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The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose

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Title: The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose

Translator: Kisari Mohan Ganguli


        
Release date: April 1, 2004 [eBook #11894]
                Most recently updated: October 28, 2024

Language: English

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*** START OF THE PROJECT GUTENBERG EBOOK THE MAHABHARATA OF KRISHNA-DWAIPAYANA VYASA TRANSLATED INTO ENGLISH PROSE ***

The Mahabharata of

Krishna-Dwaipayana Vyasa

BOOK 3

VANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]






THE MAHABHARATA


VANA PARVA

PART 1


SECTION I

(Aranyaka Parva)

Om! Having bowed down to Narayana, and Nara the foremost of male beings,
and the goddess Saraswati also, must the word _Jaya_ be uttered.

Janamejaya said, "O thou foremost of regenerate ones, deceitfully
defeated at dice by the sons of Dhritarashtra and their counsellors,
incensed by those wicked ones that thus brought about a fierce
animosity, and addressed in language that was so cruel, what did the
Kuru princes, my ancestors--the sons of Pritha--(then) do? How also did
the sons of Pritha, equal unto Sakra in prowess, deprived of affluence
and suddenly overwhelmed with misery, pass their days in the forest? Who
followed the steps of those princes plunged in excess of affliction? And
how did those high souled ones bear themselves and derive their
sustenance, and where did they put up? And, O illustrious ascetic and
foremost of Brahmanas, how did those twelve years (of exile) of those
warriors who were slayers of foes, pass away in the forest? And
undeserving of pain, how did that princess, the best of her sex, devoted
to her husbands, eminently virtuous, and always speaking the truth,
endure that painful exile in the forest? O thou of ascetic wealth tell
me all this in detail, for, O Brahmana, I desire to hear thee narrate
the history of those heroes possessed of abundant prowess and lustre.
Truly my curiosity is great."

Vaisampayana said, "Thus defeated at dice and incensed by the wicked
sons of Dhritarashtra and their counsellors, the sons of Pritha set out
from Hastinapura. And issuing through _Vardhamana_ gate of the city, the
Pandavas bearing their weapons and accompanied by Draupadi set out in a
northerly direction. Indrasena and others, with servants numbering
altogether fourteen, with their wives, followed them on swift cars. And
the citizens learning of their departure became overwhelmed with sorrow,
and began to censure Bhishma and Vidura and Drona and Gautama. And
having met together they thus addressed one another fearlessly.

"'Alas, our families, we ourselves, and our homes are all gone, when the
wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana,
aspireth to this kingdom. And, Oh, our families, our (ancestral) usages,
our virtue and prosperity, are all doomed where this sinful wretch
supported by wretches as sinful aspireth to the kingdom! And, Oh, how
can happiness be there where these are not! Duryodhana beareth malice
towards all superiors, hath taken leave of good conduct, and quarreleth
with those that are near to him in blood. Covetous and vain and mean, he
is cruel by nature. The whole earth is doomed when Duryodhana becometh
its ruler. Thither, therefore, let us proceed whither the merciful and
high-minded sons of Pandu with passions under control and victorious
over foes, and possessed of modesty and renown, and devoted to pious
practices, repair!'"

Vaisampayana said, "And saying this, the citizens went after the
Pandavas, and having met them, they all, with joined hands, thus
addressed the sons of Kunti and Madri.

"'Blest be ye! Where will ye go, leaving us in grief? We will follow you
whithersoever ye will go! Surely have we been distressed upon learning
that ye have been deceitfully vanquished by relentless enemies! It
behoveth you not to forsake us that are your loving subjects and devoted
friends always seeking your welfare and employed in doing what is
agreeable to you! We desire not to be overwhelmed in certain destruction
living in the dominions of the Kuru king. Ye bulls among men, listen as
we indicate the merits and demerits springing respectively from
association with what is good and bad! As cloth, water, the ground, and
sesame seeds are perfumed by association with flowers, even so are
qualities ever the product of association. Verily association with fools
produceth an illusion that entangleth the mind, as daily communion with
the good and the wise leadeth to the practice of virtue. Therefore, they
that desire emancipation should associate with those that are wise and
old and honest and pure in conduct and possessed of ascetic merit. They
should be waited upon whose triple possessions, _viz_., knowledge (of
the _Vedas_), origin and acts, are all pure, and association with them
is even superior to (the study of the) scriptures. Devoid of the
religious acts as we are, we shall yet reap religious merit by
association with the righteous, as we should come by sin by waiting upon
the sinful. The very sight and touch of the dishonest, and converse and
association with them, cause diminution of virtue, and men (that are
doomed to these), never attain purity of mind. Association with the base
impaireth the understanding, as, indeed, with the indifferent maketh it
indifferent, while communion with the good ever exalteth it. All those
attributes which are spoken of in the world as the sources of religious
merit, of worldly prosperity and sensual pleasures, which are regarded
by the people, extolled in the _Vedas_, and approved by the
well-behaved, exist in you, separately and jointly! Therefore, desirous
of our own welfare, we wish to live amongst you who possess those
attributes!'

"Yudhishthira said, 'Blessed are we since the people with the Brahmanas
at their head, moved by affection and compassion credit us with merits
we have not. I, however, with my brothers, would ask all of you to do
one thing. Ye should not, through affection and pity for us, act
otherwise! Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my
mother and most of my well-wishers, are all in the city of Hastinapura.
Therefore, if ye are minded to seek our welfare, cherish ye them with
care, uniting together as they are overwhelmed with sorrow and
afflictions. Grieved at our departure, ye have come far! Go ye back, and
let your hearts be directed with tenderness towards the relatives I
entrust to you as pledges! This, of all others, is the one act upon
which my heart is set, and by doing this ye would give me great
satisfaction and pay me your best regards!'"

Vaisampayana continued, "Thus exhorted by Yudhishthira the just, the
people in a body set up a loud wail exclaiming,--_Alas, O king!_ And
afflicted and overwhelmed with sorrow on remembering the virtues of
Pritha's son, they unwillingly retraced their steps asking leave of the
Pandavas.

"The citizens having ceased to follow, the Pandavas ascended their cars,
and setting out reached (the site of) the mighty banian tree called
_Pramana_ on the banks of the Ganges. And reaching the site of the
banian tree about the close of the day, the heroic sons of Pandu
purified themselves by touching the sacred water, and passed the night
there. And afflicted with woe they spent that night taking water alone
as their sole sustenance. Certain Brahmanas belonging to both classes,
_viz_., those that maintained the sacrificial fire and those that
maintained it not, who had, with their disciples and relatives, out of
affection followed the Pandavas thither also passed the night with them.
And surrounded by those utterers of _Brahma_, the king shone resplendent
in their midst. And that evening, at once beautiful and terrible, those
Brahmanas having lighted their (sacred) fires, began to chant the
_Vedas_ and hold mutual converse. And those foremost of Brahmanas, with
swan-sweet voices spent the night, comforting that best of Kurus--the
king."


SECTION II

Vaisampayana said, "When that night passed away and day broke in, those
Brahmanas who supported themselves by mendicancy, stood before the
Pandavas of exalted deeds, who were about to enter the forest. Then king
Yudhishthira, the son of Kunti, addressed them, saying, 'Robbed of our
prosperity and kingdom, robbed of everything, we are about to enter the
deep woods in sorrow, depending for our food on fruits and roots, and
the produce of the chase. The forest too is full of dangers, and abounds
with reptiles and beasts of prey. It appeareth to me that ye will
certainly have to suffer much privation and misery there. The sufferings
of the Brahmanas might overpower even the gods. That they would
overwhelm me is too certain. Therefore, O Brahmana, go ye back
whithersoever ye list!'

"The Brahmanas replied, 'O king, our path is even that on which ye are
for setting out! It behoveth thee not, therefore, to forsake us who are
thy devoted admirers practising the true religion! The very gods have
compassion upon their worshippers,--specially upon Brahmanas of
regulated lives!'

"Yudhishthira said, 'Ye regenerate ones, I too am devoted to the
Brahmanas! But this destitution that hath overtaken me overwhelmed me
with confusion! These my brothers that are to procure fruits and roots
and the deer (of the forest) are stupefied with grief arising from their
afflictions and on account of the distress of Draupadi and the loss of
our kingdom! Alas, as they are distressed, I cannot employ them in
painful tasks!'

"The Brahmanas said, 'Let no anxiety, O king, in respect of our
maintenance, find a place in thy heart! Ourselves providing our own
food, we shall follow thee, and by meditation and saying our prayers we
shall compass thy welfare while by pleasant converse we shall entertain
thee and be cheered ourselves.'

"Yudhishthira said, 'Without doubt, it must be as ye say, for I am ever
pleased with the company of the regenerate ones! But my fallen condition
maketh me behold in myself an object of reproach! How shall I behold you
all, that do not deserve to bear trouble, out of love for me painfully
subsisting upon food procured by your own toil? Oh, fie upon the wicked
sons of Dhritarashtra!'"

Vaisampayana continued, "Saying this, the weeping king sat himself down
upon the ground. Then a learned Brahmana, Saunaka by name versed in
self-knowledge and skilled in the _Sankhya_ system of yoga, addressed
the king, saying, 'Causes of grief by thousands, and causes of fear by
hundreds, day after day, overwhelm the ignorant but not the wise.
Surely, sensible men like thee never suffer themselves to be deluded by
acts that are opposed to true knowledge, fraught with every kind of
evil, and destructive of salvation. O king, in thee dwelleth that
understanding furnished with the eight attributes which is said to be
capable of providing against all evils and which resulteth from a study
of the _Sruti (Vedas)_ and scriptures! And men like unto thee are never
stupefied, on the accession of poverty or an affliction overtaking their
friends, through bodily or mental uneasiness! Listen, I shall tell the
_slokas_ which were chanted of old by the illustrious Janaka touching
the subject of controlling the self! This world is afflicted with both
bodily and mental suffering. Listen now to the means of allaying it as I
indicate them both briefly and in detail. Disease, contact with painful
things, toil and want of objects desired.--these are the four causes
that induce bodily suffering. And as regards disease, it may be allayed
by the application of medicine, while mental ailments are cured by
seeking to forget them by _yoga_-meditation. For this reason, sensible
physicians first seek to allay the mental sufferings of their patients
by agreeable converse and the offer of desirable objects. And as a hot
iron bar thrust into a jar maketh the water therein hot, even so doth
mental grief bring on bodily agony. And as water quencheth fire, so doth
true knowledge allay mental disquietude. And the mind attaining ease,
the body findeth ease also. It seemeth that affection is the root of all
mental sorrow. It is affection that maketh every creature miserable and
bringeth on every kind of woe. Verily affection is the root of all
misery and of all fear, of joy and grief of every kind of pain. From
affection spring all purposes, and it is from affection that spring the
love of worldly goods! Both of these (latter) are sources of evil,
though the first (our purposes) is worse than the second. And as (a
small portion of) fire thrust into the hollow of a tree consumeth the
tree itself to its roots, even so affection, ever so little, destroyeth
both virtue and profit. He cannot be regarded to have renounced the
world who hath merely withdrawn from worldly possessions. He, however,
who though in actual contact with the world regardeth its faults, may be
said to have truly renounced the world. Freed from every evil passion,
soul dependent on nothing with such a one hath truly renounced the
world. Therefore, should no one seek to place his affections on either
friends or the wealth he hath earned. And so should affection for one's
own person be extinguished by knowledge. Like the lotus-leaf that is
never drenched by water, the souls of men capable of distinguishing
between the ephemeral and the everlasting, of men devoted to the pursuit
of the eternal, conversant with the scriptures and purified by
knowledge, can never be moved by affection. The man that is influenced
by affection is tortured by desire; and from the desire that springeth
up in his heart his thirst for worldly possessions increaseth. Verily,
this thirst is sinful and is regarded as the source of all anxieties. It
is this terrible thirst, fraught with sin that leaneth unto unrighteous
acts. Those find happiness that can renounce this thirst, which can
never be renounced by the wicked, which decayeth not with the decay of
the body, and which is truly a fatal disease! It hath neither beginning
nor end. Dwelling within the heart, it destroyeth creatures, like a fire
of incorporeal origin. And as a faggot of wood is consumed by the fire
that is fed by itself, even so doth a person of impure soul find
destruction from the covetousness born of his heart. And as creatures
endued with life have ever a dread of death, so men of wealth are in
constant apprehension of the king and the thief, of water and fire and
even of their relatives. And as a morsel of meat, if in air, may be
devoured by birds; if on ground by beasts of prey; and if in water by
the fishes; even so is the man of wealth exposed to dangers wherever he
may be. To many the wealth they own is their bane, and he that beholding
happiness in wealth becometh wedded to it, and knoweth not true
happiness. And hence accession of wealth is viewed as that which
increaseth covetousness and folly. Wealth alone is the root of
niggardliness and boastfulness, pride and fear and anxiety! These are
the miseries of men that the wise see in riches! Men undergo infinite
miseries in the acquisition and retention of wealth. Its expenditure
also is fraught with grief. Nay, sometimes, life itself is lost for the
sake of wealth! The abandonment of wealth produces misery, and even they
that are cherished by one's wealth become enemies for the sake of that
wealth! When, therefore, the possession of wealth is fraught with such
misery, one should not mind its loss. It is the ignorant alone who are
discontented. The wise, however, are always content. The thirst of
wealth can never be assuaged. Contentment is the highest happiness;
therefore, it is, that the wise regard contentment as the highest object
of pursuit. The wise knowing the instability of youth and beauty, of
life and treasure-hoards, of prosperity and the company of the loved
ones, never covet them. Therefore, one should refrain from the
acquisition of wealth, bearing the pain incident to it. None that is
rich is free from trouble, and it is for this that the virtuous applaud
them that are free from the desire of wealth. And as regards those that
pursue wealth for purposes of virtue, it is better for them to refrain
altogether from such pursuit, for, surely, it is better not to touch
mire at all than to wash it off after having been besmeared with it.
And, O Yudhishthira, it behoveth thee not to covet anything! And if thou
wouldst have virtue, emancipate thyself from desire of worldly
possessions!'

"Yudhishthira said, 'O Brahmana, this my desire of wealth is not for
enjoying it when obtained. It is only for the support of the Brahmanas
that I desire it and not because I am actuated by avarice! For what
purpose, O Brahmana, doth one like us lead a domestic life, if he cannot
cherish and support those that follow him? All creatures are seen to
divide the food (they procure) amongst those that depend on them.[1] So
should a person leading a domestic life give a share of his food to
_Yatis_ and _Brahmacharins_ that have renounced cooking for themselves.
The houses of the good men can never be in want of grass (for seat),
space (for rest), water (to wash and assuage thirst), and fourthly,
sweet words. To the weary a bed,--to one fatigued with standing, a
seat,--to the thirsty, water,--and to the hungry, food should ever be
given. To a guest are due pleasant looks and a cheerful heart and sweet
words. The host, rising up, should advance towards the guest, offer him
a seat, and duly worship him. Even this is eternal morality. They that
perform not the _Agnihotra_,[2] do not wait upon bulls, nor cherish
their kinsmen and guests and friends and sons and wives and servants,
are consumed with sin for such neglect. None should cook his food for
himself alone and none should slay an animal without dedicating it to
the gods, the _pitris_, and guests. Nor should one eat of that food
which hath not been duly dedicated to the gods and _pitris_. By
scattering food on the earth, morning and evening, for (the behoof of)
dogs and _Chandalas_ and birds, should a person perform the _Viswedeva_
sacrifice.[3] He that eateth the _Vighasa_, is regarded as eating
ambrosia. What remaineth in a sacrifice after dedication to the gods and
the _pitris_ is regarded as ambrosia; and what remaineth after feeding
the guest is called _Vighasa_ and is equivalent to ambrosia itself.
Feeding a guest is equivalent to a sacrifice, and the pleasant looks the
host casteth upon the guest, the attention he devoteth to him, the sweet
words in which he addresseth him, the respect he payeth by following
him, and the food and drink with which he treateth him, are the five
_Dakshinas_[4] in that sacrifice. He who giveth without stint food to a
fatigued wayfarer never seen before, obtaineth merit that is great, and
he who leading a domestic life, followeth such practices, acquireth
religious merit that is said to be very great. O Brahmana, what is thy
opinion on this?'

    [1] This seems to be the obvious. There is a different reading
    however. For _Drie-cyate_--seen, some texts have
    _Sasyate_--applauded. Nilakantha imagines that the meaning is
    "As distribution (of food) amongst the various classes of beings
    like the gods, the _Pitris_, &c., is applauded &c., &c."

    [2] A form of sacrifice which consists in pouring oblations of
    clarified butter with prayers into a blazing fire. It is
    obligatory on Brahmanas and Kshatriyas, except those that accept
    certain vows of great austerity.

    [3] The Viswedeva sacrifice is the offer of food to all
    creatures of the earth (by scattering a portion).

    [4] A gift. It may be of various kinds. The fees paid to
    Brahmanas assisting at sacrifices and religious rites, such as
    offering oblations to the dead, are _Dakshinas_, as also gifts
    to Brahmanas on other occasions particularly when they are fed,
    it being to this day the custom never to feed a Brahmana without
    paying him a pecuniary fee. There can be no sacrifice, no
    religious rite, without _Dakshina_.

"Saunaka said, 'Alas, this world is full of contradictions! That which
shameth the good, gratifieth the wicked! Alas, moved by ignorance and
passion and slaves of their own senses, even fools perform many acts of
(apparent merit) to gratify in after-life their appetites! With eyes
open are these men led astray by their seducing senses, even as a
charioteer, who hath lost his senses, by restive and wicked steeds! When
any of the six senses findeth its particular object, the desire
springeth up in the heart to enjoy that particular object. And thus when
one's heart proceedeth to enjoy the objects of any particular sense a
wish is entertained which in its turn giveth birth to a resolve. And
finally, like unto an insect falling into a flame from love of light,
the man falleth into the fire of temptation, pierced by the shafts of
the object of enjoyment discharged by the desire constituting the seed
of the resolve! And thenceforth blinded by sensual pleasure which he
seeketh without stint, and steeped in dark ignorance and folly which he
mistaketh for a state of happiness, he knoweth not himself! And like
unto a wheel that is incessantly rolling, every creature, from ignorance
and deed and desire, falleth into various states in this world,
wandering from one birth to another, and rangeth the entire circle of
existences from a _Brahma_ to the point of a blade of grass, now in
water, now on land, and now against in the air!

"'This then is the career of those that are without knowledge. Listen
now to the course of the wise they that are intent on profitable virtue,
and are desirous of emancipation! The _Vedas_ enjoin act but _renounce_
(interest in) action. Therefore, shouldst thou act, renouncing
_Abhimana_,[5] performance of sacrifices, study (of the _Vedas_), gifts,
penance, truth (in both speech and act), forgiveness, subduing the
senses, and renunciation of desire,--these have been declared to be the
eight (cardinal) duties constituting the true path. Of these, the four
first pave the way to the world of the _pitris_. And these should be
practised without _Abhimana_. The four last are always observed by the
pious, to attain the heaven of the gods. And the pure in spirit should
ever follow these eight paths. Those who wish to subdue the world for
purpose of salvation, should ever act fully renouncing motives,
effectually subduing their senses, rigidly observing particular vows,
devotedly serving their preceptors, austerely regulating their fare,
diligently studying the _Vedas_, renouncing action as mean and
restraining their hearts. By renouncing desire and aversion the gods
have attained prosperity. It is by virtue of their wealth of yoga[6]
that the _Rudras_, and the _Sadhyas_, and the _Adityas_ and the _Vasus_,
and the twin _Aswins_, rule the creatures. Therefore, O son of Kunti,
like unto them, do thou, O Bharata, entirely refraining from action with
motive, strive to attain success in _yoga_ and by ascetic austerities.
Thou hast already achieved such success so far as thy debts to thy
ancestors, both male and female concerned, and that success also which
is derived from action (sacrifices). Do thou, for serving the regenerate
ones endeavour to attain success in penances. Those that are crowned
with ascetic success, can, by virtue of that success, do whatever they
list; do thou, therefore, practising asceticism realise all thy
wishes.'"

    [5] Reference to self, i.e. without the motive of bettering
    one's own self, or without any motive at all. (This contains the
    germ of the doctrine preached more elaborately in the _Bhagavad
    gita_.)

    [6] This _Yoga_ consists, in their case, of a combination of
    attributes by negation of the contrary ones, i.e. by
    renunciation of motives in all they do.


SECTION III

Vaisampayana said, "Yudhishthira the son of Kunti, thus addressed by
Saunaka, approached his priest and in the midst of his brothers said,
'The Brahmanas versed in the _Vedas_ are following me who am departing
for the forest. Afflicted with many calamities I am unable to support
them. I cannot abandon them, nor have I the power to offer them
sustenance: Tell me, O holy one, what should be done by me in such a
pass.'"

Vaisampayana said, "After reflecting for a moment seeking to find out
the (proper) course by his _yoga_ powers, Dhaumya, that foremost of all
virtuous men, addressed Yudhishthira, in these words, 'In days of old,
all living beings that had been created were sorely afflicted with
hunger. And like a father (unto all of them), _Savita_ (the sun) took
compassion upon them. And going first into the northern declension, the
sun drew up water by his rays, and coming back to the southern
declension, stayed over the earth, with his heat centered in himself.
And while the sun so stayed over the earth, the lord of the vegetable
world (the moon), converting the effects of the solar heat (vapours)
into clouds and pouring them down in the shape of water, caused plants
to spring up. Thus it is the sun himself, who, drenched by the lunar
influence, is transformed, upon the sprouting of seeds, into holy
vegetable furnished with the six tastes. And it is these which
constitute the food of all creatures upon the earth. Thus the food that
supporteth the lives of creatures is instinct with solar energy, and the
sun is, therefore, the father of all creatures. Do thou, hence, O
Yudhishthira, take refuge even in him. All illustrious monarchs of pure
descent and deeds are known to have delivered their people by practising
high asceticism. The great Karttavirya, and Vainya and Nahusha, had all,
by virtue of ascetic meditation preceded by vows, delivered their people
from heavy afflictions. Therefore, O virtuous one, as thou art purified
by the acts do thou likewise, entering upon a file of austerities. O
Bharata, virtuously support the regenerate ones.'"

