts." |
| 63Yudhishthira asks Bhishma what gifts a king should make to Brahmanas. Bhishma recounts his conversation with Narada, who said that food is the best gift, as it is the source of energy and strength. The deities and Rishis applaud gifts of food, and it is the cause of prosperity in this world and the next. Gifts of food to Brahmanas and mendicants are especially meritorious, and even gifts to Chandala or dogs are not lost. A gift of food made to a Brahmana becomes inexhaustible, while one made to a Sudra produces great merit. The Brahmana is a great being, entitled to the first portion of every food, and a house where Brahmanas are fed and honored increases in prosperity. Gifts of food produce immediate happiness and merit, while other gifts produce unseen fruits. Food is the origin of all creatures, and religion and wealth flow from it. The wise should make gifts of food, which increase strength, energy, fame, and achievements. Bhishma encourages Yudhishthira to make gifts of food to attain heaven. |
| 64Yudhishthira asks Bhishma about the conjunction of planets and stars in relation to making gifts. Bhishma recounts a discourse between Devaki and Narada, who says that gifts made under specific constellations can bring great happiness, prosperity, and merit. For example, making a gift of Payasa mixed with ghee under the constellation Krittika can bring regions of great happiness, while making a gift of a cow with a calf under Somadaivata can bring a person to a region of great felicity in heaven. Making gifts under various constellations can also bring personal beauty, fame, freedom from fear, and great affluence. Narada lists various gifts and their corresponding constellations, including gold under Pushya, silver under Aslesha, and food under Punarvasu. He also notes that making gifts under certain constellations can bring inexhaustible merit and rescue one from hell and calamity. Bhishma encourages Yudhishthira to make gifts according to these principles to attain great happiness and prosperity. |
| 65Bhishma cites Atri, son of Brahman, who says that gifts of gold are equivalent to gifts of everything. King Harischandra and Manu also praise gifts of gold, drink, and ghee, which bring long life, merit, and sin-cleansing. Atri notes that a well or tank that quenches the thirst of many is especially meritorious, rescuing one's entire race from hell and sin. Ghee is also highly praised, gratifying various deities and possessing medicinal virtues. Gifts of ghee bring happiness, fame, and prosperity, and protect one from calamity. Other gifts, such as Payasa, water, firewood, and umbrellas, also bring various rewards, including beauty, prosperity, and victory. The gift of a car is considered the best, freeing one from difficulties and impediments. Bhishma encourages Yudhishthira to make these gifts to attain their corresponding rewards. |
| 66Yudhishthira asks Bhishma about the merits of giving sandals, sesame, land, kine, and food to Brahmanas. Bhishma explains that these gifts bring various rewards, including protection from difficulties, prosperity, and inexhaustible merit. He notes that sesame seeds are especially efficacious, as they were created by Brahman and gladden the Pitris. Gifts of land and kine also bring great rewards, including heaven and victory. Bhishma advises that these gifts should be made with reverence and faith, and that the recipient should be a worthy Brahmana. He also notes that the gift of food is superior to all others, as it sustains life and energy. King Rantideva attained heaven by making gifts of food, and the gift of food in the bright fortnight of Kartika brings inexhaustible felicity. |
| 67Yudhishthira asks Bhishma about the merits of making gifts of drink, and Bhishma explains that gifts of food and drink are superior to all others. He notes that food is essential for all living creatures, and that the gift of food is a gift of life itself. However, he also says that drink, or water, is equally important, as it is the source of all life and energy. Bhishma explains that all living things, from the gods to animals and humans, rely on water for sustenance. He quotes various authorities, including Lomasa and Manu, to emphasize the importance of gifts of water. Bhishma concludes that making gifts of drink leads to prosperity, fame, long life, and ultimate felicity in heaven. |
| 68Yudhishthira asks Bhishma about the merits of gifts of sesame, lamps, food, and robes. Bhishma recounts a story where Yama, the ruler of the dead, sends a messenger to bring a Brahmana named Sarmin to him. However, the messenger brings the wrong person, who is also a Brahmana. Yama worships the Brahmana and instructs him to return home and make gifts of sesame, water, and lamps to light dark places. Yama also praises the gift of gems and robes. Bhishma explains that these gifts produce everlasting merit and benefit the Pitris. He notes that the gift of lamps enhances visual power and that the gift of gems confers inexhaustible merit. Bhishma concludes that one should marry and raise offspring on their wedded wives, and that the acquisition of male issue is the foremost of all acquisitions. |
| 69Yudhishthira asks Bhishma about the ordinance of gifts, especially regarding the gift of earth. Bhishma explains that only Kshatriyas can make gifts of earth, but all classes can give kine, earth, and knowledge, which are considered equal in merit. He praises kine as the mothers of all creatures
, and notes that the gift of a cow with a calf yields great merit. The gift of earth provides various rewards, including long life and great fame. The merits of gifts of gold, silver, and other valuable items are also discussed. Bhishma emphasizes that gifts should be made with sincerity and faith, and that they should be given to deserving Brahmanas. He also notes that the gift of knowledge leads to eternal glory and benefits both the giver and the receiver. |
| 70Yudhishthira asks Bhishma about the gifts of food and drink, and Bhishma recounts the story of a king named Mahabhaya who was instructed by a sage to perform a sacrifice with gifts of food and drink. The king followed the sage's advice and made numerous gifts of food and drink, leading to his great prosperity and fame. Bhishma explains that gifts of food and drink are the most meritorious, as they provide sustenance and energy to all living creatures. He emphasizes the importance of making gifts with reverence and faith, and notes that such gifts lead to long life, prosperity, and ultimate felicity. Bhishma concludes that the most meritorious gift is the gift of food, followed by drink, as these provide the foundation for all other gifts and acts of charity. |
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| 71Nachiketa, the son of Uddalaki, was cursed by his father to meet Yama, the king of the dead. However, Yama was impressed by Nachiketa's courage and showed him the delights of heaven, including rivers of milk and ghee. Yama explained that these delights were reserved for those who make gifts of kine. Nachiketa asked about the qualifications for receiving gifts of kine and the proper way to make such gifts. Yama explained that the gift of kine should be made to a worthy Brahmana, accompanied by other gifts, and that the giver should abstain from food and drink for three days. Yama also explained that the kine given away should be accompanied by their calves and that the giver would enjoy the felicity of heaven for as many years as there are hairs on the animal's body. |
| 72Yudhishthira asks Bhishma about the regions of kine, where those who make gifts of kine reside. He wants to know about the nature of these regions, their virtues, and how one can go there. He also asks about the merits of giving many or few kine, and how one can become equal to another who has given more or less. Additionally, he inquires about the pre-eminent Dakshina (gift) in the matter of gifts of kine.Bhishma begins to answer, referencing a discourse between Indra and Brahma, saying that the regions of kine are superior to those of heaven, and that those who reside there transcend the prosperity of the denizens of heaven.Yudhishthira's questions show his eagerness to understand the benefits and merits of making gifts of kine, and how one can attain the regions of kine. |
| 73The Grandsire describes the regions of kine, where righteous individuals reside, and explains their attributes. He details the merits of making gifts of kine, including the eternal and immutable nature of these regions. The Grandsire also outlines the qualifications for givers and recipients of kine, emphasizing the importance of truth, forgiveness, and compassion. He explains that the merit of making gifts of kine depends on the giver's character, the recipient's worthiness, and the ritual's correctness. The Grandsire also describes the various types of kine that can be given as gifts and the proper times for making such gifts. |
| 74Indra asks the Grandsire about the consequences of stealing or selling a cow. The Grandsire explains that those who steal, kill, or sell a cow for wealth suffer in hell for as many years as there are hairs on the cow's body. He also states that making a gift of a stolen cow brings both merit and sin. The Grandsire emphasizes the importance of gold as a Dakshina (gift) in sacrifices and gifts of kine, saying it is the best of gifts and a great cleanser. He notes that giving away kine with gold as Dakshina rescues one's ancestors and descendants to the seventh degree.The text then describes the transmission of this knowledge from the Grandsire to Indra, then to Dasaratha, Rama, Lakshmana, and eventually to Bhishma, who is recounting it to Yudhishthira. The Grandsire concludes that a Brahmana who recites this text daily will obtain regions of inexhaustible felicity. |
| 75Yudhishthira asks Bhishma about the fruits of observing vows, studying the Vedas, making gifts, and practicing self-restraint, as well as the merits of serving one's parents, preceptors, and teachers. Bhishma explains that completing a vow according to scripture leads to eternal regions of felicity. He notes that self-restraint is superior to gift, as it involves subduing desire and anger. Bhishma also describes the rewards for heroes who practice self-restraint, truth, and other virtues, and attaining heaven through righteous acts. He emphasizes the importance of truth, saying it is the highest duty and the basis of everything. Bhishma also discusses the merits of Brahmacharya, or celibacy, and the worship of parents and teachers, which leads to a residence in heaven. |
| 76Yudhishthira asks Bhishma to discourse on the ordinances regulating gifts of kine, which lead to eternal felicity. Bhishma explains that the gift of kine is the highest in merit, rescuing the giver's entire race. He recites the ritual for giving away kine, which involves honoring Brahmanas, uttering specific formulas, and residing with the kine in the fold. Bhishma also describes the merits of giving away substitutes for kine, such as gold or cloths, and the rewards for giving actual kine, including residence in heaven and freedom from fear. He notes that the gift of kine should only be imparted to a worthy recipient who is conversant with the ritual. |
| 77Yudhishthira asks Bhishma to discourse on the merits of giving away kine. Bhishma explains that giving a cow with a calf, endued with virtues, cleanses one's sins. He warns against giving a cow that is weak, diseased, or vicious, as it leads to dark Hell. Only strong, well-behaved, and fragrant kine are applauded for gift-giving. Yudhishthira asks why Kapila cows are considered superior, and Bhishma recounts the history of their creation by Daksha, who created them to provide sustenance for all creatures. The Kapila cows were born with a golden complexion and were the means of support for all worlds. Bhishma explains that the gift of a Kapila cow is considered the most meritorious due to their great energy and unchanged color. |
| 78Bhishma recounts a conversation between King Saudasa and the priest Vasishtha, who discourses on the sacredness of kine. Vasishtha says that kine are fragrant, the refuge of all creatures, and the source of blessing and prosperity. He notes that anything given to kine is never lost and that they constitute the highest food and the best offering for the deities. Vasishtha emphasizes the importance of making gifts of kine, particularly Kapila kine with their calves, and notes that one should never feel repugnance for the urine and dung of cows. He also advises against eating the flesh of kine and suggests that one should always take the names of kine, bathe using cow dung, and sit on dried cow dung. Vasishtha concludes that one should make libations to the fire using ghee and cause Brahmanas to utter blessings by making presents of ghee. |
| 79Vasishtha continues to discourse on the sacredness of kine, noting that they practiced austerities for 100,000 years to become the best kind of Dakshina in sacrifices. Brahman granted their wishes, making them the refuge of the world. Vasishtha describes the benefits of giving away cows of different complexions, which lead to honors in various regions, including Brahma, Surya, Soma, Indra, Agni, Yama, Varuna, and others. He notes that giving away a cow with a calf and a vessel for milking, covered with a piece of cloth, leads to felicity in the region of Kuvera. Vasishtha concludes that one who habitually makes gifts of kine proceeds to Heaven, shines in splendor, and is received by celestial damsels who minister to his delight. |
| 80Vasishtha extols the virtues of kine, noting their connection to ghee and their sacredness. He describes kine as rivers of ghee and eddies of ghee, and expresses his desire to be surrounded by them always. Vasishtha recommends reciting mantras in the morning and evening to be cleansed of sins. He notes that giving away kine leads to prosperity and honors in Heaven, and sanctifies one's race. Vasishtha emphasizes the importance of kine, calling them the mothers of the universe and the refuge of the world. He praises the gift of kine as the most sacred and meritorious, and notes that there is nothing equal to the cow. Vasishtha concludes by saying that he has only recited a portion of the merits of kine, and that there is no refuge higher than kine. |
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| 81Yudhishthira asks Bhishma about the most sacred thing in the world, and Bhishma replies that kine are the foremost of all objects and highly sacred. He notes that kine uphold all creatures with their milk and are capable of cleansing others. Bhishma recounts a discourse between Suka and Vyasa, where Vyasa describes kine as the stay of all creatures, the refuge of all creatures, and the embodiment of merit. Vyasa notes that kine are auspicious, yielders of Havya and Kavya, and possess excellent form and attributes. He describes a region where kine reside, which is adorned with beautiful trees, flowers, and gems. Vyasa advises that one should reverence kine, worship them, and never do them injury. He also recommends reciting certain mantras and performing rituals to attain felicity. |
| 82Yudhishthira asks Bhishma about the story of how the dung of cows came to be associated with Sri (goddess of wealth and prosperity). Bhishma recounts a conversation between Sri and a herd of kine, where Sri asks to reside with them. The kine, knowing Sri's fickle nature, decline her request, saying they already possess excellent forms and don't need her. Sri persists, saying she will reside in even the most repulsive part of their bodies. The kine, taking pity on her, offer to let her reside in their urine and dung, which they consider sacred. Sri accepts and renders herself invisible. |
| 83Bhishma tells Yudhishthira that kine (cows) are the limbs of sacrifice and represent sacrifice itself. Without them, there can be no sacrifice. They uphold all creatures with their milk and the Havi produced from it. Indra asks Brahman why kine reside in a region higher than the deities. Brahman explains that kine have performed severe austerities and are guileless in their behavior. They support Munis and uphold all creatures through diverse acts. Surabhi, the daughter of Daksha, underwent severe austerities and obtained a boon from Brahman to reside in a region higher than the three worlds, known as Goloka. Her offspring, kine, reside in the world of men and are engaged in doing good acts. |
| 84Yudhishthira asks Bhishma about the origin and significance of gold. Bhishma recounts a story about Rama, son of Jamadagni, who performed a Horse-sacrifice but still felt unclean. Rama consulted Rishis who advised him to make gifts of gold, which is highly cleansing. Vasishtha explains that gold is the essence of Fire and Soma, and is superior to other gifts like earth and kine. Gold is eternal and can cleanse even the greatest of sinners. The deities and Gandharvas value gold highly and use it to make crowns and ornaments. Vasishtha also tells the story of Rudra and Uma, who were asked by the deities to restrain their energy and not produce offspring, as their child would be too powerful. Uma cursed the deities to be childless, and Rudra's seed fell to the earth and grew into gold. |
| 85Yudhishthira asks Bhishma about the origin and significance of gold. Bhishma recounts a story about Rama, son of Jamadagni, who performed a Horse-sacrifice but still felt unclean. Rama consulted Rishis who advised him to make gifts of gold, which is highly cleansing. Vasishtha explains that gold is the essence of Fire and Soma, and is superior to other gifts like earth and kine. Gold is eternal and can cleanse even the greatest of sinners. The deities and Gandharvas value gold highly and use it to make crowns and ornaments. Vasishtha also tells the story of Rudra and Uma, who were asked by the deities to restrain their energy and not produce offspring, as their child would be too powerful. Uma cursed the deities to be childless, and Rudra's seed fell to the earth and grew into gold. |
| 86Yudhishthira asks Bhishma about the story of Taraka's destruction. Bhishma tells the story of how the gods and Rishis asked the six Krittikas to rear the child born from Agni's seed, which was cast off by Ganga. The child, Kartikeya, grew in a forest of reeds and was reared by the Krittikas. He was named Skanda and Guha and was endowed with great energy and splendor. The gods and Rishis came to behold him and brought him gifts. As he grew up, Taraka tried to destroy him but failed. Skanda was invested with the command of the celestial forces and eventually slew Taraka with an irresistible dart. With Taraka's destruction, Skanda re-established the chief of the deities in his sovereignty and became the protector of the deities. The story highlights the significance of gold, which is associated with Kartikeya's birth and is considered highly auspicious and meritorious. |
| 87Yudhishthira asks Bhishma about the rituals and ordinances of the Sraddha ceremony to honor deceased ancestors. Bhishma explains that the Sraddha is a sacred ritual that brings fame, progeny, and is considered a sacrifice to the Pitris. He notes that everyone should worship the Pitris, and that the ceremony can be performed on any day, but the afternoon of the new moon day is considered the most auspicious. Bhishma then explains the merits and demerits of performing the Sraddha on different lunar days, listing the various benefits and fruits that can be attained, such as beautiful spouses, many children, wealth, and fame. He also notes that some days are not suitable for the Sraddha, and that the dark fortnight is considered better than the lighted one. |
| 88Yudhishthira asks Bhishma about the offerings that can be made to the Pitris (ancestors) during the Sraddha ceremony, and which ones become inexhaustible. Bhishma explains that different offerings have different durations of gratification for the Pitris, ranging from a month to a year or even twelve years. He lists various offerings, including sesame seeds, rice, barley, fish, meat, and fruits, and their corresponding durations. Bhishma also mentions that some offerings, such as the meat of the rhinoceros, the potherb Kalasaka, and the petals of the Kanchana flower, become inexhaustible if offered on the anniversary of the lunar day on which the ancestors died. He also recites some verses sung by the Pitris, which specify the offerings that should be made under certain circumstances, including the offering of Payasa mixed with ghee. |
| 89Bhishma continues to explain the optional Sraddhas that can be performed under different constellations, as first spoken by Yama to king Sasavindu. Each constellation is associated with specific benefits, such as:
- Krittika: performs a sacrifice, ascends to heaven with children
- Rohini: begets children
- Mrigasiras: attains energy
- Ardra: performs fierce deeds
- Punarvasu: succeeds in agriculture
- Pushya: attains growth and advancement
- Aslesha: begets heroic children
- Maghas: attains pre-eminence among kinsmen
- Phalgunis: attains good fortune, many children
- Hasta: attains fruition of wishes
- Chitra: obtains beautiful children
- Swati: makes profit by trade
- Visakha: acquires children
- Anuradha: becomes a king of kings
- Jyeshtha: attains sovereignty
- Mula: attains health
- Ashadha: acquires fame, roves over the world
- Abhijit: attains high knowledge
- Sravana: attains a high end
- Dhanishtha: becomes a ruler
- Satabhisha: attains success as a physician
- Bhadrapada: acquires property, kine
- Revati: acquires wealth in utensils
- Aswini: acquires steeds
- Bharani: attains longevity
By performing the Sraddha under these constellations, king Sasavindu was able to subjugate
his enemies, gain prosperity, and have a long and happy reign. |
| 90Bhishma elaborates on the importance of making offerings to the Pitris and the consequences of neglecting the Sraddha ceremony. He explains that failure to perform the Sraddha leads to dire consequences, including the curse of the Pitris and adverse effects on one's progeny. Bhishma stresses that those who uphold the Sraddha with devotion attain great merit and eternal bliss. He emphasizes that performing Sraddha on auspicious days, making offerings to the Pitris, and following the prescribed rituals ensures that one's ancestors are honored, and one gains auspicious fruits. The story of king Sasavindu, who performed Sraddhas and made offerings, illustrates how adhering to these practices can lead to prosperity and happiness. Bhishma concludes by reiterating the significance of Sraddha and the benefits that accrue from performing it according to the prescribed rules. |
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| 91Yudhishthira asks Bhishma about the origin of Sraddha, its essence, and the Muni who conceived it. Bhishma explains that the Sraddha was first conceived by Nimi, a descendant of Atri, who was grief-stricken by the death of his son. Nimi invited Brahmanas and offered them food, and then offered cakes of rice to his dead son. Atri appeared and comforted Nimi, telling him that the rite he had conceived was a sacrifice in honor of the Pitris and had been ordained by the Self-born Brahman. Atri explained the ordinance of Sraddhas, including the deities to be praised and the offerings to be made. He listed the seven Pitris created by the Self-born and the Viswedevas, who are companions of the Pitris. Atri also mentioned the species of paddy and articles that should not be offered at Sraddhas, including certain foods and items associated with impurity. |
| 92Bhishma continues to explain the origin of Sraddha to Yudhishthira. After Nimi performed the first Sraddha, other Rishis followed his example, but the Pitris soon became afflicted with indigestion due to the abundance of food offered. They sought relief from Soma, who directed them to the Self-born Brahman. The Pitris and deities then approached the Grandsire, who advised them to eat the offerings with Agni, the god of fire. Agni agreed to eat the offerings alongside the Pitris, allowing them to digest the food easily. This is why a share of the offerings is first made to Agni at a Sraddha. The ritual of Sraddha involves offering cakes to the deceased sire, grandsire, and great-grandsire, while uttering specific mantras. Women who are impure or from a different Gotra should not be involved in the Sraddha. Oblations of water should be offered to the Pitris when crossing rivers, and Sraddhas should be performed every fortnight on the day of the New moon. |
| 93Bhishma said, 'Indra committed theft, and many Rishis took oaths during their sojourn to sacred waters. The Rishis, including Sakra, Angiras, Kavi, Agastya, Narada, Bhrigu, Vasishtha, Kasyapa, Gautama, Viswamitra, and Jamadagni, resolved to visit all sacred waters. After bathing in many sacred lakes, Agastya's lotus stalks were stolen. Suspecting the Rishis, Agastya threatened to leave for heaven. The Rishis swore oaths, and Indra admitted to taking the stalks to hear their discourse on duties. Agastya forgave Indra, and the Rishis continued their journey, performing ablutions at other sacred waters.' The Rishis assembled and resolved to visit all the sacred waters on earth, including Sakra, Angiras, Kavi, Agastya, Narada, Bhrigu, Vasishtha, Kasyapa, Gautama, Viswamitra, Jamadagni, and others. They visited many sacred lakes and finally reached Brahmasara. Agastya's lotus stalks were stolen, and he suspected the other Rishis. Agastya threatened to leave for heaven due to the growing unrighteousness in the world. The Rishis swore oaths to prove their innocence. Indra admitted to taking the stalks to hear their discourse on duties. Agastya forgave Indra, and the Rishis continued their journey, performing ablutions at other sacred waters. |
