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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, 2005 [eBook #7965]
                Most recently updated: March 21, 2015

Language: English

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Editorial comment: Part 1 of THE MAHABHARATA OF KRISHNA-DWAIPAYANA
VYASA can be found in the Project Gutenberg EBook#7864.


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The Mahabharata of

Krishna-Dwaipayana Vyasa

BOOK 2

SABHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]







SECTION I

(Sabhakriya Parva)

Om! After having bowed down to Narayana, and Nara, the most exalted
male being, and also to the goddess Saraswati, must the word Jaya be
uttered.

Vaisampayana said,--"Then, in the presence of Vasudeva, Maya Danava,
having worshipped Arjuna, repeatedly spoke unto him with joined hands
and in amiable words,--'O son of Kunti, saved have I been by thee from
this Krishna in spate and from Pavaka (fire) desirous of consuming me.
Tell me what I have to do for thee.'

"Arjuna said,--'O great Asura, everything hath already been done by
thee (even by this offer of thine). Blest be thou. Go whithersoever
thou likest. Be kind and well-disposed towards me, as we are even kind
to and well-pleased with thee!'

"Maya said,--'O bull amongst men, what thou hast said is worthy of
thee, O exalted one. But O Bharata, I desire to do something for thee
cheerfully. I am a great artist, a Viswakarma among the Danavas. O son
of Pandu, being what I am, I desire to do something for thee.'

"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me)
from imminent death. Even if it hath been so, I cannot make thee do
anything for me. At the same time, O Danava, I do not wish to frustrate
thy intentions. Do thou something for Krishna. That will be a
sufficient requital for my services to thee.'"

Vaisampayana said,--"Then, O bull of the Bharata race, urged by Maya,
Vasudeva reflected for a moment as to what he should ask Maya to
accomplish. Krishna, the Lord of the universe and the Creator of every
object, having reflected in his mind, thus commanded Maya,--'Let a
palatial sabha (meeting hall) as thou choosest, be built (by thee), if
thou, O son of Diti, who art the foremost of all artists, desirest to
do good to Yudhishthira the just. Indeed, build thou such a palace that
persons belonging to the world of men may not be able to imitate it
even after examining it with care, while seated within. And, O Maya,
build thou a mansion in which we may behold a combination of godly,
asuric and human designs.'"

Vaisampayana continued,--"Having heard those words, Maya became
exceedingly glad. And he forthwith built a magnificent palace for the
son of Pandu like unto the palace of the celestials themselves. Then
Krishna and Partha (Arjuna) after having narrated everything unto king
Yudhishthira the just, introduced Maya unto him. Yudhishthira received
Maya with respect, offering him the honour he deserved. And, O Bharata,
Maya accepted that honour thinking highly of it. O monarch of the
Bharata race, that great son of Diti then recited unto the sons of
Pandu the history of the Danava Vrisha-parva, and that foremost of
artists then, having rested awhile, set himself after much thoughtful
planning to build a palace for the illustrious sons of Pandu. Agreeably
to the wishes of both Krishna and the sons of Pritha, the illustrious
Danava of great prowess, having performed on an auspicious day the
initial propitiatory rites of foundation and having also gratified
thousands of well-versed Brahmanas with sweetened milk and rice and
with rich presents of various kinds, measured out a plot of land five
thousand cubits square, which was delightful and exceedingly handsome
to behold and which was favourable for construction of a building
well-suited to the exigencies of every season."


SECTION II

Vaisampayana said,--"Janardana deserving the worship of all, having
lived happily at Khandavaprastha for some time, and having been treated
all the while with respectful love and affection by the sons of Pritha,
became desirous one day of leaving Khandavaprastha to behold his
father. That possessor of large eyes, unto whom was due the obeisance
of the universe, then saluted both Yudhishthira and Pritha and made
obeisance with his head unto the feet of Kunti, his father's sister.
Thus revered by Kesava, Pritha smelt his head and embraced him. The
illustrious Hrishikesa approached his own sister Subhadra
affectionately, with his eyes filled with tears, and spoke unto her
words of excellent import and truth, terse proper, unanswerable and
fraught with good. The sweet-speeched Subhadra also, saluting him in
return and worshipping him repeatedly with bent head, told him all that
she wished to be conveyed to her relatives on the paternal side. And
bidding her farewell and uttering benedictions on his handsome sister,
he of the Vrishni race, next saw Draupadi and Dhaumya. That best of men
duly made obeisance unto Dhaumya, and consoling Draupadi obtained leave
from her. Then the learned and mighty Krishna, accompanied by Partha,
went to his cousins. And surrounded by the five brothers, Krishna shone
like Sakra in the midst of the celestials. He whose banner bore the
figure of Garuda, desirous of performing the rites preparatory to the
commencement of a journey, purified himself by a bath and adorned his
person with ornaments. The bull of the Yadu race then worshipped the
gods and Brahmanas with floral wreaths, mantras, bows of the head, and
excellent perfumes. Having finished all these rites, that foremost of
steady and virtuous persons then thought of setting out. The chief of
the Yadu race then came out of the inner to the outer apartment, and
issuing thence he made unto Brahmanas, deserving of worship, offerings
of vessel-fulls of curd and fruits, and parched-grain and caused them
to pronounce benedictions upon him. And making unto them presents also
of wealth, he went round them. Then ascending his excellent car of gold
endued with great speed and adorned with banner bearing the figure of
Tarkhya (Garuda) and furnished also with mace, discus, sword, his bow
Sharnga and other weapons, and yoking thereunto his horses Saivya and
Sugriva, he of eyes like lotuses set out at an excellent moment of a
lunar day of auspicious stellar conjunction. And Yudhishthira, the king
of the Kurus, from affection, ascended the chariot after Krishna, and
causing that best charioteer Daruka to stand aside, himself took the
reins. And Arjuna also, of long arms, riding on that car, walked round
Krishna and fanned him with a white chamara furnished with a handle of
gold. And the mighty Bhimasena accompanied by the twin brothers Nakula
and Sahadeva and the priests and citizens all followed Krishna from
behind. And Kesava, that slayer of hostile heroes, followed by all the
brothers, shone like a preceptor followed by his favourite pupils. Then
Govinda spoke unto Arjuna and clasped him firmly, and worshipping
Yudhisthira and Bhima, embraced the twins. And embraced in return by
the three elder Pandavas, he was reverentially saluted by the twins.
After having gone about half a Yojana (two miles), Krishna, that
subjugator of hostile towns, respectfully addressed Yudhishthira and
requested him, O Bharata, to stop following him further. And Govinda,
conversant with every duty, then reverentially saluted Yudhishthira and
took hold of his feet. But Yudhishthira soon raised Kesava and smelt
his head. King Yudhishthira the just, the son of Pandu, having raised
Krishna endued with eyes like lotus-petals and the foremost of the
Yadava race, gave him leave, saying,--'Good bye!' Then the slayer of
Madhu, making an appointment with them (about his return) in words that
were proper, and preventing with difficulty the Pandavas from following
him further on foot, gladly proceeded towards his own city, like Indra
going towards Amravati. Out of the love and affection they bore him,
the Pandavas gazed on Krishna as long as he was within sight, and their
minds also followed him when he got out of sight. And Kesava of
agreeable person soon disappeared from their sight, unsatiated though
their minds were with looking at him. Those bulls among men, the sons
of Pritha, with minds fixed on Govinda, desisted (from following him
further) and unwillingly returned to their own city in haste. And
Krishna in his car soon reached Dwaraka followed by that hero Satyaki.
Then Sauri, the son of Devaki, accompanied by his charioteer Daruka
reached Dwaraka with the speed of Garuda."

Vaisampayana continued,--"Meanwhile king Yudhishthira of unfading
glory, accompanied by his brothers and surrounded by friends, entered
his excellent capital. And that tiger among men, dismissing all his
relatives, brothers, and sons, sought to make himself happy in the
company of Draupadi. And Kesava also, worshipped by the principal
Yadavas including Ugrasena, entered with a happy heart his own
excellent city. And worshipping his old father and his illustrious
mother, and saluting (his brother) Valadeva, he of eyes like
lotus-petals took his seat. Embracing Pradyumna, Shamva, Nishatha,
Charudeshna, Gada, Aniruddha and Bhanu, and obtaining the leave of all
the elderly men, Janardana entered the apartments of Rukmini."


SECTION III

Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost
of successful warriors, saying,--'I now go with thy leave, but shall
come back soon. On the north of the Kailasa peak near the mountains of
Mainaka, while the Danavas were engaged in a sacrifice on the banks of
Vindu lake, I gathered a huge quantity of delightful and variegated
vanda (a kind of rough materials) composed of jewels and gems. This was
placed in the mansion of Vrishaparva ever devoted to truth. If it be
yet existing, I shall come back, O Bharata, with it. I shall then
commence the construction of the delightful palace of the Pandavas,
which is to be adorned with every kind of gems and celebrated all over
the world. There is also, I think, O thou of the Kuru race, a fierce
club placed in the lake Vindu by the King (of the Danavas) after
slaughtering therewith all his foes in battle. Besides being heavy and
strong and variegated with golden knobs, it is capable of bearing great
weight, and of slaying all foes, and is equal in strength unto an
hundred thousand clubs. It is a fit weapon for Bhima, even as the
Gandiva is for thee. There is also (in that lake) a large conch-shell
called Devadatta of loud sound, that came from Varuna. I shall no doubt
give all these to thee.' Having spoken thus unto Partha, the Asura went
away in a north-easterly direction. On the north of Kailasa in the
mountains of Mainaka, there is a huge peak of gems and jewels called
Hiranya-sringa. Near that peak is a delightful lake of the name of
Vindu. There, on its banks, previously dwelt king Bhagiratha for many
years, desiring to behold the goddess Ganga, since called Bhagirathee
after that king's name. And there, on its banks, O thou best of the
Bharatas, Indra the illustrious lord of every created thing, performed
one hundred great sacrifices. There, for the sake of beauty, though not
according to the dictates of the ordinance, were placed sacrificial
stakes made of gems and altars of gold. There, after performing those
sacrifices, the thousand-eyed lord of Sachi became crowned with
success. There the fierce Mahadeva, the eternal lord of every creature,
has taken up his abode after having created all the worlds and there he
dwelleth, worshipped with reverence by thousands of spirits. There Nara
and Narayana, Brahma and Yama and Sthanu the fifth, perform their
sacrifices at the expiration of a thousand yugas. There, for the
establishment of virtue and religion, Vasudeva, with pious devotion,
performed his sacrifices extending for many, many long years. There
were placed by Keshava thousands and tens of thousands of sacrificial
stakes adorned with golden garlands and altars of great splendour.
Going thither, O Bharata, Maya brought back the club and the
conch-shell and the various crystalline articles that had belonged to
king Vrishaparva. And the great Asura, Maya, having gone thither,
possessed himself of the whole of the great wealth which was guarded by
Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a
peerless palace, which was of great beauty and of celestial make,
composed entirely of gems and precious stones, and celebrated
throughout the three worlds. He gave unto Bhimasena that best of clubs,
and unto Arjuna the most excellent conch-shell at whose sound all
creatures trembled in awe. And the palace that Maya built consisted of
columns of gold, and occupied, O monarch, an area of five thousand
cubits. The palace, possessing an exceedingly beautiful form, like unto
that of Agni or Suryya, or Soma, shone in great splendour, and by its
brilliance seemed to darken even the bright rays of the sun. And with
the effulgence it exhibited, which was a mixture of both celestial and
terrestrial light, it looked as if it was on fire. Like unto a mass of
new clouds conspicuous in the sky, the palace rose up coming into view
of all. Indeed, the palace that the dexterous Maya built was so wide,
delightful, and refreshing, and composed of such excellent materials,
and furnished with such golden walls and archways, and adorned with so
many varied pictures, and was withal so rich and well-built, that in
beauty it far surpassed Sudharma of the Dasarha race, or the mansion of
Brahma himself. And eight thousand Rakshasas called Kinkaras, fierce,
huge-bodied and endued with great strength, of red coppery eyes and
arrowy ears, well-armed and capable of ranging through the air, used to
guard and protect that palace. Within that palace Maya placed a
peerless tank, and in that tank were lotuses with leaves of
dark-coloured gems and stalks of bright jewels, and other flowers also
of golden leaves. And aquatic fowls of various species sported on its
bosom. Itself variegated with full-blown lotuses and stocked with
fishes and tortoises of golden hue, its bottom was without mud and its
water transparent. There was a flight of crystal stairs leading from
the banks to the edge of the water. The gentle breezes that swept along
its bosom softly shook the flowers that studded it. The banks of that
tank were overlaid with slabs of costly marble set with pearls. And
beholding that tank thus adorned all around with jewels and precious
stones, many kings that came there mistook it for land and fell into it
with eyes open. Many tall trees of various kinds were planted all
around the palace. Of green foliage and cool shade, and ever
blossoming, they were all very charming to behold. Artificial woods
were laid around, always emitting a delicious fragrance. And there were
many tanks also that were adorned with swans and Karandavas and
Chakravakas (Brahminy ducks) in the grounds lying about the mansion.
And the breeze bearing the fragrance of lotuses growing in water and
(of those growing on land) ministered unto the pleasure and happiness
of the Pandavas. And Maya having constructed such a palatial hall
within fourteen months, reported its completion unto Yudhishthira."


SECTION IV

Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered
that palatial sabha having first fed ten thousand Brahmanas with
preparations of milk and rice mixed with clarified butter and honey
with fruits and roots, and with pork and venison. The king gratified
those superior Brahmanas, who had come from various countries with food
seasoned with seasamum and prepared with vegetables called jibanti,
with rice mixed with clarified butter, with different preparations of
meat--with indeed various kinds of other food, as also numberless
viands that are fit to be sucked and innumerable kinds of drinks, with
new and unused robes and clothes, and with excellent floral wreaths.
The king also gave unto each of those Brahmanas a thousand kine. And, O
Bharata, the voice of the gratified Brahmanas uttering,--'What an
auspicious day is this!' became so loud that it seemed to reach heaven
itself. And when the Kuru king entered the palatial sabha having also
worshipped the gods with various kinds of music and numerous species of
excellent and costly perfumes, the athletes and mimes and
prize-fighters and bards and encomiasts began to gratify that
illustrious son of Dharma by exhibiting their skill. And thus
celebrating his entry into the palace, Yudhishthira with his brothers
sported within that palace like Sakra himself in heaven. Upon the seats
in that palace sat, along with the Pandavas, Rishis and kings that came
from various countries, viz., Asita and Devala, Satya, Sarpamali and
Mahasira; Arvavasu, Sumitra, Maitreya, Sunaka and Vali; Vaka, Dalvya,
Sthulasira, Krishna-Dwaipayana, and Suka Sumanta, Jaimini, Paila, and
the disciples of Vyasa, viz., ourselves; Tittiri, Yajanavalkya, and
Lomaharshana with his son; Apsuhomya, Dhaumya, Animandavya; and
Kausika; Damoshnisha and Traivali, Parnada, and Varayanuka, Maunjayana,
Vayubhaksha, Parasarya, and Sarika; Valivaka, Silivaka, Satyapala, and
Krita-srama; Jatukarna, and Sikhavat. Alamva and Parijataka; the
exalted Parvata, and the great Muni Markandeya; Pavitrapani, Savarna,
Bhaluki, and Galava. Janghabandhu, Raibhya, Kopavega, and Bhrigu:
Harivabhru, Kaundinya, Vabhrumali, and Sanatana, Kakshivat, and Ashija,
Nachiketa, and Aushija, Nachiketa, and Gautama; Painga, Varaha, Sunaka,
and Sandilya of great ascetic merit: Kukkura, Venujangha, Kalapa and
Katha;--these virtuous and learned Munis with senses and souls under
complete control, and many others as numerous, all well-skilled in the
Vedas and Vedangas and conversant with (rules of) morality and pure and
spotless in behaviour, waited on the illustrious Yudhishthira, and
gladdened him by their sacred discourses. And so also numerous
principal Kshatriyas, such as the illustrious and virtuous Mujaketu,
Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena; Kakshasena,
the lord of the Earth, Kshemaka the invincible; Kamatha, the king of
Kamvoja, and the mighty Kampana who alone made the Yavanas to ever
tremble at his name just as the god that wieldeth the thunder-bolt
maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and
the king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and
the kings of Anga and Vanga, and Pandrya, and the king of Udhara, and
Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of
the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and
the so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the
king of Magadha; and Sukarman, and Chekitana, and Puru that slayer of
foes; Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman,
Aniruddha, Srutayu endued with great strength; the invincible
Anuparaja, the handsome Karmajit; Sisupala with his son, the king of
Karusha; and the invincible youths of the Vrishni race, all equal in
beauty unto the celestials, viz., Ahuka, Viprithu, Sada, Sarana,
Akrura, Kritavarman, and Satyaka, the son of Sini; and Bhismaka,
Ankriti, and the powerful Dyumatsena, those chief of bowmen viz., the
Kaikeyas and Yajnasena of the Somaka race; these Kshatriyas endued with
great might, all well-armed and wealthy, and many others also regarded
as the foremost, all waited upon Yudhishthira, the son of Kunti, in
that Sabha, desirous of ministering to his happiness. And those princes
also, endued with great strength, who dressing themselves in deer-skins
learnt the science of weapons under Arjuna, waited upon Yudhishthira.
And O king, the princes also of the Vrishni race, viz., Pradyumna (the
son of Rukmini) and Samva, and Yuyudhana the son of Satyaki and
Sudharman and Aniruddha and Saivya that foremost of men who had learnt
the science of arms under Arjuna these and many other kings, O lord of
the Earth, used to wait on Yudhishthira on that occasion. And that
friend of Dhananjaya, Tumvuru, and the Gandharva Chittasena with his
ministers, any many other Gandharvas and Apsaras, well-skilled in vocal
and instrumental music and in cadence and Kinnaras also well-versed in
(musical) measures and motions singing celestial tunes in proper and
charming voices, waited upon and gladdened the sons of Pandu and the
Rishis who sat in that Sabha. And seated in that Sabha, those bull
among men, of rigid vows and devoted to truth, all waited upon
Yudhishthira like the celestials in heaven waiting upon Brahma."