Janamejaya said, "How did that bull among the Kurus, king Yudhishthira,
for the sake of the Brahmanas adore the sun of wonderful appearance?"

Vaisampayana said, "Listen attentively, O king, purifying thyself and
withdrawing thy mind from every other thing. And, O king of kings,
appoint thou a time. I will tell thee everything in detail, And, O
illustrious one, listen to the one hundred and eight names (of the sun)
as they were disclosed of old by Dhaumya to the high-souled son of
Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka,
Savitri, Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara,
Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra,
Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara,
Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni,
Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga,
Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala,
Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha,
Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana,
Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu,
Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka,
Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha,
Jaya, Visata, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana,
Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha,
Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara,
Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha,
Characharatman, Sukhsmatman, the merciful Maitreya. These are the
hundred and eight names of Surya of immeasurable energy, as told by the
self-create (Brahma). For the acquisition of prosperity, I bow down to
thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of
the gods and the _Pitris_ and the Yakshas, and who is adored by Asuras,
Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn
at sunrise, obtaineth wife and offspring and riches and the memory of
his former existence, and by reciting this hymn a person attaineth
patience and memory. Let a man concentrating his mind, recite this hymn.
By doing so, he shall be proof against grief and forest-fire and ocean
and every object of desire shall be his.'"

Vaisampayana continued, "Having heard from Dhaumya these words suitable
to the occasion, Yudhishthira the just, with heart concentrated within
itself and purifying it duly, became engaged in austere meditation,
moved by the desire of supporting the Brahmanas. And worshipping the
maker of day with offerings of flowers and other articles, the king
performed his ablutions. And standing in the stream, he turned his face
towards the god of day. And touching the water of the Ganges the
virtuous Yudhishthira with senses under complete control and depending
upon air alone for his sustenance, stood there with rapt soul engaged in
_pranayama_.[7] And having purified himself and restrained his speech,
he began to sing the hymn of praise (to the sun).

"Yudhishthira said, 'Thou art, O sun, the eye of the universe. Thou art
the soul of all corporeal existences. Thou art the origin of all things.
Thou art the embodiment of the acts of all religious men. Thou art the
refuge of those versed in the _Sankhya_ philosophy (the mysteries of the
soul), and thou art the support of the _Yogins_. Thou art a door
unfastened with bolts. Thou art the refuge of those wishing for
emancipation. Thou sustainest and discoverest the world, and sanctifiest
and supportest it from pure compassion. Brahmanas versed in the _Vedas_
appearing before thee, adore thee in due time, reciting the hymns from
the respective branches (of the _Vedas_) they refer. Thou art the adored
of the _Rishis_. The _Siddhas_, and the _Charanas_ and the _Gandharvas_
and the _Yakshas_, and the _Guhyakas_, and the _Nagas_, desirous of
obtaining boons follow thy car coursing through the skies. The
thirty-three gods[8] with Upendra (Vishnu) and Mahendra, and the order
of Vaimanikas[9] have attained success by worshipping thee. By offering
thee garlands of the celestial _Mandaras_[10] the best of the
_Vidyadharas_ have obtained all their desires. The _Guhyas_ and the
seven orders of the _Pitris_--both divine and human--have attained
superiority by adoring thee alone. The _Vasus_, the _Manilas_, and the
_Rudras_, the _Sadhyas_, the _Marichipas_, the _Valikhilyas_, and the
_Siddhas_, have attained pre-eminence by bowing down unto thee. There is
nothing that I know in the entire seven worlds, including that of Brahma
which is beyond thee. There are other beings both great and endued with
energy; but none of them hath thy lustre and energy. All light is in
thee, indeed, thou art the lord of all light. In thee are the (five)
elements and all intelligence, and knowledge and asceticism and the
ascetic properties.[11] The discus by which the wielder of the
_Saranga_[12] humbleth the pride of Asuras and which is furnished with a
beautiful nave, was forged by Viswakarman with thy energy. In summer
thou drawest, by thy rays, moisture from all corporeal existences and
plants and liquid substances, and pourest it down in the rainy season.
Thy rays warm and scorch, and becoming as clouds roar and flash with
lightning and pour down showers when the season cometh. Neither fire nor
shelter, nor woolen cloths give greater comfort to one suffering from
chilling blasts than thy rays. Thou illuminest by thy rays the whole
Earth with her thirteen islands. Thou alone are engaged in the welfare
of the three worlds. If thou dost not rise, the universe becometh blind
and the learned cannot employ themselves in the attainment of virtue,
wealth and profit. It is through thy grace that the (three) orders of
Brahmanas, Kshatriyas and Vaisyas are able to perform their various
duties and sacrifices.[13] Those versed in chronology say that thou art
the beginning and thou the end of a day of Brahma, which consisteth of a
full thousand _Yugas_. Thou art the lord of Manus and of the sons of the
Manus, of the universe and of man, of the _Manwantaras_, and their
lords. When the time of universal dissolution cometh, the fire
_Samvartaka_ born of thy wrath consumeth the three worlds and existeth
alone. And clouds of various hues begotten of thy rays, accompanied by
the elephant Airavata and the thunderbolt, bring about the appointed
deluges. And dividing thyself into twelve parts and becoming as many
suns, thou drinkest up the ocean once more with thy rays. Thou art
called Indra, thou art Vishnu, thou art Brahma, thou art Prajapati. Thou
art fire and thou art the subtle mind. And thou art lord and the eternal
_Brahma_. Thou art _Hansa_, thou art _Savitri_, thou art _Bhanu_,
_Ansumalin_, and _Vrishakapi_. Thou art _Vivaswan, Mihira, Pusha, Mitra_,
and _Dharma_. Thou art thousand-rayed, thou art _Aditya_, and _Tapana_,
and the lord of rays. Thou art _Martanda_, and _Arka_, and _Ravi_, and
_Surya_ and _Saranya_ and maker of day, and _Divakara_ and
_Suptasaspti_, and _Dhumakeshin_ and _Virochana_. Thou art spoken of as
swift of speed and the destroyer of darkness, and the possessor of
yellow steeds. He that reverentially adoreth thee on the sixth or the
seventh lunar day with humility and tranquillity of mind, obtaineth the
grace of Lakshmi. They that with undivided attention adore and worship
thee, are delivered from all dangers, agonies, and afflictions. And they
that hold that thou art everywhere (being the soul of all things) living
long, freed from sin and enjoying an immunity from all diseases. O lord
of all food, it behoveth thee to grant food in abundance unto me who am
desirous of food even for entertaining all my guests with reverence. I
bow also to all those followers of thine that have taken refuge at thy
feet--_Mathara_ and _Aruna_ and _Danda_ and others, including _Asani_
and _Kshuva_ and the others. And I bow also to the celestial mothers of
all creatures, _viz_., Kshuva and _Maitri_ and the others of the class.
O, let them deliver me their supplicant.'"

    [7] A form of _Yoga_ that is said to consist in the mingling of
    some of the air supposed to exist in every animal body. These
    airs are five: _Prana, Apana, Samana, Udana_, and _Vyana_.

    [8] The 8 _Vasus_, the 11 _Rudras_, the 12 _Adityas_,
   _Prajapati_, and _Vashatkara_.

    [9] An order of celestials.

    [10] Celestial flowers of much fragrance.

    [11] The ascetic properties are _Anima_, _Laghima_, etc.

    [12] The bow of Vishnu, as that of Siva is called _Pinaka_.

    [13] The words of the text are _Adhana_, _Pashubandha_, _Ishti
    Mantra_, _Yajana_ and _Tapa-kriya_.

Vaisampayana said, "Thus, O great king, was the sun that purifier of the
world, adored (by Yudhishthira). And pleased with the hymn, the maker of
day, self-luminous, and blazing like fire showed himself to the son of
Pandu. And Vivaswan said, 'Thou shall obtain all that thou desirest. I
shall provide thee with food for five and seven years together. And, O
king, accept this copper-vessel which I give unto thee. And, O thou of
excellent vows, as long as Panchali will hold this vessel, without
partaking of its contents fruits and roots and meat and vegetables
cooked in thy kitchen, these four kinds of food shall from this day be
inexhaustible. And, on the fourteenth year from this, thou shall regain
thy kingdom.'"

Vaisampayana continued, "Having said this, the god vanished away. He
that, with the desire of obtaining a boon, reciteth this hymn
concentrating his mind with ascetic abstraction, obtaineth it from the
sun, however difficult of acquisition it may be that he asketh for. And
the person, male or female, that reciteth or heareth this hymn day after
day, if he or she desireth for a son, obtaineth one, and if riches,
obtaineth them, and if learning acquireth that too. And the person male
or female, that reciteth this hymn every day in the two twilights, if
overtaken by danger, is delivered from it, and if bound, is freed from
the bonds. Brahma himself had communicated this hymn to the illustrious
Sakra, and from Sakra was it obtained by Narada and from Narada, by
Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his
wishes. And it is by virtue of this hymn that one may always obtain
victory in war, and acquire immense wealth also. And it leadeth the
reciter from all sins, to the solar region."

Vaisampayana continued, "Having obtained the boon, the virtuous son of
Kunti, rising from the water, took hold of Dhaumya's feet and then
embraced his brother's. And, O exalted one, wending then with Draupadi
to the kitchen, and adored by her duly, the son of Pandu set himself to
cook (their day's) food. And the clean food, however little, that was
dressed, furnished with the four tastes, increased and became
inexhaustible. And with it Yudhishthira began to feed the regenerate
ones. And after the Brahmanas had been fed, and his younger brothers
also, Yudhishthira himself ate of the food that remained, and which is
called _Vighasa_. And after Yudhishthira had eaten, the daughter of
Prishata took what remained. And after she had taken her meal, the day's
food became exhausted.

"And having thus obtained the boon from the maker of day, the son of
Pandu, himself as resplendent as that celestial, began to entertain the
Brahmanas agreeably to their wishes. And obedient to their priest, the
sons of Pritha, on auspicious lunar days and constellations and
conjunctions, performed sacrifices according to the ordinance, the
scriptures, and the _Mantras_. After the sacrifices, the sons of Pandu,
blessed by the auspicious rites performed by Dhaumya and accompanied by
him, and surrounded also by the Brahmanas set out for the woods of
_Kamyaka_."


SECTION IV

Vaisampayana said,--"After the Pandavas had gone to the forest,
Dhritarashtra the son of Amvika, whose knowledge was his eye,[14] became
exceedingly sorrowful. And seated at his ease the king addressed these
words to the virtuous Vidura of profound intelligence, 'Thy
understanding is as clear as that of Bhargava.[15] Thou knowest also all
the subtleties of morality, and thou lookest on all the Kauravas with an
equal eye. O, tell me what is proper for me and them. O Vidura, things
having thus taken their course, what should we do now? How may I secure
the goodwill of the citizens so that they may not destroy us to the
roots? O, tell us all, since thou art conversant with every excellent
expedient.'

    [14] Dhritarashtra being blind is described as _Pragnachakshu,
    i.e._ having knowledge for his eye. It may also mean. "Of the
    prophetic eye."

    [15] The great preceptor of the Asuras, _viz., Sukra_,
    possessing the highest intelligence as evidenced by his various
    works on all manner of subjects particularly, the _Sukra-niti_.

"Vidura said, 'The three-fold purposes, O king (_viz_., profit,
pleasure, and salvation), have their foundations in virtue, and the
sages say that a kingdom also standeth on virtue as its basis.
Therefore, O monarch, according to the best of thy power, cherish thou
virtuously thy own sons and those of Pandu. That virtue had been
beguiled by wicked souls with Suvala's son at their head, when thy sons
invited the righteous Yudhishthira and defeated him in the match at
dice. O king, of this deed of utter iniquity I behold this expiation
whereby, O chief of the Kurus, thy son, freed from sin, may win back his
position among good men. Let the sons of Pandu, obtain that which was
given unto them by thee. For, verily, even this is the highest morality
that a king should remain content with his own, and never covet
another's possessions. Thy good name then would not suffer nor would
family dissensions ensue, nor unrighteousness be thine. This then is thy
prime duty now,--to gratify the Pandavas and disgrace Sakuni. If thou
wishest to restore to thy sons the good fortune they have lost, then, O
king, do thou speedily adopt this line of conduct. If thou dost not act
so, the Kurus will surely meet with destruction, for neither Bhimasena
nor Arjuna, if angry, will leave any of their foes unslain. What is
there in the world which is unattainable to those who cannot among their
warriors _Savyasachin_ skilled in arms; who have the Gandiva, the most
powerful of all weapons in the world, for their bow; and who have
amongst them the mighty Bhima also as a warrior? Formerly, as soon as
thy son was born, I told thee,--_Forsake thou this inauspicious child of
thine. Herein lieth the good of thy race._--But thou didst not then act
accordingly. Nor also, O king, have I pointed out to thee the way of thy
welfare. If thou doest as I have counselled, thou shalt not have to
repent afterwards. If thy son consent to reign in peace jointly with the
sons of Pandu, passing thy days in joy thou shalt not have to repent.
Should it be otherwise, abandon thou thy child for thy own happiness.
Putting Duryodhana aside, do thou install the son of Pandu in the
sovereignty, and let, O king, Ajatasatru, free from passion, rule the
earth virtuously. All the kings of the earth, then, like Vaisyas, will,
without delay, pay homage unto us. And, O king, let Duryodhana and
Sakuni and Karna with alacrity wait upon the Pandavas. And let
Dussasana, in open court, ask forgiveness of Bhimasena and of the
daughter of Drupada also. And do thou pacify Yudhishthira by placing him
on the throne with every mark of respect. Asked by thee, what else can I
counsel thee to do? By doing this, O monarch, thou wouldst do what was
proper.'

"Dhritarashtra said, 'These words, O Vidura, then thou hast spoken in
this assembly, with reference to the Pandavas and myself, are for their
good but not for ours. My mind doth not approve them. How hast thou
settled all this in thy mind now? When thou hast spoken all this on
behalf of the Pandavas, I perceive that thou art not friendly to me. How
can I abandon my son for the sake of the sons of Pandu? Doubtless they
are my sons, but Duryodhana is sprung from my body. Who then, speaking
with impartiality, will ever counsel me to renounce my own body for the
sake of others? O Vidura, all that thou sayest is crooked, although I
hold thee in high esteem. Stay or go as thou likest. However much may
she be humoured, an unchaste will forsaketh her husband.'"

Vaisampayana said, "O king, saying this Dhritarashtra rose suddenly and
went into the inner apartments. And Vidura, saying 'This race is doomed'
went away to where the sons of Pritha were."


SECTION V

Vaisampayana said, "Desirous of living in the forest, those bulls of the
Bharata race, the Pandavas, with their followers, setting out from the
banks of the Ganges went to the field of Kurukshetra. And performing
their ablutions in the Saraswati, the Drisadwati and the Yamuna, they
went from one forest to another, travelling in an westernly direction.
And at length they saw before them the woods, Kamyaka, the favourite
haunt of _Munis_, situated by a level and wild plain on the banks of the
Saraswati. And in those woods, O Bharata, abounding in birds and deer,
those heroes began to dwell, entertained and comforted by the Munis. And
Vidura always longing to see the Pandavas, went in a single car to the
Kamyaka woods abounding in every good thing. And arriving at Kamyaka on
a car drawn by swift steeds, he saw Yudhishthira the just, sitting with
Draupadi at a retired spot, surrounded by his brothers and the
Brahmanas. And seeing Vidura approach from a distance with swift steps,
the virtuous king addressed brother Bhimasena, saying, 'With what
message doth Kshatta come to us? Doth he come hither, despatched by
Sakuni, to invite us again to a game of dice? Doth the little-minded
Sakuni intend to win again our weapons at dice? O Bhimasena, challenged
by any one addressing me,--Come, I am unable to stay. And if our
possession of the _Gandiva_ becomes doubtful, will not the acquisition
of our kingdom also be so.'"

Vaisampayana said, "O king, the Pandavas then rose up and welcomed
Vidura. And received by them, that descendant of the Ajamida line
(Vidura) sat in their midst and made the usual enquiries. And after
Vidura had rested awhile, those bulls among men asked him the reason of
his coming. And Vidura began to relate unto them in detail everything
connected with the bearing of Dhritarashtra the son of Amvika.

"Vidura said, 'O Ajatasatru, Dhritarashtra called me, his dependant,
before him and honouring me duly said, "Things have fared thus. Now, do
thou tell me what is good for the Pandavas as well as for me." I pointed
out what was beneficial to both the Kauravas and Dhritarashtra. But what
I said was not relished by him, nor could I hit upon any other course.
What I advised was, O Pandavas, highly beneficial, but the son of Amvika
heeded me not. Even as medicine recommendeth itself not to one that is
ill, so my words failed to please the king. And, O thou without a foe,
as all unchaste wile in the family of a man of pure descent cannot be
brought back to the path of virtue, so I failed to bring Dhritarashtra
back. Indeed, as a young damsel doth not like a husband of three score,
even so Dhritarashtra did not like my words. Surely, destruction will
overtake the Kuru race, surely Dhritarashtra will never acquire good
fortune. For, as water dropped on a lotus-leaf doth not remain there, my
counsels will fail to produce any effect to Dhritarashtra. The incensed
Dhritarashira told me, O Bharata, go thou thither where thou likest.
Never more shall I seek thy aid in ruling the earth or my capital,--O
best of monarchs, forsaken by king Dhritarashtra, I come to thee for
tendering good counsel. What I had said in the open court, I will now
repeat unto thee. Listen, and bear my words in mind,--that wise man who
bearing all the gross wrong heaped upon him by his enemies, patiently
bideth his time, and multiplieth his resources even as men by degrees
turn a small fire into a large one, ruleth alone this entire earth. He
that (in prosperity) enjoyeth his substance with his adherents findeth
in them sharers of his adversity,--this is the best means of securing
adherents, and it is said that he that hath adherents, winneth the
sovereignty of the world! And, O Pandava, dividing thy prosperity with
thy adherents, behave truthfully towards them, and converse with them
agreeably! Share also your food with them! And never boast thyself in
their presence! This behaviour increaseth the prosperity of kings!'

"Yudhishthira said, 'Having recourse to such high intelligence,
undisturbed by passion, I will do as thou counsellest! And whatever else
thou mayst counsel in respect of time and place, I will carefully follow
entirely.'"


SECTION VI

Vaisampayana said, "O king, after Vidura had gone to the abode of the
Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his
action. And thinking of the great intelligence of Vidura in matters
connected with both war and peace, and also of the aggrandisement of the
Pandavas in the future, Dhritarashtra, pained at the recollection of
Vidura, having approached the door of the hall of state fell down
senseless in the presence of the monarchs (in waiting). And regaining
consciousness, the king rose from the ground and thus addressed Sanjaya
standing by, 'My brother and friend is even like the god of justice
himself! Recollecting him today, my heart burneth in grief! Go, bring
unto me without delay my brother well-versed in morality!' Saying this,
the monarch wept bitterly. And burning in repentance, and overwhelmed
with sorrow at the recollection of Vidura, the king, from brotherly
affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and
ascertain whether my brother, expelled by my wretched self through
anger, liveth still! That wise brother of mine of immeasurable
intelligence hath never been guilty of even the slightest transgression,
but, on the other hand, he it is who hath come by grievous wrong at my
hands! Seek him, O wise one, and bring him hither; else, O Sanjaya, I
will lay down my life!'"

Vaisampayana continued, "Hearing these words of the king, Sanjaya
expressed his approbation, and saying 'So be it,' went in the direction
of the Kamyaka woods. And arriving without loss of time at the forest
where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin,
seated with Vidura, in the midst of Brahmanas by thousands and guarded
by his brothers, even like Purandara in the midst of the celestials! And
approaching Yudhishthira, Sanjaya worshipped him duly and was received
with due respect by Bhima and Arjuna and the twins. And Yudhishthira
made the usual enquiries about his welfare and when he had been seated
at his ease, he disclosed the reason of his visit, in these words, 'King
Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee!
Returning unto him without loss of time, do thou revive the king! And, O
thou best of men, with the permission of these Kuru princes--these
foremost of men--it behoveth thee, at the command of that lion among
kings, to return unto him!'"

Vaisampayana continued, "Thus addressed by Sanjaya, the intelligent
Vidura, ever attached to his relatives, with the permission of
Yudhishthira returned to the city named after the elephant. And after he
had approached the king, Dhritarashtra of great energy, the son of
Amvika, addressed him, saying, 'From my good luck alone, O Vidura, thou,
O sinless one, of conversant with morality, hast come here remembering
me! And, O thou bull of the Bharata race, in thy absence I was beholding
myself, sleepless through the day and the night, as one that hath been
lost on earth!' And the king then took Vidura on his lap and smelt his
head, and said, 'Forgive me, O sinless one, the words in which thou wert
addressed by me!' And Vidura said, 'O king, I have forgiven thee. Thou
art my superior, worthy of the highest reverence! Here am I, having come
back, eagerly wishing to behold thee! All virtuous men, O tiger among
men, are (instinctively) partial towards those that are distressed!
This, O king, is scarcely the result of deliberation! (My partiality to
the Pandavas proceedeth from this cause)! O Bharata, thy sons are as
dear to me as the sons of Pandu, but as the latter are now in distress,
my heart yearneth after them!'"

Vaisampayana continued, "And addressing each other thus in apologetic
speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt
themselves greatly happy!"