| 94Bhishma tells the story of a gathering of Rishis and royal sages who took oaths to uphold righteousness after Agastya's lotus stalks were stolen. Each Rishi swore a unique oath, invoking curses upon the thief, such as being ungrateful, proud, and ignorant. Indra, the king of the gods, was revealed to be the thief, but instead of a curse, he bestowed a benediction, praising the Rishis' discourse on duties. Agastya forgave Indra and took back his stalks. The story is told to illustrate the importance of upholding duties and righteousness, and to encourage the study of this narrative to attain merit and avoid calamity. |
| 95Yudhishthira asks Bhishma about the origin of the custom of giving umbrellas and sandals at obsequial ceremonies. Bhishma explains that the custom was introduced by Jamadagni, a descendant of Bhrigu, who was engaged in practicing archery with his wife Renuka. When Renuka was delayed in bringing back the arrows due to the scorching heat of the sun, Jamadagni became angry and vowed to destroy the sun. However, Surya, disguised as a Brahmana, appeared before Jamadagni and explained the importance of the sun in sustaining life on earth. Surya argued that the sun's rays draw up moisture from the earth, which falls as rain, and that food, which is the source of life, grows due to this process. Jamadagni was appeased, and the custom of giving umbrellas and sandals was introduced to provide shade and protection from the sun's heat. |
| 96Yudhishthira asks what Jamadagni did when Surya besought him. Bhishma explains that despite Surya's pleas, Jamadagni remained angry and vowed to pierce the sun with his arrows. Surya, still in the guise of a Brahmana, pointed out the sun's constant motion and sought Jamadagni's protection. Jamadagni, smiling, said he would spare Surya's life but demanded a remedy for the heat caused by the sun's rays. Surya then gave Jamadagni an umbrella and a pair of sandals to protect the head and feet from the heat. He established the custom of giving away these articles in religious rites, which would bring merit to those who practiced it. Bhishma encourages Yudhishthira to give away umbrellas and shoes to Brahmanas, promising eternal felicity and respect from Brahmanas, Apsaras, and Devas. |
| 97Yudhishthira asks Bhishma about the duties of a householder. Bhishma recounts a story where Vasudeva asks the goddess Earth about the same topic. Earth explains that a householder should worship Rishis, deities, Pitris, and men, and perform sacrifices. They should offer oblations to the fire, Pitris, and deities, and provide hospitality to guests. Earth lists various offerings to be made, including the Vali offerings to different deities and ancestors. A householder should also offer food to Brahmanas, guests, and even animals. They should take their food last and worship their king, priest, preceptor, and father-in-law. By performing these duties, a householder can attain prosperity and heaven. |
| 98Yudhishthira asks Bhishma about the gift of light. Bhishma recounts a story where Suvarna asks Manu about the origin and merits of offering flowers, incense, and lamps. Manu explains that penance and virtues led to the creation of creepers and herbs, some of which are auspicious and others inauspicious. Flowers gladden the mind and confer prosperity, and offering them to deities gratifies them. Different types of flowers are suitable for different beings, and offering the right flowers can bring prosperity and ward off evil. Incense and lamps are also meritorious offerings, with different types suitable for different purposes. Offering lights enhances one's energy and can lead to celestial bliss. |
| 99Yudhishthira asks Bhishma to elaborate on the merits of offering incense and lights. Bhishma recounts a story where Nahusha, a king who became the chief of the deities, became proud and arrogant, causing him to suspend his religious acts. The Rishis, including Agastya and Bhrigu, were humiliated by Nahusha, who had them bear his vehicles. Bhrigu decided to intervene, using his energy to counteract Nahusha's puissance. Nahusha, who had been granted a boon by Brahman, was invincible, but Bhrigu vowed to hurl him down from his position as Indra. Nahusha's downfall came when he kicked Agastya, prompting Bhrigu to curse him, transforming him into a snake. |
| 100Yudhishthira asks Bhishma about the duties of a householder. Bhishma narrates a story about a merchant named Dhanada who was instructed by his wife to give away his wealth in charity. Dhanada, despite his wealth, was initially reluctant but eventually followed his wife's advice. He distributed his wealth to Brahmanas, the poor, and various charities, leading to his spiritual elevation and prosperity. The story emphasizes the importance of charity, selflessness, and fulfilling one's duties towards others as part of leading a righteous life. |
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| 101Yudhishthira asks Bhishma about the fate of those who steal from Brahmanas. Bhishma recounts a story where a Chandala, who had eaten food sprinkled with milk from stolen Brahmana kine, is now suffering the consequences. The Chandala had lived a virtuous life but was influenced by pride and now seeks emancipation. A royal person advises the Chandala that the only way to achieve emancipation is to give up his life-breaths for the sake of a Brahmana, either by casting himself into a fire or throwing himself into a battle to protect a Brahmana's wealth. The Chandala follows this advice and attains a desirable end. Bhishma emphasizes the importance of protecting Brahmana property to achieve eternal felicity. |
| 102Yudhishthira asks Bhishma if all pious men attain the same region after death. Bhishma recounts a story where an ascetic, Gautama, confronts King Dhritarashtra (who is actually Indra in disguise) for taking away an elephant that Gautama had raised. They engage in a conversation where Gautama and Dhritarashtra describe various regions of the afterlife, each more desirable than the last. Dhritarashtra claims he will attain a higher region than the ones described, but Gautama insists he will retrieve his elephant even from those regions. Eventually, Indra reveals his true identity and is impressed that Gautama recognized him. He returns the elephant and invites Gautama to heaven, saying that he will attain regions of great felicity. |
| 103This is an excerpt from the Mahabharata, a Hindu epic. Bhishma is telling Yudhishthira about the importance of penance and the story of Bhagiratha, who attained a region of great felicity through his severe austerities and gifts to Brahmanas. Bhagiratha describes his various acts of charity and sacrifice, but attributes his attainment to the vow of fasting, which he considers the highest penance. The story emphasizes the importance of self-mortification, charity, and gratifying the Brahmanas. Bhagiratha attains a region of felicity through severe austerities and gifts to Brahmanas. He describes his acts of charity and sacrifice, including giving away thousands of kine, horses, elephants, and gold coins. He also performed various sacrifices and observed the vow of fasting, which he considers the highest penance. Bhagiratha says that it is not through the merits of his gifts or sacrifices that he attained this region, but through the vow of fasting. The Brahmanas, gratified with him, told him to repair to the region of Brahmana. Bhishma advises Yudhishthira to observe the vow of fast and worship the Brahmanas, as their words can accomplish everything. |
| 104"Yudhishthira said, 'Man, it is said, is endowed with a life of a hundred years. Why then do humans die young? What grants longevity and what shortens life? What leads to fame, wealth, and prosperity? Is it penances, Brahmacharya, sacred Mantras, drugs, or actions?' "Bhishma said, 'Conduct determines longevity, wealth, fame, and prosperity. Improper conduct shortens life and oppresses others. Good conduct dispels inauspiciousness and brings benefits. Even those with no accomplishments live long if their conduct is righteous. A man should avoid improper behavior, violence, and deceit. Regular prayers at dawn and dusk, proper respect for others, and self-discipline lead to longevity. Engaging in improper acts, especially adultery, significantly shortens life. Observing rituals and proper daily practices ensure prosperity and good health. Respecting parents, teachers, and elders, as well as following a righteous path, contributes to a long and prosperous life. Adherence to proper conduct, respect for sacred practices, and avoiding harmful actions are key to a successful and long life. Conduct is the root of prosperity and longevity.' |
| 105Yudhishthira asks Bhishma how the eldest brother should behave towards younger brothers and vice versa. Bhishma advises Yudhishthira to set an example for his younger brothers and be patient and understanding towards them. The eldest brother should correct his younger brothers' transgressions indirectly and not seek to disunite them. If the eldest brother is wicked, he brings destruction to the family. A sinful person forfeits their share in the family property and deserves to be checked by the king. If unseparated brothers desire to portion the family property, the father should give equal shares to all. If the eldest brother acquires wealth independently, he may keep it without sharing with his brothers. The mother is considered the most revered senior, and after the father's passing, the eldest brother should be regarded as the father and protect and cherish his younger brothers. |
| 106Yudhishthira asks Bhishma about the merits of observing fasts, and Bhishma recounts a conversation with the Rishi Angiras. Angiras explains that fasts are ordained for Brahmanas and Kshatriyas, and that Vaisyas and Sudras may also observe fasts, but with some restrictions. He describes the benefits of observing fasts, including forgiveness, beauty, and prosperity. Angiras also explains that fasts can help one attain heaven and merit, and that they are a great refuge. |
| 107Yudhishthira asked Bhishma about meritorious acts that could be performed by the poor, as sacrifices require wealth. Bhishma mentioned ordinances from Rishi Angiras that are as meritorious as sacrifices. Observing certain fasts and conduct can lead to great rewards. For instance, eating once in the forenoon and once at night without any food in between, for six years, leads to success and heavenly rewards. Fasting every second day for three years leads to merits equivalent to the Agnishtoma sacrifice. Further, abstaining from sexual congress with anyone but one's spouse and adhering to proper conduct can also yield significant merits. Fasting for various periods and pouring libations on the sacred fire daily, while maintaining virtuous behavior, results in divine rewards, heavenly abodes, and companionship with celestial beings. Bhishma emphasized truthfulness, reverence for Brahmanas, avoidance of malice, and self-restraint. Various specific fasts, ranging from one meal every third day to one meal every nineteenth day, each for a year, are described, leading to various celestial rewards, including riding in heavenly cars and enjoying the company of celestial damsels. Bhishma also mentioned that even poor men can attain the highest ends by observing these fasts and worshipping deities and Brahmanas. The key is to maintain proper conduct, devotion, and adherence to prescribed rituals, ensuring one’s actions are free from malice and focused on the good of all creatures. The recounted ordinances highlight the importance of conduct in achieving longevity, prosperity, and heavenly bliss. |
| 108Yudhishthira asks Bhishma about the foremost Tirtha (sacred place) that conduces to the greatest purity. Bhishma explains that all Tirthas have merit, but the Tirtha called Manasa is the most sacred. It is unfathomable, stainless, and pure, with Truth as its waters and understanding as its lake. Bathing in Manasa leads to freedom from cupidity, sincerity, truthfulness, and other virtues. Bhishma also says that men who are freed from attachments, pride, and the idea of "meum" (mine) are regarded as Tirthas. Those who have renounced everything, are possessed of omniscience, and are of pure conduct are also considered Tirthas. Bhishma distinguishes between external and internal purity, saying that true purity comes from knowledge, freedom from desire, and cheerfulness of mind. He also mentions that there are sacred Tirthas on earth, and that bathing in them and offering oblations to the ancestors can wash off sins and lead to heaven. Finally, Bhishma says that combining the purity of the body and the earth leads to true success. |
| 109Yudhishthira asked Bhishma about the fruit of fasts, and Bhishma replied that fasting on the 12th day of the moon in different months and worshiping Krishna in various forms leads to merits equal to various sacrifices. He listed the merits of fasting and worshiping Krishna in different months, including:- Margasirsha: merit of the Horse-sacrifice- Pausha:
merit of the Rajasuya-sacrifice- Magha: merit of the Agnishtoma-sacrifice- Phalguna: merit of the Soma-sacrifice- Chaitra: merit of the Ashvamedha-sacrifice- Vaisakha: merit of the Agnishtoma-sacrifice- Jyeshtha: merit of the Vajapeya-sacrifice- Ashadha: merit of the Upasadana-sacrifice- Sravana: merit of the Vaishnava-sacrifice- Bhadrapada: merit of the Chaturmasya-sacrificeFasting on these days and worshiping Krishna leads to the forgiveness of sins and great rewards. |
| 110Yudhishthira asks Bhishma about the benefits of donating cattle to Brahmanas. Bhishma explains that donating cattle, gold, or land to Brahmanas leads to immense benefits and rewards. He recounts a story where a merchant named Drona made significant donations and achieved a desirable end in the afterlife. The narrative emphasizes the importance of charitable acts, particularly donations to Brahmanas, and their profound impact on one's afterlife and spiritual journey. The act of giving is considered highly meritorious and leads to a favorable rebirth and eventual liberation. |
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| 111Yudhishthira asked Bhishma about the excellent ordinances and conduct that determine rebirths and the attainment of high heaven or Hell. Bhishma advised consulting the great Rishi Vrihaspati. When Vrihaspati arrived, Yudhishthira asked about the true friend of mortal creatures, who follows them after death. Vrihaspati explained that righteousness (piety) is the only true friend that follows a person to the afterlife, determining whether they reach heaven or Hell. Wealth, pleasure, and piety are the fruits of life, and piety must be pursued through lawful means.Yudhishthira further asked about the existence of the body after death and how piety follows it. Vrihaspati explained that elements such as Earth, Wind, Water, Light, and Mind witness a person's actions. Upon death, the Jiva (soul) attains another body, retaining its merits and demerits, which are witnessed by the presiding deities. The Jiva, endowed with righteousness, enjoys happiness; if unrighteous, it suffers in Hell. Misdeeds lead to rebirth in various forms such as animals, insects, or lower beings, each with specific durations of suffering.Yudhishthira asked about the origin and growth of the Jiva. Vrihaspati described that Jiva enters the vital seed during union, leading to conception and birth. The Jiva experiences life based on previous actions. Following righteousness from birth ensures uninterrupted happiness, while sinful actions lead to misery and rebirth in lower forms. Specific actions and their resulting forms were detailed, emphasizing the importance of living a righteous life to avoid severe penalties and achieve a favorable rebirth. |
| 112Yudhishthira asks Vrihaspati about the end of righteousness and how people can attain an auspicious end in this world and heaven. Vrihaspati explains that committing sinful acts with a perverted mind leads to unrighteousness and hell, but repentance and contemplation can free one from sin. He emphasizes the importance of making gifts, especially food, to Brahmanas, as it is the best way to attain merit and cleanse oneself of sin. Food is praised by deities, Rishis, and men, and is the life-breath of all creatures.Vrihaspati gives examples of kings and individuals who attained heaven by making gifts of food. He advises that food acquired lawfully should be given to Brahmanas with a cheerful heart, and that feeding a thousand Brahmanas can free one from hell and rebirth. He also explains that making gifts of food can lead to happiness, beauty, fame, and wealth. Vrihaspati emphasizes that food is the great refuge of the world of living creatures and that making gifts of food is the root of all righteousness and merit.He further explains that a person who makes gifts of food becomes possessed of great energy and is regarded as a giver of life. The merit acquired by making gifts of food is eternal, and such gifts lead to an auspicious end in this world and heaven. Vrihaspati concludes that making gifts of food is the highest form of charity and leads to the attainment of all desires. |
| 113Yudhishthira asks Vrihaspati which virtue is most meritorious: non-injury, Vedic rituals, meditation, sense control, penance, or service to preceptors. Vrihaspati says all are meritorious, but the religion of universal compassion is the highest. He advises controlling lust, wrath, and cupidity, and treating all creatures with kindness. One should not inflict pain on others, but instead regard all creatures as oneself. This is the rule of righteousness. Vrihaspati warns that injuring others leads to injury in return, while cherishing others leads to being cherished. He advises Yudhishthira to frame his conduct according to this principle. Vrihaspati then ascends to heaven, leaving Yudhishthira to ponder his words.Vrihaspati's discourse emphasizes the importance of compassion, self-control, and kindness. He suggests that treating others with respect and empathy is the highest virtue, and that inflicting pain on others leads to suffering in return. His advice to Yudhishthira provides guidance on how to live a righteous life, and his ascension to heaven marks the end of his teaching. |
| 114Yudhishthira asks Bhishma how one can cleanse themselves from misery after causing harm to others. Bhishma explains that the religion of compassion has four parts: abstention from injury in thought, word, and deed, and complete renunciation. He emphasizes that eating meat is a sin, as it involves cruelty and attachment. Bhishma compares meat to the flesh of one's own son, and says that those who eat meat are regarded as the vilest of human beings. He explains that attachment to meat enslaves the mind, and that those who subsist on meat cannot attain true happiness. Bhishma praises righteous men who gave their own flesh to protect other creatures, and says that the religion of compassion is the highest, encompassing all other religions.Bhishma's discourse emphasizes the importance of compassion, non-injury, and self-control. He highlights the sin of eating meat and the attachment it involves, and praises those who have shown compassion to all creatures. His words provide guidance on how to attain true happiness and liberation. |
| 115Yudhishthira asks Bhishma about the merits of abstaining from meat. Bhishma explains that abstaining from meat is the highest religion, as it involves non-injury to all creatures. He cites various authorities, including Manu and the Rishis, who declare that abstaining from meat leads to longevity, strength, and beauty. Bhishma also explains that eating meat involves cruelty and attachment, and that those who abstain from meat are regarded as friends of all creatures. He notes that even those who have eaten meat in the past can acquire great merit by abstaining from it afterwards. Bhishma also lists various kings who abstained from meat and attained heaven.Bhishma's discourse emphasizes the importance of non-injury and compassion towards all creatures. He highlights the merits of abstaining from meat and the demerits of eating it. His words provide guidance on how to attain happiness, longevity, and strength, and how to avoid calamity and sorrow. |
| 116Yudhishthira asks Bhishma about the merits of abstaining from flesh and the demerits of eating it. Bhishma explains that while flesh may be tasty and nutritious, it's obtained by taking the life of another creature. He says that abstaining from flesh is a superior virtue, as it shows compassion to all living beings. Bhishma notes that eating flesh sanctioned by the Vedas in sacrifices is acceptable, but eating it otherwise is like Rakshasa behavior. He says that Kshatriyas may hunt, but must do so without cruelty. Bhishma emphasizes that compassion to all creatures is the highest virtue, and that those who practice it have no fear from any creature. He describes the sufferings of creatures in the womb and in hell, and says that those who abstain from flesh from birth acquire a large space in heaven.Bhishma's discourse emphasizes the importance of non-injury and compassion towards all creatures. He highlights the merits of abstaining from flesh and the demerits of eating it, and encourages Yudhishthira to practice compassion and non-cruelty. |
| 117Yudhishthira asks Bhishma about the end that people attain to when they give up their lives in battle. Bhishma shares a story about a conversation between the Island-born Rishi and a worm. The worm is afraid of being killed by a passing car and is trying to escape. The Rishi asks the worm why it is afraid, since death might be a better state for it. The worm replies that it is attached to its current life, despite its difficulties, and wants to live. It recalls its past life as a human, where it was a Sudra who committed many cruel acts and is now suffering the consequences. However, it also recalls a good deed it did, hosting a Brahmana as a guest, and hopes that this merit will help it regain happiness in the future.Bhishma uses this story to illustrate that even in difficult circumstances, creatures cling to life and hope for a better future. The worm's story also highlights the importance of good deeds and the consequences of one's actions. |
| 118Vyasa tells the worm that its ability to remember its past life is due
to the merit it earned from good deeds. He explains that the results of past actions affect one's current life and that even small acts of kindness can have a significant impact on one's future. The worm's past life was marked by both good and bad deeds, and its current suffering is a result of its past actions. Vyasa emphasizes that the righteous person who performs good deeds and seeks knowledge will attain a better rebirth and a higher state of existence.Vyasa's words highlight the importance of performing good deeds and acquiring knowledge, and how these actions influence one's future and rebirth. He encourages the worm to continue performing good deeds to improve its future existence. |
| 119Bhishma describes the merits of those who make gifts to Brahmanas, especially those who provide food. He explains that giving food is the highest form of charity and that such gifts lead to an auspicious end in this world and the next. Bhishma also emphasizes the importance of making gifts with a pure heart and the positive effects it has on one's rebirth and happiness. He recounts various stories of individuals who attained great merit and happiness by making gifts to Brahmanas and feeding the hungry.Bhishma's discourse highlights the significance of charity, especially the act of feeding others, and its impact on one's future and rebirth. He encourages the performance of good deeds and making gifts with a pure heart. |
| 120Bhishma recounts the story of King Mandhata, who was known for his righteousness and devotion. Mandhata, despite his status and wealth, practiced humility and lived a life of virtue. He was deeply respected and loved by his subjects for his just and compassionate rule. Bhishma explains that such kings who follow the path of righteousness, show compassion, and adhere to dharma achieve a favorable end and are remembered for their good deeds.Bhishma's story illustrates the importance of living a righteous life, practicing humility, and showing compassion. The story of King Mandhata serves as an example of how virtue and adherence to dharma lead to a revered and honorable life. |
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| 121Nachiketa, restored to life, tells his father Uddalaki about his journey to the underworld, where he met Yama, the king of the dead. Yama showed him the delightful regions reserved for righteous people who make gifts of kine. Nachiketa asks about the merits of making such gifts and Yama explains that gifts of kine should be made to worthy Brahmanas, with consideration of the recipient, time, and place. Yama also describes the rewards for making gifts of kine, including rivers of milk and ghee, and the attainment of heavenly regions. Nachiketa learns that even gifts of substitutes for kine, such as ghee or sesame seeds, can lead to similar rewards. Yama emphasizes the importance of making gifts to deserving persons and encourages Nachiketa to practise the duty of gift without doubt. Nachiketa returns to his father, eager to make gifts of kine and follow the path of righteousness.The story highlights the significance of making gifts, particularly of kine, and the rewards that follow. It emphasizes the importance of selecting worthy recipients and making gifts with consideration of time and place. The story also showcases the father-son relationship between Uddalaki and Nachiketa, as well as Nachiketa's journey to the underworld and his encounter with Yama. |