SECTION V

(Lokapala Sabhakhayana Parva)

Vaisampayana said,--"While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science,
possessing a complete knowledge of the six Angas (viz., pronunciation,
grammar, prosody, explanation of basic terms, description of religious
rites, and astronomy). He was a perfect master in reconciling
contradictory texts and differentiating in applying general principles
to particular cases, as also in interpreting contraries by reference to
differences in situation, eloquent, resolute, intelligent, possessed of
powerful memory. He was acquainted with the science of morals and
politics, learned, proficient in distinguishing inferior things from
superior ones, skilled in drawing inference from evidence, competent to
judge of the correctness or incorrectness of syllogistic statements
consisting of five propositions. He was capable of answering
successively Vrihaspati himself while arguing, with definite
conclusions properly framed about religion, wealth, pleasure and
salvation, of great soul and beholding this whole universe, above,
below, and around, as if it were present before his eyes. He was master
of both the Sankhya and Yoga systems of philosophy, ever desirous of
humbling the celestials and Asuras by fomenting quarrels among them,
conversant with the sciences of war and treaty, proficient in drawing
conclusions by judging of things not within direct ken, as also in the
six sciences of treaty, war, military campaigns, maintenance of posts
against the enemy and stratagems by ambuscades and reserves. He was a
thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And
the celestial Rishi of immeasurable splendour, endued with great energy
was accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies
a befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus
worshipped by the Pandavas and the great Rishis, Narada possessing a
complete mastery over the Vedas, said unto Yudhishthira the following
words bearing upon religion, wealth, pleasures and salvation.

"Narada said--'Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief
of men, continuest thou in the noble conduct consistent with religion
and wealth practised by thy ancestors towards the three classes of
subjects, (viz., good, indifferent, and bad)? Never injurest thou
religion for the sake of wealth, or both religion and wealth for the
sake of pleasure that easily seduces? O thou foremost of victorious men
ever devoted to the good of all, conversant as thou art with the
timeliness of everything, followest thou religion, wealth, pleasure and
salvation dividing thy time judiciously? O sinless one, with the six
attributes of kings (viz., cleverness of speech, readiness in providing
means, intelligence in dealing with the foe, memory, and acquaintance
with morals and politics), dost thou attend to the seven means (viz.,
sowing dissensions, chastisement, conciliation, gifts, incantations,
medicine and magic)? Examinest thou also, after a survey of thy own
strength and weakness, the fourteen possessions of thy foes? These are
the country, forts, cars, elephants, cavalry, foot-soldiers, the
principal officials of state, the zenana, food supply, computations of
the army and income, the religious treatises in force, the accounts of
state, the revenue, wine-shops and other secret enemies. Attendest thou
to the eight occupations (of agriculture, trade, &c), having examined,
O thou foremost of victorious monarchs, thy own and thy enemy's means,
and having made peace with thy enemies? O bull of the Bharata race, thy
seven principal officers of state (viz., the governor of the citadel,
the commander of forces, the chief judge, the general in interior
command, the chief priest, the chief physician, and the chief
astrologer), have not, I hope, succumbed to the influence of thy foes,
nor have they, I hope, become idle in consequence of the wealth they
have earned? They are, I hope, all obedient to thee. Thy counsels, I
hope, are never divulged by thy trusted spies in disguise, by thyself
or by thy ministers? Thou ascertainest, I hope, what thy friends, foes
and strangers are about? Makest thou peace and makest thou war at
proper times? Observest thou neutrality towards strangers and persons
that are neutral towards thee? And, O hero, hast thou made persons like
thyself, persons that are old, continent in behaviour, capable of
understanding what should be done and what should not, pure as regards
birth and blood, and devoted to thee, thy ministers? O Bharata, the
victories of kings can be attributed to good counsels. O child, is thy
kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of
night, as to what thou shouldst do and what thou shouldst not do the
next day? Thou settlest nothing alone, nor takest counsels with many?
The counsels thou hast resolved upon, do not become known all over thy
kingdom? Commencest thou soon to accomplish measures of great utility
that are easy of accomplishment? Such measures are never obstructed?
Keepest thou the agriculturists not out of thy sight? They do not fear
to approach thee? Achievest thou thy measures through persons that are
trusted incorruptible, and possessed of practical experience? And, O
brave king, I hope, people only know the measures already accomplished
by thee and those that have been partially accomplished and are
awaiting completion, but not those that are only in contemplation and
uncommenced? Have experienced teachers capable of explaining the causes
of things and learned in the science of morals and every branch of
learning, been appointed to instruct the princes and the chiefs of the
army? Buyest thou a single learned man by giving in exchange a thousand
ignorant individuals? The man that is learned conferreth the greatest
benefit in seasons of distress. Are thy forts always filled with
treasure, food, weapons, water, engines and instruments, as also with
engineers and bowmen? Even a single minister that is intelligent,
brave, with his passions under complete control, and possessed of
wisdom and judgment, is capable of conferring the highest prosperity on
a king or a king's son. I ask thee, therefore, whether there is even
one such minister with thee? Seekest thou to know everything about the
eighteen Tirthas of the foe and fifteen of thy own by means of three
and three spies all unacquainted with one another? O slayer of all
foes, watchest thou all thy enemies with care and attention, and
unknown to them? Is the priest thou honourest, possessed of humility,
and purity of blood, and renown, and without jealousy and illiberality?
Hath any well-behaved, intelligent, and guileless Brahmana, well-up in
the ordinance, been employed by thee in the performance of thy daily
rites before the sacred fire, and doth he remind thee in proper time as
to when thy homa should be performed? Is the astrologer thou hast
employed skilled in reading physiognomy, capable of interpreting omens,
and competent to neutralise the effect of the disturbances of nature?
Have respectable servants been employed by thee in offices that are
respectable, indifferent ones in indifferent offices, and low ones in
offices that are low? Hast thou appointed to high offices ministers
that are guileless and of well conduct for generations and above the
common run? Oppressest thou not thy people with cruel and severe
punishment? And, O bull of the Bharata race, do thy ministers rule thy
kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that
are proud and incontinent in their behaviour? Is the commander of thy
forces possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by
withholding these? Knowest thou that the misery caused by arrears of
pay and irregularity in the distribution of rations driveth the troops
to mutiny, and that is called by the learned to be one of the greatest
of mischiefs? Are all the principal high-born men devoted to thee, and
ready with cheerfulness to lay down their lives in battle for thy sake?
I hope no single individual of passions uncontrolled is ever permitted
by thee to rule as he likes a number of concerns at the same time
appertaining to the army? Is any servant of thine, who hath
accomplished well a particular business by the employment of special
ability, disappointed in obtaining from thee a little more regard, and
an increase of food and pay? I hope thou rewardest persons of learning
and humility, and skill in every kind of knowledge with gifts of wealth
and honour proportionate to their qualifications. Dost thou support, O
bull in the Bharata race, the wives and children of men that have given
their lives for thee and have been distressed on thy account?
Cherishest thou, O son of Pritha, with paternal affection the foe that
hath been weakened, or him also that hath sought thy shelter, having
been vanquished in battle? O lord of Earth, art thou equal unto all
men, and can every one approach thee without fear, as if thou wert
their mother and father? And O bull of the Bharata race, marchest thou,
without loss of time, and reflecting well upon three kinds of forces,
against thy foe when thou hearest that he is in distress? O subjugator
of all foes beginnest thou thy march when the time cometh, having taken
into consideration all the omens you might see, the resolutions thou
hast made, and that the ultimate victory depends upon the twelve
mandalas (such as reserves, ambuscades, &c, and payment of pay to the
troops in advance)? And, O persecutor of all foes, givest thou gems and
jewels, unto the principal officers of enemy, as they deserve, without
thy enemy's knowledge? O son of Pritha, seekest thou to conquer thy
incensed foes that are slaves to their passions, having first conquered
thy own soul and obtained the mastery over thy own senses? Before thou
marchest out against thy foes, dost thou properly employ the four arts
of reconciliation, gift (of wealth) producing disunion, and application
of force? O monarch, goest thou out against thy enemies, having first
strengthened thy own kingdom? And having gone out against them,
exertest thou to the utmost to obtain victory over them? And having
conquered them, seekest thou to protect them with care? Are thy army
consisting of four kinds of forces, viz., the regular troops, the
allies, the mercenaries, and the irregulars, each furnished with the
eight ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country,
and ensigns led out against thy enemies after having been well trained
by superior officers? O oppressor of all foes, O great king, I hope
thou slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and
in the kingdoms of thy foes continue to look after their respective
duties and to protect one another. O monarch, I hope trusted servants
have been employed by thee to look after thy food, the robes thou
wearest and the perfumes thou usest. I hope, O king, thy treasury,
barns, stables arsenals, and women's apartments, are all protected by
servants devoted to thee and ever seeking thy welfare. I hope, O
monarch, thou protectest first thyself from thy domestic and public
servants, then from those servants of thy relatives and from one
another. Do thy servants, O king, ever speak to thee in the forenoon
regarding thy extravagant expenditure in respect of thy drinks, sports,
and women? Is thy expenditure always covered by a fourth, a third or a
half of thy income? Cherishest thou always, with food and wealth,
relatives, superiors, merchants, the aged, and other proteges, and the
distressed? Do the accountants and clerks employed by thee in looking
after thy income and expenditure, always appraise thee every day in the
forenoon of thy income and expenditure? Dismissest thou without fault
servants accomplished in business and popular and devoted to thy
welfare? O Bharata, dost thou employ superior, indifferent, and low
men, after examining them well in offices they deserve? O monarch,
employest thou in thy business persons that are thievish or open to
temptation, or hostile, or minors? Persecutest thou thy kingdom by the
help of thievish or covetous men, or minors, or women? Are the
agriculturists in thy kingdom contented. Are large tanks and lakes
constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the
hundred? O child, are the four professions of agriculture, trade,
cattle-rearing, and lending at interest, carried on by honest men? Upon
these O monarch, depends the happiness of thy people. O king, do the
five brave and wise men, employed in the five offices of protecting the
city, the citadel, the merchants, and the agriculturists, and punishing
the criminals, always benefit thy kingdom by working in union with one
another? For the protection of thy city, have the villages been made
like towns, and the hamlets and outskirts of villages like villages?
Are all these entirely under thy supervision and sway? Are thieves and
robbers that sack thy town pursued by thy police over the even and
uneven parts of thy kingdom? Consolest thou women and are they
protected in thy realm? I hope thou placest not any confidence in them,
nor divulgest any secret before any of them? O monarch, having heard of
any danger and having reflected on it also, liest thou in the inner
apartments enjoying every agreeable object? Having slept during the
second and the third divisions of the night, thinkest thou of religion
and profit in the fourth division wakefully. O son of Pandu, rising
from bed at the proper time and dressing thyself well, showest thou
thyself to thy people, accompanied by ministers conversant with the
auspiciousness or otherwise of moments? O represser of all foes, do men
dressed in red and armed with swords and adorned with ornaments stand
by thy side to protect thy person? O monarch! behavest thou like the
god of justice himself unto those that deserve punishment and those
that deserve worship, unto those that are dear to thee and those that
thou likest not? O son of Pritha, seekest thou to cure bodily diseases
by medicines and fasts, and mental illness with the advice of the aged?
I hope that the physicians engaged in looking after thy health are well
conversant with the eight kinds of treatment and are all attached and
devoted to thee. Happeneth it ever, O monarch, that from covetousness
or folly or pride thou failest to decide between the plaintiff and the
defendant who have come to thee? Deprivest thou, through covetousness
or folly, of their pensions the proteges who have sought thy shelter
from trustfulness or love? Do the people that inhabit thy realm, bought
by thy foes, ever seek to raise disputes with thee, uniting themselves
with one another? Are those amongst thy foes that are feeble always
repressed by the help of troops that are strong, by the help of both
counsels and troops? Are all the principal chieftains (of thy empire)
all devoted to thee? Are they ready to lay down their lives for thy
sake, commanded by thee? Dost thou worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee.
Hast thou faith in the religion based on the three Vedas and practised
by men who have gone before thee? Dost thou carefully follow the
practices that were followed by them? Are accomplished Brahmanas
entertained in thy house and in thy presence with nutritive and
excellent food, and do they also obtain pecuniary gifts at the
conclusion of those feasts? Dost thou, with passions under complete
control and with singleness of mind, strive to perform the sacrifices
called Vajapeya and Pundarika with their full complement of rites?
Bowest thou unto thy relatives and superiors, the aged, the gods, the
ascetics, the Brahmanas, and the tall trees (banian) in villages, that
are of so much benefit to people? O sinless one, causest thou ever
grief or anger in any one? Do priests capable of granting thee
auspicious fruits ever stand by thy side? O sinless one, are thy
inclinations and practices such as I have described them, and as always
enhance the duration of life and spread one's renown and as always help
the cause of religion, pleasure, and profit? He who conducteth himself
according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a
high degree of felicity. O monarch, I hope, no well-behaved,
pure-souled, and respected person is ever ruined and his life taken, on
a false charge or theft, by thy ministers ignorant of Sastras and
acting from greed? And, O bull among men, I hope thy ministers never
from covetousness set free a real thief, knowing him to be such and
having apprehended him with the booty about him? O Bharata, I hope, thy
ministers are never won over by bribes, nor do they wrongly decide the
disputes that arise between the rich and the poor. Dost thou keep
thyself free from the fourteen vices of kings, viz., atheism,
untruthfulness, anger, incautiousness, procrastination, non-visit to
the wise, idleness, restlessness of mind, taking counsels with only one
man, consultation with persons unacquainted with the science of profit,
abandonment of a settled plan, divulgence of counsels,
non-accomplishment of beneficial projects, and undertaking everything
without reflection? By these, O king, even monarchs firmly seated on
their thrones are ruined. Hath thy study of the Vedas, thy wealth and
knowledge of the Sastras and marriage been fruitful?'"

Vaisampayana continued,--"After the Rishi had finished, Yudhishthira
asked,--'How, O Rishi, do the Vedas, wealth, wife, and knowledge of the
Sastras bear fruit?'

"The Rishi answered,--'The Vedas are said to bear fruit when he that
hath studied them performeth the Agnihotra and other sacrifices. Wealth
is said to bear fruit when he that hath it enjoyeth it himself and
giveth it away in charity. A wife is said to bear fruit when she is
useful and when she beareth children. Knowledge of the Sastras is said
to bear fruit when it resulteth in humility and good behaviour.'"

Vaisampayana continued,--"The great ascetic Narada, having answered
Yudhishthira thus, again asked that just ruler,--'Do the officers of
thy government, O king, that are paid from the taxes levied on the
community, take only their just dues from the merchants that come to
thy territories from distant lands impelled by the desire of gain? Are
the merchants, O king, treated with consideration in thy capital and
kingdom, capable of bringing their goods thither without being deceived
by the false pretexts of (both the buyers and the officers of
government)?

"'Listenest thou always, O monarch, to the words, fraught with
instructions in religion and wealth, of old men acquainted with
economic doctrines? Are gifts of honey and clarified butter made to the
Brahmanas intended for the increase of agricultural produce, of kine,
of fruits and flowers, and for the sake of virtue? Givest thou always,
O king, regularly unto all the artisans and artists employed by thee
the materials of their works and their wages for periods not more than
four months? Examinest thou the works executed by those that are
employed by thee, and applaudest thou them before good men, and
rewardest thou them, having shewn them proper respect? O bull of the
Bharata race, followest thou the aphorisms (of the sage) in respect of
every concern particularly those relating to elephants, horses, and
cars? O bull of the Bharata race, are the aphorisms relating to the
science of arms, as also those that relate to the practice of engines
in warfare--so useful to towns and fortified places, studied in thy
court? O sinless one, art thou acquainted with all mysterious
incantations, and with the secrets of poisons destructive of all foes?
Protectest thou thy kingdom from the fear of fire, of snakes and other
animals destructive of life, of disease, and Rakshasas? As acquainted
thou art with every duty, cherishest thou like a father, the blind, the
dumb, the lame, the deformed, the friendless, and ascetics that have no
homes. Hast thou banished these six evils, O monarch, viz., sleep,
idleness, fear, anger, weakness of mind, and procrastination?'"

Vaisampayana continued,--"The illustrious bull among the Kurus, having
heard these words of that best of Brahmanas, bowed down unto him and
worshipped his feet. And gratified with everything he heard, the
monarch said unto Narada of celestial form,--'I shall do all that thou
hast directed, for my knowledge hath expanded under thy advice!' Having
said this the king acted conformably to that advice, and gained in time
the whole Earth bounded by her belt of seas. Narada again spoke,
saying,--'That king who is thus employed in the protection of four
orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days
here happily and attaineth hereafter to the region of Sakra (heaven).'"


SECTION VI

Vaisampayana said,--"At the conclusion of Narada's words, king
Yudhishthira the just worshipped him duly; and commanded by him the
monarch began to reply succinctly to the questions the Rishi had asked.

"Yudhishthira said--'O holy one, the truths of religion and morality
thou hast indicated one after another, are just and proper. As regards
myself, I duly observe those ordinances to the best of my power.
Indeed, the acts that were properly performed by monarchs of yore are,
without doubt, to be regarded as bearing proper fruit, and undertaken
from solid reasons for the attainment of proper objects. O master, we
desire to walk in the virtuous path of those rulers that had, besides,
their souls under complete control.'"

Vaisampayana continued,--"Yudhishthira, the son of Pandu, possessed of
great glory, having received with reverence the words of Narada and
having also answered the Rishi thus, reflected for a moment. And
perceiving a proper opportunity, the monarch, seated beside the Rishi,
asked Narada sitting at his ease and capable of going into every world
at will, in the presence of that assembly of kings, saying,--'Possessed
of the speed of mind, thou wanderest over various and many worlds
created in days of yore by Brahma, beholding everything. Tell me, I ask
thee, if thou hast, O Brahmana, ever beheld before anywhere an assembly
room like this of mine or superior to it!' Hearing these words of
Yudhishthira the just, Narada smilingly answered the son of Pandu in
these sweet accents,--

"Narada said,--'O child, O king I did neither see nor hear of ever
before amongst men, any assembly room built of gems and precious stones
like this of thine, O Bharata. I shall, however, describe unto thee the
rooms of the king of the departed (Yama), of Varuna (Neptune) of great
intelligence, of Indra, the King of Gods and also of him who hath his
home in Kailasha (Kuvera). I shall also describe unto thee the
celestial Sabha of Brahma that dispelleth every kind of uneasiness. All
these assembly rooms exhibit in their structure both celestial and
human designs and present every kind of form that exists in the
universe. And they are ever worshipped by the gods and the Pitris, the
Sadhyas, (under-deities called Gana), by ascetics offering sacrifices,
with souls under complete command, by peaceful Munis engaged without
intermission in Vedic sacrifices with presents to Brahmanas. I shall
describe all these to you if, O bull of the Bharata race, thou hast any
inclinations to listen to me!'"