SECTION VII

Vaisampayana said, "Hearing that Vidura had returned, and that the king
had consoled him, the evil-minded son of Dhritarashtra began to burn in
grief. His understanding clouded by ignorance, he summoned the son of
Suvala, and Karna and Dussasana, and addressed them saying, 'The learned
Vidura, the minister of the wise Dhritarashtra, hath returned! The
friend of the sons of Pandu, he is ever engaged in doing what is
beneficial to them. So long as this Vidura doth not succeed in inducing
the king to bring them back, do ye all think of what may benefit me! If
ever I behold the sons of Pritha return to the city, I shall again be
emaciated by renouncing food and drink, even though there be no obstacle
in my path! And I shall either take poison or hang myself, either enter
the pyre or kill myself with my own weapons. But I shall never be able
to behold the sons of Pandu in prosperity!'

"Sakuni said, 'O king, O lord of the earth, what folly hath taken
possession of thee! The Pandavas have gone to the forest, having given a
particular pledge, so that what thou apprehendest can never take place!
O bull of the Bharata race, the Pandavas ever abide by the truth. They
will never, therefore, accept the words of thy father! If however,
accepting the commands of the king, they come back to the capital,
violating their vow, even this would be our conduct, viz., assuming, an
aspect of neutrality, and in apparent obedience to the will of the
monarch, we will closely watch the Pandavas, keeping our counsels!'

"Dussasana said, 'O uncle of great intelligence, it is even as thou
sayest! The words of wisdom thou utterest always recommend themselves to
me!' Karna said, 'O Duryodhana, all of us seek to accomplish thy will
and, O king, I see that unanimity at present prevaileth among us! The
sons of Pandu, with passions under complete control, will never return
without passing away the promised period. If, however, they do return
from failing sense, do thou defeat them again at dice.'"

Vaisampayana said, "Thus addressed by Karna, king Duryodhana with
cheerless heart, averted his face from his counsellors. Marking all
this, Karna expanding his beautiful eyes, and vehemently gesticulating
in anger, haughtily addressed Duryodhana and Dussasana and Suvala's son
saying, 'Ye princes, know ye my opinion! We are all servants of the king
(Duryodhana) waiting upon him with joined palms! We should, therefore,
do what is agreeable to him! But we are not always able to seek his
welfare with promptness and activity (owing to our dependence on
Dhritarashtra)! But let us now, encased in mail and armed with our
weapons, mount our cars and go in a body to slay the Pandavas now living
in the forest! After the Pandavas have been quieted and after they have
gone on the unknown journey, both ourselves and the sons of
Dhritarashtra will find peace! As long as they are in distress, as long
as they are in sorrow, as long as they are destitute of help, so long
are we a match for them! This is my mind!'

"Hearing those words of the charioteer's son, they repeatedly applauded
him, and at last exclaimed, 'Very well!' And saying this each of them
mounted his car, and sanguine of success, they rushed in a body to slay
the sons of Pandu. And knowing by his spiritual vision that they had
gone out, the master Krishna-Dwaipayana of pure soul came upon them, and
commanded them to desist. And sending them away, the holy one,
worshipped by all the worlds, quickly appeared before the king whose
intelligence served the purposes of eye-sight, and who was then seated
(at his ease). And the holy one addressed the monarch thus."


SECTION VIII

"Vyasa said, 'O wise Dhritarashtra, hear what I say! I will tell thee
that which is for the great good of all the Kauravas! O thou of mighty
arms, it hath not pleased me that the Pandavas have gone to the forest
dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on
the expiration of the thirteenth year, recollecting all their woes, they
may shower death-dealing weapons, even like virulent poison, upon the
Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with
ire, seek to slay the sons of Pandu for the sake of their kingdom? Let
the fool be restrained; let thy son remain quiet! In attempting to slay
the Pandavas in exile, he will only lose his own life. Thou art as
honest as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona.
O thou of great wisdom, dissension with one's own kin are forbidden,
sinful and reprehensible! Therefore, O king, it behoveth thee to desist
from such acts! And, O Bharata, Duryodhana looketh with such jealousy
towards the Pandavas that great harm would be the consequence, if thou
didst not interfere. Or let this wicked son of thine, O monarch, alone
and unaccompanied, himself go to the forest and live with the sons of
Pandu. For then, if the Pandavas, from association, feel an attachment
for Duryodhana, then, O king of men, good fortune may be thine. (This,
however, may not be)! For it hath been heard that one's congenital
nature leaveth him not till death. But what do Bhishma and Drona and
Vidura think? What also dost thou think? That which is beneficial should
be done while there is time, else thy purposes will be unrealised.'"


SECTION IX

"Dhritarashtra said, 'O holy one, I did not like this business of
gambling, but, O Muni, I think, I was made to consent to it drawn by
fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this
game at dice. No doubt, it was begot of folly. And, O thou who
delightest in the observance of vows, O illustrious one, knowing
everything yet influenced by paternal affection, I am unable to cast off
my senseless son, Duryodhana!'

"Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true!
We know it well that a son is the best of all things and that there is
nothing that is so good as a son. Instructed by the tears of Suravi,
Indra came to know that the son surpasseth in worth other valuable
possessions. O monarch, I will, in this connection, relate to thee that
excellent and best of stories, the conversation between Indra and
Suravi. In days of yore, Suravi, the mother of cows was once weeping in
the celestial regions. O child, Indra took compassion upon her, and
asked her, saying, "O auspicious one! why dost thou weep? Is everything
well with the celestials? Hath any misfortune, ever so little, befallen
the world of men or serpents?" Suravi replied, "No evil hath befallen
thee that I perceive. But I am aggrieved on account of my son, and it is
therefore, O Kausika, that I weep! See, O chief of the celestials,
yonder cruel husbandman is belabouring my weak son with the wooden
stick, and oppressing him with the (weight of the) plough, in
consequence of which my child agitated with agony is falling upon the
ground and is at the point of death. At sight of this, O lord of the
celestials, I am filled with compassion, and my mind is agitated! The
one that is the stronger of the pair is bearing his burthen of greater
weight (with ease), but, O Vasava, the other is lean, and weak and is a
mass of veins and arteries! He beareth his burthen with difficulty! And
it is for him that I grieve. See, O Vasava, sore inflicted with the
whip, and harassed exceedingly, he is unable to bear his burthen. And it
is for him that, moved by grief, I weep in heaviness of heart and these
tears of compassion trickle down my eyes!"

"'Sakra said, "O fair one, when thousands of thy son are (daily)
oppressed, why dost thou grieve for one under infliction?" Suravi
replied. "Although I have a thousand offspring, yet my affections flow
equally towards all! But, O Sakra, I feel greater compassion for one
that is weak and innocent!"

"Vyasa continued, 'Then Indra having heard these words of Suravi, was
much surprised, and O thou of the Kuru race, he became convinced that a
son is dearer than one's life! And the illustrious chastiser of Paka
thereupon suddenly poured there a thick shower and caused obstruction to
the husbandman's work. And as Suravi said, thy affections, O king,
equally flow towards all thy sons. Let them be greater towards those
that are weak! And as my son Pandu is to me, so art thou, O son, and so
also Vidura of profound wisdom! It is out of affection that I tell you
all this! O Bharata, thou art possessed of a hundred and one sons, but
Pandu hath only five. And they are in a bad plight and passing _their_
days in sorrow. _How may they save their lives, how may they thrive_
such thoughts regarding the distressed sons of Pritha continually
agitate my soul! O king of the earth, if thou desirest all the Kauravas
to live, let thy son Duryodhana make peace with the Pandavas!'"


SECTION X

"Dhritarashtra said, 'O Muni of profound wisdom, it is even as thou
sayest! I know it well as do all these kings! Indeed, what thou
considerest to be beneficial for the Kurus was pointed out to me, O
Muni, by Vidura and Bhishma and Drona. And, if I deserve thy favour, and
if thou hast kindness for the Kurus, do thou exhort my wicked son
Duryodhana!'

"Vyasa said, 'O king, after having seen the Pandava brothers, here
cometh the holy Rishi Maitreya, with the desire of seeing us. That
mighty Rishi, O king, will admonish thy son for the welfare of this
race. And, O Kauravya, what he adviseth must be followed undoubtingly,
for if what he recommendeth is not done, the sage will curse thy son in
anger.'"

Vaisampayana continued, "Saying this, Vyasa departed, and Maitreya made
his appearance. And the king with his son respectfully received that
way-worn chief of Munis, with offerings of the Arghya and other rites.
And king Dhritarashtra, the son of Amvika, in words of respect thus
addressed the sage, 'O holy one, hath journey from the _Kuru-jangala_
been a pleasant one? Are those heroes, the five Pandavas living happily?
Do those bulls of the Kuru race intend to stay out their time? Will the
brotherly affection of the Kauravas ever be impaired?'

"Maitreya said, 'Setting out on a pilgrimage to the different shrines, I
arrived at _Kuru-jangala_, and there I unexpectedly saw Yudhishthira the
just in the woods of Kamyaka. And, O exalted one, many Munis had come
there to behold the high-souled Yudhishthira, dwelling in an ascetic
asylum, clad in deer-skin and wearing matted locks. It was there, O king
of kings, that I heard of the grave error committed by thy sons and the
calamity and terrible danger arisen from dice that had overtaken them.
Therefore, it is that I have come to thee, for the good of the Kauravas,
since, O exalted one, my affection is great for thee and I am delighted
with thee! O king, it is not fit that thy sons should on any account
quarrel with one another, thyself and Bhishma living. Thou art, O king,
the stake at which bulls are tied (in treading corn), and thou art
competent to punish and reward! Why dost thou overlook then this great
evil that is about to overtake all? And, O descendant of the Kurus, for
those wrongs that have been perpetrated in thy court, which are even
like the acts of wretched outcasts, thou art not well-thought amongst
the ascetics!'"

Vaisampayana continued, "Then turning to the wrathful prince Duryodhana,
the illustrious Rishi Maitreya addressed him in these soft words, 'O
mighty-armed Duryodhana, O best of all eloquent men, O illustrious one,
give heed unto the words I utter for thy good! O king, seek not to
quarrel with the Pandavas! And, O bull among men, compass thou thy own
good as also of the Pandavas, of the Kurus and of the world! All those
tigers among men are heroes of high prowess in war, gifted with the
strength of ten thousand elephants, with bodies hard as the thunderbolt,
holding fast by their promises, and proud of their manliness! They have
slain the enemies of the celestials--those Rakshasas capable of assuming
any form at will, such as were headed by Hidimva and Kirmira! When those
high-souled ones went from hence that Rakshasa of fierce soul obstructed
their nocturnal path even like an immoveable hill. And even as a tiger
slayeth a little deer, Bhima, that foremost of all endued with strength,
and ever delighted in fight, slew that monster. Consider also, O king,
how while out on his campaign of conquest, Bhima slew in battle that
mighty warrior, Jarasandha, possessing the strength of ten thousand
elephants. Related to Vasudeva and having the sons of king Drupada as
their brothers-in-law, who that is subject to decrepitude and death
would undertake to cope with them in battle? O bull of the Bharata race,
let there be peace between thee and Pandavas! Follow thou my counsels
and surrender not thyself to anger!'

"O king, thus admonished by Maitreya, Duryodhana began to slap his thigh
resembling the trunk of the elephant, and smilingly began to scratch the
ground with his foot. And the wicked wretch spake not a word, but hung
down his head. And, O monarch, beholding Duryodhana thus offer him a
slight by scratching the earth silently, Maitreya became angry. And, as
if commissioned by fate, Maitreya, the best of Munis, overwhelmed by
wrath, set his mind upon cursing Duryodhana! And then, with eyes red in
anger, Maitreya, touching water, cursed the evil-minded son of
Dhritarashtra, saying, 'Since, slighting me thou declinest to act
according to my words, thou shalt speedily reap the fruit of this thy
insolence! In the great war which shall spring out of the wrongs
perpetrated by thee, the mighty Bhima shall smash that thigh of thine
with a stroke of his mace!'

"When the Muni had spoken so, king Dhritarashtra began to pacify the
sage, in order that what he had said might not happen. But Maitreya
said, 'O king, if thy son concludeth peace with the Pandavas, this curse
of mine, O child, will not take effect, otherwise it must be as I have
said!'"

Vaisampayana said, "Desirous of ascertaining the might of Bhima, that
foremost of kings, the father of Duryodhana, then asked Maitreya,
saying, 'How was Kirmira slain by Bhima?'

"Maitreya said, 'I shall not speak again unto thee, O king, for my words
are not regarded by thy son. After I have gone away, Vidura will relate
everything unto thee!' And saying this, Maitreya went away to the place
whence he had come. And Duryodhana also went out perturbed at the
tidings of Kirmira's death (at the hand of Bhima)."


SECTION XI

(Kirmirabadha Parva)

"Dhritarashtra said, 'O Kshatta, I am desirous to hear of the
destruction of Kirmira! Do thou tell me how the encounter took place
between the Rakshasa and Bhimasena!'

"Vidura said, 'Listen to the story of that feat of Bhimasena of
superhuman achievements! I have often heard of it in course of my
conversation with the Pandavas (while I was with them). O foremost of
kings, defeated at dice the Pandavas departed from hence and travelling
for three days and nights they at length reached those woods that go by
the name of Kamyaka. O king, just after the dreadful hour of midnight
when all nature is asleep, when man-eating Rakshasas of terrible deeds
begin to wander, the ascetics and the cowherds and other rangers of the
forest used to shun the woods of Kamyaka and fly to a distance from fear
of cannibals. And, O Bharata, as the Pandavas were at this hour entering
those woods a fearful Rakshasa of flaming eyes appeared before them with
a lighted brand, obstructing their path. And with outstretched arms and
terrible face, he stood obstructing the way on which those perpetuators
of the Kuru race were proceeding. With eight teeth standing out, with
eyes of coppery hue, and with the hair of his head blazing and standing
erect, the fiend looked like a mass of clouds reflecting the rays of the
sun or mingled with lightning flashes and graced with flocks of cranes
underneath on their wings. And uttering frightful yells and roaring like
a mass of clouds charged with rain, the fiend began to spread the
illusion proper to his species. Hearing that terrible roar, birds along
with other creatures that live on land or in water, began to drop down
in all directions, uttering cries of fear. And in consequence of the
deer and the leopards and the buffaloes and the bears flying about in
all directions, it seemed as if the forest itself was in motion. And
swayed by the wind raised by the sighs of the Rakshasa, creepers growing
at a great distance seemed to embrace the trees with their arms of
coppery leaves. And at that moment, a violent wind began to blow, and
the sky became darkened with the dust that covered it. And as grief is
the greatest enemy of the object of the five senses, even so appeared
before the Pandavas that unknown foe of theirs. And beholding the
Pandavas from a distance clad in black deer-skins, the Rakshasa
obstructed their passage through the forest even like the _Mainaka_
mountain. And at the sight of him never seen before the lotus-eyed
Krishna, agitated with fear, closed her eyes. And she whose braids had
been dishevelled by the hand of Dussasana, stationed in the midst of the
five Pandavas, looked like a stream chafing amid five hills. And seeing
her overwhelmed with fear the five Pandavas supported her as the five
senses influenced by desire adhere to the pleasures relating to their
objects. And Dhaumya of great (ascetic) energy, in the presence of the
sons of Pandu, destroyed the fearful illusion that had been spread by
the Rakshasa, by applying various _mantras_, calculated to destroy the
Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of
crooked ways, capable of assuming any form at will, expanded his eyes in
wrath and seemed like death himself. Then king Yudhishthira, endued with
great wisdom, addressed him saying, 'Who art thou, and whose (son)? Tell
us what we should do for thee.' The Rakshasa thus addressed, answered
Yudhishthira the just, saying, 'I am the brother of Vaka, the celebrated
Kirmira. I live at ease in these deserted woods of Kamyaka, daily
procuring my food by vanquishing men in fight. Who are ye that have come
near me in the shape of my food? Defeating ye all in fight, I will eat
ye with pleasure.'"

Vaisampayana continued, "O Bharata, hearing these words of the wretch,
Yudhishthira announced his own name and lineage, saying, 'I am king
Yudhishthira the just, the son of Pandu, of whom thou mayst have heard.
Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and
the others, in course of my wanderings, come into this terrible forest
which is thy dominion, desirous of passing my period of exile here!'

"Vidura continued, 'Kirmira said unto Yudhishthira, "By good luck it is
that fate hath accomplished today my long-accomplished desire! With
weapons upraised have I been continually ranging the entire earth with
the object of slaying Bhima. But Bhima I had found not. By good luck it
is that slayer of my brother, whom I had been seeking so long, hath come
before me! It was he who in the disguise of a Brahmana slew my dear
brother Vaka in the _Vetrakiya_ forest by virtue of his science. He hath
truly no strength of arms! It is also this one of wicked soul who
formerly slew my dear friend Hidimva, living in this forest and ravished
his sister! And that fool hath now come into this deep forest of mine,
when the night is half spent, even at the time when we wander about!
Today I will wreak my long-cherished vengeance upon him, and I will
today gratify (the manes of) Vaka with his blood in plenty! By slaying
this enemy of the Rakshasas, I shall today be freed from the debt I owe
to my friend and my brother, and thereby attain supreme happiness! If
Bhimasena was let free formerly by Vaka, today, I will devour him in thy
sight, O Yudhishthira! And even as Agastya ate up and digested the
mighty Asura (Vatapi) I will eat up and digest this Bhima!"'

"Vidura continued, 'Thus addressed by the Rakshasa, the virtuous
Yudhishthira, steadfast in his pledges, said, "It can never be so,"--and
in anger rebuked the Rakshasa. The mighty-armed Bhima then tore up in
haste a tree of the length of ten _Vyasas_ and stripped it of its
leaves. And in the space of a moment the ever-victorious Arjuna stringed
his bow _Gandiva_ possessing the force of the thunderbolt. And, O
Bharata, making Jishnu desist, Bhima approached that Rakshasa still
roaring like the clouds and said unto him, "_Stay! Stay!_" And thus
addressing the cannibal, and tightening the cloth around his waist, and
rubbing his palms, and biting his nether lip with his teeth, and armed
with the tree, the powerful Bhima rushed towards the foe. And like unto
Maghavat hurling his thunderbolt, Bhima made that tree, resembling the
mace of Yama himself descend with force on the head of the cannibal. The
Rakshasa, however, was seen to remain unmoved at that blow, and wavered
not in the conflict. On the other hand, he hurled his lighted brand,
flaming like lightning, at Bhima. But that foremost of warriors turned
it off with his left foot in such a way that it went back towards the
Rakshasa. Then the fierce Kirmira on his part, all on a sudden uprooting
a tree darted to the encounter like unto the mace-bearing Yama himself.
And that fight, so destructive of the trees, looked like the encounter
in days of yore between the brothers Vali and Sugriva for the possession
of the same woman. And the trees struck at the heads of the combatants,
were broken into splinters, like lotus-stalks thrown on the temples of
infuriate elephants. And in that great forest, innumerable trees,
crushed like unto reeds, lay scattered as rags. That encounter with
trees between that foremost of Rakshasas and that best of men, O thou
bull of the Bharata race, lasted but for a moment. Then taking up a
crag, the angry Rakshasa hurled it at Bhima standing before him, but the
latter wavered not. Then like unto Rahu going to devour the sun
dispersing his rays with extended arms, the Rakshasa with out-stretched
arms darted towards Bhima, who had remained firm under the blow
inflicted with the crag. And tugging at and grappling with each other in
diverse ways they appeared like two infuriate bulls struggling with each
other. Or like unto two mighty tigers armed with teeth and claws, the
encounter between them waxed fierce and hard. And remembering their
(late) disgrace at the hands of Duryodhana, and proud of the strength of
his arms, and conscious also of Krishna looking at him, Vrikodara began
to swell in vigour. And fired with anger, Bhima seized the Rakshasa with
his arms, as one elephant in rut seizeth another. And the powerful
Rakshasa also in his turn seized his adversary, but Bhimasena that
foremost of all men endued with strength, threw the cannibal down with
violence. The sounds that in consequence of those mighty combatants
pressing each other's hands, were frightful and resembled the sounds of
splintering bamboos. And hurling the Rakshasa down, seized him by the
waist, and began to whirl him about, even as fierce hurricane shaketh a
tree. And thus seized by the mighty Bhima, the fatigued Rakshasa, became
faint, and trembling all over, he still pressed the (Pandava) with all
his strength. And finding him fatigued, Vrikodara, twined his own arms
round the foe, even as one bindeth a beast with cord. And the monster
thereupon began to roar frightfully, as a trumpet out of order. And the
mighty Vrikodara for a long while whirled the Rakshasa till the latter
appeared to be insensible, and began to move convulsively. And finding
the Rakshasa exhausted, the son of Pandu without loss of time took him
up in his arms, and slew him like a beast. And placing his knee on the
waist of that wretch of Rakshasa, _Vrikodara_ began to press the neck of
the foe with his hands. Then Bhima, dragging along the earth the bruised
body of the Rakshasa with the eye-lids about to close, said, "O sinful
wretch, thou wilt no more have to wipe away the tears of Hidimva or
Vaka, for thou too art about to go to the mansions of Yama!" And saying
this, that foremost of men, his heart filled with wrath, beholding the
Rakshasa destitute of clothing and ornaments, and insensible, and
undergoing convulsions, left him dead. And after that Rakshasa of hue
like the clouds had been slain, the son of that best of kings (Pandu)
praised Bhima for his many qualities, and placing Krishna in their
front, set out for the Dwaita woods.'

"Vidura said, 'It was thus, O lord of men, that Kirmira was slain in
combat by Bhima, in obedience, O Kaurava, to the commands of
Yudhishthira the just! And having rid the forest of its pest, the
victorious Yudhishthira the just, began to live in that dwelling of
theirs, with Draupadi. And those bulls of the Bharata race comforting
Draupadi began to cheerfully extol Bhima with glad hearts. And after the
Rakshasa had been slain, borne down by the might of Bhima's arms, those
heroes entered into the peaceful forest freed from its annoyance.
Passing through the great forest I saw lying the body of the wicked and
fearless Rakshasa slain by Bhima's might. And, O Bharata, there I heard
of this achievement of Bhima from those Brahmanas who have assembled
round the Pandavas.'"