| 122Yudhishthira asks Bhishma about the regions of kine, where those who make gifts of kine reside. He expresses his curiosity about the nature of these regions, their virtues, and the fruits they bring. He also asks about the duration of the enjoyment of the fruits of one's gift and how one can make gifts of many or few kine. Additionally, he inquires about the merits of gifts of many versus few kine and how one can become a giver of kine without actually giving any. He also asks about the pre-eminence of Dakshina in gifts of kine.Bhishma agrees to discourse on the topic, beginning with a narrative about the conversation between Sakra and the primeval lotus-born deity. Sakra expresses his wonder at the prosperity of those who reside in the regions of kine, surpassing even the denizens of heaven. He seeks to know the nature of these regions, their virtues, and the fruits they bring. The lotus-born deity explains that the regions of kine are attained by those who make gifts of kine with a pure heart and a desire to help others. The fruits of these gifts are enjoyed for a long time, and the giver becomes equal to the gods. |
| 123The Grandsire describes the regions of kine, where righteous individuals dwell, and explains that these regions are invisible to even Indra. He states that only those who are chaste, observant of excellent vows, and have cleansed minds can see these regions. The Grandsire describes the attributes of these regions, including the suspension of time, absence of evil, and the fulfillment of desires. He also lists the qualities of individuals who can attain these regions, including forgiveness, truthfulness, and devotion to duty.The Grandsire explains that making gifts of kine can lead to attaining these regions and describes the merit of such gifts. He states that the gift of a cow can lead to eternal regions of felicity and that the merit of such a gift is equal to that of a thousand kine. He also describes the qualifications of individuals who can receive gifts of kine and the proper time and place for making such gifts. The Grandsire concludes by stating that following kine and living a life of austerity can lead to joy and freedom from desire in the regions of felicity. |
| 124Indra asks the Grandsire about the consequences of stealing or selling a cow. The Grandsire explains that those who steal, kill, or sell a cow for wealth suffer in hell for as many years as there are hairs on the cow's body. He also states that making a gift of a stolen cow to a Brahmana leads to both felicity in heaven and misery in hell. The Grandsire emphasizes the importance of gold as a Dakshina in gifts of kine, saying it is the best of gifts and a great cleanser. He notes that giving away kine with gold as Dakshina rescues one's ancestors and descendants to the seventh degree. The Grandsire's words are then passed down through generations, from Indra to Dasaratha to Rama to Lakshmana to the Rishis, and finally to Yudhishthira. The text concludes by stating that a Brahmana who recites these words daily will obtain regions of inexhaustible felicity and reside with the deities. |
| 125Yudhishthira asks Bhishma about the fruits of observing vows, studying the Vedas, making gifts, and practicing self-restraint. Bhishma explains that completing a vow according to the scriptures leads to eternal regions of felicity. He notes that self-restraint is more meritorious than gift, as it can lead to the destruction of every foe and the attainment of everything one seeks. Bhishma also describes the rewards of various heroes, including those of sacrifice, self-restraint, truth, battle, and gift. He emphasizes the importance of truth, saying it is the highest duty and the basis of everything. Bhishma also discusses the merits of Brahmacharya, saying it can burn all sins and lead to great honors in heaven. He concludes by noting the importance of serving one's seniors, including parents and preceptors, which can lead to a residence in heaven. |
| 126Yudhishthira asks Bhishma to discourse on the ordinances regulating gifts of kine, as making such gifts leads to eternal felicity. Bhishma explains that the gift of kine is the highest in merit and rescues the giver's entire race. He recites the ritual for giving away kine, which includes honoring Brahmanas, appointing a time for the gift, and uttering specific Mantras. The giver must also reside with the kine in the fold, without restraining their freedom, to become cleansed of sins. Bhishma notes that giving away a cow, a bull, or a couple of kine leads to different merits, including residence in heaven and mastery of the Vedas. He emphasizes that one should not impart this ritual to those who are not disciples or who are bereft of faith. Bhishma also lists several righteous monarchs who attained felicity through gifts of kine, including Mandhatri, Yuvanaswa, and Rama. Yudhishthira is inspired to make gifts of kine and follow the ritual, becoming the foremost of monarchs. |
| 127Yudhishthira asks Bhishma to discourse further on the merits of giving away kine. Bhishma explains that giving a cow with a calf, young and virtuous, cleanses one's sins, while giving a diseased or weak cow leads to dark Hell. Only strong, well-behaved, and fragrant kine are applauded as gifts. Yudhishthira asks why Kapila cows are considered superior, and Bhishma recounts the creation story of Surabhi, the first cow, and her daughters, who were all Kapilas and sustainers of the world. Mahadeva's glance changed the color of some kine, but those that escaped remained white. Daksha convinced Mahadeva that the milk of these kine was pure and auspicious. Bhishma concludes that Kapila kine are primarily desirable for gifts due to their energy and unchanged color. He praises kine as the foremost of creatures, yielding nectar-like milk and granting wishes. Yudhishthira, inspired, makes gifts of bulls and kine to Brahmanas, performing many sacrifices to attain felicity and fame. |
| 128Bhishma recounts a conversation between King Saudasa and the priest Vasishtha about the sacredness of kine. Vasishtha praises kine as fragrant, sacred, and the source of all blessings. He notes that anything given to kine is never lost and that they constitute the highest food and best offering to the gods. Vasishtha emphasizes the importance of making gifts of kine, particularly Kapila kine, and notes that even a small gift can earn great merit. He also advises against showing disregard for kine or their products and recommends reciting their names, eating ghee, and making offerings to them. Vasishtha concludes that kine are the source of prosperity and that reverence for them can bring great rewards. |
| 129Vasishtha tells the story of kine who practiced austerities for 100,000 years to become the best kind of Dakshina in sacrifices. Brahman granted their wish, making them the refuge of the world. Kine are considered highly blessed, sacred, and
pure, bringing happiness and prosperity to those who revere them. Vasishtha recounts how even the gods hold kine in high regard and that any offerings made to kine are never lost. He praises the gifts of kine, especially those given with a pure heart and faith, and notes that these gifts can lead to the highest rewards in heaven. Vasishtha also describes the duties of those who make gifts of kine, including following the ritual and respecting the recipients. |
| 130Vasishtha recounts how the Kshatriyas, in times past, made great sacrifices of kine, which led to their prosperity and renown. The text recounts how these sacrifices were conducted with the utmost care and reverence for the kine, and the resulting rewards included prosperity and fame. Vasishtha highlights that the gift of kine can lead to the highest status and recognition, and advises that gifts should be made with purity of heart and adherence to ritual. He concludes by stressing that the practice of making gifts of kine is a noble and revered tradition that brings both immediate and long-lasting benefits to the giver and their descendants. |
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| 131Yudhishthira asks Bhishma about the most sacred thing in the world, and Bhishma replies that kine are the foremost of all objects, highly sacred and capable of cleansing others. He recounts a discourse between Suka and his sire, Vyasa, who says that kine constitute the stay of all creatures, are the refuge of all, and are sacred and sanctifiers of all. Vyasa describes a region where kine reside, which is auspicious and beautiful, with trees producing sweet fruits and flowers with celestial fragrance. Those who make gifts of kine attain to this region, where they sport in joy, freed from grief and wrath. Bhishma advises Yudhishthira to worship kine every day, as they are grantors of every wish and essential for sacrifices. |
| 132Yudhishthira asks Bhishma about the story behind the cow's dung being associated with Sri (goddess of wealth and beauty). Bhishma recounts a conversation between kine and Sri, where Sri asks to reside with them, but they decline due to her fickle nature. Sri persists, offering to reside in any part of their bodies, even their rectum. The kine, after taking counsel, offer to let Sri reside in their urine and dung, which they consider sacred. Sri accepts and disappears from sight, having been honored by the kine. |
| 133Bhishma tells Yudhishthira that kine are the limbs of sacrifice and represent sacrifice itself. Without them, there can be no sacrifice. They uphold all creatures with their milk and the Havi produced from it. Indra asks Brahman why the region of kine is higher than that of the deities. Brahman explains that kine have performed severe austerities and are guileless in their behavior. They support Munis and uphold all creatures through diverse acts. Surabhi, the daughter of Daksha, underwent severe austerities and obtained a boon from Brahman to reside in a region higher than the three worlds, known as Goloka. Her offspring, kine, reside in the world of men and are engaged in doing good acts. Bhishma advises Yudhishthira to worship kine every day and show them respect. |
| 134Skanda and Vishnu describe two rituals that confer great merits. The first involves taking earth from a blue bull's horns, smearing it on the body, and performing ablutions. This washes away stains and evil, leading to heroism and sovereignty. The second involves offering cooked food mixed with honey to the full moon, which is accepted by various deities. This increases the merits of Soma and the ocean. Vishnu notes that listening to or reciting these mysteries with faith and attention can lead to abundant merits, freedom from fear and sin, and steadiness in observing duties. Beauty, prosperity, and favor from Rishis, deities, and Pitris also result. Bhishma emphasizes the importance of respecting and imparting this knowledge only to those who are worthy and have faith. |
| 135Yudhishthira asks Bhishma about the sources from which members of different varnas (Brahmana, Kshatriya, Vaisya, and Sudra) can accept food. Bhishma explains that Brahmanas can accept food from other Brahmanas, Kshatriyas, or Vaisyas, but not from Sudras. Kshatriyas and Vaisyas can accept food from their own varna or from Brahmanas. However, they should avoid food from Sudras who engage in evil ways. Bhishma emphasizes that accepting food from a Sudra is equivalent to consuming filth and can lead to doom. He also lists specific individuals, such as physicians, mercenaries, and those who engage in unacceptable occupations, from whom food should not be accepted. Accepting food from such individuals can result in calamities, loss of family and strength, and descent into animal-like status. |
| 136Yudhishthira asks Bhishma about the expiations a Brahmana should make for accepting different types of food. Bhishma explains that the expiation varies depending on the type of food accepted. For example, accepting clarified butter requires pouring oblations on the fire and reciting the Savitri hymn, while accepting meat or honey requires standing till sunrise. Accepting gold or other valuable items requires reciting the Gayatri prayer and holding a piece of iron in hand. Bathing thrice a day and reciting the Gayatri prayer a hundred times can also be purifying. Bhishma also explains that partaking of oblations offered to deceased ancestors requires fasting and purification ceremonies. He emphasizes the importance of performing ablutions and observing purification ceremonies to destroy sin and attain desired objects. |
| 137Yudhishthira asks Bhishma which is better, charity or devotion. Bhishma replies that both are important, but shares stories of princes who attained celestial regions through charity and devotion. He lists many examples, including King Sivi, who gave his son's life for a Brahmana, and Rantideva, who gave his son to a Brahmana. Others, like Devavriddha and Amvarisha, gave valuable gifts to Brahmanas. Bhishma explains that these men attained heaven through their charitable acts and penances. He notes that their fame will endure as long as the world lasts. Bhishma tells Yudhishthira that he will explain more in the morning, as night has approached. |
| 138Yudhishthira asks Bhishma about the different types of gifts and their fruits. Bhishma explains that gifts can be made for five reasons: desire of merit, desire of profit, fear, free choice, and pity. He elaborates on each type, saying that gifts made to Brahmanas for merit bring fame and felicity, while gifts made for profit are given to those who have helped us in the past. Gifts made from fear are given to avoid injury, while gifts made from free choice are given to friends. Gifts made from pity are given to the poor. Bhishma notes that these five types of gifts enhance the giver's merits and fame, and that one should give according to their power. |
| 139Yudhishthira asks Bhishma to discourse on the puissance of Vishnu, and Bhishma begins to tell the story of Krishna's vow and the fire that issued from his mouth, consuming a mountain. The fire was a manifestation of Vishnu's energy and was a wonder to behold. The Rishis were amazed and asked Krishna to explain the phenomenon. Krishna replied that the fire was a result of his penances and his desire to acquire a son equal in energy to himself. The Rishis were then asked to share a wonderful story they had heard or seen, and they appointed Narada to recite a tale that occurred on the mountains of Himavat. |
| 140Bhishma continues the story of Narada's narrative, describing the discourse between Sankara (Mahadeva) and his spouse Uma on the sacred mountains of Himavat. Mahadeva, surrounded by ghostly beings, Kinnaras, and Yakshas, sat in joy, but when Uma covered his eyes in jest, the universe became dark and lifeless. A third eye appeared on his forehead, blazing like the Yuga-fire, and consumed the mountain. Uma sought protection and Mahadeva restored the mountain to its former beauty. Uma asked why the third eye appeared, why the mountain was consumed, and why it was restored. Mahadeva explained that the third eye was created to protect all creatures when the universe became dark, and the mountain was restored to please her. Uma then asked about Mahadeva's various forms and features, including his handsome faces on the east, north, and west, and his terrible face on the south. She also asked about his matted locks, blue throat, and the Pinaka in his hand. |
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| 141The blessed and holy one said, 'In days of yore, a woman named Tilottama was created by Brahman from grains of beauty from every beautiful object. One day, she circled me, desiring to tempt me. As she moved, I became four-faced to see her from all directions. Each face represented different aspects: the east for sovereignty, the north for play, the west for ordaining happiness, and the south for destruction. I wield the bow Pinaka for the deities’ purposes. My blue throat is a result of Indra’s thunderbolt. Uma asked, 'Why choose a bull as your vehicle?' Maheswara explained, 'The celestial cow Surabhi and her kine, created by Brahma, yielded abundant milk. Once, froth from a calf’s mouth fell on me, enraging me, and scorching the kine. Brahma pacified me and gave me the bull as my vehicle and banner.' Uma inquired about his residence in crematoriums despite having many heavenly abodes. Maheswara responded, 'I find no place more sacred than the crematorium, shaded by banyan branches and adorned with ghostly beings, my companions. It pleases my heart as a holy abode.' Uma then asked about the duties of the four orders. Maheswara listed duties for each: Brahmanas should practice fasts, study the Vedas, and live a life of purity and devotion. Kshatriyas should protect all creatures, perform sacrifices, and uphold truth. Vaisyas should engage in trade, agriculture, and hospitality. Sudras should serve the three higher orders and maintain truthfulness. Uma also sought to know about common duties. Maheswara emphasized truthfulness, compassion, non-injury, tranquility, and charity as key duties for all orders. |
| 142Uma asks Maheswara about the duties of forest recluses, and he explains their rituals, practices, and vows. They reside in woods and forests, performing ablutions, worshipping deities, and observing yoga and asceticism. They live on fruits, roots, and water, and some wear rags or deer skins. Maheswara outlines their duties, including Homa, sacrifices, and adherence to virtue. He also describes the practices of Munis, who may lead wedded lives but must confine their sexual congress to their wives' seasons. Maheswara emphasizes the importance of sincerity, compassion, and harmlessness, and describes the rewards for observing these duties, including attainment of celestial regions and felicity. |
| 143Uma asks Maheswara about the four orders and how one can fall from their status or ascend to a higher one. Maheswara explains that the status of a Brahmana is difficult to attain and can be lost through evil acts. He describes how a Brahmana, Kshatriya, or Vaisya can fall to a lower order by following the practices of a lower order. A Sudra can become a Brahmana by following the duties of a Brahmana and acquiring knowledge and science. Maheswara emphasizes the importance of conduct, stating that a Sudra who is pure in conduct and has subdued their senses deserves to be treated as a Brahmana. He also notes that birth, purificatory rites, learning, and offspring are not grounds for conferring the regenerate status, but rather conduct is the only ground. |
| 144Uma asks Maheswara about the duties and derelictions of men and how they can ascend to heaven. Maheswara explains that men can become bound by their thoughts, words, and deeds, but can also be freed by righteous conduct. He describes the characteristics of those who succeed in ascending to heaven, including compassion, self-restraint, and abstention from harming others. Uma also asks about the words and thoughts that can enchain or free a person, and Maheswara advises truthfulness, kindness, and avoidance of harsh speech. He explains that mental acts and thoughts can also lead to bondage or liberation, and describes the consequences of good and bad deeds. |
| 145Uma asks Maheswara about the conduct and acts that lead to heaven or hell. Maheswara explains that liberal disposition, honoring Brahmanas, making gifts, and treating all creatures with kindness lead to heaven. He describes the characteristics of those who succeed in attaining heaven and those who sink in hell. He also explains that arrogance, pride, and humiliating preceptors and seniors lead to hell. Maheswara advises worshiping deities and Brahmanas, bowing to those who deserve reverence, and benefiting all beings. He also explains that fierce conduct, injuring living creatures, and practicing deceit lead to hell. Uma asks about the reasons for some people being born with wisdom or folly, blindness, or disease. Maheswara attributes these to past actions and advises seeking the advice of learned Brahmanas to attain righteousness. |
| 146Mahadeva asks his spouse Uma about the duties of women, as she is conversant with supreme knowledge and righteousness. Uma consults with various Rivers, including Ganga, and then discourses on the duties of women. She explains that a woman's duties arise from her wedding rites and that she should be devoted to her husband, observing vows and restraints. A righteous woman is one who is cheerful, endued with good features, and devoted to her husband, regarding him as a god. She should wait upon and serve him, support her kinsmen, and discharge household duties. Uma emphasizes that devotion to her lord is a woman's merit, penance, and Heaven. She concludes that a woman who conducts herself in this way becomes entitled to a share of the merits won by her husband. Mahadeva applauds Uma's words and dismisses the assembled beings. |
| 147Maheswara praises Vasudeva, describing him as superior to the Grandsire, eternal, and the slayer of foes. He is the creator of the universe, the Lord of the three worlds, and the destroyer of all creatures. Vasudeva is the master of all deities, the chastiser of foes, and possessed of omniscience. He is the Supreme Soul, the urger of all senses, and the Supreme Lord. Maheswara explains that Brahma and other deities reside in Vasudeva's body, and that he is the leader of all creatures. Vasudeva will take birth in the race of Manu and will be the refuge of all creatures. Maheswara describes Vasudeva's physical appearance and his weapons, including the bow Saranga and the discus Sudarsana. He is endued with great effulgence, eyes like lotus petals, and is distinguished by excellent conduct, purity, and self-restraint. Maheswara urges the Rishis to adore Vasudeva, who is identical with Brahma and the Supreme Soul. |
| 148Narada describes the wonders that occurred after Mahadeva's speech, including thunder, lightning, and pure water pouring from the clouds. The Rishis were amazed and delighted, and some returned to their homes while others went to sacred waters. Narada tells Krishna that he has recited the glory of Kapardin, who is identical with Eternal Brahma. The Rishis acknowledge Krishna's greatness and take their leave, predicting that he will have a son who will be even more distinguished than himself. Bhishma continues the story, describing how Krishna returned to Dwaraka and his spouse Rukmini conceived a son who would be endued with great energy and splendor. Bhishma praises Krishna, saying that he is the expounder of the most difficult truths and the achiever of prosperity. He attributes the Pandavas' victory to Krishna's protection and refuge. Bhishma also describes Krishna's greatness, saying that he is the Ancient God, the foremost of all gods, and the refuge of all creatures. |
| 149Vaisampayana said, Yudhishthira asked Bhishma about the one god, refuge, and religion that can bring benefits and emancipation. Bhishma replied that Vasudeva, infinite and foremost, is the one god who should be worshipped with reverence and hymned with His thousand names. He emphasized that Vishnu, devoted to Brahmanas, is the master and controller of the universe and the supreme Lord of all worlds. Bhishma recited Vishnu's thousand names, each reflecting His attributes and powers, and stated that worshipping Him leads to the highest happiness and emancipation. He added that those devoted to Vishnu are free from the fear of birth, death, and disease, and acquire felicity of soul, prosperity, and fame. Bhishma declared that the whole
universe, including gods and sages, praises Vishnu and that He is the ultimate goal of all. Yudhishthira was satisfied with Bhishma's discourse and expressed his gratitude. |
| 150Yudhishthira asked Bhishma about the types of persons who are dear to the Supreme Soul. Bhishma explained that a person who is free from desire, calm, and devoid of anger, who observes the vows of Brahmanas and dedicates their actions to the Supreme Soul, is dear to God. He described the qualities of such a person, including non-injury, truthfulness, and compassion. Bhishma emphasized that those who are devoted to the Supreme Soul, who live in accordance with the scriptures, and who perform righteous deeds, are dear to the Supreme Soul. He also explained that such a person is blessed with peace, prosperity, and liberation. Yudhishthira expressed his satisfaction with Bhishma's answers and praised his wisdom. |
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| 151Yudhishthira asks Bhishma about whom to worship, how to behave towards them, and what conduct is faultless. Bhishma replies that Brahmanas deserve to be worshipped and bowed to, and that they are the upholders of righteousness and the refuge of all creatures. He describes their virtues, including their renunciation of wealth, restraint of speech, and observance of excellent vows. Bhishma notes that Brahmanas are the authors of regulations, possess great fame, and are devoted to penances. He emphasizes that they are the causeways of righteousness and the guides of all, and that they uphold the heavy burdens of sires and grandsires. Bhishma also states that Brahmanas are entitled to eat the first portions of Havya and Kavya, and that they rescue the three worlds from fear. He concludes that Brahmanas are deserving of every honor and should be held in great esteem, regardless of their age or knowledge. |
| 152Yudhishthira asks Bhishma about the reward for worshiping Brahmanas, and Bhishma shares a story about Kartavirya, a powerful king who worshiped the Rishi Dattatreya and was granted three boons. However, Kartavirya's son, Arjuna, believed that Kshatriyas were superior to Brahmanas and sought to subjugate them. The god of wind intervened, warning Arjuna to bow to the Brahmanas and avoid trouble. Arjuna asked the wind god to describe the Brahmanas, comparing them to various elements. Bhishma notes that the wind god's response will be shared in the next section. |