Vaisampayana continued,--"Thus addressed by Narada, the high-souled
king Yudhishthira the just, with his brothers and all those foremost of
Brahmanas (seated around him), joined his hands (in entreaty). And the
monarch then asked Narada, saying,--'Describe unto us all those
assembly rooms. We desire to listen to thee. O Brahmana, what are the
articles with which each of the Sabhas are made of? What is the area of
each, and what is the length and breadth of each? Who wait upon the
Grandsire in that assembly room? And who also upon Vasava, the Lord of
the celestials and upon Yama, the son of Vivaswana? Who wait upon
Varuna and upon Kuvera in their respective assembly rooms. O Brahmana
Rishi, tell us all about these. We all together desire to hear thee
describe them. Indeed, our curiosity is great.'" Thus addressed by the
son of Pandu, Narada replied, saying,--"O monarch, hear ye all about
those celestial assembly rooms one after another."


SECTION VII

"Narada said,--'the celestial assembly room of Sakra is full of lustre.
He hath obtained it as the fruit of his own acts. Possessed of the
splendour of the sun, it was built, O scion of the Kuru race, by Sakra
himself. Capable of going everywhere at will, this celestial assembly
house is full one hundred and fifty yojanas in length, and hundred
yojanas in breadth, and five yojanas in height. Dispelling weakness of
age, grief, fatigue, and fear, auspicious and bestowing good fortune,
furnished with rooms and seats and adorned with celestial trees, it is
delightful in the extreme. There sitteth in that assembly room, O son
of Pritha, on an excellent seat, the Lord of celestials, with his wife
Sachi endowed with beauty and affluence. Assuming a form incapable of
description for its vagueness, with a crown on his head and bright
bracelets on the upper arms, attired in robes of pure white and decked
with floral wreaths of many hues, there he sitteth with beauty, fame,
and glory by his side. And the illustrious deity of a hundred
sacrifices is daily waited upon, O monarch, in that assembly by the
Marutas in a body, each leading the life of a householder in the bosom
of his family. And the Siddhyas, celestial Rishis, the Sadhyas in all,
the gods, and Marutas of brilliant complexion and adorned with golden
garlands,--all of them in celestial form and decked in ornaments,
always wait upon and worship the illustrious chief of the immortals,
that mighty represser of all foes. And O son of Pritha, the celestial
Rishis also, all of pure souls, with sins completely washed off and
resplendent as the fire, and possessed of energy, and without sorrow of
any kind, and freed from the fever of anxiety, and all performers of
the Soma sacrifice, also wait upon and worship Indra. And Parasara and
Parvata and Savarni and Galava; and Sankha, and the Muni, Gaursiras,
and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas; and
Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka, Swetaketu,
and Tandya, and also Bhandayani; and Havishmat, and Garishta, and king
Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala;
Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and
Vishwakarman, and Tumuru; and other Rishis, some born of women and
others living upon air, and others again living upon fire, these all
worship Indra, the wielder of the thunderbolt, the lord of all the
worlds. And Sahadeva, and Sunitha, and Valmiki of great ascetic merit;
and Samika of truthful speech, and Prachetas ever fulfilling their
promises, and Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu;
and Maruta and Marichi, and Sthanu of great ascetic merit; and
Kakshivat, and Gautama, and Tarkhya, and also the Muni Vaishwanara; and
the Muni Kalakavrikhiya and Asravya, and also Hiranmaya, and Samvartta,
and Dehavya, and Viswaksena of great energy; and Kanwa, and Katyayana,
O king, and Gargya, and Kaushika;--all are present there along with the
celestial waters and plants; and faith, and intelligence, and the
goddess of learning, and wealth, religion, and pleasure; and lightning,
O son of Pandu; and the rain-charged clouds, and the winds, and all the
loud-sounding forces of heaven; the eastern point, the twenty seven
fires conveying the sacrificial butter, Agni and Soma, and the fire of
Indra, and Mitra, and Savitri, and Aryaman; Bhaga, Viswa the Sadhyas,
the preceptor (Vrihaspati), and also Sukra; and Vishwavasu and
Chitrasena, and Sumanas, and also Taruna; the Sacrifices, the gifts to
Brahmanas, the planets, and the stars, O Bharata, and the mantras that
are uttered in sacrifices--all these are present there. And, O King,
many Apsaras and Gandharvas, by various kinds of dances and music both
instrumental and vocal, and by the practice of auspicious rites, and by
the exhibition of many feats of skill, gratify the lord of the
celestials--Satakratu--the illustrious slayer of Vala and Vritra.
Besides these, many other Brahmanas and royal and celestial Rishis, all
resplendent as the fire, decked in floral wreaths and ornaments,
frequently come to and leave that assembly, riding on celestial cars of
various kinds. And Vrihaspati and Sukra are present there on all
occasions. These and many other illustrious ascetics of rigid vows, and
Bhrigu and the seven Rishis who are equal, O king, unto Brahma himself,
come to and leave that assembly house, riding on cars beautiful as the
car of Soma, and themselves looking as bright therein as Soma himself.
This, O mighty armed monarch, is the assembly house, called
Pushkaramalini, of Indra of a hundred sacrifices that I have seen.
Listen now to the account of Yama's assembly house.'


SECTION VIII

"Narada said,--'O Yudhisthira, I shall now describe the assembly house
of Yama, the son of Vivaswat, which, O son of Pritha, was built by
Viswakarma. Listen now to me. Bright as burnished gold, that assembly
house, O monarch, covers an area of much more than a hundred yojanas.
Possessed of the splendour of the sun, it yieldeth everything that one
may desire. Neither very cool nor very hot, it delighteth the heart. In
that assembly house there is neither grief nor weakness of age, neither
hunger nor thirst. Nothing disagreeable findeth a place there, nor any
kind of evil feelings there. Every object of desire, celestial or
human, is to be found in that mansion. And all kinds of enjoyable
articles, as also of sweet, juicy, agreeable, and delicious edibles in
profusion that are licked, sucked, and drunk, are there, O chastiser of
all enemies. The floral wreaths in that mansion are of the most
delicious fragrance, and the trees that stand around it yield fruits
that are desired of them. There are both cold and hot waters and these
are sweet and agreeable. In that mansion many royal sages of great
sanctity and Brahmana sages also of great purity, cheerfully wait upon,
O child, and worship Yama, the son of Vivaswat. And Yayati, Nahusha,
Puru, Mandhatri, Somaka, Nriga; the royal sage Trasadasyu, Kritavirya,
Sautasravas; Arishtanemi, Siddha, Kritavega, Kriti, Nimi, Pratarddana,
Sivi, Matsya, Prithulaksha, Vrihadratha, Vartta, Marutta, Kusika,
Sankasya, Sankriti, Dhruva, Chaturaswa, Sadaswormi and king Kartavirya;
Bharata and Suratha, Sunitha, Nisatha, Nala, Divodasa, and Sumanas,
Amvarisha, Bhagiratha; Vyaswa, Vadhraswa, Prithuvega, Prithusravas,
Prishadaswa, Vasumanas, Kshupa, and Sumahavala, Vrishadgu, and
Vrishasena, Purukutsa, Dhwajin and Rathin; Arshtisena, Dwilipa, and the
high-souled Ushinara; Ausinari, Pundarika, Saryati, Sarava, and Suchi;
Anga, Rishta, Vena, Dushmanta, Srinjaya and Jaya; Bhangasuri, Sunitha,
and Nishada, and Bahinara; Karandhama, Valhika, Sudymna, and the mighty
Madhu; Aila and the mighty king of earth Maruta; Kapota, Trinaka, and
Shadeva, and Arjuna also. Vysawa; Saswa and Krishaswa, and king
Sasavindu; Rama the son of Dasaratha, and Lakshmana, and Pratarddana;
Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son of Jamadagnya,
Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa, and also
Janaka; king Vainya, Varisena, Purujit, and Janamejaya; Brahmadatta,
and Trigarta, and king Uparichara also; Indradyumna, Bhimajanu,
Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna,
Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a
hundred kings of the Matsya race and hundred of the Vipa and a hundred
of the Haya races; a hundred kings of the name of Dhritarashtra, eighty
kings of the name of Janamejaya; a hundred monarchs called Brahmadatta,
and a hundred kings of the name of Iri; more than two hundred Bhishmas,
and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas,
and a hundred Palasas, and a hundred called Kasa and Kusa; that king of
kings Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja,
Jayadratha; the intelligent royal sage Vrishadarva with his ministers;
and a thousand other kings known by the name of Sasa-vindu, and who
have died, having performed many grand horse-sacrifices with large
presents to the Brahmanas--these holy royal sages of grand achievements
and great knowledge of the Sastras, wait upon, O King, and worship the
son of Vivaswat in that assembly house. And Agastya and Matanga, and
Kala, and Mrityu (Death), performers of sacrifices, the Siddhas, and
many Yogins; the Prtris (belonging to the classes--called Agniswattas,
Fenapa, Ushampa, Swadhavat, and Verhishada), as also those others that
have forms; the wheel of time, and the illustrious conveyer himself of
the sacrificial butter; all sinners among human beings, as also those
that have died during the winter solstice; these officers of Yama who
have been appointed to count the allotted days of everybody and
everything; the Singsapa, Palasa, Kasa, and Kusa trees and plants, in
their embodied forms, these all, O king, wait upon and worship the god
of justice in that assembly house of his. These and many others are
present at the Sabha of the king of the Pitris (manes). So numerous are
they that I am incapable of describing them either by mentioning their
names or deeds. O son of Pritha, the delightful assembly house, moving
everywhere at the will of its owner, is of wide extent. It was built by
Viswakarma after a long course of ascetic penances. And, O Bharata,
resplendent with his own effulgence, it stands glorified in all its
beauty. Sannyasis of severe ascetic penance, of excellent vows, and of
truthful speech, peaceful and pure and sanctified by holy deeds, of
shining bodies and attired in spotless robes, decked with bracelets and
floral garlands, with ear-rings of burnished gold, and adorned with
their own holy acts as with the marks of their order (painted over
their bodies), constantly visit that Sabha (Assembly). Many illustrious
Gandharvas, and many Apsaras fill every part of that mansion with
music; both instrumental and vocal and with sounds of laughter and
dance. And, O son of Pritha, excellent perfumes, and sweet sounds and
garlands of celestial flowers always contribute towards making that
mansion supremely blest. And hundreds of thousands of virtuous persons,
of celestial beauty and great wisdom, always wait upon and worship the
illustrious Yama, the lord of created beings in that assembly house.
Such, O monarch, is the Sabha, of the illustrious king of the Pitris! I
shall now describe unto the assembly house of Varuna also called
Pushkaramalini!'


SECTION IX

"Narada said--'O Yudhishthira, the celestial Sabha of Varuna is
unparalleled in splendour. In dimensions it is similar to that of Yama.
Its walls and arches are all of pure white. It hath been built by
Viswakarma (the celestial architect) within the waters. It is
surrounded on all sides by many celestial trees made of gems and jewels
and yielding excellent fruits and flowers. And many plants with their
weight of blossoms, blue and yellow, and black and darkish, and white
and red, that stand there, or excellent bowers around. Within those
bowers hundreds and thousands of birds of diverse species, beautiful
and variegated, always pour forth their melodies. The atmosphere of
that mansion is extremely delightful, neither cold nor hot. Owned by
Varuna, that delightful assembly house of pure white consists of many
rooms and is furnished with many seats. There sitteth Varuna attired in
celestial robe, decked in celestial ornaments and jewels, with his
queen, adorned with celestial scents and besmeared with paste of
celestial fragrance. The Adityas wait upon and worship the illustrious
Varuna, the lord of the waters. And Vasuki and Takshaka, and the Naga
called Airavana; Krishna and Lohita; Padma and Chitra endued with great
energy; the Nagas called Kamvala and Aswatara; and Dhritarashtra and
Valahaka; Matimat and Kundadhara and Karkotaka and Dhananjaya; Panimat
and the mighty Kundaka, O lord of the Earth; and Prahlada and
Mushikada, and Janamejaya,--all having auspicious marks and mandalas
and extended hoods;--these and many other snakes, O Yudhishthira,
without anxiety of any kind, wait upon and worship the illustrious
Varuna. And, O king, Vali the son of Virochana, and Naraka the
subjugator of the whole Earth; Sanghraha and Viprachitti, and those
Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and
Sumanas and also Sumati; and Ghatodara, and Mahaparswa, and Karthana
and also Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and
Dasagriva, Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta,
and Sanghrada, and Indratapana--these Daityas and Danavas, all bedecked
with ear-rings and floral wreaths and crowns, and attired in the
celestial robes, all blessed with boons and possessed of great bravery,
and enjoying immortality, and all well of conduct and of excellent
vows, wait upon and worship in that mansion the illustrious Varuna, the
deity bearing the noose as his weapon. And, O king, there are also the
four oceans, the river Bhagirathee, the Kalindi, the Vidisa, the Venwa,
the Narmada of rapid current; the Vipasa, the Satadu, the Chandrabhaga,
the Saraswati; the Iravati, the Vitasta, the Sindhu, the Devanadi; the
Godavari, the Krishnavenwa and that queen of rivers the Kaveri; the
Kimpuna, the Visalya and the river Vaitarani also; the Tritiya, the
Jeshthila, and the great Sone (Soane); the Charmanwati and the great
river Parnasa; the Sarayu, the Varavatya, and that queen of rivers the
Langali, the Karatoya, the Atreyi, the red Mahanada, the Laghanti, the
Gomati, the Sandhya, and also the Trisrotasi--these and other rivers
which are all sacred and are world-renowned places of pilgrimage, as
also other rivers and sacred waters and lakes and wells and springs,
and tanks, large or small, in their personified form, O Bharata, wait
upon and worship the lord Varuna. The points of the heavens, the Earth,
and all the Mountains, as also every species of aquatic animals, all
worship Varuna there. And various tribes of Gandharvas and Apsaras,
devoted to music, both vocal and instrumental, wait upon Varuna,
singing eulogistic hymns unto him. And all those mountains that are
noted for being both delightful and rich in jewels, wait (in their
personified forms) in that Sabha, enjoying sweet converse with one
another. And the chief minister of Varuna, Sunabha by name, surrounded
by his sons and grandsons, also attend upon his master, along with (the
personified form) of a sacred water called go. These all, in their
personified forms, worship the deity. O bull of the Bharata race, such
is the assembly room of Varuna seen by me before, in the course of my
wanderings. Listen now to the account I give of the assembly room of
Kuvera.'


SECTION X

"Narada said,--'Possessed of great splendour, the assembly house of
Vaisravana, O king, is a hundred yojanas in length and seventy yojanas
in breadth. It was built, O king, by Vaisravana himself using his
ascetic power. Possessing the splendour of the peaks of Kailasa, that
mansion eclipses by its own the brilliance of the Moon himself.
Supported by Guhyakas, that mansion seems to be attached to the
firmament. Of celestial make, it is rendered extremely handsome with
high chambers of gold. Extremely delightful and rendered fragrant with
celestial perfumes, it is variegated with numberless costly jewels.
Resembling the peaks of a mass of white clouds, it seems to be floating
in the air. Painted with colours of celestial gold, it seems to be
decked with streaks of lightning. Within that mansion sitteth on an
excellent seat bright as the sun and covered with celestial carpets and
furnished with a handsome footstool, king Vaisravana of agreeable
person, attired in excellent robes and adorned with costly ornaments
and ear-rings of great brilliance, surrounded by his thousand wives.
Delicious and cooling breezes murmuring through forests of tall
Mandaras, and bearing fragrance of extensive plantations of jasmine, as
also of the lotuses on the bosom of the river Alaka and of the
Nandana-gardens, always minister to the pleasure of the King of the
Yakshas. There the deities with the Gandharvas surrounded by various
tribes of Apsaras, sing in chorus, O king, notes of celestial
sweetness. Misrakesi and Rambha, and Chitrasena, and Suchismita; and
Charunetra, and Gritachi and Menaka, and Punjikasthala; and Viswachi
Sahajanya, and Pramlocha and Urvasi and Ira, and Varga and Sauraveyi,
and Samichi, and Vududa, and Lata--these and a thousand other Apsaras
and Gandharvas, all well-skilled in music and dance, attend upon
Kuvera, the lord of treasures. And that mansion, always filled with the
notes of instrumental and vocal music, as also with the sounds of dance
of various tribes of Gandharvas, and Apsaras hath become extremely
charming and delicious. The Gandharvas called Kinnaras, and others
called Naras, and Manibhadra, and Dhanada, and Swetabhadra and Guhyaka;
Kaseraka, Gandakandu, and the mighty Pradyota; Kustumvuru, Pisacha,
Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica, Falkaksha, and
Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana, Pingalaka,
Sonitoda and Pravalaka; Vrikshavaspa-niketa, and Chiravasas--these O
Bharata, and many other Yakshas by hundred and thousands always wait
upon Kuvera. The goddess Lakshmi always stayeth there, also Kuvera's
son Nalakuvera. Myself and many others like myself often repair
thither. Many Brahmana Rishis and celestial Rishis also repair there
often. Many Rakshasas, and many Gandharvas, besides those that have
been named, wait upon the worship, in that mansion, the illustrious
lord of all treasures. And, O tiger among kings, the illustrious
husband of Uma and lord of created things, the three-eyed Mahadeva, the
wielder of the trident and the slayer of the Asura called Bhaga-netra,
the mighty god of the fierce bow, surrounded by multitudes of spirits
in their hundreds and thousands, some of dwarfish stature, some of
fierce visage, some hunch-backed, some of blood-red eyes, some of
frightful yells, some feeding upon fat and flesh, and some terrible to
behold, but all armed with various weapons and endued with the speed of
wind, with the goddess (Parvati) ever cheerful and knowing no fatigue,
always waiteth here upon their friend Kuvera, the lord of treasures.
And hundreds of Gandharva chiefs, with cheerful hearts and attired in
their respective robes and Viswavasu, and Haha and Huhu; and Tumvuru
and Parvatta, and Sailusha; and Chitrasena skilled in music and also
Chitraratha,--these and innumerable Gandharvas worship the lord of
treasures. And Chakradhaman, the chief of the Vidyadharas, with his
followers, waiteth in that mansion upon the lord of treasures. And
Kinnaras by hundreds and innumerable kings with Bhagadatta as their
chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief
of the Rakshasas, and Gandhamadana accompanied by many Yakshas and
Gandharvas and many Rakshasas wait upon the lord of treasures. The
virtuous Vibhishana also worshippeth there his elder brother the lord
Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya,
Kailasa, Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila,
Sunava, and Eastern and the Western hills--these and many other
mountains, in their personified forms, with Meru standing before all,
wait upon and worship the illustrious lord of treasures. The
illustrious Nandiswaras, and Mahakala, and many spirits with arrowy
ears and sharp-pointed mouths, Kaksha, Kuthimukha, Danti, and Vijaya of
great ascetic merit, and the mighty white bull of Siva roaring deep,
all wait in that mansion. Besides these many other Rakshasas and
Pisachas (devils) worship Kuvera in that assembly house. The son of
Pulastya (Kuvera) formerly used always to worship in all the modes and
sit, with permission obtained, beside the god of gods, Siva, the
creator of the three worlds, that supreme Deity surrounded by his
attendants. One day the exalted Bhava (Siva) made friendship with
Kuvera. From that time, O king, Mahadeva always sitteth on the mansion
of his friend, the lord of treasures. Those best of all jewels, those
princes of all gems in the three worlds, viz., Sankha and Padma, in
their personified forms, accompanied by all the jewels of the earth
(also in their personified forms) worship Kuvera.'