Vaisampayana continued, "Hearing the account of the slaughter in combat
of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and
became absorbed in thought."


SECTION XII

(Arjunabhigamana Parva)

Vaisampayana said, "Hearing that the Pandavas had been banished, the
Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in
affliction in the great forest. And the consanguinous relatives of
Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and
powerful brothers the Kaikeyas, their hearts fired with wrath, went to
the forest to see the sons of Pritha. And reproaching the sons of
Dhritarashtra, they said, 'What should we do?' And those bulls of the
Kshatriya race, with Vasudeva at their head, sat themselves down round
Yudhishthira the just. And respectfully saluting that foremost of the
Kurus, Kesava mournfully said, 'The earth shall drink the blood of
Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these
in battle and defeating their followers along with their royal allies,
will we all install Yudhishthira the just on the throne! The wicked
deserve to be slain! Verily, this is eternal morality.'"

Vaisampayana continued, "And when on account of the wrongs of Pritha's
sons, Janardana had thus got into a passion, and seemed bent upon
consuming all created things, Arjuna exerted himself to pacify him. And
beholding Kesava angry, Phalguna began to recite the feats achieved in
his former lives by that soul of all things, himself immeasurable, the
eternal one, of infinite energy, the lord of _Prajapati_ himself, the
supreme ruler of the worlds, Vishnu of profound wisdom!'

"Arjuna said, 'In days of old, thou, O Krishna, hadst wandered on the
Gandhamadana mountains for ten thousand years as a _Muni_ having his
home where evening fell! Living upon water alone, thou hadst, in days of
old, O Krishna, also dwelt for full eleven thousand years by the lake of
Pushkara! And, O slayer of Madhu, with arms upraised and standing on one
leg, thou hadst passed a hundred years on the high hills of Vadari,[16]
living all the while upon air! And leaving aside thy upper garment, with
body emaciated and looking like a bundle of veins, thou hadst lived on
the banks of the Saraswati, employed in thy sacrifice extending for
twelve years! And, O Krishna of mighty energy, in observance of thy vow
thou hadst stood on one leg for the length of a thousand years of the
celestials, on the plains of _Prabhasa_ which it behoveth the virtuous
to visit! Vyasa hath told me that thou art the cause of the creation and
its course! And, O Kesava, the lord of _Kshetra_,[17] thou art the mover
of all minds, and the beginning and end of all things! All asceticism
resteth in thee, and thou too art the embodiment of all sacrifices, and
the eternal one! Slaying the Asura Naraka, offspring of the Earth-first
begotten, thou hadst obtained his ear-rings, and performed, O Krishna,
the first horse-sacrifice (offering up that Asura as the sacrificial
horse)! And, O bull of all the worlds, having performed that feat, thou
hast become victorious over all! Thou hadst slain all the _Daityas_ and
_Danavas_ mustered in battle, and giving the lord of _Sachi_ (Indra) the
sovereignty of the universe, thou hast, O Kesava of mighty arms, taken
thy birth among men! O slayer of all foes, having floated on the
primordial waters, thou subsequently becamest _Hari_,[18] and _Brahma_
and _Surya_ and _Dharma_, and _Dhatri_ and _Yama_ and _Anala_ and
_Vasu_, and _Vaisravana_, and _Rudra_, and _Kala_ and the firmament, the
earth, and the ten directions! Thyself increate, thou art the lord of
the mobile and the immobile universe, the Creator of all, O thou
foremost of all existences! And, O slayer of Madhu, O thou of abundant
energy, in the forest of Chitraratha thou didst, O Krishna, gratify with
thy sacrifice the chief of all the gods, the highest of the high! O
Janardana, at each sacrifice thou didst offer, according to shares, gold
by hundreds and thousands. And, O son of the Yadava race, becoming the
son of Aditi, O exalted one of the supreme attributes, thou hast been
known as the younger brother of Indra! And, O thou chastiser of foes,
even while a child thou didst, O Krishna, in consequence of thy energy,
fill by three steps only the heaven, the firmament, and the earth! And,
O thou soul of all covering the heaven and the firmament (while thou
wert thus transformed), thou didst dwell in the body of the sun and
afflict him with thy own splendour! And, O exalted one, in thy
incarnations on those thousand occasions, thou hadst slain, O Krishna,
sinful Asuras by hundreds! By destroying the _Mauravas_ and the
_Pashas_, and slaying Nisunda and Naraka, thou hast again rendered safe
the road to Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha
and Sisupala with his adherents, and Jarasandha and Saivya and
Satadhanwan! And on thy car roaring like unto clouds and effulgent like
the sun, thou didst obtain for thy queen the daughter of Bhoja,
defeating Rukmi in battle! Thou didst in fury slay Indradyumna and the
_Yavana_ called Kaseruman! And slaying Salwa the lord of Saubha, thou
didst destroy that city of Saubha itself! These have all been slain in
battle; listen to me as I speak of others (also slain by thee)! At
Iravati thou hast slain king Bhoja equal unto Karttavirya in battle, and
both Gopati and Talaketu also have been slain by thee! And, O Janardana,
thou hast also appropriated unto thyself the sacred city of Dwarka,
abounding in wealth and agreeable unto the _Rishi_ themselves, and thou
wilt submerge it at the end within the ocean! O slayer of Madhu, how can
crookedness be in thee, devoid as thou art, O thou of the Dasarha race,
of anger and envy and untruth and cruelty? O thou who knowest no
deterioration, all the _Rishis_, coming unto thee seated in thy glory on
the sacrificial ground, seek protection of thee! And, O slayer of Madhu,
thou stayest at the end of the _Yuga_, contracting all things and
withdrawing this universe into thy own self, thou repressor of all foes!
O thou of the Vrishni race, at the beginning of the Yuga, there sprang
from thy lotus-like navel, Brahma himself, and lord of all mobile and
immobile things, and whose is this entire universe! When the dreadful
Danavas Madhu and Kaitava were bent on slaying Brahma, beholding their
impious endeavour thou wert angry, and from thy forehead, O Hari, sprang
Sambhu, the holder of the trident. Thus these two foremost of the
deities have sprung from thy body in order to do thy work! Even Narada
it was who hath told me this! O Narayana, thou didst, in the forest of
Chaitraratha, celebrate with plentiful gifts a grand sacrifice
consisting of a multitude of rites! O God, O thou of eyes like lotus
leaves, the deeds thou hast performed while still a boy, having recourse
to thy might and aided by Baladeva, have never been done by others, nor
are they capable of being achieved by others in the future! Thou didst
even dwell in Kailasa, accompanied by Brahmanas!'"

    [16] Also called _Vadarika_, a hermitage on the Himalaya near
    the sources of the Ganges.

    [17] Nilakantha explains _kshetra_ as including _Mahabhuta_,
    consciousness, intellect, the unmanifest (primordial elements),
    the ten senses, the five objects of the senses, viz., earth,
    water, &c., desire, aversion, pleasure, pain, the combinations
    of elements, and _chaitanya_.

    [18] _Hari_ here means the developed seed that is to expand into
    the vast whole of the universe.

Vaisampayana continued, "Having addressed Krishna thus, the illustrious
Pandava, who was the soul of Krishna, became dumb, when Janardana (in
reply addressed that son of Pritha) saying, 'Thou art mine and I am
thine, while all that is mine is thine also! He that hateth thee hateth
me as well, and he that followeth thee followeth me! O thou
irrepressible one, thou art _Nara_ and I am _Narayana_ or Hari! We are
the _Rishis_ Nara and Narayana born in the world of men for a special
purpose. O Partha, thou art from me and I am from thee! O bull of the
Bharata race, no one can understand the difference that is between us!'"

Vaisampayana continued, "When the illustrious Kesava had said so in the
midst of that assembly of brave kings, all excited with anger, Panchali
surrounded by Dhrishtadyumna and her other heroic brothers, approached
him of eyes like lotus leaves seated with his cousins, and, desirous of
protection, addressed in angry accents that refuge of all, saying,
'Asita and Devala have said that in the matter of the creation of all
things, thou hast been indicated (by the sages) as the only _Prajapati_
and the Creator of all the worlds! And, O irrepressible one, Jamadagnya
sayeth that thou art _Vishnu_, and, O slayer of Madhu, that thou art
(embodiment of) _Sacrifice, Sacrificer_ and he for whom the sacrifice is
performed! And, O best of male beings, the _Rishis_ indicate thee as
Forgiveness and Truth! Kasyapa hath said that thou art Sacrifice sprung
from Truth! O exalted one, Narada calleth thee the god of the Sadhyas,
and of the Sivas, as alone the Creator and the Lord of all things. And,
O tiger among men, thou repeatedly sportest with the gods including
Brahma and Sankara and Sakra even as children sporting with their toys!
And, O exalted one, the firmament is covered by thy head, and the earth
by thy feet; these worlds are as thy womb and thou art the Eternal one!
With _Rishis_ sanctified by Vedic lore and asceticism, and whose souls
have been purified by penance, and who are contented with soul-vision,
thou art the best of all objects! And, O chief of all male beings, thou
art the refuge of all royal sages devoted to virtuous acts, never
turning their backs on the field of the battle, and possessed of every
accomplishment! Thou art the Lord of all, thou art Omnipresent, thou art
the Soul of all things, and thou art the active power pervading
everything! The rulers of the several worlds, those worlds themselves,
the stellar conjunctions, the ten points of the horizon, the firmament,
the moon, and the sun, are all established in thee! And, O mighty-armed
one, the morality of (earthly) creatures, the immortality of the
universe, are established in thee! Thou art the Supreme lord of all
creatures, celestial or human! Therefore it is, O slayer of Madhu, that
impelled by the affection thou bearest me that I will relate to thee my
griefs! O Krishna, how could one like me, the wife of Pritha's sons, the
sister of Dhrishtadyumna, and the friend of thee, be dragged to the
assembly! Alas, during my season, stained with blood, with but a single
cloth on, trembling all over, and weeping, I was dragged to the court of
the Kurus! Beholding me, stained with blood in the presence of those
kings in the assembly, the wicked sons of Dhritarashtra laughed at me! O
slayer of Madhu, while the sons of Pandu and the Panchalas and the
Vrishnis lived, they dared express the desire of using me as their
slave! O Krishna, I am according to the ordinance, the daughter in-law
of both Dhritarashtra and Bhishma! Yet, O slayer of Madhu, they wished
to make of me a slave by force! I blame the Pandavas who are mighty and
foremost in battle, for they saw (without stirring) their own wedded
wife known over all the world, treated with such cruelty! Oh, fie on the
might of Bhimasena, fie on the _Gandiva_ of Arjuna, for they, O
Janardana, both suffered me to be thus disgraced by little men! This
eternal course of morality is ever followed by the virtuous--_viz_, that
the husband, however weak, protecteth his wedded wife! By protecting the
wife one protecteth his offspring and by protecting the offspring one
protecteth his own self! One's own self is begotten on one's wife, and
therefore it is that the wife is called _Jaya_. A wife also should
protect her lord, remembering that he is to take his birth in her womb!
The Pandavas never forsake the person that soliciteth their protection,
and yet they abandoned me who solicited it! By my five husbands five
sons of exceeding energy have been born of me: Prativindhya by
Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by
Nakula and Srutakarman by the youngest, all of them of energy that
cannot be baffled. For their sake, O Janardana, it was necessary to
protect me! Even as (thy son) Pradyumna, they are, O Krishna, mighty
warriors all! They are foremost of bowmen, and invincible in battle by
any foe! Why do they bear the wrongs inflicted (on me) by the sons of
Dhritarashtra of such contemptible strength? Deprived of their kingdom
by deception, the Pandavas were made bondsmen and I myself was dragged
to the assembly while in my season, and having only a single cloth on!
Fie on that _Gandiva_ which none else can string save Arjuna and Bhima
and thyself, O slayer of Madhu! Fie on the strength of Bhima, and fie on
the prowess of Arjuna, since, O Krishna, Duryodhana (after what he had
done) hath drawn breath even for a moment! He it is, O slayer of Madhu,
who formerly drove the guileless Pandavas with their mother from the
kingdom, while they were children still engaged in study and the
observance of their vows. It is that sinful wretch, who, horrible to
relate, mixed in Bhima's food fresh and virulent poison in full dose.
But, O Janardana, Bhima digested that poison with the food, without
sustaining any injury, for, O best of men and mighty-armed one, Bhima's
days had not been ended! O Krishna, it is Duryodhana who at the house
standing by the banyan called _Pramana_ bound Bhima sleeping
unsuspectingly, and casting him into the Ganges returned to the city.
But the powerful Bhimasena the son of Kunti, possessed of mighty arms,
on waking from sleep, tore his bonds and rose from the water. It is
Duryodhana, who caused venomous black cobras to bite all over the body
of Bhimasena, but that slayer of foes died not. Awaking, the son of
Kunti smashed all the serpents and with his left hand killed (the agent,
_viz_.) the favourite charioteer of Duryodhana. Again, while the
children were asleep at Varanavata with their mother, it is he who set
fire to the house intending to burn them to death. Who is there capable
of doing such an act? It was then that the illustrious Kunti, overtaken
by this calamity, and surrounded by the flames, began to cry out in
terror, speaking to the children, "Alas, I am undone! How shall we
escape from this fire today! Alas, I shall meet with destruction with my
little children!" Then Bhima, possessed of mighty arms, and prowess like
unto the force of the wind, comforted his illustrious mother as also his
brothers, saying, "Like that king of birds, Garuda, the son of Vinata, I
will spring up into the air. We have no fear from this fire." And then
taking his mother on his left flank, and the king in his right, and the
twins on each shoulder, and Vibhatsu on his back, the mighty Vrikodara,
thus taking all of them, at one leap cleared the fire and delivered his
mother and brother from the conflagration. Setting out that night with
their renowned mother, they came near the forest of Hidimva. And while
fatigued and distressed, they were sleeping fast with her, a Rakshasa
woman called Hidimva approached them. Beholding the Pandavas with their
mother asleep on the ground, influenced by desire she sought to have
Bhimasena for her lord. The weak one then took up Bhima's feet on her
lap to press them with her soft hands. The mighty Bhima of immeasurable
energy, of prowess that could not be baffled, then woke from sleep, and
asked her, saying, "O thou of faultless features, what dost thou wish
here?" Thus asked by him, the Rakshasa lady of faultless features,
capable, besides, of assuming any form at will, replied unto the
high-souled Bhima, saying, "Do ye speedily fly from this place! My
brother gifted with strength will come to slay ye! Therefore speed and
tarry not!" But Bhima haughtily said, "I do not fear him! If he cometh
here, I will slay him!" Hearing their converse, that vilest of cannibals
came to the spot. Of frightful form and dreadful to behold, uttering
loud cries as he came, the Rakshasa said, "O Hidimva, with whom dost
thou converse? Bring him unto me, I will eat him up. It behoveth thee to
tarry not." But moved by compassion, the Rakshasa lady of faultless
features and pure heart said nothing out of pity. Then the man-eating
monster, uttering dreadful cries, rushed at Bhima with great force. And
approaching him furiously, the mighty cannibal, possessed with rage,
caught hold of Bhima's hand with his own and clenching fast his other
hand and making it hard as the thunder-bolt of Indra, suddenly struck
Bhima a blow that descended with the force of lightning. His hand having
been seized by the Rakshasa, Vrikodara, without being able to brook it,
flew into a rage. Then a dreadful combat took place between Bhimasena
and Hidimva, both skilled in all weapons and which was like unto the
encounter of Vasava with Vritra. And, O sinless one, after sporting with
the Rakshasa for a long while the powerful Bhima of mighty energy slew
the cannibal when the latter had become weak with exertion. Then having
slain Hidimva, and taking (his sister) Hidimva at their head, of whom
was (subsequently) born Ghatotkacha, Bhima and his brothers went away.
Then all those repressers of their foes, accompanied by their mother and
surrounded by many Brahmanas proceeded towards Ekachakra. In the matter
of this their journey, Vyasa ever engaged in their welfare had become
their counsellor. Then arriving at Ekachakra, the Pandavas of rigid vows
there also slew a mighty cannibal, Vaka by name, terrible as Hidimva
himself. And having slain that fierce cannibal, Bhima that foremost of
smiters, went with all his brothers to the capital of Drupada. And, O
Krishna, as thou hadst acquired Rukmim, the daughter of Bhishmaka, even
so Savyasachin, while residing there, obtained me! O slayer of Madhu,
Arjuna won me in the _Swayamvara_, having performed a feat difficult of
achievement by others and having fought also with the assembled kings!

"'Thus, O Krishna, afflicted with numerous griefs, and in great
distress, am I living, with Dhaumya at our head, but deprived of the
company of the adorable Kunti! Why do these that are gifted with
strength and possessed of the prowess of the lion, sit indifferently,
beholding me thus afflicted by enemies so despicable? Suffering such
wrongs at the hands of wicked and evil-doing foes of small strength, am
I to burn in grief so long? Born I was in a great race, coming into the
world in an extraordinary way! I am also the beloved wife of the
Pandavas, and the daughter-in-law of the illustrious Pandu! The foremost
of women and devoted to my husbands, even I, O Krishna, was seized by
hair, O slayer of Madhu, in the sight of the Pandavas, each of whom is
like an Indra himself!'

"Saying this the mild-speeched Krishna hid her face with her soft hands
like the buds of lotus, and began to weep. And the tears of Panchali
begot of grief washed her deep, plump and graceful breasts crowned with
auspicious marks. And wiping her eyes and sighing frequently she said
these words angrily and in a choked voice, 'Husbands, or sons, or
friends, or brothers, or father, have I none! Nor have I thee, O thou
slayer of Madhu, for ye all, beholding me treated so cruelly by inferior
foes, sit still unmoved! My grief at Karna's ridicule is incapable of
being assuaged! On these grounds I deserve to be ever protected by thee,
O Kesava, _viz_., our relationship, thy respect (for me), our
friendship, and thy lordship (over me).'"

Vaisampayana continued, "In that assembly of heroes Vasudeva then spake
unto the weeping Draupadi as follows, 'O fair lady, the wives of those
with whom thou art angry, shall weep even like thee, beholding their
husbands dead on the ground, weltering in blood and their bodies covered
with the arrows of Vivatsu! Weep not, lady, for I will exert to the
utmost of my powers for the sons of Pandu! I promise thou shalt (once
more) be the queen of kings! The heavens might fall, or the Himavat
might split, the earth might be rent, or the waters of the ocean might
dry up, but my words shall never be futile!' Hearing those words of
Achyuta in reply, Draupadi looked obliquely at her third husband
(Arjuna). And, O mighty king, Arjuna said unto Draupadi, 'O thou of
beautiful coppery eyes, grieve not! O illustrious one, it shall be even
as the slayer of Madhu hath said! It can never be otherwise, O beautiful
one!'

"Dhrishtadyumna said, 'I will slay Drona, Sikhandin will slay the
grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will
slay Karna. And, O sister, assisted by Rama and Krishna, we are
invincible in battle by even the slayer himself of Vritra--what are the
sons of Dhritarashtra?'"

Vaisampayana continued, "After these words had been spoken, all the
heroes there turned their faces towards Vasudeva, who then in their
midst began to speak as follows."


SECTION XIII

"Vasudeva said, 'O lord of earth, if I had been present at Dwaraka,
then, O king, this evil would not have befallen thee! And, O
irrepressible one, coming unto the gambling-match, even if uninvited by
the son of Amvika (Dhritarashtra), or Duryodhana, or by the other
Kauravas, I would have prevented the game from taking place, by showing
its many evils, summoning to my aid Bhishma and Drona and Kripa, and
Vahlika! O exalted one, for thy sake I would have told the son of
Vichitravirya--_O foremost of monarchs, let thy sons have nothing to do
with dice!_--I would have shown the many evils (of dice) through which
thou hast fallen into such distress and the son of Virasena was formerly
deprived of his kingdom! O king, unthought-of evils, befall a man from
dice! I would have described how a man once engaged in the game
continueth to play (from desire of victory). Women, dice, hunting and
drinking to which people become addicted in consequence of temptation,
have been regarded as the four evils that deprive a man of prosperity.
And those versed in the _Sastras_ are of opinion that evils attend upon
all these. They also that are addicted to dice know all its evils. O
thou of mighty arms, appearing before the son of Amvika, I would have
pointed out that through dice men in a day lose their possessions, and
fall into distress, and are deprived of their untasted wealth, and
exchange harsh words! O perpetuator of the Kuru race, I would have
pointed out these and other attendant evils! If he had accepted my words
thus addressed, the welfare of the Kurus as also virtue itself would
both have been secured! And, O foremost of kings, if he had rejected my
gentle counsels offered as medicine, then, O best of the Bharata race, I
would have compelled him by force! And, if those who wait at his court,
professing to be his friends but in reality his foes, had supported him,
then I would have slain them all, along with those gamblers, there
present! O Kauravya, it is owing to my absence from the _Anartta_
country at that time that thou hast fallen into such distress begot of
dice! O thou best of Kurus, O son of Pandu, on arriving at Dwarka I
learnt from Yuyudhana all about thy calamity! And, O foremost of kings,
directly I heard it with a heart sore agitated by grief, have I speedily
come here wishing to see thee, O king! Alas! O bull of the Bharata race,
ye have all fallen into dire distress! I see thee with thy brothers
plunged in misfortune!'"


SECTION XIV

"Yudhishthira said, 'O Krishna, why wert thou absent (from the Anartta
country)? And, O descendant of the Vrishni race, while thou wert away,
where didst thou dwell? And what didst thou do while out of thy
kingdom?'