| 153The god of wind describes the attributes of Brahmanas, saying they are superior to all and unconquerable. He shares stories of Brahmanas' power, including Rishi Angiras drinking all the waters and causing the earth to be refilled. He notes that even the gods are not equal to Brahmanas, citing examples of Brahmanas cursing the Ocean and Agni. The wind god warns Arjuna that he is not equal to Brahmanas and should seek his own good, as even powerful Kshatriyas bow to Brahmana children. He reminds Arjuna that his own power and learning come from the grace of Dattatreya and that he should not be foolish enough to challenge Brahmanas. The wind god describes Brahman as the unmanifest, all-powerful creator of the universe, born from uncreate Space, and warns Arjuna to remain silent and respectful. |
| 154The wind god tells Arjuna the story of Anga, a king who wanted to give the earth to Brahmanas, causing the earth to become anxious and seek refuge with Brahman. Rishi Kasyapa penetrated the earth with his spirit, making it prosperous and righteous. After 30,000 years, the earth returned to its natural state, and Kasyapa became its father. The wind god then tells the story of Utathya, a Brahmana who married Bhadra, the daughter of Soma. Varuna, lord of the waters, coveted Bhadra and stole her away, but Utathya, aided by his penances, solidified the waters and drank them off, forcing Varuna to return his wife. The wind god asks Arjuna if he knows of a Kshatriya superior to Utathya or Kasyapa, and Arjuna remains silent. |
| 155Bhishma tells Arjuna the story of Agastya, a Brahmana who defeated the Danavas and restored the gods to their former glory. Agastya's energy was so great that it burned thousands of Danavas, forcing them to flee. The gods asked Agastya to destroy the remaining Danavas, but he refused, not wanting to diminish his penances. Bhishma then tells the story of Vasishtha, another Brahmana who defeated the Danavas and saved the gods. Vasishtha brought the River Ganga to the battlefield and used its waters to kill the Danavas. Bhishma asks Arjuna if he knows of a Kshatriya who can surpass the feats of Agastya and Vasishtha. |
| 156Bhishma tells Arjuna the story of Atri, a Brahmana who saved the gods from darkness and defeat by assuming the forms of Soma and Surya and defeating the Asuras. Atri's power and penances illuminated the universe and restored the gods to their former glory. The wind god then tells the story of Chyavana, another Brahmana who forced Indra to allow the Aswins to drink Soma with the other gods. Chyavana created a terrifying Asura named Mada to compel Indra to obey his command. The gods, including Indra, were forced to bow to Chyavana and acknowledge his power. Mada was then assigned to reside in dice, hunting, drinking, and women, causing destruction for those who indulge in these vices. |
| 157Bhishma tells Arjuna the story of the gods seeking the protection of the Brahmanas after being deprived of heaven and earth by the Kapas and Chyavana. The Brahmanas agree to help and subjugate the Kapas, despite their virtues and accomplishments. The Kapas are destroyed by the Brahmanas' blazing fires created with Vedic Mantras. The gods, unaware of the Brahmanas' role, assemble and slay many Danavas. Narada informs them that the Brahmanas were responsible for the destruction of the Kapas, and the gods become highly gratified and worship the Brahmanas. Arjuna praises the Brahmanas and attributes his might and accomplishments to Dattatreya's grace. The god of wind advises Arjuna to protect and cherish the Brahmanas as part of his Kshatriya duties and warns him of future danger from the race of Bhrigu. |
| 158Yudhishthira asks Bhishma about the fruit of worshiping Brahmanas. Bhishma tells Yudhishthira to ask Krishna, who is endued with great intelligence and prosperity. Bhishma praises Krishna, saying he is the creator of the universe, the destroyer of Asuras, and the protector of the universe. He is the soul of all creatures and the cause of all acts. Bhishma describes Krishna's various forms and attributes, saying he is the creator of the earth, sky, and heavens, and the wielder of the Sula. He is the enhancer of wealth, the one victorious being in the universe, and the soul of the deities and human beings. Bhishma says Krishna is eternal, and it is under him that the welkin, earth, heaven, and all things exist and stay. He is the god of wind, the Aswins, and the sun, and the creator of all steeds. Bhishma urges Yudhishthira to approach Krishna, who is the refuge of the five original elements. |
| 159Vasudeva tells Yudhishthira that he will explain the merits of worshiping Brahmanas, as his son Pradyumna had asked him the same question. Vasudeva says that Brahmanas are kings, dispensers of happiness and misery, and the source of all agreeable things. They are capable of reducing everything to ashes if angry and can create new worlds. Vasudeva shares his personal experience with the Brahmana Durvasa, who was enraged by certain Brahmanas and had come to him seeking refuge. Durvasa was a powerful and unpredictable ascetic who would sometimes laugh or cry without reason and had the power to burn everything. Vasudeva had invited him to stay in his house and had served him with great respect, even when Durvasa had yoked his wife Rukmini to a car and made her drag it through the city. Durvasa was pleased with Vasudeva's devotion and had granted him wishes, saying that as long as people like food, they will like Vasudeva, and his fame will last as long as righteousness exists. |
| 160Vasudeva tells Yudhishthira that he will recite the Sata-rudriya, a hymn to Mahadeva, which he repeats every morning. He explains that Mahadeva, also known as Rudra, is the greatest of all beings and the creator of the universe. Vasudeva describes Mahadeva's power and
attributes, noting that he is the source of the universe's creation, maintenance, and destruction. Mahadeva is the creator of the primordial elements and the preserver of all life. He is the master of all beings, including the gods, and is the ultimate refuge of all. Vasudeva concludes that Mahadeva is the highest of all, and that worshiping him brings great merit and rewards. |
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| 161Vasudeva describes the many names and forms of Rudra, also known as Mahadeva, and his various aspects. He is fierce and terrible, yet mild and auspicious. He is the Supreme Lord, Maheswara, and the lord of all creatures, Pasupati. His emblem is worshipped by all, and he is the master of the universe, Iswara. He has many forms, including Agni, Sthanu, and Siva, and is present in all creatures. He is the creator and destroyer, and his energy is limitless. The Rishis and deities worship him, and he bestows happiness upon his devotees. He resides in crematoria and burns corpses, and those who perform sacrifices there attain heroic regions. He is the breath of life, Prana and Apana, and has many blazing and terrible forms. The Sata-rudriya is recited in his honor, and he is the eldest of all beings, the first of all deities. |
| 162Vasudeva asks Yudhishthira about the authority of direct perception and scriptures. Bhishma responds that both are important, but scriptures are more authoritative. Yudhishthira seeks clarification, and Bhishma explains that Righteousness is one and indivisible, though it can be viewed from three points: the Vedas, direct perception, and behavior. He advises Yudhishthira to follow the instructions of the Vedas and to reverence the Brahmanas. Bhishma also describes the characteristics of the wicked and the good, and provides guidance on righteous living, including the importance of hospitality, self-control, and worship. |
| 163Yudhishthira observes that fortune and misfortune play a significant role in acquiring wealth, regardless of one's strength or exertion. He notes that even the learned and virtuous may not acquire wealth, while the foolish and weak may attain it without effort. Bhishma advises Yudhishthira to practice severe austerities and make gifts to deserving individuals to acquire wealth and longevity. He emphasizes the importance of abstaining from cruelty to all creatures, seeking purity, and being sweet-speeched towards others. Bhishma suggests that one's actions and Nature contribute to their happiness and woes, and encourages Yudhishthira to remain tranquil. |
| 164Bhishma explains that performing good deeds and following righteousness leads to merits and felicity, while evil acts lead to misery. Time influences creatures to act righteously or unrighteously, and righteousness is superior. Faith in righteousness is a sign of wisdom, and those who are righteous take care of their souls to avoid future suffering. Righteousness is pure and cannot be touched by unrighteousness. Bhishma also notes that individuals from all four social orders have the same physical ingredients but different duties and practices. While the rewards of righteousness may not be eternal, righteousness itself is eternal when not prompted by desire. All men are equal in physical organism and soul, and their actions influence their future lives. |
| 165Vaisampayana recounts Yudhishthira's questions to Bhishma about how to attain happiness and be cleansed of sins. Bhishma advises reciting the names of deities, Rishis, and royal sages to achieve this. He lists various deities, including Brahma, Vishnu, and Shiva, and numerous Rishis and royal sages from different regions. Bhishma explains that reciting their names can cleanse one of sins and bring happiness and long life. He also mentions the importance of hymning the praises of these figures and seeking their blessings for growth, long life, fame, and protection from calamity and sin. |
| 166Janamejaya asks Vaisampayana to continue the story of Bhishma's conversation with Yudhishthira. Vaisampayana describes how, after Bhishma finished speaking, the assembly fell silent. Vyasa then spoke up, telling Bhishma that Yudhishthira and his brothers were ready to return to the city. Bhishma gave his blessing and advised Yudhishthira to perform sacrifices, honor the gods and ancestors, and bring peace to his subjects. He also asked Yudhishthira to return when the sun began its northward journey, indicating the time of Bhishma's departure from the world. Yudhishthira agreed and, with his relatives and followers, returned to Hastinapura, placing Dhritarashtra and Gandhari at the head of the procession. |
| 167Vaisampayana describes how Yudhishthira, after recovering his kingdom, honors the citizens and inhabitants, installs himself on the throne, and assures his subjects of his good will. He then sets out to visit Bhishma, accompanied by his brothers, priests, and others, bearing offerings for Bhishma's cremation. Yudhishthira salutes Bhishma, who is lying on his bed of arrows, and addresses him, asking what he can do for him. Bhishma opens his eyes, sees the assembled Bharatas, and addresses Yudhishthira, saying he is ready to depart from the world. Bhishma salutes Dhritarashtra and Vasudeva, and asks Krishna for permission to depart, praising him as the supreme being and refuge of the Pandavas. |
| 168Vaisampayana describes the final moments of Bhishma, who, using his yoga powers, restrains his life-breaths and pierces through the crown of his head, ascending to heaven. The celestial kettle-drums play, and floral showers rain down. The Pandavas and others perform his funeral rites, cremating his body and offering oblations to the sacred fire. The goddess Bhagirathi, risen from the stream, laments the loss of her son, recalling his noble deeds and his slaying by Sikhandin. Krishna consoles her, reminding her that Bhishma was one of the Vasus, born among men due to a curse, and that he has gone to the highest region of felicity. The goddess, comforted by Krishna's words, casts off her grief and becomes restored to equanimity. |
| 1Vaisampayana describes Yudhishthira's grief after Bhishma's cremation. Yudhishthira, overcome with sorrow, falls to the ground, but is lifted up by Bhima at Krishna's urging. Dhritarashtra, also grieving, advises Yudhishthira to rise up and attend to his duties, reminding him that he has conquered the Earth and should enjoy it with his brothers and friends. Dhritarashtra expresses his own regret for not listening to Vidura's advice to cast off Duryodhana and anoint Yudhishthira as king. He laments his own fate and that of his wife Gandhari, and urges Yudhishthira not to grieve, but to take charge of the kingdom and show kindness to his kin. |
| 2Vaisampayana describes how Yudhishthira, still grieving, is consoled by Krishna and Vyasa. Krishna advises Yudhishthira to perform sacrifices and gratify the gods, manes, and guests, and to pursue the course of his forefathers. He reminds Yudhishthira of his duties as a Kshatriya and the importance of attaining heaven through renown. Yudhishthira expresses his desire to retreat to the woods, feeling guilty for slaying his grandfather and Karna. Vyasa soothes Yudhishthira, reminding him of his knowledge of Kshatriya duties and the importance of not being overwhelmed by sorrow. Vyasa rebukes Yudhishthira for his ignorance, reminding him of the doctrine of salvation and the merits of gifts. He encourages Yudhishthira to pursue his duties with courage and wisdom. |
| 3Vyasa advises Yudhishthira to perform sacrifices to purify himself of sin, citing the examples of celestials and Asuras who gained power through sacrifices. Yudhishthira expresses his reluctance, feeling guilty for causing carnage and lacking wealth to give as gifts. Vyasa reassures him that the treasury will be replenished and tells him of a hidden treasure of gold in the Himalayas, left behind by Brahmanas at the sacrifice of King Marutta. Yudhishthira asks about Marutta's story and Vyasa offers to tell him. |
| 4Vyasa advises Yudhishthira to perform sacrifices to purify himself of sin, citing the examples of celestials and Asuras who gained power through sacrifices. Yudhishthira expresses his reluctance, feeling guilty for causing carnage and lacking wealth to give as gifts. Vyasa reassures him that the treasury will be replenished and tells him of a hidden treasure of gold in the Himalayas, left behind by Brahmanas at the sacrifice of King Marutta. Yudhishthira asks about Marutta's story and Vyasa offers to tell him. |
| 5Yudhishthira asks Vyasa about King Marutta's story, and Vyasa begins to tell him. Marutta was a powerful king who challenged Indra, the king of the celestials. Vyasa explains that Marutta's ancestors, including Angira and Vrihaspati, were powerful and righteous. Vrihaspati was appointed as Indra's priest but was challenged by his brother Samvarta. Marutta's father, Avikshit, was a righteous king who brought the entire Earth under his dominion. Marutta himself was a powerful and pure king who defied Indra. Indra, unable to control Marutta, asked Vrihaspati not to perform priestly duties for him. Vrihaspati refused, saying he would not deviate from the truth. Indra was impressed by Vrihaspati's words and praised him, returning to his own mansion. |
| 6Vyasa tells the story of Marutta, who wanted to perform a sacrifice but was rejected by Vrihaspati, who had promised to serve only the Immortals. Marutta meets Narada, who advises him to seek out Samvarta, Vrihaspati's brother, who is wandering the earth in a naked state. Narada tells Marutta to find Samvarta in Varanasi, where he will be seen turning away from a dead body. Marutta follows Samvarta, who tests him by covering him in mud and ashes. Despite this, Marutta continues to follow Samvarta, seeking his protection and instruction. |
| 7Samvarta questions Marutta, who reveals that Narada sent him and that Narada has entered the fire. Samvarta is pleased and says he can perform the sacrifice, but notes that his brother Vrihaspati has taken away his household goods and mystical gods. Samvarta requires Marutta to get Vrihaspati's permission before he can perform the sacrifice. Marutta explains that Vrihaspati refused to help him, desiring to only serve the Immortals. Samvarta agrees to perform the sacrifice, but warns that Vrihaspati and Indra may be angry. He requires Marutta to promise steadfastness and vows to make him equal to Indra. |
| 8Samvarta tells Marutta to visit the peak of Munjaban in the Himalayas, where Lord Mahadeva resides with his consort Uma. The lord is surrounded by various gods, spirits, and goblins, and the mountain is resplendent with gold mines. Samvarta advises Marutta to appease the lord and acquire gold. He lists various names of the lord, including Sarva, Bedha, Rudra, and Mahadeva, and instructs Marutta to bow to the deity and seek protection. Marutta follows the advice and makes arrangements for a sacrifice, using gold vessels manufactured by artisans. Vrihaspati, hearing of Marutta's prosperity, becomes envious and distressed, as he fears Samvarta's success. |
| 9Indra asks Vrihaspati about his well-being and learns of his distress due to Samvarta's prosperity. Vrihaspati desires to officiate at Marutta's sacrifice, but Indra sends Agni to present Vrihaspati to Marutta. Agni meets Marutta, who refuses Vrihaspati's services, opting for Samvarta instead. Agni returns to Indra, who sends him back to Marutta with a warning. Samvarta threatens Agni, who fears his wrath and refuses to return. Indra dismisses Agni's fears, but Agni recalls a past incident where Chyavana, a Brahmana, created a monster that frightened Indra. Agni warns Indra that Brahmanas are powerful and he does not want to conflict with Samvarta. |
| 10Indra sends Dhritarashtra to tell Marutta to accept Vrihaspati as his priest or face Indra's wrath. Marutta refuses, and Samvarta promises to protect him. Indra arrives with a thunderbolt, but Samvarta uses his magic to dispel the threat. Marutta wishes for Indra to attend his sacrifice, and Samvarta makes it happen. Indra is pleased and accepts the offerings. The sacrifice is a success, and Marutta's ancestors and the gods are gratified. |
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| 11Krishna consoles Yudhishthira, who is struggling with grief and defeat. He advises Yudhishthira that wisdom lies in recognizing that all things are impermanent and that one should strive for spiritual excellence. Krishna shares the story of Indra's battle with Vritra, a powerful demon who had the ability to absorb the properties of various elements. Vritra had engulfed the earth, water, fire, air, and ether, causing chaos in the universe. Indra, determined to defeat Vritra, hurled his thunderbolt at him, but Vritra continued to adapt and absorb the elements. Eventually, Indra used an invisible thunderbolt to slay Vritra. Krishna uses this story to illustrate the importance of perseverance and strategic thinking in overcoming challenges. He encourages Yudhishthira to reflect on his own situation and find the strength to overcome his difficulties. By sharing this story, Krishna aims to inspire Yudhishthira to reclaim his rightful place as king and restore order to his kingdom. |
| 12Vasudeva advises Yudhishthira that there are two types of ailments: physical and mental. He explains that physical ailments arise from imbalances in the body's humors, while mental ailments arise from imbalances in the attributes of the soul (Sattwa, Rajas, and Tamas). Vasudeva encourages Yudhishthira to recognize that his current struggles are a battle within his own mind, and that he must prepare to fight this battle alone. He advises Yudhishthira to let go of past sorrows and focus on overcoming his mental struggles through abstraction and the merit of his own karma. Vasudeva reminds Yudhishthira that he has overcome many challenges in the past, including the incident of Kichaka's abuse of Draupadi, and the battles with Drona and Bhishma. He encourages Yudhishthira to draw on his own strength and the wisdom of his ancestors to administer his kingdom and overcome his mental struggles. Vasudeva emphasizes that this battle is one that each person must fight alone, and that success depends on individual effort and determination. |
| 13Vasudeva advises Yudhishthira that true salvation comes from renouncing desires that pander to the flesh, not just external objects. He explains that the word "Mrityu" (death) refers to attachment to worldly objects, while "Saswata" (eternal spirit) refers to the absence of that attachment. Vasudeva encourages Yudhishthira to observe his internal and external enemies, and to perceive the nature of eternal reality. He warns that desires are the root of all actions, and that wise men subjugate their desires. Vasudeva also shares the teachings of Kamagita, which describe the power of desires and how they can be overcome through practices like yoga and self-control. He encourages Yudhishthira to perform sacrifices and cultivate virtue, rather than being overcome by grief and attachment to worldly things. |
| 14Vaisampayana recounts how Yudhishthira, consoled by sages like Vyasa and Narada, overcame his grief and performed obsequial ceremonies for his fallen friends. With their guidance, he regained his kingdom and sought to perform a sacrifice. Yudhishthira expressed his gratitude to the sages, who had helped him in his time of need, and sought their protection to safely reach the Himalayan regions for his sacrifice. The sages vanished, and the Pandavas performed the funeral rites for Bhishma, Karna, and other Kauravas, giving away wealth to Brahmanas. Yudhishthira then entered Hastina Nagar with Dhritarashtra, consoling him and continuing to administer the earth with his brothers. |
| 15Vasudeva and Dhananjaya were overjoyed when the Pandavas successfully regained and pacified their kingdom. They spent their time traveling through picturesque landscapes, recounting the stirring incidents of the war, and reminiscing about their past sufferings. In the beautiful hall of assembly at Indraprastha, they whiled away their time in great merriment, surrounded by the sights and sounds of nature. Krishna and Arjuna, two high-souled ancient sages, recited the genealogy of the races of saints and gods, and recounted the stories of old. |
| 16Janamejaya asked about the conversation between Krishna and Arjuna after they slew their enemies and returned to the assembly room. Vaisampayana replied that Arjuna, filled with joy, addressed Krishna, saying that he had forgotten the truths Krishna had imparted to him before the battle. Krishna replied that he had discoursed on eternal truths and religion, but Arjuna's mind was not receptive due to lack of faith. Krishna then began to recite an old history about a Brahmana who came from the regions of Heaven and discoursed on the religion of Moksha (Emancipation). The Brahmana, Kasyapa, sought out a sage who had mastered all knowledge and was skilled in the truths of all topics. Kasyapa waited upon the sage with reverence and propitiated him. The sage, gratified with Kasyapa, addressed him and spoke of the impermanence of all things and the attainment of happiness through the Formless. |
| 17The Brahmana asked the sage about the dissolution of the body and the attainment of emancipation. The sage replied that when the acts that prolong life are exhausted, the embodied Jiva begins to do acts hostile to life and health. The understanding turns away from the proper course, and the person indulges in harmful practices. Disease and death follow, and the living body dissolves away. The heat in the body becomes excited, and the vital breaths are restrained. The Jiva, feeling great pain, takes leave of its mortal casement. The wind in the body becomes excited and dissolves the union of matter into its respective elements. The Jiva, surrounded by its acts, becomes equipped with merit or sin. The sage continued, saying that Jiva has three regions assigned to him eternally: the field of action, Hell, and the stellar worlds. Creatures acquire superior or inferior enjoyments based on their acts. The sage concluded, saying that he would discourse on the attainment by Jiva of the condition of residence in the womb. |
| 18The Brahmana explained that a Jiva's good and bad acts are not destroyed and produce corresponding fruits in future bodies. Merit and sin yield happiness and misery, respectively. The Jiva, equipped with its acts, enters the womb and becomes the seed of all creatures. It supports life and is called Eternal Brahman. The Jiva's manifestation in the foetus is like fire heating iron or a lamp illuminating a room. The Jiva's acts in a former body must be enjoyed or endured, and new acts accumulate until it acquires knowledge of emancipation. The Brahmana listed the conduct of the good, including gifts, austerity, self-restraint, and compassion, which constitute eternal Righteousness. By following this conduct, one can attain emancipation and avoid a miserable end. The acceptance of a body is determined by past acts, and the Grandsire Brahma created the three worlds and primal elements. The goal is to cross the ocean of worldly migration and seek the supreme seat, understanding the indestructible consciousness that dwells in all beings. |
| 19The Brahmana explained that to achieve emancipation, one must absorb in the one receptacle, freeing oneself from all thoughts and attachments. One must transcend all pairs of opposites, be free from egoism, and look equally upon life and death. The goal is to attain tranquility, renounce all desires, and behold the Supreme Soul. Through Yoga, one can concentrate the mind, withdraw the senses, and behold the soul. The body is like a blade of Saccharum Munja, and the soul is like the fibrous pith. The Yogin can behold the soul, extract it from the body, and attain immutable Brahma. One must habituate oneself to exclusive meditation, fix the mind on the soul, and behold the All. The Brahmana explained the process of digestion, nourishment, and growth, and how Jiva dwells in the body. He emphasized the importance of seeking the Soul, avoiding heedlessness, and attaining Brahma. |
| 20Vasudeva recounted an ancient narrative about a Brahmana and his wife. The wife asked her husband, a master of knowledge and wisdom, about her fate after death.