"'This delightful assembly house of Kuvera that I have seen, attached
to the firmament and capable of moving along it, is such, O king.
Listen now to the Sabha I describe unto thee, belonging to Brahma the
Grandsire.'


SECTION XI

"Narada said,--'Listen to me, O child, as I tell thee of the assembly
house of the Grandsire, that house which none can describe, saying it
is such. In the Krita (golden) age of old, O king, the exalted deity
Aditya (once) came down from heaven into the world of men. Having seen
before the assembly-house of Brahma the Self-created, Aditya was
cheerfully wandering over the Earth in human form, desirous of
beholding what could be seen here. It was on that occasion, O son of
Pandu, that the god of day spoke unto me, O bull of the Bharata race,
of that celestial Sabha (assembly) of the Grandsire, immeasurable and
immaterial and indescribable, as regards form and shape, and capable of
delighting the heart of every creature by its splendour. Hearing, O
bull of the Bharata race, of the merits of that Sabha, I became, O
king, desirous of beholding it. I then asked Aditya, saying,--"O
exalted one, I desire to behold the sacred Sabha of the Grandsire. O
lord of light, tell me, O exalted one, by what ascetic penances, or by
what acts, or by what charms or by what rites, I may be enabled to
behold that excellent sin-cleaning Sabha."--Hearing these words of
mine, Aditya the god of day, the deity of a thousand rays, answered me,
"O chief of the Bharata race, thus: Observe thou, with mind rapt in
meditation, the Brahma vow extending for a thousand years." Repairing
then to the breast of the Himavat, I commenced that great vow, and
after I had completed it the exalted and sinless deity Surya endued
with great energy, and knowing no fatigue, took me with him to the
Sabha of the Grandsire. O king, it is impossible to describe that
Sabha, saying--it is such, for within a moment it assumes a different
form that language fails to paint. O Bharata, it is impossible to
indicate its dimensions or shape. I never saw anything like it before.
Ever contributing to the happiness of those within it, its atmosphere
is neither cold nor warm. Hunger and thirst or any kind of uneasiness
disappear as soon as one goeth thither. It seems to be made up of
brilliant gems of many kinds. It doth not seem to be supported on
columns, it knoweth no deterioration, being eternal. That self
effulgent mansion, by its numerous blazing, celestial indications of
unrivalled splendour, seems to surpass the moon, the sun and the fire
in splendour. Stationed in heaven, it blazes forth, censuring as it
were the maker of the day. In that mansion O king, the Supreme Deity,
the Grand-sire of all created things, having himself created everything
by virtue of his creative illusion, stayeth ever. And Daksha,
Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, and
Vasistha and Gautama, and also Angiras, and Pulastya, Kraut, Prahlada,
and Kardama, these Prajapatis, and Angirasa of the Atharvan Veda, the
Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat,
Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, and the Modes
(of Nature), and the elemental and prime causes of the world,--all stay
in that mansion beside the lord Brahma. And Agastya of great energy,
and Markandeya, of great ascetic power, and Jamadagni and Bharadwaja,
and Samvarta, and Chyavana, and exalted Durvasa, and the virtuous
Rishyasringa, the illustrious Sanatkumara of great ascetic merit and
the preceptor in all matters affecting Yoga; Asita and Devala, and
Jaigishavya acquainted with truth; Rishava, Ajitasatru, and Mani of
great energy; and the Science of healing with its eight branches--all
in their personified forms, O Bharata; the moon with all the stars and
the stellar conjunctions; Aditya with all his rays; the winds; the
Sacrifices, the Declarations of purpose (in sacrifices), the Vital
principles,--these illustrious and vow-observing beings in their
personified forms, and many others too numerous to mention, attend all
upon Brahma in that mansion. Wealth and Religion and Desire, and Joy,
and Aversion, and Asceticism and Tranquillity--all wait together upon
the Supreme Deity in that palace. The twenty tribes of the Gandharvas
and Apsaras, as also their seven other tribes, and all the Lokapalas
(chief protectors of several regions), and Sukra, and Vrihaspati, and
Vudha, and Angaraka (Mangala), Sani, Rahu, and the other planets; the
Mantras (of the Sama Veda), the special Mantras (of the same Veda);
(the rites of) Harimat and Vasumat, the Adityas with Indra, the two
Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas,
Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of
sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and
Atharva; all Sciences and branches of learning; Histories and all minor
branches of learning; the several branches of the Vedas; the planets,
the Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven
kinds of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence,
Fame, Forgiveness; the Hymns of the Sama Veda; the Science of hymns in
general, and various kinds of Verses and Songs; various Commentaries
with arguments;--all in their personified forms, O king, and various
Dramas and Poems and Stories and abridged Glosses--these also, and many
others wait upon the Supreme Deity in that Sabha, Kshanas, Lavas,
Muhurtas, Day, Night, Fortnights, Months, the six Seasons, O Bharata,
Years, Yugas, the four kinds of Days and Nights (viz., appearing to
man, to the Pitris, to the gods, and to Brahma) and that eternal,
indestructible, undeteriorating, excellent Wheel of Time and also the
Wheel of Virtue,--these always wait there, O Yudhishthira; and Aditi,
Diti, Danu, Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami
and the goddesses Pradha, and Kadru;--these mothers of the celestials,
and Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri,
Swaha, Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti,
Asa, Niyati, Srishti, Rati,--these and many other goddesses wait upon
the Creator of all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the
Viswadevas Sadhyas, and the Pitris gifted with the speed of the mind;
these all wait there upon the Grandsire. And, O bull amongst men, know
thou that there are seven classes of Pitris, of which four classes have
embodied forms and the remaining three without embodied forms. It is
well known that the illustrious Vairajas and Agniswattas and
Garhapattyas (three classes of Pitris) range in heaven. And those
amongst the Pitris that are called the Somapas, the Ekasringras, the
Chaturvedas, and the Kalas, are ever worshipped amongst the four orders
of men. Gratified with the Soma (juice), first, these gratify Soma
afterwards. All these tribes of Pitris wait upon the Lord of the
creation and cheerfully worship the Supreme Deity of immeasurable
energy. And Rakshasas, Pisachas, the Danavas and Guhyakas; Nagas,
Birds, and various animals; and all mobile and immobile great
beings;--all worship the Grandsire. And Purandara the chief of the
celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by
Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya)
also adoreth there the Grandsire. Narayana himself, and the celestial
Rishis, and those Rishis called Valakhillyas, and all beings born of
females and all those not born of females, and whatever else is seen in
the three worlds--both mobile and immobile, were all seen by me there,
know O king. And eighty thousand Rishis with vital seed drawn up, and O
Pandu, fifty thousand Rishis having sons, were all seen by me there.
And all the dwellers in heaven repairing thither behold the Supreme
Deity when they please, and worshipping him with a bow of their head
return whence they came. And, O king of men, the Grandsire of all
created beings, the Soul of the universe, the Self create Brahma of
immeasurable intelligence and glory, equally kind unto all creatures,
honoureth as they deserve, and gratifieth with sweet speech and gift of
wealth and other enjoyable articles, the gods, the Daityas, the Nagas,
the Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the
Apsaras, and all other exalted beings that came to him as his guests.
And that delicious Sabha, O child, is always crowded with persons
coming and going. Filled with every kind of energy, and worshipped by
Brahmarshis, that celestial Sabha blazes forth with the graceful
possessions of Brahma and looks extremely handsome, O tiger among kings
as this Sabha of yours is unrivalled in the world of men, so is that
Sabha of Brahma, seen by me unrivalled in all the worlds. I have seen
these Sabhas, O Bharata, in regions of the celestials. This thy Sabha
is unquestionably the foremost in the world of men!'


SECTION XII

"Yudhishthira said,--'O thou foremost of eloquent men, as thou hast
described the different Sabhas unto me, it appeareth that almost all
the monarchs of the earth are to be found in the Sabha of Yama. And, O
master, almost all the Nagas, and principal Daityas, and rivers, and
oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the
Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity
(Yama) having the bull for his vehicle, are to be found in the Sabha of
the lord of treasures. Thou hast said that in the Sabha of the
Grandsire are to be seen all the great Rishis, all the gods, all the
branches of learning. As regards the Sabha of Sakra, however, thou hast
named, O Muni, all the gods, the Gandharvas, and various Rishis. But, O
great Muni, thou hast mentioned one and only one king, viz., the royal
Rishi Harishchandra as living in the Sabha of the illustrious chief of
the gods. What act was performed by that celebrated king, or what
ascetic penances with steady vows, in consequence of which he hath been
equal to Indra himself? O Brahmana, how didst thou also meet with my
father, the exalted Pandu, now a guest in the region of the Pitris? O
exalted one of excellent vows hath he told thee anything? O tell me all
as I am exceedingly curious to hear all this from thee.'

"Narada said,--'O king of kings, I shall tell thee all that thou askest
me about Harischandra, I shall presently tell thee of his high
excellence. He was a powerful king, in fact, an emperor over all the
kings of the earth. Indeed, all the kings of the earth obeyed his sway.
O monarch, mounted alone upon a victorious car adorned with gold, that
king by the prowess of his weapons brought the whole earth with her
seven islands under his sway. And, O monarch, having subjugated the
whole earth with her mountains, forests, and woods, he made
preparations for the great sacrifice called the Rajasuya. And all the
kings of the earth brought at his command wealth unto that sacrifice.
All of them consented to become distributors of food and gifts unto the
Brahmanas that were fed on the occasion. At that sacrifice king
Harishchandra gave away unto all who asked, wealth that was five times
what each had solicited. At the conclusion of the sacrifice, the king
gratified the Brahmanas that came from various countries with large
presents of various kinds of wealth. The Brahmanas gratified with
various kinds of food and enjoyable articles, given away unto them to
the extent of their desires, and with the heaps of jewels distributed
amongst them, began to say,--"King Harischandra is superior to all
kings in energy and renown."--And know, O monarch, O bull of the
Bharata race, it was for this reason that Harischandra shone more
brightly than thousands of other kings. The powerful Harischandra
having concluded his great sacrifice, became installed, O king, in the
sovereignty of the earth and looked resplendent on his throne. O bull
of the Bharata race, all those monarchs that perform the sacrifice of
Rajasuya, (attaining to the region of Indra) pass their time in
felicity in Indra's company. And, O bull of the Bharata race, those
kings also that yield up their lives without turning their backs on the
field of battle attain to the mansion of Indra and live in joy with
him. Those again that yield up their bodies after severe ascetic
penances also attain to the same region and shine brightly there for
ages. O king of the Kuru race, O son of Kunti, thy father Pandu,
beholding the good fortune of Harischandra and wondering much thereat,
hath told thee something. Knowing that I was coming to the world of
men, he bowed unto me and said,--"Thou shouldst tell Yudhishthira, O
Rishi, that he can subjugate the whole Earth inasmuch as his brothers
are all obedient to him. And having done this let him commence the
grand sacrifice called Rajasuya. He is my son; if he performeth that
sacrifice, I may, like Harischandra, soon attain to the region of
Indra, and there in his Sabha pass countless years in continuous joy."
I told him in reply,--"O King, I shall tell thy son all this, if I go
to the world of man." I have now told thee what he said, O tiger among
men. Accomplish then, O son of Pandu, the desires of thy father. If
thou performest that sacrifice, thou shall then be able to go, along
with thy deceased ancestors, into the same region that is inhabited by
the chief of the immortals. It hath been said,--O king, that the
performance of this great sacrifice is attended with many obstacles. A
class of Rakshasas called Brahma Rakshasas, employed in obstructing all
sacrifices, always search for loop-holes when this great sacrifice is
commenced. On the commencement of such a sacrifice a war may take place
destroying the Kshatriyas and even furnishing occasion for the
destruction of the whole Earth. A slight obstacle may involve the whole
Earth in ruin. Reflecting upon all this, O king of kings do what is for
thy good. Be thou watchful and ready in protecting the four orders of
thy subjects. Grow, thou in prosperity, and enjoy thou felicity.
Gratify thou the Brahmanas with gifts of wealth. I have now answered in
detail all that thou hast asked me. With thy leave I will now go to the
city (Dwaravati) of that Dasarhas.'"

Vaisampayana said,--"O Janamejaya, having said this unto the son of
Pritha, Narada went away, accompanied by those Rishis with whom he had
come. And after Narada had gone away, king Yudhishthira, O thou of the
Kuru race, began to think, along with his brothers, of that foremost of
sacrifices called Rajasuya."


SECTION XIII

Vaisampayana said,--"Yudhishthira, having heard these words of Narada,
began to sigh heavily. And, O Bharata, engaged in his thoughts about
the Rajasuya, the king had no peace of mind. Having heard of this glory
of the illustrious monarchs (of old) and being certain about the
acquisition of regions of felicity by performers of sacrifices in
consequence of their sacred deeds, and thinking especially of that
royal sage Harischandra who had performed the great sacrifice king
Yudhishthira desired to make preparations for the Rajasuya sacrifice.
Then worshipping his counsellors and others present at his Sabha, and
worshipped by them in return, he began to discuss with them about that
sacrifice. Having reflected much, that king of kings, that bull amongst
the Kurus, inclined his mind towards making preparations for the
Rajasuya. That prince of wonderful energy and prowess, however,
reflecting upon virtue and righteousness, again set his heart to find
out what would be for the good of all his people. For Yudhishthira,
that foremost of all virtuous men, always kind unto his subjects,
worked for the good of all without making any distinctions. Indeed,
shaking off both anger and arrogance, Yudhishthira always said,--'Give
unto each what is due to each,'--and the only sounds that he could hear
were,--'Blessed be Dharma! Blessed be Dharma!' Yudhishthira conducting
himself thus and giving paternal assurance to everybody, there was none
in the kingdom who entertained any hostile feelings towards him. He
therefore came to be called Ajatasatru (one with no enemy at all). The
king cherished every one as belonging to his family, and Bhima ruled
over all justly. Arjuna, used to employing both his hands with equal
skill, protected the people from (external) enemies. And the wise
Sahadeva administered justice impartially. And Nakula behaved towards
all with humility that was natural to him. Owing to all this, the
kingdom became free from disputes and fear of every kind. And all the
people became attentive to their respective occupations. The rain
became so abundant as to leave no room for desiring more; and the
kingdom grew in prosperity. And in consequence of the virtues of the
king, money-lenders, the articles required for sacrifices,
cattle-rearing, tillage, and traders, all and everything grew in
prosperity. Indeed, during the reign of Yudhishthira who was ever
devoted to truth, there was no extortion, no stringent realisation of
arrears of rent, no fear of disease, of fire, or of death by poisoning
and incantations, in the kingdom. It was never heard at that time that
thieves or cheats or royal favourites ever behaved wrongfully towards
the king or towards one another amongst themselves. Kings conquered on
the six occasions (of war, treaty, &c) were wont to wait upon him in
order to do good unto the monarch and worship him ever, while the
traders of different classes came to pay him the taxes leviable on
their respective occupations. And accordingly during the reign of
Yudhishthira who was ever devoted to virtue, his dominion grew in
prosperity. Indeed, the prosperity of the kingdom was increased not by
these alone but even by persons wedded to voluptuousness and indulging
in all luxuries to their fill. And the king of kings, Yudhishthira,
whose sway extended over all, was possessed of every accomplishment and
bore everything with patience. And, O king, whatever countries the
celebrated and illustrious monarch conquered, the people everywhere,
from Brahmanas to swains, were all more attached to him than to their
own fathers and mothers."

Vaisampayana said,--"King Yudhishthira, then, that foremost of
speakers, summoning together his counsellors and brothers, asked them
repeatedly about the Rajasuya sacrifice. Those ministers in a body,
thus asked by the wise Yudhishthira desirous of performing the
sacrifice, then told him these words of grave import,--'One already in
possession of a kingdom desireth all the attributes of an emperor by
means of that sacrifice which aideth a king in acquiring the attributes
of Varuna. O prince of Kuru race, thy friends think that as thou art
worthy of the attributes of an emperor, the time is even come for thee
for the performance of the Rajasuya sacrifice. The time for the
performance of that sacrifice in which Rishis of austere vows kindle
six fires with mantras of the Sama Veda, is come for thee in
consequence of thy Kshatriya possessions. At the conclusion of the
Rajasuya sacrifice when the performer is installed in the sovereignty
of the empire, he is rewarded with the fruits of all sacrifices
including the Agnihotra. It is for this that he is called the conqueror
of all. Thou art quite able, O strong-armed one, to perform this
sacrifice. All of us are obedient to thee. Soon will you be able, O
great king, to perform the Rajasuya sacrifice. Therefore, O great king,
let thy resolution be taken to perform this sacrifice without further
discussion.' Thus spoke unto the king all his friends and counsellors
separately and jointly. And, O king, Yudhishthira that slayer of all
enemies, having heard these virtuous, bold, agreeable and weighty words
of theirs, accepted them mentally. And having heard those words of his
friends and counsellors, and knowing his own strength also, the king, O
Bharata, repeatedly thought over the matter. After this the intelligent
and virtuous Yudhishthira, wise in counsel, again consulted with his
brothers, with the illustrious Ritwijas about him, with his ministers
and with Dhaumya and Dwaipayana and others."