"Krishna said, 'O bull of the Bharata race, I had gone for the purpose
of destroying the (ranging) city Salwa. And, O foremost of the
Kauravas, listen to the reasons I had for so doing! The heroic son of
Damaghosha, the well-known king Sisupala of mighty arms and great
energy, was slain by me, O best of Bharatas, at thy _Rajasuya_
sacrifice, because that wicked one could not from anger bear to see the
first worship offered to me! Hearing that he had been slain, Salwa,
burning with fierce anger, came to Dwaraka, while, O Bharata, it was
empty, myself being away, residing with you here. And having arrived
there on a car made of precious metals and hence called the _Souva_, he
had an encounter with the youthful princes of the Vrishni race--those
bulls of that line--and fought with them mercilessly. And slaughtering
many youthful Vrishnis of heroic valour, the wicked one devastated all
the gardens of the city. And, O thou of mighty arms, he said, "Where is
that wretch of the Vrishni race, Vasudeva, the evil-souled son of
Vasudeva? I will humble in battle the pride of that person so eager for
fight! Tell me truly, _O Anarttas_! I will go there where he is. And
after killing that slayer of Kansa and Kesi, will I return! By my weapon
I swear that I will not return without slaying him!" And exclaiming
repeatedly--_Where is he? Where is he?_ the lord of Saubha rusheth to
this place and that, desirous of encountering me in battle. And Salwa
also said, "Impelled by wrath for the destruction of Sisupala I shall
today send to the mansion of Yama that treacherous miscreant of mean
mind." And, O king, he further said, "That Janardana shall I slay, who,
wretch that he is, hath killed my brother who was but a boy of tender
years, and who was slain not on the field of battle, unprepared as he
was!" Having, O great king, wailed thus, and having, O son of the Kuru
race, abused me thus, he rose into the sky on his car of precious metals
capable of going anywhere at will! On returning (to my kingdom) I heard
what, O Kaurava, the evil-minded and wicked king of Maticka had said
regarding myself! And, O descendant of the Kuru race, I was agitated
with wrath, and, O king, having reflected upon everything, I set my
heart upon slaying him! And, learning, O Kauravya, of his oppression of
the _Anarttas_, of his abuse of myself, and of his excessive arrogance,
I resolved upon the destruction of that wretch! And, O lord of earth, I
accordingly set out (from my city), for slaying the (lord of) the
Saubha. And searching him here and there, I found him in an island in
the midst of the ocean! Then, O king, blowing my conch called the
_Panchajanya_ obtained from the sea, and challenging Salwa to combat, I
stood for the fight! At that instant, I had an encounter with numerous
Danavas, all of whom, however, I subdued and prostrated on the ground. O
mighty-armed one, it was owing to this affair that I could not then come
(unto thee)! As soon as I heard of the unfair game of dice at
Hastinapura, I have come here desirous of seeing ye who have been
plunged in distress.'"


SECTION XV

"Yudhishthira said, 'O illustrious Vasudeva of mighty arms, tell thou in
detail of the death of the lord of Saubha. My curiosity hath not been
appeased by thy narration.'

"Vasudeva said, 'O mighty-armed king, hearing that the son of
Srutaslavas (Sisupala) had been slain by me, Salwa, O best of the
Bharata race, came to the city of Dwaravati! And, O son of Pandu, the
wicked king, stationing his forces in array, besieged that city around
and above. And stationing himself in the upper regions, the king began
his fight with the city. And that encounter commenced with a thick
shower of weapons from all sides. And, O bull of the Bharata race, the
city at that time was well-fortified on all sides, according to the
science (of fortification), with pennons, and arches, and combatants,
and walls and turrets, and engines, and miners, and streets barricaded
with spiked wood-works and towers and edifices with gate-ways
well-filled with provisions, and engines for hurling burning brands and
fires, and vessels of deer-skins (for carrying water), and trumpets,
tabors, and drums, lances and forks, and _Sataghnis_, and plough-shares,
rockets, balls of stone and battle-axes and other weapons and shield
embossed with iron, and engines for hurling balls and bullets and hot
liquids! And the city was also well-defended by numerous cars, and, O
tiger among Kurus, by Gada and Shamva and Uddhava and others, and by
warriors of prowess tried in battle, all well-born and capable of
encountering any foe! And these all placing themselves on commanding
posts, aided by cavalry and standard-bearers, began to defend the town.
And Ugrasena and Uddhava and others, to prevent carelessness, proclaimed
throughout the city that nobody should drink. And all the Vrishnis and
the Andhakas, well-knowing that they would be slain by Salwa if they
behaved carelessly, remained sober and watchful. And the police soon
drove out of the city all mimes and dancers and singers of the Anartta
country. And all the bridges over rivers were destroyed, and boats
forbidden to ply, and the trenches (around the city) were spiked with
poles at the bottom. And the land around the city for full two miles was
rendered uneven, and holes and pits were dug thereon, and combustibles
were secreted below the surface. Our fort, O sinless one, is naturally
strong and always well-defended and filled with all kinds of weapons!
And in consequence of the preparations made, our city was more prepared
than ever to meet the foe. And, O chief of the Bharatas, in consequence
of all this, the city looked like that of Indra himself. And, O king, at
the time of Salwa's approach, nobody could either enter or leave the
town of the Vrishnis and the Andhakas without presenting the sign that
had been agreed upon. And all the streets of the town and the open
spaces were filled with numerous elephants and horses! And, O thou of
mighty arms, the combatants were all specially gratified with allowances
and wages, and rations, and weapons, and dresses! And amongst the
combatants there was none who was not paid in gold, and none who was not
paid at all, and none who was not somehow obliged, and none who was not
of tried valour! And, O thou of eyes like lotus-leaves, it was thus
Dwaraka, abounding in well-ordered arrangements, was defended by Ahuka
(Ugrasena)!'"


SECTION XVI

"Vasudeva continued, 'O king of kings, Salwa, the lord of Saubha, came
towards our city with an immense force consisting of infantry, cavalry
and elephants! And the army headed by king Salwa, consisting of four
kinds of forces, occupied a level ground commanding a copious
water-supply. And forsaking cemeteries and temples dedicated to the
gods, and sacred trees, and grounds covered by ant-hills, that host
occupied every other place. And the roads (leading to the city) were
blocked up by the divisions of the army, and the secret entrances also
were all blocked up by the enemy's camp. And, O Kauravya, like unto the
lord of birds (Garuda), the ruler of Saubha rushed towards Dwaraka,
bringing with him, O bull among men, his host equipped with all kinds of
arms, skilled in all weapons, consisting of a dense display of cars and
elephants and cavalry abounding in banners, and well-paid and well-fed
foot-soldiers possessed of great strength and bearing every mark of
heroism and furnished with wonderful chariots and bows. And beholding
the army of Salwa, the youthful princes of the Vrishni race resolved to
encounter it sallying out of the city. And, O king, Charudeshna, Samva,
and the mighty warrior Pradyumna, O descendant of the Kuru race, sallied
out, ascending on their chariots, and clad in mail, and decked with
ornaments, with colours flying, resolved to encounter the mighty and
countless host of Salwa! And Samva taking up his bows eagerly attacked
on the field of battle Kshemavriddhi, the commander of Salwa's forces
and his chief counsellor also! And, O thou foremost of Bharatas, the son
of Jambavati then began to shower arrows in a continuous stream even as
Indra showereth down rain! And, O mighty king, then Kshemavriddhi, the
commander of Salwa's forces, bore that shower of arrows, immovable as
the Himavat! And, O foremost of kings, Kshemavriddhi on his part,
discharged at Samva a mightier volley of shafts, aided by his powers of
illusion! And dispersing by counter illusion that discharge inspired by
illusion, Samva showered on his (adversary's) car a thousand arrows!
Then pierced by the shafts of Samva and overwhelmed there with those of
Kshemavriddhi, the commander of the hostile host, left the field by the
help of his fleet steed! And when the wicked general of Salwa had left
the field, a mighty Daitya called Vegavat rushed at my son! And, O best
of monarchs, thus attacked, the heroic Samva, the perpetuator of the
Vrishni race, bore that onset of Vegavat, keeping his ground. And, O son
of Kunti, the heroic Samva, of prowess incapable of being baffled,
whirling a quickly-going mace, hurled it speedily at Vegavat! And, O
king, struck with that mace, Vegavat fell down on the ground, like a
weather-beaten and faded lord of the forest of decayed roots! And on
that heroic Asura of mighty energy, being slain with the mace, my son
entered within that mighty host and began to fight with all. And, O
great king, a well-known Danava named Vivindhya, a mighty warrior
wielding a large and powerful bow, encountered Charudeshna! And, O
monarch, the encounter between Charudeshna and Vivindhya was as fierce
as that in days of yore between Vritra and Vasava! And enraged with each
other the combatants pierced each other with their arrows, uttering loud
roars like unto two powerful lions! Then the son of Rukmini fixed on his
bow-string a mighty weapon possessing the splendour of fire or the sun,
and capable of destroying all foes, having first vivified it with
incantations! Then, O monarch, that mighty warrior my son, fired with
wrath, challenged Vivindhya and discharged the weapon at him. And the
Danava struck with that weapon, fell down on the ground a lifeless
corpse! And beholding Vivindhya slain, and the whole host waver, Salwa
advanced again on his beautiful car capable of going everywhere. And, O
king of mighty arms, beholding Salwa on that beautiful car of his, the
combatants of Dwaraka wavered with fear! But, O thou of the Kuru race,
Pradyumna sallied out, and, O great king, bidding the Anarttas be of good
cheer, said, "Waver ye not, and staying behold me fight! Even I shall,
by force, repel that car with Salwa on it! Ye Yadavas, this day, I
shall, with my weapons like unto serpents discharged from my bow with my
hand, destroy this host of the lord of Saubha! Be of good cheer, ye all!
Fear not! The lord of Saubha will be slain today! Attacked by me, the
wretch will meet with destruction together with his car!" O son of
Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava
host, O hero, remained on the field, and began to fight cheerfully!'"


SECTION XVII

"Vasudeva continued, 'O bull of the Bharata race, having spoken thus
unto the Yadavas, the son of Rukmini (Pradyumna) ascended his golden
car. And the car he rode was drawn by excellent steeds in mail. And over
it stood a standard bearing the figure of a _Makara_ with gaping mouth
and fierce as Yama. And with his steeds, more flying than running on the
ground, he rushed against the foe. And the hero equipped with quiver and
sword, with fingers cased in leather, twanged his bow possessed of the
splendour of the lightning, with great strength, and transferring it
from hand to hand, as if in contempt of the enemy, spread confusion
among the Danavas and other warriors of the city of Saubha. And as hot
in contempt of the foe, and continuously slew the Danavas in battle, no
one could mark the slightest interval between his successive shafts. And
the colour of his face changed not, and his limbs trembled not. And
people only heard his loud leonine roars indicative of wonderful valour.
And the aquatic monster with mouth wide open, that devourer of all
fishes, placed on golden flag-staff of that best of cars, struck terror
into the hearts of Salwa's warriors. And, O king, Pradyumna, the mower
of foes rushed with speed against Salwa himself so desirous of an
encounter! And, O perpetuator of the Kuru race, braved by the heroic
Pradyumna in that mighty battle, the angry Salwa could ill bear the
challenge! And that conqueror of hostile cities, Salwa, maddened by
anger, descended from his beautiful car of unchecked speed, resolved to
encounter Pradyumna. And the people beheld the fight between Salwa and
the foremost of Vrishni heroes, which was even like unto the encounter
between Vasava with Vali. And, O hero, mounting on his beautiful car
decked with gold and furnished with flags and flag-staffs and quivers,
the illustrious and mighty Salwa began to discharge his arrows at
Pradyumna! Pradyumna also by the energy of his arms, overwhelmed Salwa
in the combat by a thick shower of arrows. The king of Saubha, however,
thus attacked in battle by Pradyumna, endured him not, but discharged at
my son arrows that were like blazing fire. But the mighty Pradyumna
parried off that arrowy shower. Beholding this, Salwa rained on my son
other weapons of blazing splendour. Then, O foremost of monarchs,
pierced by the shafts of Salwa, the son of Rukmini discharged without
loss of time an arrow that was capable of entering the vitals of a foe
in fight. And that winged shaft shot by my son, piercing Salwa's mail,
entered his heart--whereupon he fell down, in a swoon. And beholding the
heroic king Salwa fallen down deprived of sense, the foremost of the
Danavas fled away rending the ground beneath their feet. And, O lord of
the earth, the army of Salwa sent up exclamations of _Oh!_ and _Alas!_
seeing their king, the lord of Saubha, drop down bereft of sense! And O
son of the Kuru race, regaining his senses, the mighty Salwa rose and
all of a sudden discharged his arrows on Pradyumna. Then the heroic and
mighty armed Pradyumna, sorely pierced by his adversary about his
throat, was enfeebled on his car. And, O mighty king, wounding the son
of Rukmini, Salwa sent up a shout like unto the roar of a lion, and
filling the entire earth with it! And, O Bharata, when my son became
senseless, Salwa, without losing a moment, again discharged at him other
shafts difficult to bear. And pierced with numberless arrows and
deprived of his senses, Pradyumna, O chief of the Kuru race, became
motionless on the field of battle!'"


SECTION XVIII

"Vasudeva continued, 'O king, afflicted with the arrows of Salwa, when
Pradyumna became senseless the Vrishnis who had come to the fight were
all disheartened and filled with grief! And the combatants of the
Vrishni and Andhaka races burst into exclamations of _Oh!_ and _Alas!_
while great joy was felt by the enemy and beholding him thus deprived of
sense, his trained charioteer, the son of Daruka, soon carried him off
the field by the help of his steeds. The car had not gone far when that
best of warriors regained his senses, and taking up his bow addressed
his charioteer, saying, "O son of the Suta tribe, what hast thou done?
Why dost thou go leaving the field of battle? This is not the custom of
the Vrishni heroes in battle! O son of a Suta, hast thou been bewildered
at the sight of a Salwa in that fierce encounter? Or hast thou been
disheartened, beholding the fight? O! tell me truly thy mind!" The
charioteer answered, "O son of Janardana, I have not been confounded,
nor hath fear taken possession of me. On the other hand, O son of
Kesava, the task, I ween, of vanquishing Salwa is difficult for thee!
Therefore, O hero, I am slowly retiring from the field. This wretch is
stronger than thou art! It behoveth a charioteer to protect the warrior
on the car, however, when he is deprived of his senses! O thou gifted
with length of days, thou shouldst always be protected by me, even as it
behoveth thee to protect me! Thinking that the warrior on the car should
always be protected (by his charioteer), I am carrying thee away!
Further, O thou of mighty arms, thou art alone, while the Danavas are
many. Thinking, O son of Rukmini, that thou art not equal to them in the
encounter, I am going away!"'

"Vasudeva continued, 'When the charioteer had spoken thus, he, O
Kauravya, who hath the _makara_ for his mark replied unto him, saying,
"Turn the car! O son of Daruka, never do so again; never, O Suta, turn
thou from the fight, while I am alive! He is no son of the Vrishni race
who forsaketh the field or slayeth the foe fallen at his feet and crying
_I am thine!_ or killeth a woman, a boy, or an old man, or a warrior in
distress, deprived of his car or with his weapons broken! Thou art born
in the race of charioteers and trained to thy craft! And, O son of
Daruka, thou art acquainted with the customs of the Vrishnis in battle!
Versed as thou art with all the customs of the Vrishnis in battle, do
thou, O Suta, never again fly from the field as thou hast done! What
will the irrepressible Madhava, the elder brother of Gada, say to me
when he heareth that I have left the field of battle in bewilderment or
that I have been struck on the back--a run-away from the combat! What
will the elder brother of Kesava, the mighty-armed Baladeva, clad in
blue and inebriate with wine, say, when he returneth? What also, O Suta,
will that lion among men, the grand-son of Sini (Satyaki), that great
warrior, say on hearing that I have forsaken the fight? And, O
charioteer, what will the ever-victorious Shamva, the irrepressible
Charudeshna, and Gada, and Sarana, and Akrura also of mighty arms, say
unto me! What also will the wives of the Vrishni heroes when they meet
together, say of me who had hitherto been considered as brave and
well-conducted, respectable and possessed of manly pride? They will even
say _This Pradyumna is a coward who cometh here, leaving the battle! Fie
on him!_ They will never say, _Well done!_ Ridicule, with exclamation of
_Fie_, is to me or a person like me, O Suta, more than death! Therefore,
do thou never again leave the field of battle! Reposing the charge on
me, Hari the slayer of Madhu, hath gone to the sacrifice of the Bharata
lion (Yudhishthira)! Therefore, I cannot bear to be quiet now! O Suta,
when the brave Kritavarman was sallying out to encounter Salwa, I
prevented him, saying _I will resist Salwa. Do thou stay!_ For honouring
me the son of Hridika desisted! Having left the field of battle, what
shall I say unto that mighty warrior when I meet him? When that
irrepressible one of mighty arms--the holder of the conch, the discus,
and the mace--returneth, what shall I say unto him of eyes like lotus
leaves? Satyaki, and Valadeva, and others of the Vrishni and Andhaka
races always boast of me! What shall I say unto them? O Suta, having
left the field of battle and with wounds of arrows on my back while
being carried away by thee, I shall, by no means, be able to live!
Therefore, O son of Daruka, turn that car speedily, and never do so
again even in times of greatest danger! I do not, O Suta, think life
worth much, having fled from the field like a coward, and my back
pierced, with the arrows (of the enemy)! Hast thou ever seen me, O son
of Suta, fly in fear from the field of battle like a coward? O son of
Daruka, it behoved thee not to forsake the battle, while my desire of
fight was not yet gratified! Do thou, therefore, go back to the
field."'"


SECTION XIX

"Vasudeva continued, 'Thus addressed, the son of Suta race replied in
haste unto Pradyumna, that foremost of all endued with strength, in
these sweet words, "O son of Rukmini, I fear not to guide the horses on
the field of battle, and I am acquainted also with the customs of the
Vrishnis in war! It is not otherwise in the least! But, O thou blest
with length of days, those that guide the car are taught that the
warrior on the car is, by all means, to be protected by his charioteer!
Thou wert also much afflicted! Thou wert much wounded by the arrows shot
by Salwa. Thou wert also deprived of thy senses, O hero! Therefore is it
that I retired from the field. But, O chief of the Satwatas, now that
thou hast regained thy senses without much ado, do thou, O son of
Kesava, witness my skill in guiding the horses! I have been begotten by
Daruka, and I have been duly trained! I will now penetrate into the
celebrated array of Salwa without fear!"'

"Vasudeva continued, 'Saying this, O hero, the charioteer, pulling the
reins, began to lead the horses with speed towards the field of battle.
And, O king, struck with the whip and pulled by the reins those
excellent steeds seemed to be flying in the air, performing various
beautiful motions, now circular, now similar, now dissimilar, now to the
right, now to the left. And, O king, those steeds understanding as it
were the intention of Daruka's son endued with such lightness of hand,
burned with energy, and seemed to go without touching the ground with
their feet! That bull among men wheeled round Salwa's host so easily
that they who witnessed it wondered exceedingly. And the lord of Saubha,
unable to bear that manoeuvre of Pradyumna, instantly sent three shafts
at the charioteer of his antagonist! The charioteer, however, without
taking any note of the force of those arrows, continued to go along the
right. Then the lord of Saubha, O hero, again discharged at my son by
Rukmini, a shower of various kinds of weapons! But that slayer of
hostile heroes, the son of Rukmini, showing with a smile his lightness
of hand, cut all those weapons off as they reached him. Finding his
arrows cut by Pradyumna, the lord of Saubha, having recourse to the
dreadful illusion natural to _Asuras_ began to pour a thick shower of
arrows. But cutting into pieces those powerful Daitya weapons shot at
him in mid-career by means of his _Brahma_ weapon, Pradyumna discharged
winged shafts of other kings. And these delighting in blood, warding off
the shafts of Daitya, pierced his head, bosom and face. And at those
wounds Salwa fell down senseless. And on the mean-minded Salwa falling
down, afflicted with Pradyumna's arrows, the son of Rukmini aimed
another arrow at him, capable of destroying every foe. And beholding
that arrow worshipped by all the Dasarhas, and flaming like fire and
fatal as a venomous snake, fixed on the bow-string, the firmament was
filled with exclamations of _Oh!_ and _Alas!_ Then all the celestials
with Indra and the lord of treasures (Kubera) at their head sent Narada
and the god of wind endued with the speed of the mind. And these two
approaching the son of Rukmini delivered unto him the message of the
celestial, saying, O hero, king Salwa is not to be slain by thee! Do
thou draw back the arrow. He is unslayable by thee in fight! There
breatheth not a person who cannot be killed by that arrow! O thou of
mighty arms, the Creator hath ordained his death at the hands of
Krishna, the son of Devaki! Let this be not falsified!--Thereupon with a
glad heart, Pradyumna withdrew that best of arrows from his excellent
bow and deposited it back in his quiver. And then, O foremost of kings,
the mighty Salwa, afflicted with the arrows of Pradyumna, rose
disheartened, and speedily went away. Then O king, the wicked Salwa,
thus afflicted by the Vrishnis, mounted on his car of precious metals,
and leaving Dwaraka scudded through the skies!'"