The Brahmana explained that one's fate depends on their actions and adherence to principles of righteousness. He described the process of reincarnation and the effects of one's deeds in past lives. He explained that the soul takes birth according to the actions performed in previous lives and that one's conduct in this life influences their future existence. The Brahmana shared that adherence to righteousness and detachment from worldly pleasures lead to liberation from the cycle of rebirth. He emphasized the importance of living a virtuous life, performing sacrifices, and pursuing knowledge to attain spiritual enlightenment and liberation from the cycle of life and death. |
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| 21The Brahmana told his wife an ancient story about the ten Hotris (sacrificing priests) and the ten libations. He explained that the ten organs of knowledge and action are the sacrificing priests, and the objects of the senses are the fuel cast into the ten fires. The mind is the ladle, and the wealth (good and bad acts) is the offering. The Brahmana's wife asked why Word arose before Mind, and why Mind arose afterwards. The Brahmana explained that the Apana breath brings the Prana under its control, making it identical with itself. He said that the mind is dependent on Prana, not Prana on the mind. The Brahmana then related a discourse between Word and Mind, where Mind was deemed superior. Word yielded to Mind, and the Brahmana explained that he has two minds, immovable and movable. The immovable mind is with him, and the movable mind is in the dominion of his wife. The Brahmana praised Word, saying it is a cow that yields diverse kinds of meaning and leads to Emancipation. |
| 22The Brahmana told his wife about the seven sacrificing priests: nose, eye, tongue, skin, ear, mind, and understanding. They dwell in subtle space but don't perceive each other's qualities. The nose apprehends smells, the eye apprehends colors, and so on. The mind and understanding apprehend doubt and determination, respectively. The mind claimed to be the foremost element, as the senses can't function without it. The senses responded, saying that while the mind may think it's powerful, it can't enjoy pleasures without them. They challenged the mind to seize colors with the nose or sounds with the skin. The senses argued that they have connections with their attributes, but the mind has no knowledge of them. Without the senses, the mind can't perceive or experience happiness. |
| 23The Brahmana told his wife about the five sacrificing priests: Prana, Apana, Udana, Samana, and Vyana. She had thought there were seven, but he explained that these five are the ones. The five life-winds argued about which one was foremost, with each one claiming to be the most important. Prana said it was the foremost because all life-breaths become extinct when it becomes extinct. Apana, Vyana, Udana, and Samana each made similar claims, saying that when they become extinct, all life-winds become extinct. Brahma, the Lord of creatures, intervened, telling them that none is superior to others, and each has special attributes. He said they are all foremost in their own spheres and should be friendly and gratify one another. Brahma explained that there is one unmoving and one moving, and that the five life-winds are endued with particular attributes. He told them to accumulate into many forms and uphold one another. Brahma blessed them, saying, "Depart in peace, and may you uphold one another!" The Brahmana's wife then understood the institution of the five sacrificing priests. |
| 24The Brahmana shared an ancient story about a discourse between Narada and Devamata. Devamata asked which life-wind comes first in a creature's birth. Narada replied that the life-wind that comes from outside the creature is the first to arise. He explained that life-winds exist in pairs: transverse, upward, and downward. Devamata asked which life-wind is responsible for creation and which comes first. Narada explained that pleasure arises from various sources, including semen and desire. He described how Prana and Apana arise from the union of semen and blood, and how Samana and Vyana form a pair that moves transversely. Narada also explained that Agni (fire) represents all deities and is associated with the attributes of darkness, passion, and goodness. He described how Samana, Vyana, Prana, and Apana relate to the fire and the oblation. Narada concluded by saying that day and night, and existence and non-existence, form pairs, with fire (or Udana) between them. |
| 25The Brahmana shared an ancient story about the Chaturhotra sacrifice, explaining the four sacrificing priests: agent, instrument, action, and Emancipation. He described how the seven senses (nose, tongue, eye, skin, ear, mind, and understanding) are caused by knowledge of qualities, action, and the agent. The senses enjoy their respective qualities, but the Soul is quality-less. The seven senses are the causes of Emancipation. A learned person eats food that has been ordained, while an unlearned person eats diverse food and becomes ruined by the sense of mineness. A learned person, however, destroys food for reproduction, and no transgression arises from their eating. The senses offer oblations to the fire of the Soul, and the sacrifice of Yoga proceeds from the spring of knowledge. The upward life-wind Prana is the Stotra, and the downward life-wind Apana is the Sastra. Renunciation is the Dakshina, and Consciousness, Mind, and Understanding become Brahma, the Hotri, Adhwaryyu, and Udgatri. The Brahmana emphasized that the divine Narayana is the soul of all, and that people conversant with Narayana recite Richs and sing Samanas on this topic. |
| 26The Brahmana spoke of the one Ruler, Preceptor, kinsman, dispeller, and enemy residing in the heart. He explained that all beings are instructed by this inner guide, which impels them to act. The Brahmana shared an ancient story where the Lord of all creatures taught the snakes, deities, and Rishis the syllable Om, which represents Brahman. Each group interpreted it differently, leading to diverse dispositions. The snakes became inclined to bite, the Asuras became proud, the deities became generous, and the Rishis became self-restrained. The Brahmana emphasized that there is no second preceptor, and it is this inner guide that pleases or displeases within the heart. He explained that one's actions and conduct are shaped by this inner guide, and it is the source of both sinful and auspicious deeds. The Brahmana concluded that understanding and devotion to Brahman are the keys to a life of righteousness and self-restraint. He encouraged seekers to embrace Brahman as their fuel, fire, origin, water, and preceptor, and to become rapt in Brahman. By doing so, one can attain a state of subtlety and wisdom, and become a true Brahmacharin. |
| 27The Brahmana described crossing the worldly fastness and entering the forest of Brahman, where regenerate persons transcend joy and sorrow. The forest has seven trees, fruits, guests, hermitages, Yoga concentrations, and initiations. The trees produce flowers and fruits of various colors and fragrances. The five senses are the fuel, and the seven forms of Emancipation are the initiations. The qualities are the fruits, and the guests eat them. The great Rishis accept hospitality and then become annihilated, revealing another forest where Intelligence is the tree, Emancipation is the fruit, and Tranquillity is the shade. Seven females dwell there, taking up tastes from all creatures. The seven Rishis, led by Vasishtha, emerge from this forest, followed by glory, effulgence, and other virtues. Hills, mountains, rivers, and streams exist there, and contented souls proceed to the Grandsire. Those who have reduced their wishes and burnt off sins attain Brahman. Tranquillity is praised by those conversant with the forest of knowledge, and they take birth to avoid losing courage. |
| 28The Brahmana said he doesn't experience sensory perceptions or desires, as they arise from Nature. He is not attached to anything and has no aversion, like a lotus leaf untouched by water. He shared a story about a Yati and Adhwaryu discussing animal sacrifice. The Yati criticized the Adhwaryu, saying it's destruction of life, but the Adhwaryu replied that the animal's parts will return to their sources, and it's not a sin. The Yati argued that abstaining from cruelty is the foremost deity and that all creatures have life. The Adhwaryu countered that the Yati also engages in slaughter by consuming food and moving around. The Yati explained that the Indestructible and Destructible are two manifestations of the soul, and the Atman transcends duality. The Adhwaryu sought guidance, and the Yati remained silent, allowing the Adhwaryu to continue the sacrifice, freed from delusion. |
| 29The Brahmana shared a story about the origins of the Universe. The Virat and the Yajna are two manifestations of Brahman, the Self-existent and Omnipresent. He explained that the Virat, consisting of five Pranas, represents the manifestation of Brahman. The Yajna, represented by seven Pranas, is the sacrifice. The Universe is born from the union of these Pranas, and the essence of all creatures is the soul. The Brahmana compared the Universe to a pot and the soul to the water within. He described how the Universe, created from the unmanifest, is sustained by the Pranas and how sacrifices uphold it. The Brahmana emphasized that understanding Brahman as both the Creator and Creation leads to liberation. He encouraged seekers to recognize the unity of all things and to transcend duality by understanding the essence of the self and the Universe. |
| 30The Brahmana discussed the soul's journey and the path to liberation. He explained that the soul transcends the cycle of birth and death and is not subject to decay or destruction. The soul's journey is influenced by its actions, and liberation is attained by understanding the self and its connection to Brahman. The Brahmana shared a story about a sage who realized the unity of all beings and achieved liberation. The sage, after deep meditation and contemplation, understood that all creatures are manifestations of the same divine essence. By perceiving the unity of existence and practicing self-restraint, the sage attained a state of eternal bliss. The Brahmana concluded by emphasizing that the soul is eternal and beyond the realm of transient phenomena. True liberation is achieved by recognizing the divine essence within and realizing the unity of all existence. |
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| 31The Brahmana said there are three foes: exultation, cupidity, and lassitude, which are ninefold according to their qualities. To vanquish others, one must first cut off these faults with the arrows of intelligence, tranquility, and self-control. King Amvarisha, who had acquired a tranquil soul, sang verses about subduing faults and attaining sovereignty. He said, "I have subdued many faults, but one remains - cupidity, which deserves to be destroyed. Urged by cupidity, one indulges in forbidden acts and acquires qualities of passion and darkness, leading to repeated birth and death." He advised understanding and subduing cupidity with intelligence to achieve true sovereignty, which is not external but in the soul. The soul is the king, and one must cut off the foremost fault of cupidity to attain this sovereignty. |
| 32The Brahmana shares a story about King Janaka, who tells a Brahmana to leave his kingdom, but the Brahmana asks what the limits of the kingdom are. Janaka realizes he cannot find his dominion on Earth or even in his own body. He comes to understand that everything is both his and not his. The Brahmana asks how Janaka got rid of the idea of ownership, and Janaka explains that he realized all things are terminable and that he doesn't desire anything for himself. He doesn't desire smells, tastes, light, touch, or sounds for his own pleasure, so the earth, water, light, wind, and sounds are all subject to him. He does everything for the sake of others, not himself. The Brahmana, who is actually Dharma, praises Janaka for setting the wheel of Goodness in motion. |
| 33The Brahmana says, "I don't live in the world as you think, bound by your understanding. I'm a knowledgeable Brahmana, emancipated, a forest recluse, and a house-holder. I observe vows and am not defined by good or bad actions. I pervade the universe, and all creatures, mobile or immobile, will be destroyed by me like wood by fire. My wealth is the knowledge of my identity with the universe. This knowledge is the path for Brahmanas, leading to households, forests, preceptors, or mendicancy. One knowledge is worshipped with various symbols. Those who acquire a tranquil understanding attain the one entity, like rivers meeting the Ocean. The path is traversable by understanding, not the body. Actions have beginnings and ends, and the body is bound by actions. Don't fear the afterlife, blessed lady. With your heart focused on the real entity, you will come to my soul." |
| 34The Brahmana's wife asks how to acquire knowledge, as her intelligence is limited. The Brahmana explains that devotion to Brahman, a preceptor, and penances can lead to knowledge. He describes Brahman as beyond symbols and qualities, and that it can be understood through a cleansed understanding. He advises comprehending various objects and practicing contemplation and self-restraint. The Brahmana's wife achieves success, and Arjuna asks about their whereabouts. Krishna reveals that his own mind is the Brahmana, his understanding is the Brahmana's wife, and he himself is Kshetrajna. |
| 35Arjuna asks Vasudeva to explain Brahma, the highest object of knowledge. Vasudeva shares a story about a disciple seeking knowledge from a preceptor, who humbly asks about the highest good, the source of creatures, and the nature of truth and penance. The disciple desires to understand the true nature of existence and achieve emancipation.The preceptor explains that knowledge is the highest object and renunciation is the best penance. He describes the tree of life, with Brahman as its seed, the understanding as its trunk, and the senses as its branches. He explains that understanding the true nature of existence and cutting through ignorance with knowledge leads to immortality.The preceptor then shares a story about Rishis seeking knowledge from Brahma, who explains that truth is the source of all creatures and that penance and self-restraint lead to emancipation. Brahma describes the four modes of life and the importance of faith and wisdom. He explains that understanding the elements and their creation and destruction leads to freedom from delusion and sin.Brahma also describes the path to Adhyatma, the highest step, which is difficult to understand but leads to an identity with Brahman. He explains that light, ether, sun, wind, Indra, and Prajapati are all indications of Adhyatma. The preceptor concludes by emphasizing the importance of understanding and wisdom in achieving emancipation. |
| 36Brahma explains that the unmanifest and all-pervading entity has three qualities: Darkness, Passion, and Goodness. These qualities are intertwined and coupled with one another. The five principal elements are characterized by these three qualities. Brahma describes the nature of Darkness, which includes delusion, ignorance, illiberality, and other faults. People characterized by these qualities sink into the hell of brute creation and take birth in lower orders. However, they can improve and ascend through purificatory rites and religious ceremonies. Brahma explains that attachment to objects of desire is great delusion and that even Rishis and deities can become deluded. He describes the five great afflictions: Darkness, delusion, great delusion, wrath, and death. Brahma concludes by stating that understanding the qualities of Darkness is essential to becoming freed from them. |
| 37Brahman explains the quality of Passion, which includes various traits such as injuring others, beauty, pleasure, pain, power, war, peace, arguments, pride, wrath, desire, malice, and many more. People enveloped by Passion are devoted to religion, wealth, and pleasure, and are repeatedly reborn in this world, pursuing desires and coveting worldly things. They make gifts, accept gifts, and perform rituals, but are stuck in a downward course.Brahman lists numerous qualities that belong to Passion, including attachment, devotion, contentment, exultation, gambling, and indulgence in scandal. He notes that people who meditate on the past, present, and future, and are devoted to the aggregate of religion, wealth, and pleasure, are enveloped by Passion.The course of conduct that leads to Passion has been described, and the man who understands these qualities can free himself from them. Brahma concludes by stating that understanding the qualities of Passion is essential to becoming freed from them. |
| 38The Brahmmana describes the quality of Goodness, which includes joy, satisfaction, nobility, enlightenment, happiness, liberality, contentment, faith, forgiveness, courage, and truth. Those who possess these qualities are devoted to the duty of Yoga and regard knowledge, conduct, service, and mode of life as vain. They attain the highest in the world hereafter and are free from egoism, expectations, and desire.The eternal religion of the good includes confidence, modesty, forgiveness, renunciation, purity, and compassion. Brahmanas who adhere to righteousness and possess these virtues are wise and possessed of correctness of vision. They attain Heaven, create diverse bodies, and become like gods, capable of modifying all things.The Brahmmana describes the conduct that appertains to the quality of goodness, which includes self-restraint, minuteness, and the power to govern everything. Those who understand these qualities acquire whatever objects they desire and enjoy them. The qualities of goodness have been declared, and the conduct that constitutes them has been set forth. |
| 39Brahmana explains that the qualities of Darkness, Passion, and Goodness are interconnected and exist in a state of union. They depend on and follow one another, and their increase and diminution are related. The development of one quality affects the others, and they move collectively. The three qualities exist in all things, and their proportions vary in different creatures and objects. Goodness is the highest and most enlightening, while Darkness is the lowest. The three qualities are present in all luminous bodies and act by turns in diverse ways. They are also present in time, with the Day, Night, fortnight, months, years, seasons, and conjunctions all being threefold. The three qualities are eternal and act in an unmanifest form, and understanding them is key to liberation and absolute happiness. |
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rahmana explains that the mind is full of contradictions, affected by qualities of Darkness, Passion, and Goodness. The soul is influenced by these qualities and undergoes changes accordingly. Those affected by Darkness experience delusion, ignorance, and faults, while those influenced by Passion are devoted to wealth, pleasure, and ambition. Those in Goodness are characterized by joy, satisfaction, and wisdom.The Brahmana describes how the soul can transcend these qualities through self-control, contemplation, and understanding of their nature. By doing so, one can achieve liberation and freedom from the cycle of birth and death. He emphasizes the importance of knowledge, renunciation, and devotion in overcoming the effects of these qualities and attaining the ultimate goal of spiritual realization. |
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| 41 Brahmana explains that Egoism, born from Mahat, is the source of all creatures. It creates the five great elements: earth, air, ether, water, and light. These elements are the cause of delusion, and their dissolution occurs in reverse order of creation. The five winds (prana, apana, udana, samana, and vyana) are attached to the soul, along with speech, mind, and understanding. The eleven organs, including the five senses and the mind, must be subdued to attain Brahman. The five great elements are divided into sets of three, and the presiding deities are the quarters, wind, light, water, and earth. The mode of birth is fourfold: eggs, germs, filth, and fleshy balls in wombs. The doctrine of Adhyatma is to unite the senses, objects, and five great elements in the mind, leading to true happiness. Renunciation and treating qualities as non-qualities lead to absorption into Brahman. The body is made up of the five elements and is full of passion and delusions. By restraining the senses and subjugating the three qualities and five elements, one attains the Highest. |
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| 43 Brahmana explains that among various entities, some are foremost: royal Kshatriya among men, elephant among vehicles, lion among forest dwellers, and sheep among sacrificial animals. Similarly, certain trees, mountains, and gods are considered foremost. Prajapati is the lord of all creatures, and Vishnu is the king of kings. The goddess Maheswari, also known as Parvati, is the foremost among women. Kings should protect Brahmanas, and injury is an indication of unrighteousness. The text also describes the characteristics of various elements and senses, such as smell being the characteristic of earth and sound being the characteristic of ether. The understanding perceives all things, and renunciation with knowledge leads to the highest goal. The Kshetrajna, or Supreme Lord, is eternal and without qualities, and only He can attain to that which transcends the qualities. |
| 44 Brahmana explains that he will describe the first and highest of all entities. The sun is the first of all lighted bodies, and fire is the first of all elements. Prajapati is the first of all deities, and the syllable Om is the first of all Vedas. The Gayatri is the first of all meters, and the goat is the first of all sacrificial animals. The Krita is the first of all Yugas, and gold is the first of all precious things. The self-existent Vishnu is the superior of all, and the great Meru is the first-born of all mountains. Ganga is the firstborn of all rivers, and the ocean is the first-born of all wells and reservoirs. Iswara is the supreme Lord of all, and the householder's mode of life is the first. The Unmanifest is the source of all worlds, and all things are transient, ending in destruction. However, knowledge has no end, and one who is possessed of a tranquil soul and pure knowledge is released from all sins. |
| 45 Brahmana describes the wheel of life, which moves on with the understanding as its strength and the mind as its pole. It is bound by the senses and the five great elements, and is subject to decrepitude, grief, diseases, and calamities. The wheel is encircled by heat and cold, and is illuminated by egoism. It is sustained by the qualities and is attended by fear and delusion. The wheel moves towards joy and pleasure, but is also characterized by production and destruction. One who understands the motion and stoppage of this wheel is never deluded and attains the highest goal.The four modes of life - householder, Brahmacharin, forest recluse, and mendicant - have the householder's mode as their foundation. Observance of rules and vows is beneficial, and one should return home after being cleansed by ceremonies and observing vows. One should perform the five sacrifices, eat what remains after feeding deities and guests, and be devoted to penances and self-restraint. One should also bear the sacred thread, wear white clothes, and associate with good men. |
| 46 Brahmana describes the conduct of a Brahmacharin, who should study and live a life of penance, restraint, and devotion. He should eat food obtained without asking, honor guests, and subsist on fruits and leaves. He should perform ablutions, bear a staff, and wear a sacred thread. A forest recluse should live in the woods, wear animal skins or bark, and subsist on fruits and roots. He should honor guests and give them shelter. A mendicant should lead a life of renunciation, beg for food, and live in secluded places. He should avoid harm to creatures, practice universal friendliness, and subjugate his senses. He should abstain from harm, practice Brahmacharyya, truth, simplicity, and freedom from wrath. He should pursue a sinless mode of conduct, avoid attachment, and share with others. He should not appropriate what belongs to others, nor teach what is not sought to be taught. He should follow the nectarine course of conduct, abstain from controversies, and seek to master every topic. |