"Yudhishthira said,--'How may this wish that I entertain of performing
the excellent sacrifice of Rajasuya that is worthy of an emperor, bear
fruit, in consequence of my faith and speech alone.'"

Vaisampayana said,--"O thou of eyes like lotus-petals, thus asked by
the king, they replied at that time unto Yudhishthira the just in these
words,--'Being conversant with the dictates of morality, thou art, O
king, worthy to perform the grand sacrifice of Rajasuya.' After the
Ritwijas and the Rishis had told these words unto the king, his
ministers and brothers highly approved of the speech. The king,
however, possessed of great wisdom, and with mind under complete
control, actuated by the desire of doing good unto the world, again
resolved the matter in his mind, thinking of his own strength and
means, the circumstances of time and place and his income and
expenditure. For he knew that the wise never come to grief owing to
their always acting after full deliberation. Thinking that the
sacrifice should not be commenced, pursuant to his own resolution only,
Yudhishthira, carefully bearing upon his shoulder the weight of affairs
thought of Krishna that persecutor of all sinners as the fittest person
to decide the matter, in as much as he knew him to be the foremost of
all persons, possessed of immeasurable energy, strong-armed, without
birth but born amongst men from Will alone. Reflecting upon his
god-like feats the son of Pandu concluded that there was nothing that
was unknown to him, nothing that he could not achieve, and nothing that
he could not bear, and Yudhishthira, the son of Pritha, having come to
this settled resolution soon sent a messenger unto that master of all
beings, conveying through him blessings and speeches such as one senior
in age might send to one that is younger. And that messenger riding in
a swift car arrived amongst the Yadavas and approached Krishna who was
then residing in Dwaravati. And Achyuta (Krishna) hearing that the son
of Pritha had become desirous of seeing him, desired to see his cousin.
And quickly passing over many regions, being drawn by his own swift
horses, Krishna arrived at Indraprastha, accompanied by Indrasena. And
having arrived at Indraprastha, Janardana approached Yudhisthira
without loss of time. And Yudhisthira received Krishna with
paternal-affection, and Bhima also received him likewise. And Janardana
then went with a cheerful heart to his father's sister (Kunti). And
worshipped then with reverence by the twins, he began to converse
cheerfully with his friend Arjuna who was overjoyed at seeing him. And
after he had rested awhile in a pleasant apartment and had been fully
refreshed, Yudhishthira approached him at his leisure and informed him
all about the Rajasuya sacrifice.

"Yudhishthira said,--'I have wished to perform the Rajasuya sacrifice.
That sacrifice, however, cannot be performed by one's wishing alone to
perform it. Thou knowest, O Krishna, even thing about the means by
which it may be accomplished. He alone can achieve this sacrifice in
whom everything is possible, who is worshipped everywhere and who is
the king of kings. My friends and counsellors approaching me have said
that I should perform that sacrifice. But, O Krishna, in respect of
that matter, thy words shall be my guide. Of counsellers some from
friendship do not notice the difficulties; others from motives of
self-interest say only what is agreeable. Some again regard that which
is beneficial to themselves as worthy of adoption. Men are seen to
counsel thus on matters awaiting decision. But thou, O Krishna, art
above such motives. Thou hast conquered both desire and anger. It
behoveth thee to tell me what is most beneficial to the world.'


SECTION XIV

(Rajasuyarambha Parva)

"Krishna said,--'O great king, thou art a worthy possessor of all the
qualities essential for the performance of the Rajasuya sacrifice. Thou
knowest everything, O Bharata. I shall, however, still tell thee
something. Those persons in the world that now go by the name of
Kshatriyas are inferior (in everything) to those Kshatriyas that Rama,
the son of Jamadagnya, exterminated. O lord of the earth, O bull of the
Bharata race, thou knowest what form of rule these Kshatriyas, guided
by the instructions traditionally handed down from generation to
generation, have established amongst their own order, and how far they
are competent to perform the Rajasuya sacrifice. The numerous royal
lines and other ordinary Kshatriyas all represent themselves to be the
descendants of Aila and Ikshwaku. The descendants of Aila, O king, as,
indeed, the kings of Ikshwaku's race, are, know O bull of the Bharata
race, each divided into a hundred separate dynasties. The descendants
of Yayati and the Bhojas are great, both in extent (number) and
accomplishments. O king, these last are to-day scattered all over the
earth. And all the Kshatriyas worship the prosperity of those monarchs.
At present, however, O monarch, king Jarasandha, overcoming that
prosperity enjoyed by their whole order, and overpowering them by his
energy hath set himself over the heads of all these kings. And
Jarasandha, enjoying the sovereignty over the middle portion of the
earth (Mathura), resolved to create a disunion amongst ourselves. O
monarch, the king who is the lord paramount of all kings, and in whom
alone the dominion of the universe is centered, properly deserves to be
called an emperor. And, O monarch, king Sisupala endued with great
energy, hath placed himself under his protection and hath become the
generalissimo of his forces. And, O great king, the mighty Vaka, the
king of the Karushas, capable of fighting by putting forth his powers
of illusion, waiteth, upon Jarasandha, as his disciple. There are two
others, Hansa and Dimvaka, of great energy and great soul, who have
sought the shelter of the mighty Jarasandha. There are others also
viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon
Jarasandha. He also that beareth on his head that gem which is known as
the most wonderful on earth, that king of the Yavanas, who hath
chastised Muru and Naraka, whose power is unlimited, and who ruleth the
west like another Varuna, who is called Bhagadatta, and who is the old
friend of thy father, hath bowed his head before Jarasandha, by speech
and specially by act. In his heart, however, tied as he is by affection
to thee, he regardeth thee as a father regardeth his child. O king,
that lord of the earth who hath his dominions on the west and the
south, who is thy maternal uncle and who is called Purujit, that brave
perpetuator of the Kunti race, that slayer of all foes, is the single
king that regardeth thee from affection. He whom I did not formerly
slay, that wicked wretch amongst the Chedis, who represented himself in
this world as a divine personage and who hath become known also as
such, and who always beareth, from foolishness, the signs that
distinguish me that king of Vanga Pundra and the Kiratas, endowed with
great strength, and who is known on earth by the names of Paundraka and
Vasudeva hath also espoused the side of Jarasandha. And, O king of
kings, Bhishmaka, the mighty king of the Bhojas--the friend of
Indra--the slayer of hostile heroes--who governs a fourth part of the
world, who by his learning conquered the Pandyas and the
Kratha-Kausikas, whose brother the brave Akriti was like Rama, the son
of Jamdagni, hath become a servitor to the king of Magadha. We are his
relatives and are, therefore, engaged everyday in doing what is
agreeable unto him. But although we regard him much, still he regardeth
us not and is engaged in doing us ill. And, O king, without knowing his
own strength and the dignity of the race to which he belongeth, he hath
placed himself under Jarasandha's shelter at sight of the latter's
blazing fame alone. And, O exalted one, the eighteen tribes of the
Bhojas, from fear of Jarasandha, have all fled towards the west; so
also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the
Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with
the Kuntis. And the king of the Salwayana tribe with their brethren and
followers; and the southern Panchalas and the eastern Kosalas have all
fled to the country of the Kuntis. So also the Matsyas and the
Sannyastapadas, overcome with fear, leaving their dominions in the
north, have fled into the southern country. And so all the Panchalas,
alarmed at the power of Jarasandha, have left their own kingdom and
fled in all directions. Some time before, the foolish Kansa, having
persecuted the Yadavas, married two of the daughters of Jarasandha.
They are called Asti and Prapti and are the sister of Sahadeva.
Strengthened by such an alliance, the fool persecuting his relatives
gained an ascendency over them all. But by this conduct he earned great
obloquy. The wretch also began to oppress the old kings of the Bhoja
tribe, but they, to protect themselves from the persecution of their
relative, sought our help. Having bestowed upon Akrura the handsome
daughter of Ahuka, with Sankarshana as my second I did a service to my
relatives, for both Kansa and Sunaman were slain by me assisted by
Rama. But after the immediate cause of fear was removed (by the death
of Kansa), Jarasandha, his father-in-law, took up arms. Ourselves
consisting of the eighteen younger branches of the Yadavas arrived at
the conclusion that even if we struck our enemies continually with
excellent weapons capable of taking the lives of the foes, we should
still be unable to do anything unto him even in three hundred years. He
hath two friends that are like unto the immortals, and in point of
strength the foremost of all men endued with might. They are called
Hansa and Dimvaka who are both incapable of being slain by weapons. The
mighty Jarasandha, being united with them, becomes incapable, I think,
of being vanquished by even the three worlds. O thou foremost of all
intelligent men, this is not our opinion alone but all other kings also
are of the same mind. There lived, O monarch, a king of the name of
Hansa, who was slain by Rama (Valadeva) after a battle of eighteen
days. But, O Bharata, hearing people say that Hansa had been killed,
Dimvaka, O king, thought that he could not live without Hansa. He
accordingly jumped into the waters of the Yamuna and killed himself.
Afterwards when Hansa, the subjugator of hostile heroes, heard that
Dimvaka, had killed himself, he went to the Yamuna and jumped into its
waters. Then, O bull of the Bharata race, king Jarasandha, hearing that
both Hansa and Dimvaka had been killed, returned to his kingdom with an
empty heart. After Jarasandha had returned, O slayer of all foes, we
were filled with pleasure and continued to live at Mathura. Then the
widow of Hansa and the daughter of Jarasandha, that handsome woman with
eyes like lotus-petals, grieved at the death of her lord, went unto her
father, and repeatedly urged, O Monarch, the king of Magadha,
saying,--O slayer of all foes, kill thou the slayer of my
husband.--Then, O great king, remembering the conclusion to which we
had come of old we became exceedingly cheerless and fled from Mathura.
Dividing our large wealth into small portions so as to make each
portion easily portable, we fled from fear of Jarasandha, with our
cousins and relatives. Reflecting upon everything, we fled towards the
west. There is a delightful town towards the west called Kusasthali,
adorned by the mountains of Raivata. In that city, O monarch, we took
up our abode. We rebuilt its fort and made it so strong that it has
become impregnable even to the Gods. And from within it even the women
might fight the foe, what to speak of the Yadava heroes without fear of
any kind? O slayer of all foes, we are now living in that city. And, O
tiger of the Kuru race, considering the inaccessibility of that first
of mountains and regarding themselves as having already crossed the
fear of Jarasandha, the descendants of Madhu have become exceedingly
glad. Thus, O king, though possessed of strength and energy, yet from
the oppressions of Jarasandha we have been obliged to repair to the
mountains of Gomanta, measuring three Yojanas in length. Within each
yojana have been established one and twenty posts of armed men. And at
intervals of each yojana are hundred gates with arches which are
defended by valourous heroes engaged in guarding them. And innumerable
Kshatriyas invincible in war, belonging to the eighteen younger
branches of the Yadavas, are employed in defending these works. In our
race, O king, there are full eighteen thousand brothers and cousins.
Ahuka hath had a hundred sons, each of whom is almost like a god (in
prowess), Charudeshna with his brother Chakradeva, Satyaki, myself,
Valadeva the son of Rohini, and my son Samva who is equal unto me in
battle--these seven, O king are Atirathas. Besides these, there are
others, O king, whom I shall presently name. They are Kritavarman,
Anadhrishti, Samika, Samitinjaya, Kanka, Sanku and Kunti. These seven
are Maharathas. There are also two sons of Andhakabhoja, and the old
king himself. Endued with great energy these are all heroes, each
mighty as the thunderbolt. These Maharathas, choosing the middle
country, are now living amongst the Vrishnis. O thou best of the
Bharata line, thou alone art worthy of being an emperor. It behoveth
thee, O Bharata, to establish thy empire over all the Kshatriyas. But
this is my judgment, O king, that thou wilt not be able to celebrate
the Rajasuya sacrifice as long as the mighty Jarasandha liveth. By him
have been immured in his hillfort numerous monarchs, like a lion that
hath deposited the slain bodies of mighty elephants within a cave of
the king of mountains. O slayer of all enemies, king Jarasandha,
desirous of offering in sacrifice hundred monarchs, adored for his
fierce ascetic penances the illustrious god of gods, the lord of Uma.
It is by this means that the kings of the earth have been vanquished by
Jarasandha. And, O best of monarchs, he hath by that means been able to
fulfil the vow he had made relative to his sacrifice. By defeating the
kings with their troops and bringing all of them as captives into this
city, he had swelled its crowds enormously. We also, O king, from fear
of Jarasandha, at one time had to leave Mathura and fly to the city of
Dwaravati. If, O great king, thou desirest to perform this sacrifice,
strive to release the kings confined by Jarasandha, as also to compass
his death, O son of the Kuru race, otherwise this undertaking of thine
can never be completed. O thou foremost of intelligent men if the
Rajasuya is to be performed by thee, you must do this in this way and
not otherwise. This, O king, is my view (on the matter). Do, O sinless
one, as thou thinkest. Under these circumstances, O king, having
reflected upon everything, taking note of causes, tell us what thou
thyself thinkest proper."


SECTION XV

"Yudhishthira said,--'Intelligent as thou art, thou hast said what none
else is capable of saying. There is none else on earth who is settler
of all doubts. Behold, there are kings in every province employed in
benefiting their respective selves. But no one amongst them hath been
able to achieve the imperial dignity. Indeed, the title emperor is
difficult of acquisition. He that knoweth the valour and strength of
others never applaudeth himself. He, indeed, is really worthy of
applause (worship) who, engaged in encounters with his enemies, beareth
himself commendably. O thou supporter of the dignity of the Vrishni
race, man's desires and propensities, like the wide earth itself
adorned with many jewels, are varied and extensive. As experience can
seldom be gained but by travelling in regions remote from one's home,
so salvation can never be attained except by acting according to
principles that are very high, compared with the ordinary level of our
desire and propensities. I regard peace of mind as the highest object
here, for from that quality may proceed my prosperity. In my judgment,
if I undertake to celebrate this sacrifice, I shall never win the
highest reward. O Janardana, endued with energy and intelligence, these
that have been born in our race think that some one amongst them will
at one time become the foremost amongst all Kshatriyas. But, O exalted
one, we also were all frightened by the fear of Jarasandha and, O
sinless one, by the wickedness of that monarch. O thou invincible in
battle, the might of thy arm is my refuge. When, therefore, thou taken
fright at Jarasandha's might, how should I regard myself strong in
comparison with him? Madhava, O thou of the Vrishni race, I am
repeatedly depressed by the thought whether Jarasandha is capable or
not of being slain by thee, by Rama, by Bhimasena, or by Arjuna. But
what shall I say, O Keshava? Thou art my highest authority on
everything.'

"On hearing these words, Bhima well-skilled in speech said,--'That king
who is without exertion, or who being weak and without resources
entereth into hostility with one that is strong, perisheth like an
ant-hill. It may be generally seen, however, that even a king that is
weak may vanquish an enemy that is strong and obtain the fruition of
all his wishes, by wakefulness and by the application of policy. In
Krishna is policy, in myself strength, in Arjuna triumphs. So like the
three (sacrificial) fires that accomplish a sacrifice, we shall
accomplish the death of the king of Magadha.'

"Krishna then said,--'One that is immature in understanding seeketh the
fruition of his desire without an eye to what may happen to him in
future. It is seen that no one forgiveth for that reason a foe that is
of immature understanding and inclined to serve his own interests. It
hath been heard by us that in the krita age, having brought every one
under their subjection, Yauvanaswin by the abolition of all taxes,
Bhagiratha by his kind treatment to his subjects, Kartavirya by the
energy of his asceticism, the lord Bharata by his strength and valour,
and Maruta by his prosperity, all these five became emperors. But, O
Yudhishthira, thou who covetest the imperial dignity deserves it, not
by one but by all these qualities, viz., victory, protection afforded
to thy people, virtue, prosperity, and policy. Know, O bull of the Kuru
race, that Jarasandha, the son of Vrihadratha, is even such (i.e., a
candidate for the imperial dignity). A hundred dynasties of kings have
become unable to oppose Jarasandha. He, therefore, may be regarded to
be an emperor for his strength. Kings that are wearers of jewels
worship Jarasandha (with presents of jewels). But, wicked from his
childhood, he is scarcely satisfied with such worship. Having become
the foremost among all, he attacketh yet with violence kings with
crowns on their heads. Nor is there seen any king from whom he taketh
not tribute. Thus hath he brought under his sway nearly a hundred
kings. How can, O son of Pritha, any weak monarch approach him with
hostile intentions? Confined in the temple of Shiva and offered as
sacrifice unto him like so many animals, do not these monarchs
dedicated unto that god feel the most poignant misery, O bull of the
Bharata race? A Kshatriya that dieth in battle is ever regarded with
respect. Why shall we not, therefore, meet together and oppose
Jarsandha in battle? He hath already brought eighty-six kings; fourteen
only are wanting to complete one hundred. As soon as he obtaineth those
fourteen, he will begin his cruel act. He that shall be to obstruct
that act will surely win blazing renown. And he that will vanquish
Jarasandha will surely become the emperor of all the Kshatriyas.'


SECTION XVI

"Yudhishthira said,--'Desirous of the imperial dignity but acting from
selfish motives and relying upon courage alone, how, O Krishna, can I
despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my
eyes, and thee, O Janardana as my mind. How shall I live, deprived of
my eyes and mind. Yama himself cannot vanquish in battle the mighty
host of Jarasandha that is endued, besides, with terrible valour. What
valour can ye exhibit against it. This affair that promises to
terminate otherwise may lead to great mischief. It is my opinion,
therefore, that the proposed task should not be undertaken. Listen, O
Krishna, to what I for one think. O Janardana, desisting from this act
seemeth to me to be beneficial. My heart to-day is afflicted. The
Rajasuya appeareth to me difficult of accomplishment.'"