SECTION XX

"Vasudeva said, 'When Salwa had left the city of the Anarttas, I
returned to it, O king, on the completion of thy great _Rajasuya_
sacrifice! On my arrival I found Dwaraka shorn of its splendour, and, O
great monarch, there were not sounds of Vedic recitation or sacrificial
offering. And the excellent damsels were all destitute of ornaments, and
the gardens were devoid of beauty. And alarmed by the aspect, I asked
the son of Hridika saying, "Why is it that the men and women of the city
of the Vrishnis are so woe-begone, O tiger among men?" O thou best of
kings thus asked the son of Hridika (Kritavarman) relate to me in detail
the invasion of the city by Salwa, and his subsequent departure from it.
And, O thou foremost of Bharatas, hearing all, even then I made up my
mind to slay Salwa. And encouraging the citizens, O best of Bharatas, I
cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes
of the Vrishni race, saying, "Do ye, O bulls among the Yadavas, stay in
the city, taking every care, and know that I go to slay Salwa! I return
not to the city of Dwaravati without slaying him. I will again come to
ye having compassed the destruction of Salwa together with his car of
precious metals. Do ye strike up the sharp and middle and flat notes of
the Dundhuvi so dreadful to foes!" And O thou bull of the Bharata race,
thus adequately encouraged by me, those heroes cheerfully said unto me,
"Go and slay the enemies!" And thus receiving the benedictions of those
warriors with glad hearts, and causing the Brahmanas to utter auspicious
words and bowing down to the best of the regenerate ones, and to Siva
also, I set out on my car unto which were yoked the horses _Saivya_, and
_Sugriva_, filling all sides with the clatter (of my wheels) and blowing
that best of conchs, the _Panchajanya_! And, O king, O tiger among men,
accompanied by my redoubted and victorious army consisting of the four
kinds of the forces so persevering in battle, I set out. And leaving
many countries, and mountains, crowned with trees, and pieces of water,
and streams, I at last arrived at the country of Matrikavarta. It is
there, O thou tiger among men, that I heard that Salwa was coursing on
his car of precious metals near the ocean, and I followed in his
pursuit. And, O thou slayer of thy foes, having reached the main, Salwa
on his car of costly metals was in the midst of the deep heaving with
billows! And on seeing me from a distance, O Yudhishthira, that one of
wicked soul himself challenged me repeatedly to the fight. And many
arrows capable of piercing to the quick, discharged from my bow reached
not his car. And at this I was wroth! And, O king, that essentially
sinful wretch of a Daitya's son of irrepressible energy, on his part
began to shoot thousand upon thousands of arrows in torrents! And, O
Bharata, he rained shafts upon my soldiers and upon my charioteer and
upon my steeds! But without thinking of the shafts, we continued the
conflict. Then the warriors following Salwa poured on me straight arrows
by thousands. And the Asuras covered my horses and my car and Daruka
with arrows capable of piercing the very vitals. And, O hero, I could
not at that time see either my horses, or my car, or my charioteer
Daruka! And I with my army was covered with weapons. And, O son of
Kunti, superhumanly skilled in weapons, I also let fly from my bow
arrows by tens of thousands, inspiring them with _mantras_! But as that
car of costly metals was in the sky, full two miles off, it could not, O
Bharata, be seen by my troops. They could therefore only remaining on
the field of battle look on like spectators in a place of amusement,
cheering me on by shouts loud as the roar of the lion, and also by the
sound of their clapping. And the tinted arrows shot by the fore-part of
hand penetrated into the bodies of the Danavas like biting insects. And
then arose cries in the car of precious metals from those that were
dying of wounds by those sharp arrows and falling into the waters of the
mighty ocean. And the Danavas deprived of their arms, necks, and wearing
the form of _Kavandhas_,--fell, sending up tremendous roars. And as they
fell they were devoured by animals living in the waters of the ocean.
And then I powerfully blew the _Panchajanya_ obtained from the waters
and graceful as the lotus-stalk and white as milk or the _Kunda_ flower
or the moon or silver. And seeing his soldiers fall, Salwa the possessor
of the car of precious metals, began to fight with the help of illusion.
And then he began to ceaselessly hurl at me maces, and ploughshares, and
winged darts and lances, and javelins, and battle-axes, and swords and
arrows blazing like javelins and thunderbolts, and nooses, and broad
swords, and bullets from barrels, and shafts, and axes, and rockets. And
permitting them to come towards me, I soon destroyed them all by
counter-illusion. And on this illusion being rendered ineffectual, he
began the contest with mountain peaks. And, O Bharata, then there was
darkness and light alternately, and the day was now fair, and now
gloomy, and now hot, and now cold. And there was a perfect shower of
coals, and ashes, and weapons. And creating such illusion the enemy
fought with me. And ascertaining it I destroyed his illusion by
counter-illusion. And in the due time I showered arrows all round. And
then, O mighty king, the dome of heaven blazed as with a hundred suns,
and, O son of Kunti, with one hundred moons, and thousands and ten
thousands of stars! And then none could ascertain whether it was day or
night, or distinguish the points of the horizon. And, becoming
bewildered, I fixed on my bowstring the weapon called _Pragnastra_. And,
O son of Kunti, the weapon went like unto flakes of pure cotton blown
away by the winds! And a great fight took place, calculated to make the
down on one's body stand on end. And O best of monarchs, having regained
light, I again fought with the enemy!'"


SECTION XXI

"Vasudeva said, 'O thou tiger among men, my great enemy king Salwa, thus
encountered by me in battle, again ascended the sky. And O mighty
monarch, inspired with the desire of victory, that wicked one hurled at
me _Sataghnis_, and mighty maces, and flaming lances, and stout clubs,
and as the weapons came along the sky, I speedily resisted them with my
swift arrows, and cut them in two or three pieces before they came at
me. And there was a great noise in the welkins. And Salwa covered
Daruka, and my steeds, and my car also with hundreds of straight shafts.
Then, O hero, Daruka, evidently about to faint, said unto me, "Afflicted
with the shafts of Salwa I stay in the field, because it is my duty to
do so. But I am incapable of doing so (any longer). My body hath become
weak!" Hearing these piteous words of my charioteer, I looked at him,
and found the driver wounded with arrows. Nor was there a spot on his
breasts or the crown of his head, or body or his arms which was not, O
thou foremost of sons of Pandu, covered with shafts! And blood flowed
profusely from his wounds inflicted by arrows, and he looked like unto a
mountain of red chalk after a heavy shower. And, O thou of mighty arms,
seeing the charioteer with the reins in his hands thus pierced and
enfeebled by the shafts of Salwa in the field of battle, I cheered him
up!

"'And, O Bharata, about this time, a certain person, having his home in
Dwaraka quickly coming to my car, addressed me like a friend, delivering
to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's
followers. And sadly and in a voice choked in sorrow, know, O
Yudhishthira, he said words--"O warrior, Ahuka, the lord of Dwaraka,
hath said these words unto thee! O Kesava, hear what thy father's friend
sayeth: _O son of the Vrishni race, O thou irrepressible one, in thy
absence today Salwa, coming to Dwaraka, hath by main force killed
Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do
thou defend Dwaraka! This is thy principal duty!_"--Hearing these words
of his, my heart became heavy, and I could not ascertain what I should
do and what I should not. And, O hero, hearing of that great misfortune,
I mentally censured Satyaki, and _Baladeva_, and also that mighty
Pradyumna. Having reposed on them the duty of protecting Dwaraka and
Vasudeva, I had gone, O son of the Kuru race, to effect the destruction
of Salwa's city. And in a sorrowful heart, I asked myself,--Doth that
destroyer of foes, the mighty-armed _Baladeva_, live, and Satyaki, and
the son of Rukmini and Charudeshna possessed of prowess, and Shamva and
others? For, O thou tiger among men, these living, even the bearer
himself of the thunderbolt could by no means destroy Suta's son
(Vasudeva)! And, thought I, _It is plain that Vasudeva is dead and
equally plain that the others with Baladeva at their head have been
deprived of life_--This was my certain conclusion. And, O mighty king,
thinking of the destruction of those all, I was overwhelmed with grief!
And it was in this state of mind that I encountered Salwa afresh. And
now I saw, O great monarch, Vasudeva himself falling from the car of
precious metals! And, O warrior I swooned away, and, O king of men, my
sire seemed like unto Yayati after the loss of his merit, falling
towards the earth from heaven! And like unto a luminary whose merit hath
been lost saw my father falling, his head-gear foul and flowing loosely,
and his hair and dress disordered. And then the bow _Sharanga_ dropped
from my hand, and, O son of Kunti I swooned away! I sat down on the side
of the car. And, O thou descendant of the Bharata race, seeing me
deprived of consciousness on the car, and as if dead, my entire host
exclaimed _Oh_! and _Alas_! And my prone father with out-stretched arms
and lower limbs, appeared like a dropping bird. And him thus falling, O
thou of mighty arms, O hero, the hostile warriors bearing in their hands
lances and axes struck grievously! And (beholding this) my heart
trembled! and soon regaining my consciousness, O warrior, I could not
see in that mighty contest either the car of costly metals, or the enemy
Salwa, or my old father! Then I concluded in my mind that it was
certainly illusion. And recovering my senses, I again began to discharge
arrows by hundreds.'"


SECTION XXII

"Vasudeva continued, 'Then O thou foremost of the Bharata race, taking
up my beautiful bow, I began to cut off with my arrows the heads of the
enemies of the celestials, from off that car of costly metals! And I
began to discharge from the _Sharanga_ many well-looking arrows of the
forms of snakes, capable of going at a great height and possessing
intense energy. And, O perpetuator of the Kuru race, I could not then
see the car of costly metals, for it had vanished, through illusion! I
was then filled with wonder! That host of Danavas then, O Bharata, of
frightful visages and hair, set up a loud howl while I was waiting for
it, in that fierce battle. I then, with the object of destroying them,
fixed on my bow-string the weapon capable of piercing the foes if but
his sound was inaudible. Upon this, their shouts ceased. But those
Danavas that had sent up that shout were all slain by those shafts of
mine blazing as the Sun himself, and capable of striking at the
perception of sound alone. And after the shout had ceased at one place,
O mighty king, another yell proceeded from another quarter. Thitherto
also I sent my shafts. In this way, O Bharata, the Asuras began to send
up yells in all the ten quarters above and across. These were all slain
by me, _viz_., those that were in the skies and that were invisible,
with arrows of diverse forms, and celestial weapons inspired with
_mantras_. Then, O hero, that car of precious metals capable of going
anywhere at will, bewildering my eyes, reappeared at Pragjyotisha! And
then the destroying Danavas of fierce forms suddenly drowned me with a
mighty shower of rocks. And, O thou foremost of monarchs, torrents of
rocks falling upon me covered me up, and I began to grow like an
ant-hill (with its summits and peaks)! And covered along with my horses
and charioteer and flagstaffs, with crags on all sides, I disappeared
from sight altogether. Then those foremost of heroes of the Vrishni race
who were of my army were struck with panic, and all on a sudden began to
fly in all directions. And beholding me in that plight, O king, the
heaven, the firmament, and the earth were filled with exclamation of
_Oh!_ and _Alas!_ And then, O monarch, my friends filled with sorrow and
grief began to weep and wail with heavy hearts! And delight filled the
hearts of the enemies. And O thou who never waverest, I heard of this
after I had defeated the foe! And then wielding the thunderbolt, that
favourite (weapon) of Indra, capable of riving stones, I destroyed that
entire mass of crags! But my steeds, afflicted with the weight of the
stones and almost on the point of death began to tremble. And beholding
me, all my friends rejoiced again even as men rejoice on seeing the sun
rise in the sky, dispersing the clouds. And seeing my horses almost in
their last gasp for breath, afflicted with that load of stones, my
charioteer said unto me in words suitable to the occasion, "O thou of
the Vrishni race, behold Salwa the owner of the car of precious metals
sitting (yonder). Do not disregard him! Do thou exert thyself! Do thou
abandon thy mildness and consideration for Salwa. Slay Salwa, O thou of
mighty arms! O Kesava, do not let him live! O hero, O thou destroyer of
those that are not thy friends (enemies), an enemy should be slain with
every exertion! Even a weak enemy who is under the feet of a man endued
with strength, should not be disregarded by the latter: what (shall I
say) of one that dareth us to the fight? Therefore, O thou tiger among
men, putting forth every exertion, slay him, O lord, O thou foremost of
the Vrishni race! Do thou not delay again! This one is not capable of
being vanquished by milder measures. And he cannot in my opinion be thy
friend who is fighting thee and who devastated Dwaraka!" O Kaunteya,
hearing such words of my charioteer, and knowing that what he said was
true, I directed my attention to the fight (afresh), with the view of
slaying Salwa and destroying the car of costly metals! And, O hero,
saying unto Daruka, "_Stay a moment_" I fixed on my bow-string my
favourite weapon of fire, blazing and of celestial origin, of
irresistible force, and incapable of being baffled, bursting with
energy, capable of penetrating into everything, and of great splendour!
And saying, "_Destroy the car of precious metals together with all those
enemies that are in it_" I launched with the might of my arms and in
wrath with _mantras_, the great powerful discus _Sudarsana_ which
reduceth to ashes in battle Yakshas and Rakshasas and Danavas and kings
born in impure tribes, sharp-edged like the razor, and without stain,
like unto Yama the destroyer, and incomparable, and which killeth
enemies. And rising into the sky, it seemed like a second sun of
exceeding effulgence at the end of the _Yuga_. And approaching the town
of Saubha whose splendour had disappeared, the discus went right through
it, even as a saw divideth a tall tree. And cut in twain by the energy
of the Sudarsana it fell like the city of Tripura shaken by the shafts
of Maheswara. And after the town of Saubha had fallen, the discus came
back into my hands. And taking it up I once more hurled it with force
saying, "_Go thou unto Salwa_." The discus then cleft Salwa in twain who
in that fierce conflict was at the point of hurling a heavy mace. And
with its energy it set the foe ablaze. And after that brave warrior was
slain, the disheartened Danava women fled in all directions, exclaiming
_Oh!_ and _Alas!_ And taking my chariot in front of the town of Saubha I
cheerfully blew my conch and gladdened the hearts of my friends. And
beholding their town, high as the peak of the Meru, with its palaces and
gate-ways utterly destroyed, and all ablaze, the Danavas fled in fear.
And having thus destroyed the town of Saubha and slain Salwa, I returned
to the Anarttas and delighted my friends. And, O king, it is for this
reason that I could not come to the city named after the elephant
(Hastinapura), O destroyer of hostile heroes! O warrior, if I had come,
Suyodhana would not have been alive or the match at dice would not have
taken place. What can I do now? It is difficult to confine the waters
after the dam is broken!'"

Vaisampayana continued, "Having addressed the Kaurava thus, that
foremost of male persons, of mighty arms, the slayer of Madhu, possessed
of every grace, saluting the Pandavas, prepared for departure. And the
mighty-armed hero reverentially saluted Yudhishthira the just, and the
king in return and Bhima also smelt the crown of his head. And he was
embraced by Arjuna, and the twins saluted him with reverence. And he was
duly honoured by Dhaumya, and worshipped with tears by Draupadi. And
causing Subhadra and Abhimanyu to ascend his golden car, Krishna mounted
it himself, worshipped by the Pandavas. And consoling Yudhishthira,
Krishna set out for Dwaraka on his car resplendent as the sun and unto
which were yoked the horses _Saivya_ and _Sugriva_. And after he of the
Dasharha race had departed, Dhrishtadyumna, the son of Prishata, also set
out for his own city, taking with him the sons of Draupadi. And the king
of Chedi, Dhrishtaketu also, taking his sister with him set out for his
beautiful city of Suktimati, after bidding farewell to the Pandavas.
And, O Bharata, the Kaikeyas also, with the permission of Kunti's son
possessed of immeasurable energy, having reverentially saluted all the
Pandavas, went away. But Brahmanas and the Vaisyas and the dwellers of
Yudhishthira's kingdom though repeatedly requested to go, did not leave
the Pandavas. O foremost of kings, O bull of the Bharata race, the
multitude that surrounded those high-souled ones in the forest of
Kamyaka looked extraordinary. And Yudhishthira, honouring those
high-minded Brahmanas, in due time ordered his men, saying '_Make ready
the car_.'"


SECTION XXIII

Vaisampayana continued, "After the chief of the Dasharhas had departed,
the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each
looking like unto Shiva, and Krishna, and their priest, ascending costly
cars unto which were yoked excellent steeds, together went into the
forest. And at time of going they distributed _Nishkas_ of gold and
clothes and kine unto Brahmanas versed in _Siksha_ and _Akshara_ and
_mantras_. And twenty attendants followed them equipped with bows, and
bowstrings, and blazing weapons, and shafts and arrows and engines of
destruction. And taking the princess's clothes and the ornaments, and
the nurses and the maid-servants, Indrasena speedily followed the
princes on a car. And then approaching the best of Kurus, the
high-minded citizens walked round him. And the principal Brahmanas of
Kurujangala cheerfully saluted him. And together with his brothers,
Yudhishthira the just, on his part saluted them cheerfully. And the
illustrious king stopped there a little, beholding the concourse of the
inhabitants of Kurujangala. And the illustrious bull among the Kurus
felt for them as a father feeleth for his sons, and they too felt for
the Kuru chief even as sons feel for their father! And that mighty
concourse, approaching the Kuru hero, stood around him. And, O king,
affected, with bashfulness, and with tears in their eyes, they all
exclaimed, 'Alas, O lord! O Dharma!' And they said, 'Thou art the chief
of the Kurus, and the king of us, thy subjects! Where dost thou go, O
just monarch, leaving all these citizens and the inhabitants of the
country, like a father leaving his sons? Fie on the cruel-hearted son of
Dhritarashtra! Fie on the evil-minded son of Suvala! Fie on Karna! For,
O foremost of monarchs, those wretches ever wish unto thee who art firm
in virtue! Having thyself established the unrivalled city of
Indraprastha of the splendour of Kailasa itself, where dost thou go,
leaving it, O illustrious and just king, O achiever of extraordinary
deeds! O illustrious one, leaving that peerless palace built by Maya,
which possesseth the splendour of the palace of the celestials
themselves, and is like unto a celestial illusion, ever guarded by the
gods, where dost thou go, O son of Dharma?' And Vibhatsu knowing the
ways of virtue, pleasure, and profit said unto them in a loud voice,
'Living in the forest, the king intendeth to take away the good name of
his enemies! O ye with the regenerate ones at your head, versed in
virtue and profit, do you approaching the ascetics separately and
inclining them to grace, represent unto them what may be for our supreme
good!' Upon hearing these words of Arjuna, the Brahmanas and the other
orders, O king, saluting him cheerfully walked round the foremost of
virtuous men! And bidding farewell unto the son of Pritha, and
Vrikodara, and Dhananjaya and Yajnaseni, and the twins, and commanded by
Yudhishthira, they returned to their respective abodes in the kingdom
with heavy hearts."


SECTION XXIV

Vaisampayana said, "After they had departed, Yudhishthira the virtuous
son of Kunti, unwavering in his promises, addressed all his brothers,
saying, 'We shall have to dwell in the solitary forest for these twelve
years. Search ye, therefore, in this mighty forest for some spot
abounding in birds and deer and flowers and fruits, beautiful to behold,
and auspicious, and inhabited by virtuous persons and where we may dwell
pleasantly for all these years!' Thus addressed by Yudhishthira,
Dhananjaya replied unto the son of Dharma, after reverencing the
illustrious king as if he were his spiritual preceptor. And Arjuna said,
'Thou hast respectfully waited upon all the great and old _Rishis_.
There is nothing unknown to thee in the world of men. And O bull of the
Bharata race, thou hast always waited with reverence upon Brahmanas
including Dwaipayana and others, and Narada of great ascetic merit, who
with senses under control, ever goeth to the gates of all the world from
the world of the gods unto that of Brahma, including that of the
Gandharvas and Apsaras! And thou knowest, without doubt, the opinions of
the Brahmanas, and, O king, their prowess also! And O monarch, thou
knowest what is calculated to do us good! And O great king, we will live
wherever thou likest! Here is this lake, full of sacred water, called
_Dwaitavana_, abounding with flowers, and delightful to look at, and
inhabited by many species of birds. If, O king, it pleaseth thee, here
should we like to dwell these twelve years! Thinkest thou otherwise?'
Yudhishthira replied, 'O Partha, what thou hast said recommendeth itself
to me! Let us go that sacred and celebrated and large lake called
_Dwaitavana_!'"

Vaisampayana continued, "Then the virtuous son of Pandu, accompanied by
numerous Brahmanas, all went to the sacred lake called _Dwaitavana_. And
Yudhishthira was surrounded by numerous Brahmanas some of whom
sacrificed with fire and some without it and some of whom, devoted to
the study of the Vedas, lived upon alms or were of the class called
_Vanaprasthas_. And the king was also surrounded by hundreds of
_Mahatmas_ crowned with ascetic success and of rigid vows. And those
bulls of the Bharata race, the sons of Pandu setting out with those
numerous Brahmanas, entered the sacred and delightful woods of _Dwaita_.
And the king saw that mighty forest covered on the close of summer with
_Salas_, and palms, and mangoes, and _Madhukas_, and _Nipas_ and
_Kadamvas_ and _Sarjjas_ and _Arjunas_, and _Karnikars_, many of them
covered with flowers. And flocks of peacocks and _Datyuhas_ and
_Chakoras_ and _Varhins_ and _Kokilas_, seated on the tops of the
tallest trees of that forest were pouring forth their mellifluous notes.
And the king also saw in that forest mighty herds of gigantic elephants
huge as the hills, with temporal juice trickling down in the season of
rut, accompanied by herds of she-elephants. And approaching the
beautiful Bhogavati (Saraswati), the king saw many ascetics crowned with
success in the habitations in that forest, and virtuous men of
sanctified souls clad in barks of trees and bearing matted locks on
their heads. And descending from their cars, the king that foremost of
virtuous men with his brothers and followers entered that forest like
Indra of immeasurable energy entering heaven. And crowds of _Charanas_
and _Siddhas_, desirous of beholding the monarch devoted to truth, came
towards him. And the dwellers of that forest stood surrounding that lion
among kings possessed of great intelligence. And saluting all the
_Siddhas_, and saluted by them in return as a king or a god should be,
that foremost of virtuous men entered the forest with joined hands
accompanied by all those foremost of regenerate ones. And the
illustrious and virtuous king, saluted in return by those virtuous
ascetics that had approached him, sat down in their midst at the foot of
a mighty tree decked with flowers, like his father (Pandu) in days
before. And those chiefs of the Bharata race _viz_., Bhima and
Dhananjaya and the twins and Krishna and their followers, all fatigued,
leaving their vehicles, sat themselves down around that best of kings.
And that mighty tree bent down with the weight of creepers, with those
five illustrious bowmen who had come there for rest sitting under it,
looked like a mountain with (five) huge elephants resting on its side."