| 47 Brahmana says that Renunciation is penance, and that Brahman is the supreme goal. Brahman is far off, but can be attained through knowledge and penance. It is free from opposites, qualities, and is eternal. Those who are devoted to renunciation and knowledgeable about the Vedas can attain the supreme Lord. Penance is light, conduct leads to piety, and knowledge is the highest. Renunciation is the best penance. One who understands self and is unperturbed can go everywhere. The learned man who sees unity in diversity is released from misery. He who desires nothing and despises nothing can become one with Brahman. He who understands Pradhana and is free from mineness and egoism becomes emancipated. Abandoning all action and truth and falsehood, a creature can become emancipated. The tree of Brahman is eternal, and cutting it with knowledge of truth can free one from attachment and birth. Two birds, immutable and friends, represent the unintelligent, while the Intelligent is different. When the inner self becomes conversant with that which is above nature, one can become released from all sins. |
| 48 Brahmana describes Brahman as a tree, forest, or unmanifest, transcendent and free from distress. One who attains equanimity at the moment of death becomes immortal. By controlling the life-breaths through Pranayama, one attains tranquility and gains knowledge. When goodness predominates, one becomes fit for immortality. Goodness is the highest, and Purusha is dependent on it. Forgiveness, courage, and renunciation are characteristics of the conduct that arises from goodness. Some believe in the unity of Kshetrajna and Nature, but others argue for distinction and association. Unity and diversity coexist, like a fish in water or water drops on a lotus leaf. The learned Brahmanas questioned the Grandsire further, seeking clarification on these concepts. |
| 49 The Rishis asked which duty is most worthy, as they saw contradictory views. Some believed in an afterlife, others didn't. Some thought everything was doubtful, while others had no doubts. They questioned the nature of the eternal principle, with some believing it was one, others distinct, and others manifold. They noted differences in views and practices among deities and Brahmanas, including dietary habits, bathing, and actions. Some praised merit and glory, while others preferred poverty. Some believed in abstention from harm, while others were addicted to destruction. The Rishis were deluded and unable to conclude, with people advocating for different duties. They asked the creator of the worlds to declare what is good and explain the connection between Kshetrajna and Nature. |
| 50 Brahmana explains that abstention from harming creatures is the foremost duty, and that knowledge is the highest happiness. He notes that pure knowledge releases one from sins, and that those who engage in destruction and harm will go to Hell. Brahmana then explains the relationship between Kshetrajna (Purusha) and Nature, where Purusha is the subject and Nature is the object. He notes that Nature is unint
elligent and inert, while Purusha is eternal and intelligent. This separation allows for the perception of objects and actions. Understanding this distinction, along with observance of duty and knowledge, is the path to attaining the highest truth. Brahmana concludes with an explanation of various duties, emphasizing that actions in accordance with divine principles and knowledge are the most righteous. |
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| 51Brahmana explains that the mind controls the five elements and is the soul of the elements. The mind, senses, and understanding are joined to the Kshetrajna. The individual soul, with the mind as charioteer, drives the chariot of the senses. One who understands this is not overwhelmed by delusion. The forest of Brahman includes all entities, mobile and immobile, and is the means of subsistence for all creatures. The Kshetrajna moves about in this forest, and all entities eventually dissolve into the five elements. Prajapati created the universe with his mind, and Rishis attained divinity through penance. Penance is the root of all acquisition, and those who perform it become crowned with success. Even sinners can be cleansed through well-performed penance. Those who understand the self and are devoid of mineness and egoism attain the highest regions. One who knows the Kshetrajna knows the Veda, and attaining pure knowledge, one becomes released from every sin. |
| 52Vaisampayana said, "Krishna ordered Daruka to ready his chariot, and they set out for the city named after the elephant. Along the way, Dhananjaya praised Krishna, saying, "You are the soul of the universe, the creator and destroyer. I know you as the one who has helped me cross the ocean of Kuru." Krishna and Dhananjaya arrived at the palace of Dhritarashtra, where they met with king Yudhishthira and others. After spending the night, they went to Yudhishthira's chamber, where Yudhishthira granted Krishna permission to return to Dwaravati to see his father. Yudhishthira asked Krishna to take gems and wealth with him and to think of him and his brothers daily. Krishna replied that all wealth was Yudhishthira's and that he would return for the horse-sacrifice. He then departed, accompanied by Subhadra and others, after being worshipped by Yudhishthira. |
| 53Vaisampayana said, "As Krishna proceeded to Dwaraka, the Pandavas embraced him and fell back with their attendants. Phalguna repeatedly embraced Krishna, and as long as he was in sight, he kept looking back at him. When Krishna met the ascetic Utanka, he worshipped him and asked about his well-being. Utanka asked Krishna if he had successfully established peace between the Kurus and Pandavas. Krishna replied that he had tried his best but ultimately failed, and the Kauravas met their demise due to their own actions. Utanka, filled with rage, denounced a curse on Krishna for not saving the Kurus. Krishna apologized and asked Utanka to listen to his explanation before cursing him. He acknowledged Utanka's ascetic merit and penances and expressed his desire to see them preserved, not diminished. |
| 54Utanka asked Krishna to reveal the faultless Adhyatma, and Krishna explained that the three qualities of Darkness, Passion, and Goodness exist, depending on him as their refuge. He said that all creatures, including the Rudras, Vasus, Daityas, Yakshas, Gandharvas, and Nagas, have sprung from him. Krishna emphasized that he is the soul of all existent and non-existent things, and that the fourfold courses of duty and Vedic duties have him as their soul. He stated that he is the eternal god of gods and that all the Vedas are identical with him. Krishna explained that he takes birth in diverse wombs to uphold Righteousness and establish it, and that he has taken various forms in different Yugas to protect his son, Dharma. He said that he has to repair the causeway of Righteousness in every Yuga and act according to the order he is born in. Krishna told Utanka that he had appealed to the Kauravas in various forms but they refused to listen, and ultimately met their demise in battle. |
| 55Utanka recognized Krishna as the creator of the universe and asked to see his sovereign form. Krishna showed him his universal form, which was like a blazing fire of a thousand suns. Utanka was filled with wonder and bowed to Krishna, saying he had seen enough. Krishna asked Utanka to ask for a boon, but Utanka said seeing his form was enough. Krishna insisted, so Utanka asked for water wherever he wanted it. Krishna said to think of him when he needed water. Later, Utanka was wandering in the desert and thought of Krishna. A hunter appeared, surrounded by dogs, and offered Utanka water from his urinary organs. Utanka was hesitant, but the hunter repeatedly offered. When Utanka refused, the hunter disappeared, and Krishna appeared, explaining that the hunter was Indra, who had been requested to give Utanka nectar in the form of water. However, Utanka had sent him away, and now clouds would rise in the desert to give him water whenever he wanted. |
| 56Janamejaya asked how Utanka, a devoted disciple of Gautama, came to wish to curse Vishnu. Vaisampayana explained that Utanka was a devoted student who served Gautama with great energy and purity. Gautama was pleased with Utanka and couldn't bear to let him go, even when Utanka became old and decrepit. One day, Utanka realized his old age and lamented, and Gautama's daughter, Ahalya, tried to hold his tears. Gautama granted Utanka permission to leave and offered him his daughter's hand in marriage. Utanka asked what he could present as a final fee and was told to bring celestial ear-rings worn by Saudasa's queen. Utanka departed to fetch the ear-rings, despite Gautama's concerns for his safety, as Saudasa had been cursed to become a cannibal. |
| 57Vaisampayana told the story of Utanka's encounter with King Saudasa, who had been cursed to become a cannibal. Utanka was not afraid and explained his mission to fetch celestial ear-rings for his preceptor. Saudasa agreed to give them, but said they belonged to his wife, Madayanti, and Utanka should ask her directly. Utanka was skeptical but went to meet Madayanti, who was hesitant to give up the ear-rings without a sign from her husband. She explained that the ear-rings were precious and had many virtues, producing gold and protecting the wearer from harm. She asked Utanka to bring a sign from Saudasa to prove his story. |
| 58Vaisampayana told the story of Utanka, who obtained jewelled ear-rings from Queen Madayanti after showing a sign from King Saudasa. Utanka asked the king about the sign, and Saudasa explained that as a Kshatriya, he was bound to honour Brahmanas, despite his current condition as a cannibal. Utanka asked if he should return to the king, and Saudasa advised him not to. Utanka left and later encountered a snake who stole the ear-rings. He tried to retrieve them, and Indra, disguised as a Brahmana, helped him by uniting his staff with the force of thunder. Utanka entered the world of Nagas, where he met a black steed who revealed himself as the deity of fire and helped Utanka recover the ear-rings. The Nagas, including Vasuki, worshipped Utanka and returned the ear-rings. Utanka returned to his preceptor's retreat and presented the ear-rings to his wife, telling his preceptor everything that had happened. |
| 59Janamejaya asked what Krishna did after granting a boon to Utanka. Vaisampayana replied that Krishna returned to Dwaraka with Satyaki, arriving during the Raivataka festival. The hill was beautifully decorated with jewels, gems, and flowers, and the air was filled with music and laughter. People were excited and delighted, and the mountain was filled with shops, stalls, and food. The festival was highly auspicious, with many sacred abodes and men of righteous deeds. Krishna was worshipped by his relatives and entered a beautiful mansion, where he was greeted by his father and mother. He recounted the incidents of the great battle to his father, Vasudeva. |
| 60Vasudeva asked Krishna to describe the battle between the Kurus and Pandavas. Krishna narrated how the battle raged for
eighteen days, with many warriors, including Bhishma, Drona, and Karna, meeting their demise. The battle was intense, with countless heroes, including Yudhishthira, Arjuna, and Bhima, fighting valiantly. The final day of the battle was marked by the fall of Duryodhana, who was eventually defeated by Bhima. Krishna also described the aftermath, with the Pandavas victorious and the Kauravas vanquished. Vasudeva was pleased and grateful for Krishna's recounting of the battle and the ultimate victory of the Pandavas. |
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| 61 Vasudeva asked Krishna why he didn't mention Abhimanyu's death. Subhadra, noticing the omission, fell to the ground, and Vasudeva also fell, overcome with grief. Regaining his senses, Vasudeva asked Krishna to tell him about Abhimanyu's death. Krishna explained that Abhimanyu fought bravely, killing many kings, but was surrounded by Drona, Karna, and others, and eventually slain by Dussasana's son. Vasudeva lamented, wondering if Abhimanyu was slain deceitfully. Krishna consoled him, saying Abhimanyu died a hero's death and ascended to heaven. Subhadra, still grieving, asked about her son, and Kunti comforted her, telling her to protect her unborn child. The family made arrangements for Abhimanyu's obsequial rites and made presents to Brahmanas. |
| 62 Vasudeva performed obsequial rites for Abhimanyu, feeding six million Brahmanas and giving away wealth, including gold, kine, and clothes. The Pandavas and others were still grief-stricken, and Uttara, Abhimanyu's widow, abstained from food, causing concern for her unborn child. Vyasa appeared, reassuring them that a mighty son would be born to Uttara, who would rule the Earth righteously. He consoled Arjuna, telling him Abhimanyu had gone to the deities and should not be grieved for. Vyasa then urged King Yudhishthira to perform the horse-sacrifice, and with that, he disappeared. Yudhishthira set his mind on preparing for the sacrifice, which would bring wealth and prosperity. |
| 63 Janamejaya asked how Yudhishthira obtained the wealth buried by Marutta after hearing Vyasa's words. Vaisampayana explained that Yudhishthira summoned his brothers and decided to follow Vyasa's advice. Bhimasena suggested they worship Maheswara, the bull-signed deity, to obtain the wealth. Yudhishthira was pleased, and the Pandavas resolved to bring the wealth. They ordered their forces to march under the constellation Dhruba and worshipped Maheswara with offerings. The sons of Pandu set out with cheerful hearts, receiving auspicious blessings from citizens and Brahmanas. They circumambulated Brahmanas, took permission from King Dhritarashtra, and left Yuyutsu in the capital before departing. |
| 64 Vaisampayana said, "The Pandavas set out with cheerful hearts, accompanied by men and animals, and filled the Earth with the loud clatter of their wheels. They were praised by eulogists and bards, and their army supported them. King Yudhishthira shone with beauty, accepting the blessings and cheers of his subjects. The soldiers' murmurs filled the welkin as they crossed lakes, rivers, forests, and pleasure gardens, finally arriving at the mountains where the wealth was buried. The king pitched his camp, placing Brahmanas and his priest in the van. The Pandavas, kings, Brahmanas, and priests performed propitiatory ceremonies and spread themselves across the spot. The camp was laid out with six roads and nine divisions, and a separate encampment was made for the elephants. Yudhishthira asked the Brahmanas to fix an auspicious day and constellation for the rites, and they replied that the current day was auspicious. They fasted and passed the night listening to discourses, and the next morning, the Brahmanas addressed the king." |
| 65 The Brahmanas advised Yudhishthira to make offerings to Mahadeva, which he did, using sanctified butter, flowers, Modakas, and meat. The priest Dhaumya performed the rites, presenting offerings to Mahadeva's train, Kuvera, and Manibhadra. The king gave away thousands of kine to the Brahmanas and presented offerings to night-wandering beings. The region became delightful, filled with the scent of Dhupas and flowers. Yudhishthira then proceeded to the treasure's location, worshipping Rudra and the Ganas. He excavated the spot, uncovering numerous vessels and treasures, which were placed in large containers for protection. The wealth was loaded onto camels, horses, elephants, cars, and carts, as well as mules and men. Sixteen thousand coins were placed on each camel, and proportionate loads on other vehicles. After worshipping Siva, Yudhishthira set out for the city, making short marches every day, and eventually returned to the capital, gladdening the hearts of the Kuru race. |
| 66 Vasudeva, accompanied by the Vrishnis, returned to the Kuru capital for the horse-sacrifice. He was greeted by Dhritarashtra and Vidura. Krishna came to comfort the Kshatriya ladies, including Draupadi and Uttara, who had lost their protectors. When Parikshit, the son of Abhimanyu, was born, he was stillborn due to Aswatthaman's Brahma weapon. The citizens rejoiced, but soon lamented when they learned the child was lifeless. Krishna, with Yuyudhana, rushed to the palace and met Kunti, who was weeping and calling out to him. She reminded Krishna of his vow to revive the child if he was born dead. Kunti, along with Draupadi, Subhadra, and other ladies, begged Krishna to revive Parikshit, as the Pandavas' life-breaths were tied to his. Krishna was urged to fulfill Abhimanyu's words, who had promised that his son would learn from the Vrishnis and Andhakas. |
| 67 Subhadra, overcome with grief, begged Krishna to revive Abhimanyu's son, born dead due to Aswatthaman's weapon. She reminded Krishna of his vow to revive the child and pleaded with him to fulfill it. Subhadra lamented that the Pandavas, who had already suffered so much, would be further distressed by the child's death. She acknowledged Krishna's power and righteousness, saying that he could revive the three worlds if he wished. Subhadra implored Krishna to show compassion to Uttara and herself, throwing themselves on his protection. She said that if Krishna did not revive the child, she would cast off her life. Subhadra addressed Krishna as the "irresistible hero" and "chief of the Vrishni race," emphasizing his ability to fulfill his vow and restore the child to life. |
| 68 Vaisampayana said, "Krishna, exceedingly afflicted by grief, entered the lying-in room where Parikshit was born. The room was sanctified with flowers, water pots, and fires, and surrounded by skilled physicians and articles to ward off Rakshasas. Krishna was glad to see this and said, 'Excellent!' Draupadi announced his arrival to Uttara, who was grieving. Uttara, covering herself, waited for Krishna and lamented, 'Behold us two, deprived of our child.' She begged Krishna to revive Parikshit, saying she would cast off her life-breaths if he did not. Uttara expressed her frustration that Drona's son had destroyed her child with a Brahma-weapon. She had hoped to salute Krishna with her child on her lap, but now all her hopes were destroyed. Uttara reminded Krishna that Abhimanyu was dear to him and begged him to revive his son. |
| 69 Vaisampayana said, "Uttara, grief-stricken and helpless, fell to the ground, lamenting the loss of her child. The palace was filled with the sound of weeping, and Kunti and the other ladies were deeply afflicted. Regaining consciousness, Uttara took her child in her arms and lamented, saying she would end her life if he did not revive. She begged her son to rise and behold his great-grandmother, Kunti, and the princess of Panchala, both afflicted with grief. The ladies raised Uttara and joined their hands in reverence, touching their heads to the earth to salute Krishna. Moved by Uttara's lamentations, Krishna touched water and withdrew the force of the Brahma-weapon. He promised to revive the child, saying he never uttered an untruth and that his words would prove true. By the merit of his actions and his disposition, the child began to move and revive. Krishna said, 'Let this child revive by the truth of my words, my righteousness, and my friendship with Vijaya!' |
| 70 Krishna said, 'Behold, the child is alive!' The ladies and the Pandavas were filled with joy, and Uttara embraced her child. She prayed to Krishna, offering thanks for reviving her son. The child was given the name Parikshit, meaning "one who is tested," as he was revived due to Krishna's grace. The Pandavas were overjoyed and relieved, and they held a grand celebration for the revival of their heir. Krishna, having fulfilled his vow, left for Dwaraka, accompanied by the Vrishnis. The people of the city rejoiced, and the Pandavas resumed their preparations for the horse-sacrifice, ensuring that all arrangements were in place for the auspicious event. The city of Hastinapura buzzed with excitement, and the Pandavas were praised for their piety and devotion. The narrative of Abhimanyu's son, revived by Krishna, became a celebrated tale of divine intervention and the Pandavas' endurance. |
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| 71 Vaisampayana said, "When the Pandavas arrived, Vasudeva went out to meet them. They entered the city, and the Earth and sky were filled with the hum of voices and clatter of cars. The Pandavas worshipped king Dhritarashtra, Gandhari, Kunti, Vidura, and Yuyutsu. They then heard about the birth of Parikshit and worshipped Krishna. Later, Vyasa arrived and was worshipped by the Kuru heroes. Yudhishthira sought Vyasa's permission to perform the horse-sacrifice and was granted it. Vyasa said the sacrifice would cleanse them of all sins. Yudhishthira then asked Vasudeva to perform the sacrifice, saying he was their preceptor and master. Vasudeva agreed, saying Yudhishthira was the goal of all creatures and shone in great glory. He pledged to accomplish whatever Yudhishthira bid him do, along with Bhimasena, Arjuna, and the two sons of Madravati. |
| 72 Vaisampayana said, "Yudhishthira, addressed by Krishna, saluted Vyasa and agreed to be initiated for the sacrifice. Vyasa said he, Paila, and Yajnavalkya would perform the rites. The horse would be loosened on the full moon day of Chaitra. Yudhishthira procured the necessaries and informed Krishna. Vyasa directed that the Sphya and Kurcha be made of gold. The horse was loosened, and Yudhishthira asked who would protect it. Krishna said Arjuna would, as he was the foremost bowman and capable of overcoming resistance. Arjuna was instructed to avoid battles and invite kings to the sacrifice. Yudhishthira then commanded Bhima and Nakula to protect the city and set Sahadeva to wait upon the guests. With Dhritarashtra's permission, the preparations for the sacrifice continued. |
| 73 Vaisampayana said, "When the hour for initiation came, the Ritwijas initiated King Yudhishthira for the horse-sacrifice. The horse was let loose, and Yudhishthira shone with splendor. Arjuna prepared to follow the horse, drawing his bow Gandiva and wearing a fence made of iguana skin. The citizens of Hastinapore came out to behold Dhananjaya, and the crowd was so thick that it seemed like a fire. Arjuna heard the citizens blessing him and saying, 'Let blessings be thine! Go thou safely and come back.' Many Brahmanas and Kshatriyas followed him, performing auspicious rites. The horse roamed over the Earth, and Arjuna fought many battles with kings and tribes who had been discomfited before. Innumerable Kshatriyas, Kiratas, Yavanas, and Mlechechas encountered Arjuna in battle. The horse wandered over the whole Earth, and Arjuna followed, fighting many fierce battles. I shall narrate to thee the principal ones, O sinless king." |
| 74 Vaisampayana said, "A battle took place between Arjuna and the Trigartas, who had incurred the Pandavas' hostility before. The Trigartas surrounded Arjuna, attempting to capture the horse, but he forbade them, reminding them of Yudhishthira's orders not to slay those whose kinsmen had been slain on Kurukshetra's field. The Trigartas disregarded Arjuna's message and assailed him with shafts. Arjuna resisted, smilingly asking them to forbear, but they continued to fight. He vanquished Suryavarman, the king of the Trigartas, and his brother Ketuvarman, but was impressed by Dhritavarman's skill and spared his life. Dhritavarman shot an arrow that pierced Arjuna's hand, causing him to drop his bow. Arjuna, enraged, showered arrows and despatched many Trigarta warriors. The rest fled, submitting to Arjuna and accepting his dominion. |
| 75 Vaisampayana said, "The horse entered Pragjyotisha's realm, and Bhagadatta's son came out to encounter Arjuna. The son of Bhagadatta seized the horse and marched back to his city. Arjuna pursued, and the son of Bhagadatta fled, releasing the horse. He then mounted an elephant and challenged Arjuna to battle. The elephant, equipped for war, was infuriated and advanced towards Arjuna. Arjuna stood firm and encountered the prince, cutting off his arrows with those sped from Gandiva. The son of Bhagadatta shot more arrows, but Arjuna struck him down with golden-winged arrows. Though pierced, the son of Bhagadatta remounted his elephant and continued to fight. Arjuna shot more arrows, and the elephant, pierced and bleeding, looked like a mountain with red springs. The son of Bhagadatta was defeated, and his elephant was struck down." |
| 76 Vaisampayana said, "The battle between Arjuna and Vajradatta continued for three days. On the fourth day, Vajradatta laughed and said, 'Wait, Arjuna! You won't escape me. I'll discharge the water-rite for my sire, slain by you.' He urged his elephant towards Arjuna, who stood firm, relying on Gandiva. The elephant emitted a shower of juice, but Arjuna impeded its course with arrows. Vajradatta shot arrows, but Arjuna baffled them. The king urged his elephant again, but Arjuna struck it down with a shaft. As the elephant fell, Arjuna said, 'Don't fear, king. I won't slay you, as Yudhishthira commanded. Rise, return to your city, and come to Yudhishthira's horse-sacrifice on the day of the full moon in Chaitra.' Vajradatta agreed, defeated, and Arjuna spared his life." |