Vaisampayana said,--"Arjuna who had obtained that excellent of bows and
that couple of inexhaustible quivers, and that car with that banner, as
also that assembly room, now addressed Yudhishthira and said,--'I have
obtained, O king, a bow and weapons and arrows and energy and allies
and dominions and fame and strength. Those are always difficult of
acquisition, however much they may be desired. Learned men of repute
always praise in good society nobleness of descent. But nothing is
equal to might. Indeed, O monarch, there is nothing I like more than
prowess. Born in a race noted for its valour, one that is without
valour is scarcely worthy of regard. One, however, possessed of valour,
that is born in a race not noted for it, is much superior to the
former. He, O king, is a Kshatriya in every thing who increaseth his
fame and possessions by the subjugation of his enemies. And he that is
possessed of valour, though destitute of all (other) merits, will
vanquish his foes. One, however, that is destitute of valour, though
possessed of every (other) merit, can scarcely accomplish anything.
Every merit exists by the side of valour in an incipient state.
Concentration of attention, exertion and destiny exist as the three
causes of victory. One, however, that is possessed of valour doth not
yet deserve success if he acts carelessly. It is for this that an enemy
endued with strength sometimes suffers death at the hands of his foes.
As meanness overtakes the weak, so folly sometimes overtakes the
strong. A king, therefore, that is desirous of victory, should avoid
both these causes of destruction. If, for the purpose of our sacrifice,
we endeavour to slay Jarasandha and rescue the kings kept by him for a
cruel purpose, there is no higher act which we could employ ourselves
in. If, however, we do not undertake the task, the world will always
think us incompetent. We have certainly the competence, O king! Why
should you, therefore, regard us as incompetent? Those that have become
Munis desirous of achieving tranquillity of souls, obtain yellow robes
with ease. So if we vanquish the foe, the imperial dignity will easily
be ours. We shall, therefore fight the foe.'


SECTION XVII

"Vasudeva said,--'Arjuna hath indicated what the inclination should be
of one that is born in the Bharata race, especially of one who is the
son of Kunti. We know not when death will overtake us, in the night or
in the day. Nor have we ever heard that immortality hath been achieved
by desisting from fight. This, therefore, is the duty of men, viz., to
attack all enemies in accordance with the principles laid down in the
ordinance. This always gives satisfaction to the heart. Aided by good
policy, if not frustrated by Destiny, an undertaking becomes crowned
with success. If both parties aided by such means encounter each other,
one must obtain ascendency over the other, for both cannot win or lose.
A battle however, if directed by bad policy which again is destitute of
the well-known arts, ends in defeat or destruction. If, again, both
parties are equally circumstanced, the result becomes doubtful. Both,
however, cannot win. When such is the case, why should we not, aided by
good policy, directly approach the foe; and destroy him, like the
current of the river uprooting a tree? If, disguising our own faults,
we attack the enemy taking advantage of his loopholes, why should we
not succeed? Indeed, the policy of intelligent men, is that one should
not fight openly with foes that are exceedingly powerful and are at the
head of their well-arrayed forces. This too is my opinion. If, however,
we accomplish our purpose secretly entering the abode of our foe and
attacking his person, we shall never earn obloquy. That bull among
men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the
self in the heart of every created being. But I see his destruction
before me. Desirous of protecting our relatives we will either slay him
in battle or shall ascend to heaven being ourselves slain in the end by
him.'

"Yudhishthira said--'O Krishna, who is this Jarasandha? What is his
energy and what is his prowess, that having touched thee he hath not
been burnt like an insect at the touch of fire?'

"Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy;
and what is his prowess; and why also he hath been spared by us, even
though he hath repeatedly offended us. There was a mighty king of the
name of Vrihadratha, the lord of the Magadhas. Proud in battle, he had
three Akshauhinis of troops. Handsome and endued with energy, possessed
of affluence and prowess beyond measure, and always bearing on his
person marks indicating installation at sacrifices. He was like a
second Indra. In glory he was like unto Suryya, in forgiveness like
unto the Earth, in wrath like unto the destroyer Yama and in wealth
like unto Vaisravana. And O thou foremost of the Bharata race, the
whole earth was covered by his qualities that descended upon him from a
long line of ancestors, like the rays emerging from the sun. And, O
bull of the Bharata race, endued with great energy that monarch married
two twin daughters of the king of Kasi, both endued with the wealth of
beauty. And that bull among men made an engagement in secret with his
wives that he would love them equally and would never show a preference
for either. And the lord of the earth in the company of his two dearly
loved wives, both of whom suited him well, passed his days in joy like
a mighty elephant in the company of two cow-elephants, or like the
ocean in his personified form between Ganga and Yamuna (also in their
personified forms). The monarch's youth however, passed away in the
enjoyment of his possessions, without any son being born unto him to
perpetuate his line. The best of monarch failed to obtain a son to
perpetuate his race, even by means of various auspicious rites, and
homas, and sacrifices performed with the desire for having an
offspring. One day the king heard that the high-souled Chanda-kausika,
the son of Kakshivat of the illustrious Gautama race, having desisted
from ascetic penances had come in course of his wanderings to his
capital and had taken his seat under the shade of a mango tree. The
king went unto that Muni accompanied by his two wives, and worshipping
him with jewels and valuable presents gratified him highly. That best
of Rishis truthful in speech and firmly attached to truth, then told
the king,--"O king of kings, I have been pleased with thee. O thou of
excellent vows, solicit thou a boon." King Vrihadratha then, with his
wives, bending low unto that Rishi, spoke these words choked with tears
in consequence of his despair of obtaining a child.--"O holy one
forsaking my kingdom I am about to go into the woods to practise
ascetic penances. I am very unfortunate for I have no son. What shall I
do, therefore, with my kingdom or with a boon?"'

"Krishna continued,--'Hearing these words (of the king), the Muni
controlling his outer senses entered into meditation, sitting in the
shade of that very mango tree where he was. And there fell upon the lap
of the seated Muni a mango that was juicy and untouched by the beak of
a parrot or any other bird. That best of Munis, taking up the fruit and
mentally pronouncing certain mantras over it, gave it unto the king as
the means of his obtaining an incomparable offspring. And the great
Muni, possessed also of extraordinary wisdom, addressing the monarch,
said,--"Return, O king, thy wish is fulfilled. Desist, O king, from
going (into the woods)".--Hearing these words of the Muni and
worshipping his feet, the monarch possessed of great wisdom, returned
to his own abode. And recollecting his former promise (unto them) the
king gave, O bull of the Bharata race, unto his two wives that one
fruit. His beautiful queens, dividing that single fruit into two parts,
ate it up. In consequence of the certainty of the realisation of the
Muni's words and his truthfulness, both of them conceived, as an effect
of their having eaten that fruit. And the king beholding them in that
state became filled with great joy. Then, O wise monarch, some time
after, when the time came, each of the queens brought forth a
fragmentary body. And each fragment had one eye, one arm, one leg, half
a stomach, half a face, and half an anus. Beholding the fragmentary
bodies, both the mothers trembled much. The helpless sisters then
anxiously consulted each other, and sorrowfully abandoned those
fragments endued with life. The two midwives (that waited upon the
queens) then carefully wrapping up the still-born (?) fragments went
out of the inner apartments (of the palace) by the back door and
throwing away the bodies, returned in haste. A little while after, O
tiger among men, a Rakshasa woman of the name of Jara living upon flesh
and blood, took up the fragments that lay on a crossing. And impelled
by force of fate, the female cannibal united the fragments for facility
of carrying them away. And, O bull among men, as soon as the fragments
were united they formed a sturdy child of one body (endued with life).
Then, O king, the female cannibal, with eyes expanded in wonder, found
herself unable to carry away that child having a body as hard and
strong as the thunder-bolt. That infant then closing his fists red as
copper and inserting them into its mouth, began to roar terribly as
rain-charged clouds. Alarmed at the sound, the inmates of the palace, O
tiger among men, suddenly came out with the king, O slayer of all foes.
The helpless and disappointed and sad queens also, with breasts full of
milk, also came out suddenly to recover their child. The female
cannibal beholding the queens in that condition and the king too so
desirous of an offspring, and the child was possessed of such strength
thought within herself--I live within dominions of the king who is so
desirous of an offspring. It behoveth not me, therefore, to kill the
infant child of such an illustrious and virtuous monarch. The Rakshasa
woman then, holding the child in her arms like the clouds enveloping
the sun, and assuming a human form, told the king these words,--"O
Vrihadratha, this is thy child. Given to thee by me, O, take it. It
hath been born of both thy wives by virtue of the command of the great
Brahmana. Cast away by the midwives, it hath been protected by me!"'

"Krishna continued,--'O thou foremost of the Bharata race, the handsome
daughters of the king of Kasi, having obtained the child, soon drenched
it with their lacteal streams. The king ascertaining everything, was
filled with joy, and addressing that female cannibal disguised as a
human being possessing the complexion of gold, asked,--O thou of the
complexion of the filament of the lotus, who art thou that givest me
this child? O auspicious one, thou seemest to me as a goddess roaming
at thy pleasure!'


SECTION XVIII

"Krishna continued,--'Hearing these words of the king, the Rakshasa
woman answered--"Blessed be thou, O king of kings. Capable of assuming
any form at will, I am a Rakshasa woman called Jara. I am living, O
king, happily in thy house, worshipped by all. Every day I wander from
house to house of men. Indeed, I was created of old by the Self-create
and was named Grihadevi (the household goddess). Of celestial beauty I
was placed (in the world) for the destruction of the Danavas. He that
with devotion painteth on the walls (of his house) a likeness of myself
endued with youth and in the midst of children, must have prosperity in
his abode; otherwise a household must sustain decay and destruction. O
lord, painted on the walls of thy house is a likeness of myself
surrounded by numerous children. Stationed there I am daily worshipped
with scents and flowers, with incense and edibles and various objects
of enjoyment. Thus worshipped in thy house, I daily think of doing thee
some good in return. It chanced, O virtuous king, that I beheld the
fragmentary bodies of thy son. When these happened to be united by me,
a living child was formed of them. O great king, it hath been so owing
to thy good fortune alone. I have been only the instrument, I am
capable of swallowing the mountain of Meru itself, what shall I say of
the child? I have, however, been gratified with thee in consequence of
the worship I receive in thy house. It is, therefore, O king, that I
have bestowed this child on thee."'

"Krishna continued,--'Having spoken these words, O king, Jara
disappeared there and then. The king having obtained the child then
entered the palace. And the king then caused all the rites of infancy
to be performed on that child, and ordered a festival to be observed by
his people in honour of that Rakshasa woman. And the monarch equal unto
Brahma himself then bestowed a name on his child. And he said that
because the child had been united by Jara, he should be called
(Jarasandha i.e., united by Jara). And the son of the king of Magadha
endued with great energy, began to grow up in bulk and strength like a
fire into which hath been poured libation of clarified butter. And
increasing day by day like the moon in the bright fortnight, the child
began to enhance the joy of his parents.'


SECTION XIX

"Krishna said,--'some time after this, the great ascetic, the exalted
Chandakausika, again came into the country of the Magadhas. Filled with
joy at the advent of the Rishi, king Vrihadratha, accompanied by his
ministers and priest and wives and son, went out to receive him. And, O
Bharata, worshipping the Rishi with water to wash his feet and face,
and with the offerings of Arghya the king then offered his whole
kingdom along with his son for the acceptance of the Rishi. The
adorable Rishi accepting that worship offered by the king, addressing
the ruler of Magadha, O monarch, said with well-pleased heart,--"O
king, I knew all this by spiritual insight. But hear, O king of kings,
what this son of thine will be in future, as also what his beauty,
excellence, strength, and valour will be. Without doubt this son of
thine, growing in prosperity and endued with prowess, will obtain all
these. Like other birds that can never imitate the speed of Vinata's
son (Garuda), the other monarchs of the earth will not be able to equal
in energy this thy son, who will be endued with great valour. And all
those that will stand in his way will certainly be destroyed. Like the
force of the current that can never make the slightest impression upon
the rocky breast of a mountain, weapons hurled at him even by the
celestials will fail to produce the least pain in him. He will blaze
forth above the heads of all that wear crowns on their brows. Like the
sun that dims the lustre of all luminous bodies, this son of thine will
rob all monarchs of their splendour. Even kings that are powerful and
own large armies and numberless vehicles and animals, upon approaching
this son of thine, will all perish as insects upon fire. This child
will seize the growing prosperity of all kings like the ocean receiving
the rivers swollen with the water of the rainy season. Like the huge
earth that bears all kinds of produce, supporting things that are both
good and evil, this child endued with great strength will support all
the four orders of men. And all the kings of the earth will live in
obedience to the commands of this child just as every creature endued
with body live in dependence upon Vayu that is dear as self unto
beings. This prince of Magadha--the mightiest of all men in the
world--will behold with his physical eyes the god of gods called Rudra
or Hara, the slayer of Tripura." O thou slayer of all foes, saying
this, the Rishi, thinking of his own business, dismissed king
Vrihadratha. The lord of the Magadhas then, re-entering his capital,
and calling together his friends and relations, installed Jarasandha,
on the throne. King Vrihadratha then came to feel a great distaste for
worldly pleasures. And after the installation of Jarasandha king
Vrihadratha followed by his two wives became an inmate of an ascetic
asylum in the woods. And, O king, after his father and mothers had
retired into the woods, Jarasandha by his valour brought numerous kings
under his sway.'"

Vaisampayana continued,--"King Vrihadratha, having lived for some time
in the woods and practised ascetic penances, ascended to heaven at last
with his wives. King Jarasandha, also, as uttered by Kausika, having
received those numerous boons ruled his kingdom like a father. Some
time after when king Kansa was slain by Vasudeva, an enmity arose
between him and Krishna. Then, O Bharata, the mighty king of Magadha
from his city of Girivraja, whirling a mace ninety-nine times, hurled
it towards Mathura. At that time Krishna of wonderful deeds was
residing at Mathura. The handsome mace hurled by Jarasandha fell near
Mathura at a distance of ninety-nine yojanas from Gririvraja. The
citizens beholding the circumstance well, went unto Krishna and
informed him of the fall of the mace. The place where the mace fell is
adjacent to Mathura and is called Gadavasan. Jarasandha had two
supporters called Hansa and Dimvaka, both of whom were incapable of
being slain by weapons. Well-conversant with the science of politics
and morality, in counsel they were the foremost of all intelligent men.
I have already told thee everything about that mighty pair. They two
and Jarasandha, I believe, are more than a match for three worlds. O
brave king, it was for this reason that the powerful Kukkura, Andhaka
and Vrishni tribes, acting from motives of policy, did not deem it
proper to fight with him.


SECTION XX

(Jarasandhta-badha Parva)

"Krishna said,--'both Hansa and Dimvaka have fallen; Kansa also with
all his followers has been slain. The time hath, therefore come for the
destruction of Jarasandha. He is incapable of being vanquished in
battle even by all the celestials and the Asuras (fighting together).
We think, however, that he should be vanquished in a personal struggle
with bare arms. In me is policy, in Bhima is strength and in Arjuna is
triumph; and therefore, as prelude to performing the Rajasuya, we will
certainly achieve the destruction of the ruler of Magadha. When we
three approach that monarch in secret, and he will, without doubt, be
engaged in an encounter with one of us. From fear of disgrace, from
covetousness, and from pride of strength he will certainly summon Bhima
to the encounter. Like death himself that slays a person however
swollen with pride, the long-armed and mighty Bhimasena will effect the
destruction of the king. If thou knowest my heart, if thou hast any
faith in me, then make over to me, as a pledge, Bhima and Arjuna
without loss of time!'"

Vaisampayana continued,--"Thus addressed by the exalted one,
Yudhishthira, beholding both Bhima and Arjuna standing with cheerful
faces, replied, saying--'O Achyuta, O Achyuta, thou slayer of all
enemies, say not so. Thou art the lord of the Pandavas! We are
dependent on thee. What thou sayest, O Govinda, is consistent with wise
counsels. Thou never leadest those upon whom Prosperity hath turned her
back. I who stay under thy command regard that Jarasandha is already
slain, that the monarchs confined by him have already been set free,
that the Rajasuya hath already been accomplished by me. O lord of the
universe, O thou best of persons, watchfully act thou so that this task
may be accomplished. Without ye then I dare not live, like a sorrowful
man afflicted with disease, and bereft of the three attributes of
morality, pleasure and wealth. Partha cannot live without Sauri
(Krishna), nor can Sauri live without Partha. Nor is there anything in
the world that is unconquerable by these two, viz., Krishna and Arjuna.
This handsome Bhima also is the foremost of all persons endued with
might. Of great renown, what can he not achieve when with ye two?
Troops, when properly led, always do excellent service. A force without
a leader hath been called inert by the wise. Forces, therefore, should
always be led by experienced commanders. Into places that are low, the
wise always conduct the water. Even fishermen cause the water (of tank)
to run out through holes. (Experienced leaders always lead their forces
noting the loopholes and assailable points of the foe). We shall,
therefore, strive to accomplish our purpose following the leadership of
Govinda conversant with the science of politics, that personage whose
fame hath spread all over the world. For the successful accomplishment
of one's purposes one should ever place Krishna in the van, that
foremost of personages whose strength consists in wisdom and policy and
who possesseth a knowledge of both method and means. For the
accomplishment of one's purpose let, therefore, Arjuna, the son of
Pritha, follow Krishna the foremost of the Yadavas and let Bhima follow
Arjuna. Policy and good fortune and might will (then) bring about
success in a matter requiring valour.'" Vaisampayana said,--"Thus
addressed by Yudhishthira, the trio Krishna, Arjuna and Bhima, all
possessed of great energy, set out for Magadha attired in the garb of
Snataka Brahmanas of resplendent bodies, and blessed by the agreeable
speeches of friends and relatives. Possessed of superior energy and of
bodies already like the Sun, the Moon, and the Fire, inflamed with
wrath at the sad lot of their relative kings, those bodies of theirs
became much more blazing. And the people, beholding Krishna and Arjuna,
both of whom had never before been vanquished in battle, with Bhima in
the van, all ready to achieve the same task, regarded Jarasandha as
already slain. For the illustrious pair (Krishna and Arjuna) were
masters that directed every operation (in the universe), as also all
acts relating to the morality, wealth, and pleasure of every being.
Having set out from the country of the Kurus, they passed through
Kuru-jangala and arrived at the charming lake of lotuses. Passing over
the hills of Kalakuta, they then went on crossing the Gandaki, the
Sadanira (Karatoya), and the Sarkaravarta and the other rivers taking
their rise in the same mountains. They then crossed the delightful
Sarayu and saw the country of Eastern Kosala. Passing over that country
they went to Mithila and then crossing the Mala and Charamanwati, the
three heroes crossed the Ganges and the Sone and went on towards the
east. At last those heroes of unfaded glory arrived at Magadha in the
heart of (the country of) Kushamva. Reaching then the hills of Goratha,
they saw the city of Magadha that was always filled with kine and
wealth and water and rendered handsome with the innumerable trees
standing there.