SECTION XXV

Vaisampayana said, "Having fallen into distress, those princes thus
obtained at last a pleasant habitation in that forest. And there in
those woods abounding with _Sala_ trees and washed by the Saraswati,
they who were like so many Indras, began to sport themselves. And the
illustrious king, that bull of the Kuru race, set himself to please all
the _Yatis_ and _Munis_ and the principal Brahmanas in that forest, by
offerings of excellent fruits and roots. And their priest, Dhaumya
endued with great energy, like unto a father to those princes, began to
perform the sacrificial rites of _Ishti_ and _Paitreya_ for the Pandavas
residing in that great forest. And there came, as a guest, unto the
abode of the accomplished Pandavas living in the wood after loss of
their kingdom, the old Rishi Markandeya, possessed of intense and
abundant energy. And that bull of the Kuru race, the high-souled
Yudhishthira, possessed of unrivalled strength and prowess, paid his
homage unto that great _Muni_, reverenced by celestials and Rishis of
men, and possessed of the splendour of blazing fire. And that
illustrious and all-knowing _Muni_, of unrivalled energy, beholding
Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the
ascetics, smiled, recollecting Rama in his mind. And Yudhishthira the
just, apparently grieved at this, asked him, saying, 'All these ascetics
are sorry for seeing me here. Why is it that thou alone smilest, as if
in glee, in the presence of these?' Markandeya replied, 'O child, I too
am sorry and do not smile in glee! Nor doth pride born of joy possess my
heart! Beholding to-day thy calamity, I recollect Rama, the son of
Dasaratha, devoted to truth! Even that Rama, accompanied by Lakshman,
dwelt in the woods at the command of his father. O son of Pritha, I
beheld him in days of old ranging with his bow on the top of the
_Rishyamuka_ hills! The illustrious Rama was like unto Indra, the lord
of Yama himself, and the slayer of Namuchi! Yet that sinless one had to
dwell in the forest at the command of his father, accepting it as his
duty. The illustrious Rama was equal unto Sakra in prowess, and
invincible in battle. And yet he had to range the forest renouncing all
pleasures! Therefore should no one act unrighteously, saying,--_I am
mighty!_ Kings Nabhaga and Bhagiratha and others, having subjugated by
truth this world bounded by the seas, (finally) obtained, O child, all
the region hereafter. Therefore, should no one act unrighteously,
saying,--_I am mighty!_ And, O exalted of men, the virtuous and truthful
king of Kasi and Karusha was called a mad dog for having renounced his
territories and riches! Therefore, should no one act unrighteously,
saying,--_I am mighty!_ O best of men, O son of Pritha, the seven
righteous Rishis, for having observed the ordinance prescribed by the
Creator himself in the Vedas, blaze in the firmament. Therefore, should
no one act unrighteously, saying,--_I am mighty!_ Behold, O king, the
mighty elephants, huge as mountain cliffs and furnished with tusks,
transgress not, O exalted of men, the laws of the Creator! Therefore,
should none act unrighteously saying, _Might is mine!_ And, O foremost
of monarchs, behold all the creatures acting according to their species,
as ordained by the Creator. Therefore, should none act unrighteously,
saying, _Might is mine_. O son of Pritha, in truth, and virtue, and
proper behaviour, and modesty, thou hast surpassed all creatures, and
thy fame and energy are as bright as fire or the Sun! Firm in thy
promises, O illustrious one, having passed in the woods thy painful
exile, thou wilt again, O king, snatch from the Kauravas thy blazing
prosperity with the help of thy own energy!'"

Vaisampayana continued, "Having spoken these words unto Yudhishthira
(seated) in the midst of the ascetics with friends, the great Rishi
having also saluted Dhaumya and all the Pandavas set out in a northerly
direction!"


SECTION XXVI

Vaisampayana said, "While the illustrious son of Pandu continued to
dwell in the _Dwaita_ woods, that great forest became filled with
Brahmanas. And the lake within that forest, ever resounding with Vedic
recitations, became sacred like a second region of Brahma. And the
sounds of the _Yajus_, the _Riks_, the _Samas_, and other words uttered
by the Brahmanas, were exceedingly delightful to hear. And the Vedic
recitations of the Brahmanas mingling with the twang of bows of the sons
of Pritha, produced a union of the Brahmana and Kshatriya customs that
was highly beautiful. And one evening the Rishi Vaka of the _Dalvya_
family addressed Yudhishthira, the son of Kunti seated in the midst of
the Rishis, saying, 'Behold, O chief of the Kurus, O son of Pritha, the
_homa_ time is come of these Brahmanas devoted to ascetic austerities,
the time when the (sacred) fires have all been lit up! These all, of
rigid vows, protected by thee, are performing the rites of religion in
this sacred region! The descendants of Bhrigu and Angiras, along with
those of Vasistha and Kasyapa, the illustrious sons of Agastya, the
offspring of Atri all of excellent vows, in fact, all the foremost
Brahmanas of the whole, are now united with thee! Listen, O son of the
Kuru race born of Kunti, thyself with thy brothers, to the words I speak
to thee! As fire aided by the wind consumeth the forest, so _Brahma_
energy mingling with _Kshatriya_ energy, and _Kshatriya_ might mingling
with Brahma power, might, when they gathered force, consume all enemies!
O child, he should never desire to be without Brahmanas who wisheth to
subdue this and the other world for length of days! Indeed, a king
slayeth his enemies having obtained a Brahmana conversant with religion
and worldly affairs and freed from passion and folly. King Vali
cherishing his subjects practised those duties that lead to salvation,
and knew not of any other means in this world than Brahmanas. It was for
this that all the desires of Virochana's son, the Asura (Vali), were
ever gratified, and his wealth was ever inexhaustible. Having obtained
the whole earth through the aid of the Brahmanas, he met with
destruction when he began to practise wrong on them! This earth with her
wealth never adoreth long as her lord a Kshatriya living without a
Brahmana! The earth, however, girt by the sea, boweth unto him who is
ruled by a Brahmana and taught his duties by him! Like an elephant in
battle without his driver, a Kshatriya destitute of Brahmanas decreaseth
in strength! The Brahmana's sight is without compare, and the
Kshatriya's might also is unparalleled. When these combine, the whole
earth itself cheerfully yieldeth to such a combination. As fire becoming
mightier with the wind consumeth straw and wood, so kings with Brahmanas
consume all foes! An intelligent Kshatriya, in order to gain what he
hath not, and increase what he hath, should take counsel of Brahmanas!
Therefore, O son of Kunti, for obtaining what thou hast not and
increasing what thou hast, and spending what thou hast on proper objects
and persons, keep thou with thee a Brahmana of reputation, of a
knowledge of the Vedas, of wisdom and experience! O Yudhishthira, thou
hast ever highly regarded the Brahmanas. It is for this that thy fame is
great and blazeth in the three worlds!'"

Vaisampayana continued, "Then all those Brahmanas who were with
Yudhishthira worshipped Vaka of the Dalvya race, and having heard him
praise Yudhishthira became highly pleased. And Dwaipayana and Narada and
Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas
and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and
Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and
Suvakana, Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and
Suhotra and Hotravahana; these and many other Brahmanas of rigid vows
then adored Yudhishthira like Rishis adoring Purandara in heaven!"


SECTION XXVII

Vaisampayana said, "Exiled to the woods the sons of Pritha with Krishna
seated in the evening, conversed with one another afflicted with sorrow
and grief. And the handsome and well informed Krishna dear unto her
lords and devoted to them, thus spake unto Yudhishthira, 'The sinful,
cruel, and wicked-minded son of Dhritarashtra certainly feeleth no
sorrow for us, when, O king, that evil-hearted wretch having sent thee
with myself into the woods dressed in deer-skin feeleth no regret! The
heart of that wretch of evil deeds must surely be made of steel when he
could at that time address thee, his virtuous eldest brother, in words
so harsh! Having brought thee who deservest to enjoy every happiness and
never such woe, into such distress, alas, that wicked-minded and sinful
wretch joyeth with his friends! O Bharata, when dressed in deer-skin
thou hast set out for the woods, only four persons, O monarch, _viz_.,
Duryodhana, Karna, the evil-minded Sakuni, and Dussasana that bad and
fierce brother of Duryodhana, did not shed tears! With the exception of
these, O thou best of the Kurus, all other Kurus filled with sorrow shed
tears from their eyes! Beholding this thy bed and recollecting what thou
hadst before, I grieve, O king, for thee who deservest not woe and hast
been brought up in every luxury! Remembering that seat of ivory in thy
court, decked with jewels and beholding this seat of _kusa_ grass, grief
consumeth me, O king! I saw thee, O king, surrounded in thy court by
kings! What peace can my heart know in not beholding thee such now? I
beheld thy body, effulgent as the sun, decked with sandal paste! Alas,
grief depriveth me of my senses in beholding thee now besmeared with mud
and dirt! I saw thee before, O king, dressed in silken clothes of pure
white! But I now behold thee dressed in rags! Formerly, O king, pure
food of every kind was carried from thy house on plates of gold for
Brahmanas by thousands! And, O king, food also of the best kind was
formerly given by thee unto ascetics both houseless and living in
domesticity! Formerly, living in thy mansion thou hadst ever filled with
food of every kind plates by thousands, and worshipped the Brahmanas
gratifying every wish of theirs! What peace, O king, can my heart know
in not beholding all this now? And, O great king, these thy brothers,
endued with youth and decked with ear-rings, were formerly fed by cook
with food of the sweet flavour and dressed with skill! Alas, O king, I
now behold them all, so undeserving of woe, living in the woods and upon
what the wood may yield! My heart, O King knoweth no peace! Thinking of
this Bhimasena living in sorrow in the woods, doth not thy anger blaze
up, even though it is time? Why doth not thy anger, O king, blaze up
upon beholding the illustrious Bhimasena who ever performeth everything
unaided, so fallen into distress, though deserving of every happiness?
Why, O king, doth not thy anger blaze up on beholding that Bhima living
in the woods who was formerly surrounded with numerous vehicles and
dressed in costly apparel? This exalted personage is ready to slay all
the Kurus in battle. He beareth, however, all this sorrow, only because
he waiteth for the fufilment of thy promise! This Arjuna, O king, though
possessed of two hands, is equal, for the lightness of his hand in
discharging shafts, to (Kaitavirya) Arjuna of a thousand arms! He is
even (to foes), like unto Yama himself at the end of the _Yuga_! It was
by the prowess of his weapons that all the kings of the earth were made
to wait upon the Brahmanas at thy sacrifice! Beholding that Arjuna that
tiger among men worshipped by both the celestials and the Danavas so
anxious, why, O king, dost thou not feel indignant? I grieve, O Bharata,
that thy wrath doth not blaze up at sight of that son of Pritha in
exile, that prince who deserveth not such distress and who hath been
brought up in every luxury! Why doth not thy wrath blaze up at sight of
that Arjuna in exile, who, on a single car, hath vanquished celestials
and men and serpents? Why, O king, doth not thy wrath blaze up at sight
of that Arjuna in exile who, honoured with offerings of cars and
vehicles of various forms and horses and elephants, forcibly took from
the kings of the earth their treasures, who is the chastiser of all
foes, and who at one impetus can throw full five hundred arrows? Why, O
king, doth not thy wrath blaze up at sight of Nakula, in exile, who so
fair and able-bodied and young, is the foremost of all swordsmen? Why, O
king, dost thou pardon the foe, O Yudhishthira, at sight of Madri's son,
the handsome and brave Sahadeva in exile? Why doth not thy anger blaze
up, O king, it sight of both Nakula and Sahadeva overwhelmed with grief,
though so undeserving of distress? Why also, O king, dost thou pardon
the foe at sight of myself in exile who, born in the race of Drupada
and, therefore, the sister of Dhrishtadyumna, am the daughter-in-law of
the illustrious Pandu and the devoted wife of heroes? Truly, O thou best
of the Bharatas, thou hast no anger, else why is it that thy mind is not
moved at sight of thy brothers and myself (in such distress)? It is said
that there is no Kshatriya in the world who is bereft of anger. I now
behold in thee, however, a refutation of the proverb! That Kshatriya, O
son of Pritha, who discovereth not his energy when the opportunity
cometh, is ever disregarded by all creatures! Therefore, O king, thou
shouldst not extend thy forgiveness to the foe. Indeed, with thy energy,
without doubt, thou mayst slay them all! So also, O king, that Kshatriya
who is not appeased when the time for forgiveness cometh, becometh
unpopular with every creature and meeteth with destruction both in this
and the other world!'"


SECTION XXVIII

"Draupadi continued, 'On this subject, the ancient story of the
conversation between Prahlada and Vali, the son of Virochana, is quoted
as an example. One day Vali asked his grand-father Prahlada, the chief
of the Asuras and the Danavas, possessed of great wisdom and well-versed
in the mysteries of the science of duty, saying, "O sire, is forgiveness
meritorious or might and energy such? I am puzzled as regards this; O
sire, enlighten me who ask thee this! O thou conversant with all duties,
tell me truly which of these is meritorious? I will strictly obey
whatever thy command may be!" Thus asked (by Vali), his wise
grandfather, conversant with every conclusion, replied upon the whole
subject unto his grand-son who had sought at his hands the resolution of
his doubts. And Prahlada said, "Know, O child, these two truths with
certainty, viz., that might is not always meritorious and forgiveness
also is not always meritorious! He that forgiveth always suffereth many
evils. Servants and strangers and enemies always disregard him. No
creature ever bendeth down unto him. Therefore it is, O child, that the
learned applaud not a constant habit of forgiveness! The servants of an
ever-forgiving person always disregard him, and contract numerous
faults. These mean-minded men also seek to deprive him of his wealth.
Vile-souled servants also appropriate to themselves his vehicles and
clothes and ornaments and apparel and beds and seats and food and drink
and other articles of use. They do not also at the command of their
master, give unto others the things they are directed to give. Nor do
they even worship their master with that respect which is their master's
due. Disregard in this world is worse than death. O child, sons and
servants and attendants and even strangers speak harsh words unto the
man who always forgiveth. Persons, disregarding the man of an
ever-forgiving temper, even desire his wife, and his wife also, becometh
ready to act as she willeth. And servants also that are ever fond of
pleasure, if they do not receive even slight punishments from their
master, contract all sorts of vices, and the wicked ever injure such a
master. These and many other demerits attach to those that are
ever-forgiving!

"'"Listen now, O son of Virochana, to the demerits of those that are
never forgiving! The man of wrath who, surrounded by darkness, always
inflicteth, by help of his own energy, various kinds of punishment on
persons whether they deserve them or not, is necessarily separated from
his friends in consequence of that energy of his. Such a man is hated by
both relatives and strangers. Such a man, because he insulteth others,
suffereth loss of wealth and reapeth disregard and sorrow and hatred and
confusion and enemies. The man of wrath, in consequence of his ire,
inflicteth punishments on men and obtaineth (in return) harsh words. He
is divested of his prosperity soon and even of life, not to say, of
friends and relatives. He that putteth forth his might both upon his
benefactor and his foe, is an object of alarm to the world, like a snake
that hath taken shelter in a house, to the inmates thereof. What
prosperity can he have who is an object of alarm to the world? People
always do him an injury when they find a hole. Therefore, should men
never exhibit might in excess nor forgiveness on all occasions. One
should put forth his might and show his forgiveness on proper occasions.
He that becometh forgiving at the proper time and harsh and mighty also
at the proper time, obtaineth happiness both in this world and the
other.

"'"I shall now indicate the occasions in detail of forgiveness, as laid
down by the learned, and which should ever be observed by all. Hearken
unto me as I speak! He that hath done thee a service, even if he is
guilty of a grave wrong unto thee, recollecting his former service,
shouldst thou forgive that offender. Those also that have become
offenders from ignorance and folly should be forgiven for learning and
wisdom are not always easily attainable by man. They that having
offended thee knowingly, plead ignorance should be punished, even if
their offences be trivial. Such crooked men should never be pardoned.
The first offence of every creature should be forgiven. The second
offence, however, should be punished, even if it be trivial. If,
however, a person committeth an offence unwillingly, it hath been said
that examining his plea well by a judicious enquiry, he should be
pardoned. Humility may vanquish might, humility may vanquish weakness.
There is nothing that humility may not accomplish. Therefore, humility
is truly fiercer (than it seemeth)! One should act with reference to
place and time, taking note of his own might or weakness. Nothing can
succeed that hath been undertaken without reference to place and time.
Therefore, do thou ever wait for place and time! Sometimes offenders
should be forgiven from fear of the people. These have been declared to
be times of forgiveness. And it hath been said that on occasions besides
these, might should be put forth against transgressors."'

"Draupadi continued, 'I, therefore, regard, O king, that the time hath
come for thee to put forth thy might! Unto those Kurus the covetous sons
of Dhritarashtra who injure us always, the present is not the time for
forgiveness! It behoveth thee to put forth thy might. The humble and
forgiving person is disregarded; while those that are fierce persecute
others. He, indeed, is a king who hath recourse to both, each according
to its time!'"


SECTION XXIX

"Yudhishthira said, 'Anger is the slayer of men and is again their
prosperor. Know this, O thou possessed of great wisdom, that anger is
the root of all prosperity and all adversity. O thou beautiful one, he
that suppresseth his anger earneth prosperity. That man, again, who
always giveth way to anger, reapeth adversity from his fierce anger. It
is seen in this world that anger is the cause of destruction of every
creature. How then can one like me indulge his anger which is so
destructive of the world? The angry man commiteth sin. The angry man
killeth even his preceptors. The angry man insulteth even his superiors
in harsh words. The man that is angry faileth to distinguish between
what should be said and what should not. There is no act that an angry
man may not do, no word that an angry man may not utter. From anger a
man may slay one that deserveth not to be slain, and may worship one
that deserveth to be slain. The angry man may even send his own soul to
the regions of Yama. Beholding all these faults, the wise control their
anger, desirous of obtaining high prosperity both in this and the other
world. It is for this that they of tranquil souls have banished wrath.
How can one like us indulge in it then? O daughter of Drupada,
reflecting upon all this, my anger is not excited. One that acteth not
against a man whose wrath hath been up, rescueth himself as also others
from great fear. In fact, he may be regarded to be the physician of the
two (_viz_., himself and angry man). If a weak man, persecuted by
others, foolishly becometh angry towards men that are mightier than he,
he then becometh himself the cause of his own destruction. And in
respect of one who thus deliberately throweth away his life, there are
no regions hereafter to gain. Therefore, O daughter of Drupada, it hath
been said that a weak man should always suppress his wrath. And the wise
man also who though persecuted, suffereth not his wrath to be roused,
joyeth in the other world--having passed his persecutor over in
indifference. It is for this reason hath it been said that a wise man,
whether strong or weak, should ever forgive his persecutor even when the
latter is in the straits. It is for this, O Krishna, that the virtuous
applaud them that have conquered their wrath. Indeed, it is the opinion
of the virtuous that the honest and forgiving man is ever victorious.
Truth is more beneficial than untruth; and gentleness than cruel
behaviour. How can one like me, therefore, even for the purpose of
slaying Duryodhana, exhibit anger which hath so many faults and which
the virtuous banish from their souls? They that are regarded by the
learned of foresight, as possessed of (true) force of character, are
certainly those who are wrathful in outward show only. Men of learning
and of true insight call him to be possessed of force of character who
by his wisdom can suppress his risen wrath. O thou of fair hips, the
angry man seeth not things in their true light. The man that is angry
seeth not his way, nor respecteth persons. The angry man killeth even
those that deserve not to be killed. The man of wrath slayeth even his
preceptors. Therefore, the man possessing force of character should ever
banish wrath to a distance. The man that is overwhelmed with wrath
acquireth not with ease generosity, dignity, courage, skill, and other
attributes belonging to real force of character. A man by forsaking
anger can exhibit proper energy, whereas, O wise one, it is highly
difficult for the angry man to exhibit his energy at the proper time!
The ignorant always regard anger as equivalent to energy. Wrath, however
hath been given to man for the destruction of the world. The man,
therefore, who wisheth to behave properly, must ever forsake anger. Even
one who hath abandoned the excellent virtues of his own order, it is
certain, indulgeth in wrath (if behaveth properly). If fools, of mind
without light, transgress in every respect, how, O faultless one, can
one like me transgress (like them)? If amongst men there were not
persons equal unto the earth in forgiveness, there would be no peace
among men but continued strife caused by wrath. If the injured return
their injuries, if one chastised by his superior were to chastise his
superior in return, the consequence would be the destruction of every
creature, and sin also would prevail in the world. If the man who hath
ill speeches from another, returneth those speeches afterwards; if the
injured man returneth his injuries; if the chastised person chastiseth
in return; if fathers slay sons, and sons fathers and if husbands slay
wives, and wives husbands; then, O Krishna, how can birth take place in
a world where anger prevaileth so! For, O thou of handsome face, know
that the birth of creatures is due to peace! If the kings also, O
Draupadi, giveth way to wrath, his subjects soon meet with destruction.
Wrath, therefore, hath for its consequence the destruction and the
distress of the people. And because it is seen that there are in the
world men who are forgiving like the Earth, it is therefore that
creatures derive their life and prosperity. O beautiful one, one should
forgive under every injury. It hath been said that the continuation of
species is due to man being forgiving. He, indeed, is a wise and
excellent person who hath conquered his wrath and who showeth
forgiveness even when insulted, oppressed, and angered by a strong
person. The man of power who controleth his wrath, hath (for his
enjoyment) numerous everlasting regions; while he that is angry, is
called foolish, and meeteth with destruction both in this and the other
world. O Krishna, the illustrious and forgiving Kasyapa hath, in this
respect, sung the following verses in honour of men that are ever
forgiving, "Forgiveness is virtue, forgiveness is sacrifice, forgiveness
is the Vedas, forgiveness is the _Shruti_. He that knoweth this is
capable of forgiving everything. Forgiveness is _Brahma_; forgiveness is
truth; forgiveness is stored ascetic merit; forgiveness protecteth the
ascetic merit of the future; forgiveness is asceticism; forgiveness is
holiness; and by forgiveness is it that the universe is held together.
Persons that are forgiving attain to the regions obtainable by those
that have performed meritorious sacrifices, or those that are
well-conversant with the Vedas, or those that have high ascetic merit.
Those that perform Vedic sacrifices as also those that perform the
meritorious rites of religion obtain other regions. Men of forgiveness,
however, obtain those much-adored regions that are in the world of
Brahma. Forgiveness is the might of the mighty; forgiveness is
sacrifice; forgiveness is quiet of mind. How, O Krishna, can one like us
abandon forgiveness, which is such, and in which are established
_Brahma_, and truth, and wisdom and the worlds? The man of wisdom should
ever forgive, for when he is capable of forgiving everything, he
attaineth to _Brahma_. The world belongeth to those that are forgiving;
the other world is also theirs. The forgiving acquire honours here, and
a state of blessedness hereafter. Those men that ever conquer their
wrath by forgiveness, obtain the higher regions. Therefore hath it been
said that forgiveness is the highest virtue." Those are the verses sung
by Kasyapa in respect of those that are everforgiving. Having listened,
O Draupadi, to these verses in respect of forgiveness, content thyself!
Give not way to thy wrath! Our grandsire, the son of Santanu, will
worship peace; Krishna, the son of Devaki, will worship peace; the
preceptor (Drona) and Vidura called _Kshatri_ will both speak of peace;
Kripa and Sanjaya also will preach peace. And Somadatta and Yuyutshu and
Drona's son and our grandsire Vyasa, every one of them speaketh always
of peace. Ever urged by these towards peace, the king (Dhritarashtra)
will, I think, return us our kingdom. If however, he yieldeth to
temptation, he will meet with destruction. O lady, a crisis hath come in
the history of Bharatas for plunging them into calamity! This hath been
my certain conclusion from some time before! Suyodhana deserveth not the
kingdom. Therefore hath he been unable to acquire forgiveness. I,
however, deserve the sovereignty and therefore is it that forgiveness
hath taken possession of me. Forgiveness and gentleness are the
qualities of the self-possessed. They represent eternal virtue. I shall,
therefore, truly adopt those qualities.'"