| 77 Vaisampayana said, "A great battle occurred between Arjuna and the Saindhavas, who sought revenge for their clan's slaughter. They seized the horse and attacked Arjuna, who fought on foot, armed with his bow. The Saindhavas showered arrows on Arjuna, who looked like the sun covered by clouds. The three worlds cried out in distress as Arjuna was overwhelmed. A terrible wind blew, and meteors struck the sun and moon. The celestial Rishis were fearful, and nature assumed a strange aspect. Reddish clouds poured flesh and blood on the earth. When Arjuna was stupefied, the Saindhavas shot more arrows, but the deities and Rishis sought his welfare. Arjuna regained his energy and drew his celestial bow, pouring incessant showers of shafts on his foes. The Saindhavas fled, frightened by the sound of Gandiva. Arjuna moved amidst the host, piercing warriors with his arrows, like the great Indra dispersing clouds with his powerful rays." |
| 78 Vaisampayana said, "Arjuna stood immovable on the field, like Himavat. The Saindhavas showered arrows, but Arjuna, recalling Yudhishthira's words, decided not to slay them. He offered to spare their lives if they acknowledged defeat. The Saindhavas, however, continued to fight, and Arjuna cut off their arrows and pierced them with his own. He became angry and felled many warriors, but their queen, Dussala, took her grandson and approached Arjuna, weeping. She told him that the child's father had died of grief after learning of Jayadratha's death. Arjuna cast off his bow and received his sister and nephew. Dussala asked for mercy and peace, and Arjuna, remembering queen Gandhari and king Dhritarashtra, censured Kshatriya practices and decided to make peace. He comforted his sister, dismissed her, and continued to follow the sacrificial horse, which wandered through various realms, enhancing Arjuna's feats. The horse eventually arrived in Manipura, followed by Arjuna." |
| 79 Vaisampayana said, "The ruler of Manipura, Vabhruvahana, came to meet Arjuna with humility, but Arjuna disapproved, seeking battle. Ulupi, Vabhruvahana's mother, encouraged him to fight his father. Vabhruvahana, with golden armor and a lion-adorned standard, proceeded to battle Arjuna. The two engaged in a fierce fight, exchanging arrows. Vabhruvahana pierced Arjuna
's armor, while Arjuna countered with fiery arrows. The fight was long and intense, with both warriors showing great prowess. Ulupi eventually revealed her identity and asked Vabhruvahana to spare Arjuna, but the latter, though desiring peace, was compelled to fight. Eventually, Arjuna subdued his son and instructed him to offer his homage to Yudhishthira and worship his horse. Arjuna was pleased to see his son, blessed him, and took him along for the sacrifice. |
| 80 Vaisampayana said, "Arjuna's achievements were celebrated everywhere. He continued to follow the horse, which eventually reached the kingdom of the Naga king, Takshaka. Takshaka, enraged at Arjuna's arrival, sent his serpents to devour the horse, but Arjuna, using his divine weapon, repelled them. He fought the Nagas fiercely, striking down their army and causing great havoc. The horse was eventually released, and Takshaka, impressed by Arjuna's valor, offered him treasures and gifts. Arjuna accepted the offerings and proceeded towards Yudhishthira's sacrifice, pleased with his successful journey. The horse returned safely, and the sacrifice was completed with grandeur, fulfilling all the necessary rituals and bringing glory to the Pandavas." |
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| 81 Arjuna asked Ulupi, "Why have you come here, and what is the cause of this battle? Have I or Vabhruvahana unconsciously injured you?" Ulupi replied, "You have not offended me. I have done this for your good, to expiate your sin of slaying Bhishma unrighteously. The Vasus cursed you, but I have freed you from that curse. Your son Vabhruvahana has cast you down, fulfilling the Vasus' prophecy. I cannot be held censurable, for the son is one's own self." Arjuna became cheerful and praised Ulupi's actions. He then told Vabhruvahana to attend Yudhishthira's Horse-sacrifice and invited him to distribute food among the priests. Vabhruvahana requested Arjuna to enter the city with his wives, but Arjuna declined, citing his vow to follow the sacrificial horse until the end of his journey. |
| 82 Vaisampayana said, "The sacrificial steed wandered to Rajagriha, where Meghasandhi, the son of Sahadeva, challenged Arjuna to battle. Meghasandhi, with childish bravado, said, 'I shall take away the horse. Strike me, for I shall strike thee.' Arjuna, smiling, replied, 'I shall resist thee, as is my vow.' Meghasandhi struck Arjuna, who baffled his arrows and spared his body. Arjuna then struck off Meghasandhi's bow, leathern fence, and flag-staff. When Meghasandhi took up a mace, Arjuna cut it into fragments. The prince, deprived of his car, bow, and mace, was spared by Arjuna, who said, 'Thou hast displayed Kshatriya duties. Go now.' Meghasandhi joined his hands in reverence and worshipped Arjuna, who told him to attend Yudhishthira's Horse-sacrifice. The sacrificial horse proceeded to the countries of the Bangas, Pundras, and Kosalas, where Arjuna vanquished numerous Mlechecha armies with his bow Gandiva." |
| 83 Vaisampayana said, "Arjuna, with his white-steed chariot, followed the sacrificial steed southward. The steed arrived in the Chedis, where Sarabha, Sisupala's son, battled Arjuna and then worshipped him. The steed proceeded to various realms, receiving honors, and Arjuna followed, conquering kings and tribes, including the Nishada king, son of Ekalavya. He defeated the Dravidas, Andhras, and Mahishakas, and arrived at Dwaravati, where the Yadava youths attempted to stop him, but King Ugrasena intervened. Arjuna met with Vasudeva and the Vrishni and Andhaka rulers, who honored him. The steed then proceeded along the western ocean coast, arriving in the country of the five waters, and then Gandhara, where a fierce battle ensued between Arjuna and the ruler, Sakuni's son, who harbored a grudge against the Pandavas." |
| 84 Vaisampayana said, "The son of Sakuni, a mighty car-warrior, led a large force against Arjuna, seeking revenge for his father's death. Despite Arjuna's peaceful words, the Gandharas attacked, surrounding the sacrificial steed. Arjuna, filled with wrath, shot many shafts, cutting off heads and slaughtering the warriors. The Gandhara king refused to cease fighting, and Arjuna spared his life, naming him before felling his head-gear with a crescent-shaped arrow. The Gandharas fled in fear, losing arms and senses. Arjuna cut off heads with broad-headed shafts, routing the army. The Gandhara queen, filled with fear, came out with an offering for Arjuna, forbidding her son from fighting and gratifying Jishnu. Arjuna worshipped her, inclined to show kindness, and comforted the son of Sakuni, telling him to attend Yudhishthira's Horse-sacrifice and cease hostilities." |
| 85 Vaisampayana said, "Yudhishthira heard the sacrificial horse was returning and Arjuna was safe. He summoned his brothers, as the twelfth day of the lighted fortnight in Magha approached. Bhima prepared a sacrificial compound, constructing mansions and roads, and adorning it with gold and gems. He sent messengers to invite kings and Brahmanas, who came with gifts. Yudhishthira assigned them accommodations and food. Many Munis and dialecticians attended, disputing propositions. The kings beheld the excellent preparations, including golden triumphal arches and beds. They saw no article that wasn't made of gold. Sacrificial stakes were set up, and animals and kine were collected. The invited kings were filled with wonder. Large heaps of sweet-meats were kept ready, and drums and cymbals were beat repeatedly. The sacrifice was performed, with hills of food dedicated, and tanks of curds and lakes of ghee. The entire population of Jamvudwipa was collected, with thousands of nations and races attending." |
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| 86 Vaisampayana said, "Yudhishthira told Bhimasena to honor the arriving kings, and Bhima did so with the twins' help. Krishna arrived with the Vrishnis and was worshiped by Bhima. Yudhishthira asked Krishna about Arjuna, who had been emaciated from battles. Krishna reported that Arjuna was near and suggested that Yudhishthira complete his Horse-sacrifice. Yudhishthira asked Krishna to share Arjuna's message, and Krishna relayed Arjuna's words: 'Many kings will come to the sacrifice; honor them and prevent a carnage like at the Rajasuya-sacrifice.' Arjuna also requested that his son Vabhruvahana, the ruler of Manipura, be honored at the sacrifice. Yudhishthira approved and agreed to honor Vabhruvahana. |
| 87 Yudhishthira praised Krishna's words and asked why Arjuna always faced hardships despite his intelligence and auspicious marks. Krishna replied that Arjuna's high cheekbones were the only fault he saw, which made him always on the road. Draupadi looked angrily at Krishna for finding fault in Arjuna. The Kurus were gratified to hear of Arjuna's triumphs and an envoy arrived with a message from Arjuna, causing Yudhishthira to shed tears of joy. On the second day, Arjuna arrived, and the citizens praised him for his feat of conquering all kings and returning with the horse. Arjuna entered the sacrificial compound and was received by Yudhishthira, Krishna, and others. He saluted his seniors and was worshipped and honored in return. Meanwhile, Vabhruvahana, Arjuna's son, arrived with his mothers and saluted his seniors, who honored him in return. He then entered Kunti's abode. |
| 88 Vaisampayana said, "Vabhruvahana met Kunti, Dhritarashtra, Yudhishthira, Bhima, and others, and was honored by them. Krishna gave him a costly car and steeds. The sage Vyasa advised Yudhishthira to begin the Horse-sacrifice, which would free him from sin. Yudhishthira underwent the Diksha and performed the sacrifice with profuse gifts. The priests performed the rites duly, and the sacrifice was characterized by food, presents, and joy. None were cheerless, poor, or hungry. Bhimasena distributed food, and the priests performed the Savana rite. The Sadasayas were well-versed in Vedic learning and dialectics. Six stakes were set up, and a Chayana was made with golden bricks. Animals and birds were tied to the stakes, and the sacrifice looked beautiful, with Gandharvas singing and Apsaras dancing. Brahmanas, Kimpurushas, and Kinnaras were present, and the sacrifice was completed successfully. |
| 89 Vaisampayana said, "The horse was sacrificed, and Draupadi sat near it. The priests cooked the marrow and Yudhishthira smelled the smoke, cleansing him from sin. The remaining limbs were poured into the fire. Vyasa praised Yudhishthira and returned the Earth, asking for its purchasing value. Yudhishthira gave away gold and the Brahmanas divided it among themselves. An invisible voice applauded Yudhishthira, and Krishna praised him. Yudhishthira gave away more gold, trebling the Dakshina. The sacrificial priests distributed the wealth, and the Brahmanas took ornaments of gold. The remaining wealth was taken by Kshatriyas, Vaisyas, and Sudras. Vyasa gave his share to Kunti, who devoted it to acts of merit. Yudhishthira, cleansed of sins, shone like the chief of celestials. He made presents to the kings and dismissed them. He worshipped Govinda and Valadeva and dismissed them. The sacrifice was celebrated with abundance and delight." |
| 90 Vaisampayana said, 'Hear of a most wonderful incident that occurred at the conclusion of that great horse-sacrifice. After all had been gratified, a blue-eyed mongoose with one side of its body turned gold came there and spoke in a thunderous voice. It said, 'This great sacrifice is not equal to a prastha of powdered barley given by a liberal Brahmana of Kurukshetra who observed the Unccha vow.' Hearing this, all Brahmanas were filled with wonder and asked the mongoose to explain. The mongoose narrated the story of a Brahmana who, during a famine, had only a little barley. He and his family, despite their hunger, gave all their food to a guest. The guest, who was the deity of Righteousness in human form, was so gratified by this selfless act that he declared the Brahmana's gift superior to any grand sacrifice. The deity then took the Brahmana and his family to Heaven. The mongoose, having partially turned gold by contact with the powdered barley, sought to turn completely gold by witnessing such selfless acts.' Vaisampayana continued, 'This incident emphasizes that sacrifices, though significant, do not surpass the merit of selfless giving, as demonstrated by the Brahmana's act. Abstention from injury, contentment, sincerity, penances, self-restraint, truthfulness, and gifts are equal in merit to sacrifice.' |
| 91 Janamejaya asked why a mongoose depreciated Yudhishthira's Horse-sacrifice. Vaisampayana explained that even Indra, with his great energy, obtained sovereignty through sacrifices. However, when Sakra performed a sacrifice, the Rishis felt compassion for the animals and advised him to use seeds instead. Sakra, influenced by pride, did not listen, and a dispute arose. King Vasu was asked to arbitrate and incorrectly said sacrifices could be performed with either mobile or immobile objects, leading to his downfall. Vaisampayana emphasized that gifts made with unrighteous wealth are lost, and true merit comes from righteous conduct, compassion, and self-control. He cited examples of kings who attained success through lawful means and penance. The foundations of Righteousness are eternal and include compassion, truthfulness, kindness, and forgiveness. |
| 92 Janamejaya asked about the fruit of wealth acquired by lawful means. Vaisampayana told the story of Agastya's sacrifice, where many ascetics attended and Indra ceased to pour rain. Agastya declared he would perform a mental sacrifice and create a different order of things if necessary. The Rishis were impressed, and everything happened as he wished due to his penances. The Rishis praised Agastya's power and declared their approval of sacrifices performed by lawful means. Indra, pleased with Agastya, poured rain until the completion of the sacrifice. Janamejaya asked about the mongoose with a golden head who spoke in a human voice. Vaisampayana explained that the mongoose was once Anger, who had been subdued by Jamadagni and cursed to wander and censure great sacrifices until he spoke disrespectfully of Dharma, which he did at Yudhishthira's sacrifice. |
| 1Janamejaya asked how his grandsires, the Pandavas, treated king Dhritarashtra after gaining back their kingdom. Vaisampayana replied that the Pandavas, with their foes slain, ruled the Earth with Dhritarashtra as their head. They sought his opinion in all matters and often visited him, worshipping his feet. Dhritarashtra, though his sons were slain and his wealth gone, was treated with respect and affection. Gandhari, too, was revered by the Pandavas' wives, who treated her as a mother-in-law. The Pandavas provided Dhritarashtra with costly comforts and food, and Kunti treated Gandhari with great respect. Vidura, Sanjaya, and Yuyutsu attended to Dhritarashtra's needs, while Vyasa recited stories to him. Dhritarashtra, under Vidura's guidance, performed acts of merit and administered justice. The Pandavas obtained services from their feudatories through Vidura's policy. Dhritarashtra liberated prisoners and pardoned those condemned to death, which Yudhishthira accepted. The Pandavas ensured Dhritarashtra's comfort and happiness, with one exception - Bhimasena, who still remembered the past injustices. |
| 2Vaisampayana said, "The Pandavas worshipped Dhritarashtra, who was happy and content. Yudhishthira ensured Dhritarashtra's comfort and honored him. Dhritarashtra, in turn, was affectionate towards Yudhishthira and his brothers. He gave wealth to Brahmanas and performed Sraddhas for his sons. The Pandavas executed his orders and took care not to cause him grief. Gandhari, too, performed rites and made gifts to free herself from debt to her slain children. Yudhishthira and his brothers worshiped Dhritarashtra, who was gratified with their conduct. Gandhari showed affection to the Pandavas as if they were her own children. Yudhishthira never did anything disagreeable to Dhritarashtra and always behaved in a highly agreeable way. Dhritarashtra was grieved by the remembrance of his wicked son and blessed the Pandavas, wishing them victory in battle. He prayed for their long life and was pleased with Yudhishthira's capacity to bear wrongs. However, Bhima was not as willing to forgive, and his cheerlessness was evident at the sight of Dhritarashtra. |
| 3Vaisampayana said, "Dhritarashtra was unhappy, remembering his wicked son. Bhima couldn't forgive him, and his words pierced Dhritarashtra's heart. After 15 years, Dhritarashtra shared his feelings with friends, saying he was responsible for the Kuru destruction. He regretted not listening to wise counsel and not bestowing prosperity on the Pandavas. He repented and sought to expiate his sins. Gandhari and he lived austere lives, and he sought Yudhishthira's permission to retire to the woods. Yudhishthira was filled with grief, feeling guilty for not knowing his uncle's pain. He offered to step down and let Yuyutsu or someone else rule. Dhritarashtra was resolute, and Yudhishthira eventually agreed, saying he would follow him to the woods. Dhritarashtra leaned on Gandhari, and Yudhishthira was overcome with grief, rubbing his uncle's face and breast with cold water. Dhritarashtra regained his senses, and the two embraced, with Dhritarashtra seeking Yudhishthira's permission to practise penances. |
| 4Vyasa advised Yudhishthira to grant Dhritarashtra's wish to retire to the woods, saying the king was old and grief-stricken. Yudhishthira respected Vyasa's words and agreed, acknowledging him as his preceptor and father figure. Vyasa reiterated that Dhritarashtra had reached the last stage of life and should be allowed to follow the path of royal sages, dying either in battle or in the woods. He reminded Yudhishthira that Pandu had revered Dhritarashtra and that he himself had served him with obedience. Vyasa soothed Dhritarashtra and left for the woods. Yudhishthira then addressed his father, agreeing to fulfill his wishes and those of their well-wishers, including Vyasa, Kripa, Vidura, Yuyutsu, and Sanjaya. He requested Dhritarashtra to eat before departing for his forest retreat. |
| 5Dhritarashtra, with Gandhari, returned to his palace, followed by Vidura, Sanjaya, and Kripa. After performing morning rites and eating, the Pandavas approached him. Dhritarashtra advised Yudhishthira on righteous governance, emphasizing the importance of honoring learned individuals, employing loyal ministers, protecting the kingdom, and keeping counsel secret. He stressed the need for careful decision-making, proper administration of justice, and appropriate punishment for offenders. Dhritarashtra also advised Yudhishthira to be mindful of his own weaknesses and those of his enemies, to support skilled subjects, and to maintain a strong and loyal army. He emphasized the importance of protecting the kingdom's treasury and using lawful means to fill it. Finally, he advised Yudhishthira to be cautious and wise in his decisions, surrounding himself with trusted advisors and maintaining a strong and just rule. |
| 6Dhritarashtra advises Yudhishthira on the principles of statecraft, emphasizing the importance of understanding the Mandalas (alliances and relationships) between different kingdoms and factions. He explains that a king should be aware of the strengths and weaknesses of his own side and that of his enemies, and act accordingly. Dhritarashtra also advises Yudhishthira to collect resources, set his men to tasks for which they are fit, and seek to create dissensions among his enemies. He suggests that a king should maintain the weak and destitute, protect his own kingdom, and direct his efforts against his enemies. Dhritarashtra also advises Yudhishthira to avoid war with powerful kings who seek to conquer the whole earth, and instead seek to gain advantages by producing dissensions among their aristocracy and subordinate chieftains. |
| 7Dhritarashtra advises Yudhishthira on the principles of war and peace, emphasizing the importance of careful consideration and preparation. He explains that war and peace are each of two kinds, and that a king should reflect on his own strength and weakness, as well as that of his enemy. Dhritarashtra also advises Yudhishthira to gather intelligence, sow dissensions among his enemy's allies, and attack when the time is favorable. He stresses the importance of having a strong army, wealth, allies, and spies, and of using conciliation and other means to avoid war when possible. Dhritarashtra also advises Yudhishthira to protect his own body and seek the good of his subjects, both in this world and the next. |
| 8Yudhishthira agrees to follow Dhritarashtra's instructions and asks for further guidance. Dhritarashtra, with Gandhari's support, decides to retire to the forest and seeks Yudhishthira's permission. He desires to give away wealth in memory of his sons and invites people to his mansion. Many come, including Brahmanas, Kshatriyas, Vaisyas, and Sudras. Dhritarashtra addresses them, expressing his gratitude for their goodwill and seeking their permission to retire. He reflects on his worn-out life, the loss of his children, and the happiness he has enjoyed under Yudhishthira's rule. The people, grief-stricken, utter lamentations. Dhritarashtra, with compassion, continues to address them, seeking their understanding. |
| 9Dhritarashtra addresses his subjects, reminding them of his and his predecessors' rule. He acknowledges his mistakes and those of his son Duryodhana, which led to the great carnage. He asks for forgiveness, citing his old age, grief, and loss of children. He introduces Yudhishthira as his successor and asks his subjects to look after him. Dhritarashtra praises Yudhishthira's brothers as capable and righteous, and entrusts Yudhishthira to his subjects' care. He requests forgiveness for any injuries caused by his sons or anyone else, and bows to his subjects, seeking their pardon. The citizens, filled with tears, remain silent
in respect and sympathy for Dhritarashtra. |
| 10Dhritarashtra, with Gandhari and Kunti, prepares to leave for the forest. He performs a final rite and bids farewell to his family and subjects. The people of Hastinapura, including Brahmanas, Kshatriyas, Vaisyas, and Sudras, come to see him off. Dhritarashtra addresses them, giving gifts and instructions for their welfare. He reflects on his life's deeds and expresses sorrow for the suffering he has caused. The citizens mourn and lament as Dhritarashtra and Gandhari leave the city. Yudhishthira and his brothers, deeply saddened, accompany them a little distance, offering their respects and seeking their blessings. Dhritarashtra and Gandhari proceed to the forest, embarking on their final journey of asceticism and penance. |
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| 11Vidura informs Yudhishthira that Dhritarashtra plans to retire to the woods and wishes to perform Sraddha rituals for his deceased kin and well-wishers, including Duryodhana. Yudhishthira and Arjuna agree to grant Dhritarashtra's request, but Bhima is hesitant, recalling Duryodhana's past actions. Arjuna convinces Bhima to grant permission, citing the importance of generosity and the reversal of fortune brought about by Time. Bhima reluctantly agrees, but insists that they, not Dhritarashtra, should perform the Sraddha rituals for their kin. Yudhishthira rebukes Bhima, telling him to be silent. |
| 12Arjuna persuades Bhima to grant Dhritarashtra's request, citing the importance of honoring their elder and the good deeds done by their predecessors. Yudhishthira instructs Vidura to inform Dhritarashtra that he will provide as much wealth as needed for the Sraddha rituals and asks Bhima not to be displeased. Yudhishthira also tells Vidura to remind Dhritarashtra of Bhima's sufferings in the woods and to take whatever he needs from Yudhishthira's house. He emphasizes that Dhritarashtra should not be angry with Bhima and should use the wealth to clear his debt to his sons and well-wishers. |
| 13Vidura reports back to Dhritarashtra, conveying Yudhishthira's offer to provide wealth and resources for the Sraddha rituals. Vidura also informs Dhritarashtra that Bhima, still harboring resentment, has reluctantly agreed to cooperate. Yudhishthira and Arjuna request that Dhritarashtra pardon Bhima's behavior and grant him forgiveness. Vidura conveys that the Pandavas are willing to give away wealth, jewels, and other resources for the obsequial rites and suggests that Dhritarashtra should make gifts to Brahmanas, the poor, and those in distress. Vidura also recommends constructing pavilions and reservoirs for kine and accomplishing other meritorious works. Dhritarashtra is pleased with Vidura's words and decides to make large presents on the day of full moon in the month of Kartika. |