SECTION XXI

"Vasudeva said,--'behold, O Partha, the great capital of Magadha,
standing in all its beauty. Filled with flocks and herds and its stock
of water never exhausted, and adorned also with fine mansions standing
in excellent array, it is free from every kind of calamity. The five
large hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful
Chaitya, all of high peaks and overgrown with tall trees of cool shade
and connected with one another, seem to be jointly protecting the city
of Girivraja. The breasts of the hills are concealed by forests of
delightful and fragrant Lodhras having the ends of their branches
covered with flowers. It was here that the illustrious Gautama of rigid
vows begat on the Sudra woman Ausinari (the daughter of Usinara)
Kakshivat and other celebrated sons. That the race sprung from Gautama
doth yet live under the sway of an ordinary human race (of monarchs) is
only evidence of Gautama's kindness to kings. And, O Arjuna, it was
here that in olden times the mighty monarchs of Anga, and Vanga and
other countries, came to the abode of Gautama, and passed their days in
joy and happiness. Behold, O Partha, those forests of delightful
Pippalas and beautiful Lodhras standing near the side of Gautama's
abode. There dwelt in old days those Nagas, Arvuda and Sakravapin,
those persecutors of all enemies, as also the Naga Swastika and that
other excellent Naga called Manu. Manu himself had ordered the country
of the Magadhas to be never afflicted with drought, and Kaushika and
Manimat also have favoured the country. Owning such a delightful and
impregnable city, Jarasandha is ever bent on seeking the fruition of
his purposes unlike other monarchs. We shall, however, by slaying him
to-day humble his pride.'"

Vaisampayana said,--"Thus saying those brothers of abundant energy,
viz., he of the Vrishni race and the two Pandavas entered the city of
Magadha. They then approached towards the impregnable city of Girivraja
that was full of cheerful and well-fed inhabitants belonging to all the
four orders, and where festivities were perennial. On arriving then at
the gate of the city, the brothers (instead of passing through it)
began to pierce (with their shafts) the heart of the high Chaityaka
peak that was worshipped by the race of Vrihadratha, as also by the
citizens and which delighted the hearts of all the Magadhas. There
Vrihadratha had slain a cannibal called Rishava and having slain the
monster made of his hide three drums which he placed in his own city.
And those drums were such that once beaten their sound lasted one full
month. And the brothers broke down the Chaityaka peak that was
delightful to all the Magadhas, at that point where those drums covered
with celestial flowers used to yield their continuous sound. And
desirous of slaying Jarasandha they seemed by that act of theirs to
place their feet upon the head of their foe. And attacking with their
mighty arms that immovable and huge and high and old and celebrated
peak always worshipped with perfumes and floral wreaths, those heroes
broke it down. And with joyful hearts they then entered the city. And
it so happened that the learned Brahmanas residing within the city saw
many evil omens which they reported to Jarasandha. And the priest
making the king mount an elephant whirled lighted brands about him. And
king Jarasandha also, possessed of great prowess, with a view to
warding of those evils, entered upon the celebration of a sacrifice,
with proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed,
or rather with their bare arms as their only weapons, desirous of
fighting with Jarasandha, entered the capital in the guise of
Brahmanas. They beheld the extraordinary beauty of the shops full of
various edibles and floral wreaths, and supplied with articles of every
variety of various qualities that man can desire. Those best of men,
Krishna, Bhima, and Dhananjaya, beholding in those shops their
affluence, passed along the public road. And endued with great strength
they snatched forcibly from the flower-vendors the garlands they had
exposed for sale. And attired in robes of various colours and decked in
garlands and ear-rings the heroes entered the abode of Jarasandha
possessed of great intelligence, like Himalayan lions eyeing
cattle-folds. And the arms of those warriors, O king, besmeared with
sandal paste, looked like the trunks of sala trees. The people of
Magadha, beholding those heroes looking like elephants, with necks
broad like those of trees and wide chests, began to wonder much. Those
bull among men, passing through three gates that were crowded with men,
proudly and cheerfully approached the king. And Jarasandha rising up in
haste received them with water to wash their feet with, and honey and
the other ingredients of the Arghya--with gifts of kine, and with other
forms of respect. The great king addressing them said,--'Ye are
welcome'! And, O Janamejaya, both Partha and Bhima remained silent at
this. And addressing the monarch Krishna said,--'O king of kings these
two are now in the observance of a vow. Therefore they will not speak.
Silent they will remain till midnight. After that hour they will speak
with thee!' The king then quartering his guests in the sacrificial
apartments retired into his private chambers. And when midnight
arrived, the monarch arrived at the place where his guests attired as
Brahmanas were. For, O King, that ever victorious monarch observed this
vow which was known throughout the Worlds that as soon as he should
hear of the arrival of Snataka Brahmanas at his place, should it be
even at midnight, he would immediately, O Bharata, come out and grant
them an audience. Beholding the strange attire of his guests that best
of kings wondered much. For all that, however, he waited on them
respectfully. Those bulls among men, those slayers of all foes, on the
other hand, O thou best of the Bharata race, beholding king Jarasandha,
said,--'Let salvation be attained by thee, O king, without difficulty.'
And, O tiger among kings, having said this unto the monarch, they stood
looking at each other. And, O king of kings, Jarasandha then said unto
those sons of Pandu and him of the Yadu race, all disguised as
Brahmanas--'Take your seats.' And those bulls among men sat themselves
down, and like the three priests of a great sacrifice blazed forth in
their beauty. And king Jarasandha, O thou of the Kuru race, firmly
devoted to truth, censuring the disguised guests, said unto them,--'It
is well known to me that in the whole world Brahmanas in the observance
of Snataka vow never deck their persons with garlands and fragrant
paste unseasonably. Who are ye, therefore, thus decked with flowers,
and with hands bearing the marks of the bow-string? Attired in coloured
robes and decked unseasonably with flowers and paste, ye give me to
understand that ye are Brahmanas, although ye bear Kshatriya energy.
Tell me truly who ye are. Truth decks even kings. Breaking down the
peak of the Chaityaka hill, why have ye, in disguise, entered (the
city) by an improper gate without fear of the royal wrath? The energy
of a Brahmana dwelleth in his speech, (not in act). This your feat is
not suited to the order to which ye profess to belong. Tell us
therefore, the end ye have in view. Arrived here by such an improper
way, why accept ye not the worship I offer? What is your motive for
coming to me?' Thus addressed by the king, the high-souled Krishna,
well-skilled in speech, thus replied unto the monarch in a calm and
grave voice.

"Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and
Kshatriyas and Vaishyas are all, O monarch, competent to observe the
vow of Snataka. This vow, besides, hath (many) especial and general
rules. A Kshatriya observing this vow with especial rules always
achieve prosperity. Therefore, have we decked ourselves with flowers.
Kshatriyas again, O king, exhibit their energy by their arms and not in
speech. It is, therefore, O son of Vrihadratha, that the speeches
uttered by a Kshatriya are never audacious. O monarch, the creator hath
planted his own energy in the aim of the Kshatriya. If thou wishest to
behold it, thou shalt certainly behold it today. These are the rules of
the ordinance, viz., that an enemy's abode should be entered through a
wrong gate and a friend's abode through the right one. And know, O
monarch, that this also is our eternal vow that having entered the
foe's abode for the accomplishment of our purpose, we accept not the
worship offered to us!'


SECTION XXII

"Jarasandha said,--'I do not recollect if I ever acted injuriously
towards ye! Even upon a careful mental scrutiny I fail to see the
injury I did unto ye. When I have never done ye an injury, why, ye
Brahmanas do ye regard me, who am innocent, as your foe? O, answer me
truly, for this, indeed, is the rule followed by the honest. The mind
is pained at the injury to one's pleasure and morality. That Kshatriya
who injures an innocent man's (sources of) pleasure and morality even
if he be otherwise a great warrior and well-versed in all rules of
morality, obtains, without any doubt the fate of sinners (hereafter)
and falls off from prosperity. The practices of the Kshatriyas are the
best of those that are honest in the three worlds. Indeed, those that
are acquainted with morality applaud the Kshatriya practices. Adhering
to those practices of my order with steady soul, I never injure those
that are under me. In bringing this charge, therefore, against me, it
appears that ye speak erroneously!'

"Krishna said,--'O thou of mighty arms, there is a certain person of
the head of a (royal) line who upholdeth the dignity of his race. At
his command have we come against thee. Thou hast brought, O king, many
of the Kshatriyas of the world as captives (to thy city.) Having
perpetrated that wicked wrong how dost thou regard thyself as innocent?
O best of monarchs, how can a king act wrongfully towards other
virtuous kings? But thou, O king, treating other kings with cruelty,
seekest to offer them as sacrifice unto the god Rudra! O son of
Vrihadratha, this sin committed by thee may touch even us, for as we
are virtuous in our practices, we are capable of protecting virtue. The
slaughter of human being as sacrifice unto the gods is never seen. Why
dost thou, therefore, seek to perform a sacrifice unto god Sankara by
slaughtering human beings? Thou art addressing persons belonging to thy
own order as animals (fit for sacrifice)! Fool as thou art, who else, O
Jarasandha, is capable of behaving in this way? One always obtaineth
the fruits of whatever acts one performeth under whatever
circumstances. Therefore, desirous as we are of helping all distressed
people, we have, for the prosperity of our race, come hither to slay
thee, the slaughterer of our relatives. Thou thinkest that there is no
man among the Kshatriyas (equal to thee). This, O king, is a great
error of judgment on thy part. What Kshatriya is there, O king, who
endued with greatness of soul and recollecting the dignity of his own
parentage, would not ascend to eternal heaven that hath not its like
anywhere, falling in open fight? Know O bull among men, that Kshatriyas
engage themselves in battle, as persons installed in sacrifices, with
heaven in view, and vanquish the whole world! Study of the Vedas, great
fame, ascetic penances, and death in battle, are all acts that lead to
heaven. The attainment of heaven by the three other acts may be
uncertain, but death in battle hath that for its certain consequence.
Death in battle is the sure cause of triumph like Indra's. It is graced
by numerous merits. It is for this reason that he of a hundred
sacrifices (Indra) hath become what he is, and by vanquishing the
Asuras he ruleth the universe. Hostility with whom else than thee is so
sure of leading to heaven, proud as thou art of the excessive strength
of thy vast Magadha host? Don't disregard others, O king. Valour
dwelleth in every man. O king of men, there are many men whose valour
may be equal or superior to thine. As long as these are not known, so
long only art thou noted for thy valour. Thy prowess, O king, can be
borne by us. It is, therefore, that I say so. O king of Magadha, cast
off thy superiority and pride in the presence of those that are thy
equals. Go not, O king, with thy children and ministers and army, into
the regions of Yama. Damvodhava, Kartavirya, Uttara, and Vrihadratha,
were kings that met with destruction, along with all their forces, for
having disregarded their superiors. Desirous of liberating the captive
monarchs from thee, know that we are certainly not Brahmanas. I am
Hrishesha otherwise called Sauri, and these two heroes among men are
the sons of Pandu. O king of Magadha, we challenge thee. Fight standing
before us. Either set free all the monarchs, or go thou to the abode of
Yama.'

"Jarasandha said,--'I never make a captive of a king without first
vanquishing him. Who hath been kept here that hath not been defeated in
war? This, O Krishna, it hath been said, is the duty that should be
followed by the Kshatriyas, viz., to bring others under sway by the
exhibition of prowess and then to treat them as slaves. Having gathered
these monarchs with the intention of offering them as sacrifices unto
the god, how shall I, O Krishna, from fear liberate them to-day, when I
recollect also the duty I have recited of a Kshatriya? With troops
against troops arrayed in order of battle, or alone against one, or
against two, or against three, at the same time or separately, I am
ready to fight.'"

Vaisampayana said,--"Having spoken thus, and desiring to fight with
those heroes of terrible achievements, king Jarasandha ordered (his
son) Sahadeva to be installed on the throne. Then, O bull of the
Bharata race, the king, on the eve of battle, thought of his two
generals Kausika and Chitrasena. These two, O king, were formerly
called by everybody in the world of men by the respectful appellations
of Hansa and Dimvaka. And, O monarch, that tiger among men, the lord
Sauri ever devoted to truth, the slayer of Madhu, the younger brother
of Haladhara, the foremost of all persons having their senses under
complete control, keeping in view the command of Brahma and remembering
that the ruler of Magadha was destined to be slain in battle by Bhima
and not by the descendant of Madhu (Yadavas), desired not to slay
himself king Jarasandha, that foremost of all men endued with strength,
that hero possessed of the prowess of a tiger, that warrior of terrible
valour."


SECTION XXIII

Vaisampayana said,--"then that foremost of all speakers, Krishna of the
Yadava race, addressing king Jarasandha who was resolved upon fighting,
said,--'O king, with whom amongst us three dost thou desire to fight?
Who amongst us shall prepare himself for battle (with thee)?' Thus
addressed, the ruler of Magadha, king Jarasandha of great splendour,
expressed his desire for fighting with Bhima. The priest then, bringing
with him the yellow pigment obtained from the cow and garlands of
flowers and other auspicious articles, as also various excellent
medicines for restoring lost consciousness and alleviating pain,
approached Jarasandha, panting for battle. The king Jarasandha, on
whose behalf propitiatory ceremonies with benedictions were performed
by a renowned Brahmana, remembering the duty of a Kshatriya dressed
himself for battle. Taking off his crown and binding his hair properly,
Jarasandha stood up like an ocean bursting its continents. Then the
monarch possessed of terrible prowess, addressing Bhima, said, 'I will
fight with thee. It is better to be vanquished by a superior person.'
And saying this, Jarasandha, that represser of all foes endued, rushed
with great energy at Bhimasena like the Asura Vala of old who rushed at
the chief of the celestials. And the mighty Bhimasena, on whose behalf
the gods had been invoked by Krishna, that cousin of his, having
consulted with advanced towards Jarasandha, impelled by the desire of
fight. Then those tigers among men, those heroes of great prowess, with
their bare arms as their only weapons, cheerfully engaged themselves in
the encounter, each desirous of vanquishing the other. And seizing each
other's arms and twining each other's legs, (at times) they slapped
their arm-pits, causing the enclosure to tremble at the sound. And
frequently seizing each other's necks with their hands and dragging and
pushing it with violence, and each pressing every limb of his body
against every limb of the other, they continued, O exalted one, to slap
their arm-pits (at time). And sometimes stretching their arms and
sometimes drawing them close, and now raising them up and now dropping
them down, they began to seize each other. And striking neck against
neck and forehead against forehead, they caused fiery sparks to come
out like flashes of lightning. And grasping each other in various ways
by means of their arms, and kicking each other with such violence as to
affect the innermost nerves, they struck at each other's breasts with
clenched fists. With bare arms as their only weapons roaring like
clouds they grasped and struck each other like two mad elephants
encountering each other with their trunks. Incensed at each other's
blow, they fought on dragging and pushing each other and fiercely
looking at each other like two wrathful lions. And each striking every
limb of the other with his own and using his arms also against the
other, and catching hold of each other's waist, they hurled each other
to a distance. Accomplished in wrestling, the two heroes clasping each
other with their arms and each dragging the other unto himself, began
to press each other with great violence. The heroes then performed
those grandest of all feats in wrestling called Prishtabhanga, which
consisted in throwing each other down with face towards the earth and
maintaining the one knocked down in that position as long as possible.
And employing his arms, each also performed the feats called
Sampurna-murchcha and Purna-kumbha. At times they twisted each other's
arms and other limbs as if these were vegetable fibres that were to be
twisted into chords. And with clenched fists they struck each other at
times, pretending to aim at particular limbs while the blows descended
upon other parts of the body. It was thus that those heroes fought with
each other. The citizens consisting of thousands, of Brahmanas,
Kshatriyas and Vaisyas and Sudras, and even women and the aged, O tiger
among men, came out and gathered there to behold the fight. And the
crowd became so great that it was one solid mass of humanity with no
space between body and body. The sound the wrestlers made by the
slapping of their arms, the seizing of each other's necks for bringing
each other down, and the grasping of each other's legs for dashing each
other to the ground, became so loud that it resembled the roar of
thunder or of falling cliffs. Both of them were foremost of mighty men,
and both took great delight in such encounter. Desirous of vanquishing
the other, each was on the alert for taking advantage of the slightest
lapse of the other. And, O monarch, the mighty Bhima and Jarasandha
fought terribly on in those lists, driving the crowd at times by the
motions of their hands like Vritra and Vasava of old. Thus two heroes,
dragging each other forward and pressing each other backward and with
sudden jerks throwing each other face downward and sideways, mangled
each other dreadfully. And at times they struck each other with their
knee-joints. And addressing each other loudly in stinging speeches,
they struck each other with clenched fists, the blows descending like a
mass of stone upon each other. With broad shoulders and long arms and
both well-skilled in wrestling encounters, they struck each other with
those long arms of theirs that were like maces of iron. That encounter
of the heroes commenced on the first (lunar) day of the month of Kartic
(October) and the illustrious heroes fought on without intermission and
food, day and night, till the thirteenth lunar day. It was on the night
of the fourteenth of the lunar fortnight that the monarch of Magadha
desisted from fatigue. And O king, Janardana beholding the monarch
tired, addressed Bhima of terrible deeds, and as if to stimulate him
said,--'O son of Kunti, a foe that is fatigued cannot be pressed for if
pressed at such a time he may even die. Therefore, O son of Kunti, this
king should not be oppressed by thee. On the other hand, O bull of the
Bharata race, fight with him with thy arms, putting forth as much
strength only as thy antagonist hath now left!' Then that slayer of
hostile heroes, the son of Pandu, thus addressed by Krishna, understood
the plight of Jarasandha and forthwith resolved upon taking his life.
And that foremost of all men endued with strength, that prince of the
Kuru race, desirous of vanquishing the hitherto unvanquished
Jarasandha, mustered all his strength and courage."