SECTION XXX

"Draupadi said, 'I bow down unto _Dhatri_ and _Vidhatri_ who have thus
clouded thy sense! Regarding the burden (thou art to bear) thou thinkest
differently from the ways of thy fathers and grand-fathers! Influenced
by acts men are placed in different situations of life. Acts, therefore,
produce consequences that are inevitable; emancipation is desired from
mere folly. It seemeth that man can never attain prosperity in this
world by virtue, gentleness, forgiveness, straight-forwardness and fear
of censure! If this were not so, O Bharata, this insufferable calamity
would never have overtaken thee who art so undeserving of it, and these
thy brothers of great energy! Neither in those days of prosperity nor in
these days of thy adversity, thou, O Bharata, hath ever known anything
so dear to thee as virtue, which thou hast even regarded as dearer to
thee than life! That thy kingdom is for virtue alone, that thy life also
is for virtue alone, is known to Brahmanas and thy superiors and even
the celestials! I think thou canst abandon Bhimasena and Arjuna and
these twin sons of Madri along with myself but thou canst not abandon
virtue! I have heard that the king protecteth virtue; and virtue,
protected by him, protecteth him (in return)! I see, however, that
virtue protecteth thee not! Like the shadow pursuing a man, thy heart, O
tiger among men, with singleness of purpose, ever seeketh virtue. Thou
hast never disregarded thy equals, and inferiors and superiors.
Obtaining even the entire world, thy pride never increased! O son of
Pritha, thou ever worshippest Brahmanas, and gods, and the _Pitris_,
with _Swadhas_, and other forms of worship! O son of Pritha, thou hast
ever gratified the Brahmanas by fulfilling every wish of theirs! _Yatis_
and _Sannyasins_ and mendicants of domestic lives have always been fed
in thy house from off plates of gold where I have distributed (food)
amongst them. Unto the _Vanaprasthas_ thou always givest gold and food.
There is nothing in thy house thou mayest not give unto the Brahmanas!
In the _Viswadeva_ sacrifice, that is, for thy peace, performed in thy
house, the things consecrated are first offered unto guests and all
creatures while thou livest thyself with what remaineth (after
distribution)! _Ishtis Pashubandhas_, sacrifices for obtaining fruition
of desire, the religious rites of (ordinary) domesticity, _Paka_
sacrifices, and sacrifices of other kinds, are ever performed in thy
house. Even in this great forest, so solitary and haunted by robbers,
living in exile, divested of thy kingdom, thy virtue hath sustained no
diminution! The _Aswamedha_, the _Rajasuya_, the _Pundarika_, and
_Gosava_, these grand sacrifices requiring large gifts have all been
performed by thee! O monarch, impelled by a perverse sense during that
dire hour of a losing match at dice, thou didst yet stake and lose thy
kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple,
gentle, liberal, modest, truthful, how, O king could thy mind be
attracted to the vice of gambling? I am almost deprived of my sense, O
king, and my heart is overwhelmed with grief, beholding this thy
distress, and this thy calamity! An old history is cited as an
illustration for the truth that men are subjects to the will of God and
never to their own wishes! The Supreme Lord and Ordainer of all
ordaineth everything in respect of the weal and woe, the happiness and
misery, of all creatures, even prior to their births guided by the acts
of each, which are even like a seed (destined to sprout forth into the
tree of life). O hero amongst men, as a wooden doll is made to move its
limbs by the wirepuller, so are creatures made to work by the Lord of
all. O Bharata, like space that covereth every object, God, pervading
every creature, ordaineth its weal or woe. Like a bird tied with a
string, every creature is dependent on God. Every one is subject to God
and none else. No one can be his own ordainer. Like a pearl on its
string, or a bull held fast by the cord passing through its nose, or a
tree fallen from the bank into the middle of the stream, every creature
followeth the command of the Creator, because imbued with His Spirit and
because established in Him. And man himself, dependent on the Universal
Soul, cannot pass a moment independently. Enveloped in darkness,
creatures are not masters of their own weal or woe. They go to heaven or
hell urged by God Himself. Like light straws dependent on strong winds,
all creatures, O Bharatas, are dependent on God! And God himself,
pervading all creatures and engaged in acts right and wrong, moveth in
the universe, though none can say _This is God!_ This body with its
physical attributes is only the means by which God--the Supreme Lord of
all maketh (every creature) to reap fruits that are good or bad. Behold
the power of illusion that hath been spread by God, who confounding with
his illusion, maketh creatures slay their fellows! Truth-knowing _Munis_
behold those differently. They appear to them in a different light, even
like the rays of the Sun (which to ordinary eyes are only a pencil of
light, while to eyes more penetrating seem fraught with the germs of
food and drink). Ordinary men behold the things of the earth otherwise.
It is God who maketh them all, adopting different processes in their
creation and destruction. And, O Yudhishthira, the Self-create Grandsire,
Almighty God, spreading illusion, slayeth his creatures by the
instrumentality of his creatures, as one may break a piece of inert and
senseless wood with wood, or stone with stone, or iron with iron. And
the Supreme Lord, according to his pleasure, sporteth with His
creatures, creating and destroying them, like a child with his toy (of
soft earth). O king, it doth seem to me that God behaveth towards his
creatures like a father or mother unto them. Like a vicious person, He
seemeth to bear himself towards them in anger! Beholding superior and
well-behaved and modest persons persecuted, while the sinful are happy,
I am sorely troubled. Beholding this thy distress and the prosperity of
Suyodhana, I do not speak highly of the Great Ordainer who suffereth
such inequality! O sir, what fruits doth the Great Ordainer reap by
granting prosperity to Dhritarashtra's son who transgresseth the
ordinances, who is crooked and covetous, and who injureth virtue and
religion! If the act done pursueth the doer and none else, then
certainly it is God himself who is stained with the sin of every act. If
however, the sin of an act done doth not attach to the doer, then
(individual) might (and not God) is the true cause of acts, and I grieve
for those that have no might!'"


SECTION XXXI

"Yudhishthira said, 'Thy speech, O Yajnaseni, is delightful, smooth and
full of excellent phrases. We have listened to it (carefully). Thou
speakest, however, the language of atheism. O princess, I never act,
solicitous of the fruits of my actions. I give away, because it is my
duty to give; I sacrifice because it is my duty to sacrifice! O Krishna,
I accomplish to the best of my power whatever a person living in
domesticity should do, regardless of the fact whether those acts have
fruits or not. O thou of fair hips, I act virtuously, not from the
desire of reaping the fruits of virtue, but of not transgressing the
ordinances of the Veda, and beholding also the conduct of the good and
wise! My heart, O Krishna, is naturally attracted towards virtue. The
man who wisheth to reap the fruits of virtue is a trader in virtue. His
nature is mean and he should never be counted amongst the virtuous. Nor
doth he ever obtain the fruits of his virtues! Nor doth he of sinful
heart, who having accomplished a virtuous act doubteth in his mind,
obtain the fruits of his act, in consequence of that scepticism of his!
I speak unto thee, under the authority of the Vedas, which constitute
the highest proof in such matters, that never shouldst thou doubt
virtue! The man that doubteth virtue is destined to take his birth in
the brute species. The man of weak understanding who doubteth religion,
virtue or the words of the Rishis, is precluded from regions of
immortality and bliss, like Sudras from the Vedas! O intelligent one, if
a child born of a good race studieth the Vedas and beareth himself
virtuously, royal sages of virtuous behaviour regard him as an aged sage
(not withstanding his years)! The sinful wretch, however, who doubteth
religion and transgresseth the scriptures, is regarded as lower even
than Sudras and robbers! Thou hast seen with thy own eyes the great
ascetic Markandeya of immeasurable soul come to us! It is by virtue
alone that he hath acquired immortality in the flesh. Vyasa, and
Vasistha and Maitreya, and Narada and Lomasa, and Suka, and other Rishis
have all, by virtue alone, become of pure soul! Thou beholdest them with
thy own eyes as furnished with prowess of celestial asceticism,
competent to curse or bless (with effect), and superior to the very
gods! O sinless one, these all, equal to the celestials themselves,
behold with their eyes what is written in the Vedas, and describe virtue
as the foremost duty! It behoveth thee not, therefore, O amiable Queen,
to either doubt or censure God or act, with a foolish heart. The fool
that doubteth religion and disregardeth virtue, proud of the proof
derived from his own reasoning, regardeth not other proofs and holdeth
the Rishis, who are capable of knowing the future as present as mad men.
The fool regardeth only the external world capable of gratifying his
senses, and is blind to everything else. He that doubteth religion hath
no expiation for his offence. That miserable wretch is full of anxiety
and acquireth not regions of bliss hereafter. A rejector of proofs, a
slanderer of the interpretation of the Vedic scriptures, a transgressor
urged by lust and covetousness, that fool goeth to hell. O amiable one,
he on the other hand, who ever cherisheth religion with faith, obtaineth
eternal bliss in the other world. The fool who cherisheth not religion,
transgressing the proofs offered by the Rishis, never obtaineth
prosperity in any life, for such transgression of the scriptures. It is
certain, O handsome one, that with respect to him who regardeth not the
words of the Rishis or the conduct of the virtuous as proof, neither
this nor the other world existeth. Doubt not, O Krishna, the ancient
religion that is practised by the good and framed by Rishis of universal
knowledge and capable of seeing all things! O daughter of Drupada,
religion is the only raft for those desirous of going to heaven, like a
ship to merchants desirous of crossing the ocean. O thou faultless one,
if the virtues that are practised by the virtuous had no fruits, this
universe then would be enveloped in infamous darkness. No one then would
pursue salvation, no one would seek to acquire knowledge nor even
wealth, but men would live like beasts. If asceticism, the austerities
of celibate life, sacrifices, study of the Vedas, charity,
honesty,--these all were fruitless, men would not have practised virtue
generation after generation. If acts were all fruitless, a dire
confusion would ensue. For what then do Rishis and gods and Gandharvas
and Rakshasas who are all independent of human conditions, cherish
virtue with such affection? Knowing it for certain that God is the giver
of fruits in respect of virtue, they practise virtue in this world.
This, O Krishna, is the eternal (source of) prosperity. When the fruits
of both knowledge and asceticism are seen, virtue and vice cannot be
fruitless. Call to thy mind, O Krishna, the circumstances of thy own
birth as thou that heard of them, and recall also the manner in which
Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles,
are the best proofs (of the fruits of virtue)! They that have their
minds under control, reap the fruits of their acts and are content with
little. Ignorant fools are not content with even that much they get
(here), because they have no happiness born of virtue to acquire to in
the world hereafter. The fruitlessness of virtuous acts ordained in the
Vedas, as also of all transgressions, the origin and destruction of acts
are, O beautiful one, mysterious even to the gods. These are not known
to any body and everybody. Ordinary men are ignorant in respect of
these. The gods keep up the mystery, for the illusion covering the
conduct of the gods is unintelligible. Those regenerate ones that have
destroyed all aspirations, that have built all their hopes on vows and
asceticism, that have burnt all their sins and have acquired minds where
quest and peace and holiness dwell, understand all these. Therefore,
though you mayst not see the fruits of virtue, thou shouldst not yet
doubt religion or gods. Thou must perform sacrifices with a will, and
practise charity without insolence. Acts in this world have their
fruits, and virtue also is eternal. Brahma himself told this unto his
(spiritual) sons, as testified to by Kasyapa. Let thy doubt, therefore,
O Krishna, be dispelled like mist. Reflecting upon all this, let thy
scepticism give way to faith. Slander not God, who is the lord of all
creatures. Learn how to know him. Bow down unto him. Let not thy mind be
such. And, O Krishna, never disregard that Supreme Being through whose
grace mortal man, by piety, acquireth immortality!'"


SECTION XXXII

"Draupadi said, 'I do not ever disregard or slander religion, O son of
Pritha! Why should I disregard God, the lord of all creatures? Afflicted
with woe, know me, O Bharata, to be only raving. I will once more indulge
in lamentations; listen to me with attention. O persecutor of all
enemies, every conscious creature should certainly act in this world. It
is only the immobile, and not other creatures, that may live without
acting. The calf, immediately after its birth, sucketh the mothers's
teat. Persons feel pain in consequence of incantations performed with
their statues. It seemeth, therefore, O Yudhishthira, that creatures
derive the character of their lives from their acts of former lives.
Amongst mobile creatures man differeth in this respect that he aspireth,
O bull of the Bharata race, to affect his course of life in this and the
other world by means of his acts. Impelled by the inspiration of a
former life, all creatures visibly (reap) in this world the fruits of
their acts. Indeed, all creatures live according to the inspiration of a
former life, even the Creator and the Ordainer of the universe, like a
crane that liveth on the water (untaught by any one.) If a creature
acteth not, its course of life is impossible. In the case of a creature,
therefore, there must be action and not inaction. Thou also shouldest
act, and not incur censure by abandoning action. Cover thyself up, as
with an armour, with action. There may or may not be even one in a
thousand who truly knoweth the utility of acts or work. One must act for
protecting as also increasing his wealth; for if without seeking to
earn, one continueth to only spend, his wealth, even if it were a hoard
huge as Himavat, would soon be exhausted. All the creatures in the world
would have been exterminated, if there were no action. If also acts bore
no fruits, creatures would never have multiplied. It is even seen that
creatures sometimes perform acts that have no fruits, for without acts
the course of life itself would be impossible. Those persons in the
world who believe in destiny, and those again who believe in chance, are
both the worst among men. Those only that believe in the efficacy of
acts are laudable. He that lieth at ease, without activity, believing in
destiny alone, is soon destroyed like an unburnt earthen pot in water.
So also he that believeth in chance, i.e. sitteth inactive though
capable of activity liveth not long, for his life is one of weakness and
helplessness. If any person accidentally acquireth any wealth, it is
said he deriveth it from chance, for no one's effort hath brought about
the result. And, O son of Pritha, whatever of good fortune a person
obtaineth in consequence of religious rites, that is called
providential. The fruit, however that a person obtaineth by acting
himself, and which is the direct result of those acts of his, is
regarded as proof of personal ability. And, O best of men, know that the
wealth one obtaineth spontaneously and without cause is said to be a
spontaneous acquisition. Whatever is thus obtained by chance, by
providential dispensation, spontaneously, of as the result of one's acts
is, however, the consequence of the acts of a former life. And God, the
Ordainer of the universe, judging according to the acts of former lives,
distributeth among men their portions in this world. Whatever acts, good
or bad, a person performeth, know that they are the result of God's
arrangements agreeably to the acts of a former life. This body is only
the instruments in the hands of God, for doing the acts that are done.
Itself, inert, it doth as God urgeth it to do. O son of Kunti, it is the
Supreme Lord of all who maketh all creatures do what they do. The
creatures themselves are inert. O hero, man, having first settled some
purpose in his mind, accomplisheth it, himself working with the aid of
his intelligence. We, therefore, say that man is himself the cause (of
what he doeth). O bull among men, it is impossible to number the acts of
men, for mansions and towns are the result of man's acts. Intelligent
men know, by help of their intellect, that oil may be had from sesame,
curds from milk, and that food may be cooked by means of igniting fuel.
They know also the means for accomplishing all these. And knowing them,
they afterwards set themselves, with proper appliances, to accomplish
them. And creatures support their lives by the results achieved in these
directions by their own acts. If a work is executed by a skilled
workman, it is executed well. From differences (in characteristics),
another work may be said to be that of an unskilful hand. If a person
were not, in the matter of his acts, himself the cause thereof, then
sacrifices would not bear any fruits in his case nor would any body be a
disciple or a master. It is because a person is himself the cause of his
work that he is applauded when he achieved success. So the doer is
censured if he faileth. If a man were not himself the cause of his acts,
how would all this be justified? Some say that everything is the result
of providential dispensation; others again, that this is not so, but
that everything which is supposed to be the result of destiny or chance
is the result of the good or the bad acts of former lives. It is seen,
possessions are obtained from chance, as also from destiny. Something
being from destiny and something from chance, something is obtained by
exertion. In the acquisition of his objects, there is no fourth cause in
the case of man. Thus say those that are acquainted with truth and
skilled in knowledge. If, however, God himself were not the giver of
good and bad fruits, then amongst creatures there would not be any that
was miserable. If the effect of former acts be a myth, then all purposes
for which man would work should be successful. They, therefore, that
regard the three alone (mentioned above) as the doors of all success and
failure in the world, (without regarding the acts of former life), are
dull and inert like the body itself. For all this, however, a person
should act. This is the conclusion of Manu himself. The person that doth
not act, certainly succumbeth, O Yudhishthira. The man of action in this
world generally meeteth with success. The idle, however, never achieveth
success. If success becometh impossible, then should one seek to remove
the difficulties that bar his way to success. And, O king, if a person
worketh (hard), his debt (to the gods) is cancelled (whether he
achieveth success or not). The person that is idle and lieth at his
length, is overcome by adversity; while he that is active and skillful
is sure to reap success and enjoy prosperity. Intelligent persons
engaged in acts with confidence in themselves regard all who are
diffident as doubting and unsuccessful. The confident and faithful,
however, are regarded by them as successful. And this moment misery hath
overtaken us. If, however, thou betakest to action, that misery will
certainly be removed. If thou meetest failure, then that will furnish a
proof unto thee and Vrikodara and Vivatsu and the twins (that ye are
unable to snatch the kingdom from the foe). The acts of others, it is
seen, are crowned with success. It is probable that ours also will be
successful. How can one know beforehand what the consequence will be?
Having exerted thyself thou wilt know what the fruit of thy exertion
will be. The tiller tilleth with the plough the soil and soweth the
seeds thereon. He then sitteth silent, for the clouds (after that) are
the cause that would help the seeds to grow into plants. If however, the
clouds favour him not, the tiller is absolved from all blame. He sayeth
unto himself, "What others do, I have done. If, notwithstanding this, I
meet with failure, no blame can attach to me." Thinking so, he
containeth himself and never indulgeth in self-reproach. O Bharata, no
one should despair saying, "Oh, I am acting, yet success is not mine!"
For there are two other causes, besides exertion, towards success.
Whether there be success or failure, there should be no despair, for
success in acts dependeth upon the union of many circumstances. If one
important element is wanting, success doth not become commensurate, or
doth not come at all. If however, no exertion is made, there can be no
success. Nor is there anything to applaud in the absence of all
exertion. The intelligent, aided by their intelligence, and according to
their full might bring place, time, means, auspicious rites, for the
acquisition of prosperity. With carefulness and vigilance should one set
himself to work, his chief guide being his prowess. In the union of
qualities necessary for success in work, prowess seemeth to be the
chief. When the man of intelligence seeth his enemy superior to him in
many qualities, he should seek the accomplishment of his purposes by
means of the arts of conciliation and proper appliances. He should also
wish evil unto his foe and his banishment. Without speaking of mortal
man, if his foe were even the ocean or the hills, he should be guided by
such motives. A person by his activity in searching for the holes of his
enemies, dischargeth his debt to himself as also to his friends. No man
should ever disparage himself for the man that disparageth himself never
earneth high prosperity. O Bharata, success in this world is attainable
on such conditions! In fact, success in the world is said to depend on
acting according to time and circumstances. My father formerly kept a
learned Brahmana with him. O bull of the Bharata race, he said all this
unto my father. Indeed, these instructions as to duty, uttered by
Vrihaspati himself, were first taught to my brothers. It was from them
that I heard these afterwards while in my father's house. And, O
Yudhishthira, while at intervals of business, I went out (of the inner
apartments) and sat

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