| 14King Dhritarashtra, pleased with Yudhishthira's offer, invites thousands of Brahmanas and Rishis to perform a Sraddha-sacrifice for Bhishma, his sons, and friends. He collects a vast amount of wealth, including food, drink, clothes, gold, jewels, and other treasures, and gives them away, naming each recipient and the deceased person in whose name the gift is made. Yudhishthira approves the gifts, and the scribes and tellers distribute the wealth according to the king's directions. The gifts are generous, with some recipients receiving ten times what they were expected to receive. The king then hosts a grand feast, deluging the guests with food and drink of various tastes. The Gift-sacrifice continues for ten days, with actors and mimes performing and contributing to the merriment. Finally, the king, tired but freed from his debts, brings the ceremony to an end. |
| 15Dhritarashtra, accompanied by Gandhari and his daughters-in-law, prepares to depart for the forest. The Pandavas and other family members are overcome with grief. Yudhishthira, Arjuna, Bhima, and others follow the old monarch, their voices choked with tears. Kunti walks ahead, supporting Gandhari, who has her eyes bandaged. The ladies of the household, including Krishna, Uttara, and Chitrangada, also follow, wailing in grief. The citizens of Hastinapore, including Brahmanas, Kshatriyas, Vaisyas, and Sudras, come out into the streets, distressed at Dhritarashtra's departure. Ladies who had never seen the sun or moon before emerge, grief-stricken, as the king proceeds towards the forest. |
| 16Vaisampayana describes the emotional scene as Dhritarashtra departs for the forest, with Kunti and Gandhari following him. Yudhishthira tries to persuade Kunti to return to the city, but she is determined to retire to the woods, feeling guilty for not revealing the truth about Karna's birth. She instructs Yudhishthira to make gifts for Karna's sake and to look after his brothers and Draupadi. Yudhishthira is distressed and tries to persuade her to stay, recalling her previous words of wisdom and courage. Bhima also tries to dissuade her, but Kunti is firm in her decision. Draupadi and Subhadra follow her, weeping, as she walks towards the woods, occasionally looking back at her children. |
| 17Kunti explains to Yudhishthira that she had encouraged him and his brothers to take action and reclaim their kingdom, not for her own sake, but to prevent the downfall of the Pandu race and to avenge the wrongs inflicted on Draupadi. She recalls the humiliation Draupadi suffered at the hands of Dussasana and how she, Kunti, was helpless at the time. She had instilled courage in her sons to prevent them from living in misery and to ensure the continuation of the Pandu race. She now wishes to retire to the woods, serve her father-in-law and mother-in-law, and attain felicity through penances. She asks Yudhishthira to cease following her and to devote himself to righteousness. |
| 18Vaisampayana describes the emotional scene as Kunti decides to retire to the woods, despite the Pandavas' attempts to persuade her to return. Dhritarashtra, supported by Gandhari and Vidura, also tries to convince her to stay, but she is resolute. The Kuru ladies and the Pandavas are deeply grieved and afflicted with sorrow as they bid her farewell. Yudhishthira and his brothers return to the city, while Dhritarashtra and his party continue their journey to the woods. They reach the banks of the Bhagirathi, where they perform sacred rites and ignite their fires. Kunti, observant of her vows, lies down near Gandhari, while Vidura and others sleep nearby. The night is filled with the chanting of sacred hymns and the blazing of sacrificial fires. The next morning, they arise and continue their journey, finding their first day in the forest very painful due to their grief and the sorrow of the Kuru kingdom's inhabitants. |
| 19Vaisampayana describes how King Dhritarashtra, following Vidura's advice, takes up residence on the banks of the Bhagirathi, where many people come to see him. He performs ablutions and religious rites, and then proceeds to Kurukshetra, where he meets the royal sage Satayupa and receives initiation into the forest mode of life from Vyasa. Dhritarashtra and his followers, including Gandhari and Kunti, take up the practice of penances, wearing barks and deer-skins, and restraining their senses. They begin to practise severe austerities, reducing their bodies to skin and bones. Vidura and Sanjaya, conversant with righteousness and endued with intelligence, also wear barks and rags, and wait upon the old king and his wife. |
| 20Vaisampayana describes how various ascetics, including Narada, Parvata, and Devala, visit King Dhritarashtra in the forest. Narada shares stories of kings who attained great prosperity and reached heaven through penances, including Sahasrachitya, Sailalaya, Prishadhra, and Purukutsa. He assures Dhritarashtra that he too will attain a high goal through his penances and the grace of the Island-born Vyasa. Narada predicts that Dhritarashtra will join his ancestors in heaven, accompanied by Gandhari, and that Vidura will enter into Yudhishthira. The assembly is filled with joy, and Satayupa asks Narada about Dhritarashtra's future. Narada reveals that he has seen Pandu in heaven and that Dhritarashtra has three years left to live, after which he will go to the regions of Kuvera and be honored. |
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| 21 Vaisampayana describes the sorrow of the Pandavas and the citizens of Hastinapura after King Dhritarashtra's retirement to the forest. The citizens worry about the king's ability to live in the woods, away from comfort, and praise Kunti for her devotion to her husband. The Pandavas, grief-stricken and unable to enjoy their sovereignty, think of their mother and father, and the slaughter of their kin, including Abhimanyu, Karna, and their friends. They are unable to find peace, and Draupadi and Subhadra are also childless and grief-stricken. However, the sight of Parikshit, the son of Virata's daughter, brings some comfort to the Pandavas. |
| 22 Vaisampayana describes the Pandavas' grief after their mother's departure to the forest. They are anxious about Kunti's well-being and decide to visit her. Sahadeva expresses his desire to see their mother, who was brought up in luxury but is now living in austerity. Draupadi also longs to see Kunti and Gandhari. The king orders his army and retinue to prepare for the journey, allowing any citizen who wishes to accompany them. The Pandavas set out with a large train of women and old men, waiting five days for citizens to join them before proceeding towards the forest. |
| 23 Vaisampayana describes the Pandavas' journey to visit Dhritarashtra in the forest. King Yudhishthira orders his troops, led by Arjuna, to march out. The army proceeds with a loud clamor, with soldiers on horseback, elephants, camels, and foot soldiers. Citizens and inhabitants of the provinces follow, eager to see Dhritarashtra. The Pandavas travel with a large retinue, including Brahmanas, bards, and musicians. Each brother travels in style, with Vrikodara on a gigantic elephant, the twin sons of Madri on fleet steeds, and Arjuna on a solar-effulgent car with white steeds. The ladies of the royal household, led by Draupadi, travel in closed litters, scattering wealth as they proceed. The host is teeming with vehicles, elephants, and steeds, and echoes with music and trumpets. They march slowly, resting by rivers and lakes, until they reach Kurukshetra and cross the Yamuna to behold Dhritarashtra's retreat. |
| 24 Vaisampayana describes the Pandavas' arrival at Dhritarashtra's retreat, where they meet their mother Kunti and their aunt Gandhari. The Pandavas alight from their cars and proceed on foot, followed by their combatants and the spouses of the Kuru chiefs. They find Dhritarashtra absent, but meet him on his return from his ablutions. The Pandavas prostrate themselves before him, and he recognizes them by their voices and touch. They comfort each other, shedding tears of joy. The ladies of the royal household and the inhabitants of the city and provinces gather to behold the old king. King Yudhishthira presents his family members to Dhritarashtra, who is filled with joy and regards himself as once more in the midst of his city. The Pandavas and their wives salute him with reverence, and he is surrounded by vast crowds of people desirous of beholding him. |
| 25 Vaisampayana describes the scene where King Dhritarashtra meets his sons, the Pandavas, in his retreat. Many ascetics gather to behold the sons of Kuru's race. Sanjaya points out each of the Pandavas and their wives, describing their physical characteristics and virtues. He identifies Yudhishthira, Bhima, Arjuna, the twins, Draupadi, and other ladies of the Kuru household. Sanjaya also points out the wives of the slain sons of Dhritarashtra, who are now widows. After the ascetics depart, King Dhritarashtra enquires about the welfare of his sons and their companions, who have seated themselves at a distance. The king addresses them, making polite enquiries. |
| 26 Dhritarashtra asks Yudhishthira about his well-being and that of his brothers, citizens, and kingdom. Yudhishthira replies, inquiring about Dhritarashtra's peace and happiness, and asking about Vidura's whereabouts. Dhritarashtra informs Yudhishthira that Vidura is performing austere penances and is well. Vidura suddenly appears, emaciated and naked, and Yudhishthira pursues him. Vidura stops and stands still, and Yudhishthira recognizes him. Vidura then enters Yudhishthira's body through Yoga power, and his own body dies. An invisible voice tells Yudhishthira not to cremate Vidura's body, as it is now a part of his own. Yudhishthira returns and tells Dhritarashtra what happened, and Dhritarashtra is pleased. |
| 27 Vaisampayana describes the Pandavas' stay in the retreat of righteous ascetics. They pass the night on the bare ground, eating the food provided by Dhritarashtra. In the morning, Yudhishthira surveys the retreat, beholding sacrificial altars, ascetics, and diverse wildlife. He gives away gifts to the ascetics, including golden jars, deer-skins, and sacrificial ladles. After roving through the woods, Yudhishthira returns to Dhritarashtra's presence, saluting him and his mother Kunti. The other Pandavas also salute the king and sit down, receiving his permission. Great Rishis, including Vyasa, arrive and are greeted by Yudhishthira and the others. Vyasa takes an excellent seat, and the other regenerate persons sit down after receiving his permission. |
| 28 Vyasa asks Dhritarashtra about his life in the forest, whether he has achieved penances, and if his grief has disappeared. He inquires about Gandhari and Kunti, and whether Yudhishthira and his brothers have been comforted. Vyasa asks if Dhritarashtra's mind is clear and free from stains, and if he has learned about Vidura's departure from the world. He reveals that Vidura was the deity of Righteousness, born through a curse, and was possessed of great intelligence. Vyasa explains that Yudhishthira is also a manifestation of Dharma, and is capable of going everywhere. He offers to dispel Dhritarashtra's doubts and accomplish any feat he desires, showing him something wonderful. |
| 29 Janamejaya asks Vaisampayana about the wonderful feat accomplished by Vyasa after Dhritarashtra took up residence in the forest. Vaisampayana explains that the Pandavas stayed in the forest for a month, supporting themselves on various foods. Vyasa arrives and is worshipped by Yudhishthira. Other Rishis join them, and they engage in conversation about piety and the deities. Vyasa offers to grant a boon to Dhritarashtra, who expresses his sorrow and guilt over the actions of his son, Duryodhana. Dhritarashtra laments the devastation of the Earth and the death of many kings and heroes. Gandhari and other women also express their grief. Vyasa offers to show Dhritarashtra his children who have passed on to the afterlife. |
| 30 Kunti shares her secret with Vyasa, telling him about the birth of Karna, her son with Surya. She recounts how the ascetic Durvasas granted her a boon, allowing her to summon any deity, and how she unwittingly summoned Surya, who impregnated her. Ashamed, she abandoned the infant Karna in the river, but later learned that he grew up to be a great warrior. Kunti expresses her guilt and longing to see her son, and asks Vyasa to grant her wish. Vyasa reassures her that she is blameless, as the deities have the power to beget children in various ways, and that everything is becoming and pure for those who are mighty. He tells her that her wish will be granted. |
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| 31 Vyasa tells Gandhari that she will see her sons and loved ones that night, along with Kunti and Draupadi. He reveals that the Pandavas and others were incarnations of deities, and their deaths were part of a divine plan. Vyasa explains that the heroes who died on the battlefield were portions of gods, Gandharvas, and other celestial beings. He reveals the divine origins of various characters, including Karna, Bhimasena, and Dhrishtadyumna. Vyasa tells them not to grieve, as the deceased will be seen again that night. The group proceeds to the Ganges River, where they will behold the deceased princes. They spend the day waiting for nightfall, when they will be reunited with their loved ones. |
| 32 Vaisampayana describes the night scene where Vyasa summons the deceased warriors from the Bhagirathi River. The warriors, including Bhishma, Drona, and others, arise from the waters, dressed in celestial robes and adorned with ear-rings. They are free from animosity and pride, and are accompanied by Gandharvas, bards, and Apsaras. Gandhari, granted celestial vision by Vyasa, sees all her children and the slain warriors. The assembled crowd beholds the amazing scene with wonder, and Dhritarashtra is filled with joy. The scene is likened to a high carnival, with gladdened men and women, and appears like a painted picture. |
| 33 Vaisampayana describes the joyful reunion of the deceased warriors and their loved ones, free from anger and sin. The Pandavas meet with Karna and others, and all become reconciled. The warriors and ladies spend the night together, happy and content, and then return to their respective abodes. Vyasa then addresses the widows, telling them to cast away sloth and plunge into the Bhagirathi to attain the regions acquired by their husbands. The ladies, devoted to their husbands, do so and become freed from their mortal bodies, attaining celestial forms and proceeding to the regions where their husbands reside. Vyasa grants the assembled men the fruition of their wishes, and the narrative is said to bring delight, fame, and auspicious rewards to those who listen to or recite it. |
| 34 Sauti describes King Janamejaya's curiosity about the re-appearance of dead men and Vaisampayana's explanation. Vaisampayana says that acts are never destroyed without consequences and that bodies are born of acts. The primal elements are eternal and indestructible, and the soul is never modified by pleasure and pain. The soul regards the body as itself until its acts are exhausted, then it takes the self to be something else. Diverse objects unite to form a body, and to men of knowledge, they become eternal. Vaisampayana explains that the paths of the deities are beneficial and that the soul, invested with a case, is eternal. He advises that one should not grieve at separation and that understanding the distinction between body and self is key to freedom from error. |
| 35 Vaisampayana tells King Janamejaya that Dhritarashtra, granted eye-sight by Vyasa, saw his sons for the first time. Janamejaya asks Vyasa to show him his father, Parikshit, in the same form and age as when he left the world. Vyasa grants his wish, and Janamejaya beholds his father, along with Samika and Sringin. He performs the final bath in his sacrifice and is overjoyed to see his father. Astika, a regenerate Rishi, praises Janamejaya's sacrifice and tells him that he has achieved abundant merit by hearing the sin-cleansing history. Janamejaya worships Astika and asks Vaisampayana about the sequel of Dhritarashtra's residence in the woods. |
| 36 Janamejaya asks what Dhritarashtra and Yudhishthira did after seeing their sons and grandsons. Vaisampayana explains that Dhritarashtra returned to his retreat, divested of grief, and the Pandavas went to him with their wives and a small retinue. Vyasa advises Dhritarashtra to let go of sorrow and permit Yudhishthira to return to his kingdom. Yudhishthira is reluctant to leave, but Gandhari and Kunti persuade him to go. The Pandavas take leave of their parents and depart for Hastinapura, with sounds of charioteers, camels, and steeds filling the air. |
| 37 Narada visits Yudhishthira and reports on Dhritarashtra's penances and eventual death in a forest fire, along with Gandhari and Kunti. Dhritarashtra had been practicing severe austerities and had become a wanderer, followed by Gandhari and Kunti. When a forest fire approached, Sanjaya, their companion, tried to persuade them to escape, but they chose to remain and face the fire, which consumed them. Narada saw their bodies and heard the details of their death from Sanjaya. Yudhishthira and his brothers grieve upon hearing the news, and the citizens and ladies of the royal household also lament the fate of the old king and his companions. |
| 38 Yudhishthira laments the death of Dhritarashtra, Gandhari, and Kunti, saying that the end of human beings is difficult to guess. He grieves for Kunti, who abandoned their prosperity to reside in the woods, and is stunned that she was burnt to death like a helpless creature. He criticizes the deity of fire for burning Kunti, despite Arjuna's past service to him. Yudhishthira regrets that his father met his end through an unsanctified fire, and imagines Kunti's fear and cries for help as she was surrounded by the conflagration. He wishes that Sahadeva, her darling son, had been able to rescue her. The five sons of Pandu are overcome with grief, and their lamentations fill the palace and penetrate the sky. |
| 39 Narada reveals that Dhritarashtra, Gandhari, and Kunti were not burnt to death by an unsanctified fire, but rather by the king's own sacred fire, which he had ignited before abandoning it in the woods. Yudhishthira and his brothers perform the rites of water and cremation for their deceased relatives, and make generous gifts to mark the occasion. The king, still grieving, enters his capital and resumes his sovereignty, but is comforted by Narada's words. The Asramavasika Parvan is a story that should be listened to with rapt attention, and followed by feeding Brahmanas and honoring them with scents and garlands. |
| 1 Vaishampayana tells the story of the downfall of the Vrishnis, which occurred 36 years after the great battle. The Vrishnis, including Krishna, were destroyed by an iron bolt that was brought forth by Samva, who was disguised as a woman. The ascetics Vishvamitra, Kanwa, and Narada had foretold this event, cursing the Vrishnis for their pride and wickedness. Krishna, knowing that the end of his race was near, did not try to prevent it. The iron bolt was reduced to powder and cast into the sea, and the manufacture of wine and spirits was prohibited in the city. However, the Vrishnis were still destroyed, and only Krishna and Rama survived. |
| 2 Vaishampayana continues the story of the downfall of the Vrishnis. The embodied form of Time (death) appears as a terrifying figure, and various evil omens arise, foreboding the destruction of the Vrishnis and Andhakas. Rats and mice infest their houses, and strange creatures are born. The Vrishnis commit sinful acts and show disregard for authority. Only Rama and Janardana act differently. Hrishikesa (Krishna) recognizes the signs of the perverse course of Time and summons the Yadavas, warning them that the day of their destruction has come. He notes that the fourteenth lunation has become the fifteenth, a sign that occurred before the great battle of the Bharatas. Gandhari's curse is about to be fulfilled. Vasudeva commands the Vrishnis to make a pilgrimage to sacred waters, and messengers proclaim the journey to the sea-coast for bathing in the ocean. |
| 3 Vaishampayana continues the story of the downfall of the Vrishnis. The Vrishni ladies have bad dreams, and the men see omens of destruction. Krishna's discus and chariot are taken away, and the Vrishnis prepare for a pilgrimage to sacred waters. They set out with their families, but Uddhava departs for a solitary journey. The Vrishnis begin their revels, drinking and feasting, but Yuyudhana insults Kritavarma, leading to a fight. Satyaki kills Kritavarma, and the Bhojas and Andhakas attack him. Krishna tries to stop the fight, but the Vrishnis and Andhakas continue to slaughter each other. Every blade of grass becomes a deadly iron bolt, and the curse of the Brahmanas is fulfilled. Krishna stands by, eyeing everything, and eventually exterminates the Vrishnis and Andhakas. Daruka and Vabhru urge Krishna to go to where Rama has gone. |
| 4 Vaishampayana continues the story of Krishna's departure from the world. Krishna and Daruka leave the scene of the Vrishni slaughter and find Rama, who is sitting thoughtfully. Krishna sends Daruka to inform Arjuna of the slaughter and asks Vabhru to protect the ladies. Vabhru is killed by a hunter's iron bolt, fulfilling the Brahmanas' curse. Krishna returns to the city, comforts the ladies, and leaves again to join Rama. Rama departs from the human world, and his spirit is received by the Nagas and other celestial beings. Krishna, knowing his time has come, sits in Yoga and is mistakenly pierced by a hunter's arrow. He ascends to Heaven, where he is received by the deities and celestial beings. He meets the Gandharvas, Apsaras, Siddhas, and Saddhyas, and they all worship him. |
| 5 Vaishampayana continues the story of Arjuna's visit to Dwaraka after the slaughter of the Vrishnis. Daruka informs the Pandavas of the Vrishnis' destruction, and Arjuna sets out to see his maternal uncle, Krishna. He finds the city of Dwaraka in a state of despair, with 16,000 ladies who were once protected by Krishna now lordless. Arjuna is overcome with grief and cannot bear to look at them. He compares the city to a river, with the Vrishnis and Andhakas as its water, and Rama and Krishna as its alligators. Without the Vrishni heroes, the city is cheerless and beautiful no more. Arjuna falls down on the earth, wailing aloud, and Satya and Rukmini join him in his grief. The ladies sit around him, praising Govinda and sharing their feelings. Arjuna comforts them and then proceeds to see his maternal uncle. |
| 6 Vaishampayana continues the story of Arjuna's visit to Dwaraka after the slaughter of the Vrishnis. Arjuna finds his maternal uncle, Anakadundubhi (Vasudeva), lying on the ground, grief-stricken over the loss of his sons. Vasudeva laments the destruction of the Vrishnis and the death of his sons, brothers, and friends. He does not blame Satyaki or Kritavarma, but attributes the destruction to the curse of the Rishis. Vasudeva wonders how Krishna, the lord of the universe, could remain indifferent to the calamity. He reveals that Krishna had predicted the destruction and had asked him to inform Arjuna of the carnage. Vasudeva entrusts Arjuna with the care of the women and children and asks him to perform his funeral rites. He decides to retire to a sacred place and await his own death, accompanied by Rama. |
| 7 Vaishampayana continues the story of Arjuna's journey after the slaughter of the Vrishnis. Arjuna addresses the citizens of Dwaraka, informing them of his plan to take the remnants of the Vrishnis and Andhakas to Indraprastha. He performs the last rites for his uncle, Vasudeva, and sets out on the seventh day with the cavalcade of Vrishni women, children, and the aged. As they leave Dwaraka, the ocean floods the city, and the inhabitants remark on the course of fate. The procession is attacked by robbers, but Arjuna tries to protect them, although his celestial weapons do not appear, and his strength is diminished. Many women are taken away, and Arjuna is left with a small group, which he eventually settles in different places, including Indraprastha and Marttikavat. The widows of Akrura and other wives of Krishna retire into the woods, where they live a life of penance, contemplating Hari. |
| 8 Arjuna enters the asylum of Vyasa, who inquires about the cause of his distress. Arjuna recounts the destruction of the Vrishnis and the departure of Krishna, and expresses his grief and despair. Vyasa explains that the destruction was ordained and that Krishna allowed it to happen, despite being able to prevent it. Vyasa tells Arjuna that he and his brothers have accomplished their purpose and that the time has come for their departure from the world. Vyasa consoles Arjuna, saying that Time is the root of all things and that acquisitions and losses are natural. Vyasa advises Arjuna to receive his permission and return to the city, where he should inform Yudhishthira of all that has happened. |