SECTION XXIV

Vaisampayana said,--"thus addressed, Bhima firmly resolved upon slaying
Jarasandha, replied unto Krishna of the Yadu race, saying,--'O tiger of
the Yadu race, O Krishna, this wretch that yet stayeth before me with
sufficient strength and bent upon fight, should not be forgiven by me.'
Hearing these words of Vrikodara (Bhima), that tiger among men,
Krishna, desiring to encourage that hero to accomplish the death of
Jarasandha without any delay, answered,--'O Bhima, exhibit today upon
Jarasandha the strength thou hast luckily derived, the might thou hast
obtained from (thy father), the god Maruta.' Thus addressed by Krishna,
Bhima, that slayer of foes, holding up in the air the powerful
Jarasandha, began to whirl him on high. And, O bull of the Bharata
race, having so whirled him in the air full hundred times, Bhima
pressed his knee against Jarasandha's backbone and broke his body in
twain. And having killed him thus, the mighty Vrikodara uttered a
terrible roar. And the roar of the Pandava mingling with that death
knell of Jarasandha, while he was being broken on Bhima's knee, caused
a loud uproar that struck fear into the heart of every creature. And
all the citizens of Magadha became dumb with terror and many women were
even prematurely delivered. And hearing those roars, the people of
Magadha thought that either the Himavat was tumbling down or the earth
itself was being rent asunder. And those oppressors of all foes then,
leaving the lifeless body of the king at the palace gate where he lay
as one asleep, went out of the town. And Krishna, causing Jarasandha's
car furnished with an excellent flagstaff to be made ready and making
the brothers (Bhima and Arjuna) ride in it, went in and released his
(imprisoned) relatives. And those kings rescued from terrible fate,
rich in the possession of jewels, approaching Krishna made presents
unto him of jewels and gems. And having vanquished his foe, Krishna
furnished with weapons and unwounded and accompanied by the kings (he
had released), came out of Girivraja riding in that celestial car (of
Jarasandha). And he also who could wield the bow with both hands
(Arjuna), who was incapable of being vanquished by any of the monarchs
on earth, who was exceedingly handsome in person and well-skilled in
the destruction of the foe, accompanied by the possessor of great
strength (Bhima), came out of that fort with Krishna driving the car
whereon he rode. And that best of cars, incapable of being vanquished
by any king, ridden in by those warriors Bhima and Arjuna, and driven
by Krishna, looked exceedingly handsome. Indeed, it was upon that car
that Indra and Vishnu had fought of old in the battle (with the Asuras)
in which Taraka (the wife of Vrihaspati) had become the immediate cause
of much slaughter. And riding upon that car Krishna now came out of the
hill-fort. Possessed of the splendour of heated gold, and decked with
rows of jingling bells and furnished with wheels whose clatter was like
the roar of clouds, and ever victorious in battle, and always
slaughtering the foe against whom it was driven, it was that very car
riding upon which Indra had slain ninety-nine Asuras of old. And those
bulls among men (the three cousins) having obtained that car became
exceedingly glad. The people of Magadha, behold the long-armed Krishna
along with the two brothers, seated in that car (of Jarasandha)
wondered much. O Bharata, that car, whereunto were yoked celestial
horses and which possessed the speed of the wind, thus ridden upon by
Krishna, looked exceedingly beautiful. And upon that best of cars was a
flag-staff without being visibly attached thereto, and which was the
product of celestial skill. And the handsome flag-staff, possessed of
the splendour of the rainbow, could be seen from the distance of a
yojana. And Krishna while coming out, thought of Garuda. And Garuda,
thought of by his master, came thither in no time, like a tree of vast
proportions standing in a village worshipped by all. Garuda of immense
weight of body and living upon snakes sat upon that excellent car along
with the numberless open-mouthed and frightfully-roaring creatures on
its flag-staff. And thereupon that best of cars became still more
dazzling with its splendour and was as incapable of being looked at by
created being as the midday sun surrounded by a thousand rays. And, O
king, such was that best of flag-staffs of celestial make that it never
struck against any tree nor could any weapon injure it at all even
though visible to men's eyes. And Achyuta, that tiger among men, riding
with the two sons of Pandu upon that celestial car, the clatter of
whose wheels was like the roar of the clouds, came out of Girivraja.
The car upon which Krishna rode had been obtained by king Vasu from
Vasava, and from Vasu by Vrihadratha, and from the latter in due course
by king Jarasandha. And he of long arms and eyes like lotus-petals and
possessed of illustrious reputation, coming out of Girivraja, stopped
(for some time) on a level plain outside the town. And, O king, all the
citizens then, with the Brahmanas at their head, hastened thither to
adore him with due religious rites. And the kings who had been released
from confinement worshipped the slayer of Madhu with reverence, and
addressing him with eulogies said,--'O thou of long arms, thou hast
to-day rescued us, sunk in the deep mire of sorrow in the hand of
Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted by
the might of Bhima and Arjuna, is most extraordinary. O Vishnu,
languishing as we all were in the terrible hill-fort of Jarasandha, it
was verily from sheer good fortune alone that thou hast rescued us, O
son of the Yadu race, and achieved thereby a remarkable reputation. O
tiger among men, we bow down to thee. O, command us what we shall do.
However difficult of accomplishment, thy command being made known to
us, O lord (Krishna), it will at once be accomplished by us.' Thus
addressed by the monarchs, the high-souled Hrishikesa gave them every
assurance and said,--'Yudhishthira is desirous of performing the
sacrifice of Rajasuya. That monarch, ever guided by virtue, is
solicitous of acquiring the imperial dignity. Having known this from me
assist ye him in his endeavours.' Then, O king, all those monarchs with
joyous hearts accepted the words of Krishna, saying,--'So be it!' And
saying this, those lords of earth made presents of jewels unto him of
the Dasarha race. And Govinda, moved by kindness towards them, took a
portion of those presents.

"Then the son of Jarasandha, the high-souled Sahadeva, accompanied by
his relatives and the principal officers of state, and with his priest
in front came thither. And the prince, bending himself low and making
large presents of jewels and precious stones, worshipped Vasudeva, that
god among men. Then that best of men, Krishna, giving every assurance
unto the prince afflicted with fear, accepted those presents of his of
great value. And Krishna joyfully installed the prince there and then
in the sovereignty of Magadha. And the strong-armed and illustrious son
of Jarasandha, thus installed on the throne by those most exalted of
men and having obtained the friendship of Krishna and treated with
respect and kindness by the two sons of Pritha, re-entered the city of
his father. And that bull amongst men, Krishna, accompanied by the sons
of Pritha and graced with great good fortune, left the city of Magadha,
laden with numerous jewels. Accompanied by the two sons of Pandu,
Achyuta (Krishna) arrived at Indraprastha, and approaching Yudhishthira
joyfully addressing that monarch said,--'O best of kings, from good
fortune, the mighty Jarasandha hath been slain by Bhima, and the kings
confined (at Girivraja) have been all set free. From good fortune also,
these two, Bhima and Dhananjaya, are well and arrived, O Bharata, at
their own city unwounded.' Then Yudhishthira worshipped Krishna as he
deserved and embraced Bhima and Arjuna in joy. And the monarch who had
no enemy, having obtained victory through the agency of his brothers in
consequence of the death of Jarasandha, gave himself up to pleasure and
merriment with all his brothers. And the oldest son of Pandu
(Yudhisthira) together with his brothers approached the kings who had
come to Indraprastha and entertaining and worshipping them, each
according to his age, dismissed them all. Commanded by Yudhishthira
those kings with joyful hearts, set out for their respective countries
without loss of time, riding upon excellent vehicles. Thus, O king, did
that tiger among men, Janardana of great intelligence, caused his foe
Jarasandha to be slain through the instrumentality of the Pandavas.
And, O Bharata, that chastiser of all foes having thus caused
Jarasandha to be slain, took leave of Yudhishthira and Pritha, and
Draupadi and Subhadra, and Bhimasena and Arjuna and the twins Nakula
and Sahadeva. After taking leave of Dhananjaya also, he set out for his
own city (of Dwarka), riding upon that best of cars of celestial make,
possessed of the speed of the mind and given unto him by Yudhishthira,
filling the ten points of the horizon with the deep rattle of its
wheels. And, O bull of the Bharata race, just as Krishna was on the
point of setting out, the Pandavas with Yudhishthira at their head
walked round that tiger among men who was never fatigued with exertion.

"And after the illustrious Krishna, the son of Devaki, had departed
(from Indraprastha) having acquired that great victory and having also
dispelled the fears of the kings, that feat, O Bharata, swelled the
fame of the Pandavas. And, O king, the Pandavas passed their days,
continuing to gladden the heart of Draupadi. And at that time, whatever
was proper and consistent with virtue, pleasure, and profit, continued
to be properly executed by king Yudhishthira in the exercise of his
duties of protecting his subjects."


SECTION XXV

(Digvijaya Parva)

Vaisampayana said,--"Arjuna, having obtained that best of bows and that
couple of inexhaustible quivers and that car and flag-staff, as also
that assembly-house, addressing Yudhisthira said,--'Bow, weapons, great
energy, allies, territory, fame, army--those, O king, difficult of
acquisition however desirable, have all been obtained by me. I think,
therefore, that what should now be done is for the swelling up of our
treasury. I desire, O best of monarchs, to make the kings (of the
earth) pay tributes to us. I desire to set out, in an auspicious moment
of a holy day of the moon under a favourable constellation for the
conquest of the direction that is presided over by the Lord of
treasures (viz. the North).'"

Vaisampayana continued,--"King Yudhisthira the just, hearing these
words of Dhananjaya, replied unto him in a grave and collected tone,
saying,--'O bull of the Bharata race, set thou out, having made holy
Brahmanas utter benedictions on thee, to plunge thy enemies in sorrow
and to fill thy friend with joy. Victory, O son of Pritha, will surely
be thine, and thou wilt surely obtain thy desires fulfilled.'

"Thus addressed, Arjuna, surrounded by a large host, set out in that
celestial car of wonderful achievements he had obtained from Agni. And
Bhimasena also, and those bull among men, the twins, dismissed with
affection by Yudhishthira the just set out, each at the head of a large
army. And Arjuna, the son of the chastiser of Paka then brought under
subjugation that direction (the North) which was presided over by the
Lord of treasures. And Bhimasena overcome by force the East and
Sahadeva the South, and Nakula, O king, acquainted with all the
weapons, conquered the West. Thus while his brothers were so employed,
the exalted king Yudishthira the just stayed within Khandavaprastha in
the enjoyment of great affluence in the midst of friends and relatives."

"Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy
mother, as thou art to me, so is Yudhishthira also. I shall do all
this. Tell me, what else I may do for thee.'"


SECTION XXVI

Vaisampayana continued,--"thus addressed, Dhananjaya replied unto
Bhagadatta, saying,--'If thou wilt give thy promise to do this, thou
hast done all I desire.' And having thus subjugated the king of
Pragjyotisha, Dhananjaya of long arms, the son of Kunti, then marched
towards the north--the direction presided over by the lord of
treasures. That bull amongst men, that son of Kunti, then conquered the
mountainous tracts and their outskirts, as also the hilly regions. And
having conquered all the mountains and the kings that reigned there,
and bringing them under his sway, he exacted tributes from all. And
winning the affections of those kings and uniting himself with them, he
next marched, O king, against Vrihanta, the king of Uluka, making this
earth tremble with the sound of his drums, the clatter of his
chariot-wheels, and the roar of the elephants in his train. Vrihanta,
however, quickly coming out of his city followed by his army consisting
of four kinds of troops, gave battle to Falguna (Arjuna). And the fight
that took place between Vrihanta and Dhananjaya was terrible. It so
happened that Vrihanta was unable to bear the prowess of the son of
Pandu. Then that invincible king of the mountainous region regarding
the son of Kunti irresistible, approached him with all his wealth.
Arjuna snatched out the kingdom from Vrihanta, but having made peace
with him marched, accompanied by that king, against Senavindu whom he
soon expelled from his kingdom. After this he subjugated Modapura,
Vamadeva, Sudaman, Susankula, the Northern Ulukas, and the kings of
those countries and peoples. Hereafter at the command of Yudhishthira,
O monarch, Arjuna did not move from the city of Senavindu but sent his
troops only and brought under his sway those five countries and
peoples. For Arjuna, having arrived at Devaprastha, the city of
Senavindu, took up his quarters there with his army consisting of four
kinds of forces. Thence, surrounded by the kings and the peoples he had
subjugated, the hero marched against king Viswagaswa--that bull of
Puru's race. Having vanquished in battle the brave mountaineers, who
were all great warriors, the son of Pandu, O king, then occupied with
the help of his troops, the town protected by the Puru king. Having
vanquished in battle the Puru king, as also the robber tribes of the
mountains, the son of Pandu brought under his sway the seven tribes
called Utsava-sanketa. That bull of the Kshatriya race then defeated
the brave Kshatriyas of Kashmira and also king Lohita along with ten
minor chiefs. Then the Trigartas, the Daravas, the Kokonadas, and
various other Kshatriyas, O king, advanced against the son of Pandu.
That Prince of the Kuru race then took the delightful town of Avisari,
and then brought under his sway Rochamana ruling in Uraga. Then the son
of Indra (Arjuna), putting forth his might, pressed the delightful town
of Singhapura that was well-protected with various weapons. Then
Arjuna, that bull amongst the son of Pandu, at the head of all his
troops, fiercely attacked the regions called Suhma and Sumala. Then the
son of Indra, endued with great prowess, after pressing them with great
force, brought the Valhikas always difficult of being vanquished, under
his sway. Then Falguna, the son of Pandu, taking with him a select
force, defeated the Daradas along with the Kambojas. Then the exalted
son of Indra vanquished the robber tribes that dwelt in the
north-eastern frontier and those also that dwelt in the woods. And, O
great king, the son of Indra also subjugated the allied tribes of the
Lohas, the eastern Kambojas, and northern Rishikas. And the battle with
the Rishikas was fierce in the extreme. Indeed, the fight that took
place between them and the son of Pritha was equal to that between the
gods and the Asuras in which Taraka (the wife of Vrihaspati) had become
the cause of so much slaughter. And defeating, O king, the Rishikas in
the field of battle, Arjuna took from them as tribute eight horses that
were of the colour of the parrot's breast, as also other horses of the
hues of the peacock, born in northern and other climes and endued with
high speed. At last having conquered all the Himalayas and the Nishkuta
mountains, that bull among men, arriving at the White mountains,
encamped on its breast."


SECTION XXVII

Vaisampayana said,--"that heroic and foremost of the Pandavas endued
with great energy, crossing the White mountains, subjugated the country
of the Limpurushas ruled by Durmaputra, after a collision involving a
great slaughter of Kshatriyas, and brought the region under his
complete sway. Having reduced that country, the son of Indra (Arjuna)
with a collected mind marched at the head of his troops to the country
called Harataka, ruled by the Guhakas. Subjugating them by a policy of
conciliation, the Kuru prince beheld (in that region) that excellent of
lakes called Manasa and various other lakes and tanks sacred to the
Rishis. And the exalted prince having arrived at the lake Manasa
conquered the regions ruled by the Gandharvas that lay around the
Harataka territories. Here the conqueror took, as tribute from the
country, numerous excellent horses called Tittiri, Kalmasha, Manduka.
At last the son of the slayer of Paka, arriving in the country of North
Harivarsha desired to conquer it. Thereupon certain frontier-guards of
huge bodies and endued with great strength and energy, coming to him
with gallant hearts, said, 'O son of Pritha, this country can be never
conquered by thee. If thou seekest thy good, return hence. He that
entereth this region, if human, is sure to perish. We have been
gratified with thee; O hero, thy conquests have been enough. Nor is
anything to be seen here, O Arjuna, that may be conquered by thee. The
Northern Kurus live here. There cannot be war here. Even if thou
enterest it, thou will not be able to behold anything, for with human
eyes nothing can be seen here. If, however thou seekest anything else,
O Bharata tell us, O tiger among men, so that we may do thy bidding.'
Thus addressed by them, Arjuna smilingly addressing them, said,--'I
desire the acquisition of the imperial dignity by Yudhishthira the
just, of great intelligence. If your land is shut against human beings,
I shall not enter it. Let something be paid unto Yudhishthira by ye as
tribute.' Hearing these words of Arjuna, they gave him as tribute many
cloths and ornaments of celestial make, silks of celestial texture and
skins of celestial origin.

"It was thus that tiger among men subjugated the countries that lay to
the North, having fought numberless battles with both Kshatriya and
robber tribes. And having vanquished the chiefs and brought them under
his sway he exacted from them much wealth, various gems and jewels, the
horses of the species called Tittiri and Kalmasha, as also those of the
colour of the parrot's wings and those that were like the peacocks in
hue and all endued with the speed of the wind. And surrounded, O king,
by a large army consisting of the four kinds of forces, the hero came
back to the excellent city of Sakraprastha. And Partha offered the
whole of that wealth, together with the animals he had brought, unto
Yudhishthira the just. And commanded by the monarch, the hero retired
to a chamber of the palace for rest."


SECTION XXVIII

Vaisampayana said,--"in the meantime, Bhimasena also endued with great
energy, having obtained the assent of Yudhishthira the just marched
towards the eastern direction. And the tiger among the Bharatas,
possessed of great valour and ever increasing the sorrows of his foes,
was accompanied by a mighty host with the full complement of elephants
and horses and cars, well-armed and capable of crushing all hostile
kingdoms. That tiger among men, the son of Pandu, going first into the
great country of the Panchalas, began by various means to conciliate
that tribe. Then that hero, that bull of the Bharata race, within a
short time, vanquished the Gandakas and the Videhas. That exalted one
then subjugated the Dasarnas. There in the country of the Dasarnas, the
king called Sudharman with his bare arms fought a fierce battle with
Bhimasena. And Bhimasena, beholding that feat of the illustrious king,
appointed the mighty Sudharman as the first in command of his forces.
Then Bhima of terrible prowess marched towards the east, causing the
earth itself to tremble with the tread of the mighty host that followed
him. Then that hero who in strength was the foremost of all strong men
defeated in battle Rochamana, the king of Aswamedha, at the head of all
his troops. And the son of Kunti, having vanquished that monarch by
performing feats that excelled in fierceness, subjugated the eastern
region. Then that prince of the Kuru race, endued with great prowess
going into the country of Pulinda in the south, brought Sukumara and
the king Sumitra under his sway. Then, O Janamejaya, that bull in the
Bharata race, at the command of Yudhishthira the just marched against
Sisupala of great energy. The king of Chedi, hearing of the intentions
of the son of Pandu, came out of his city. And that chastiser of all
foes then received the son of Pritha with respect. Then, O king, those
bulls of the Chedi and the Kuru lines, thus met together, enquired
after each other's welfare. Then, O monarch, the king of Chedi offered
his kingdom unto Bhima and said smilingly,--'O sinless one, upon what
art thou bent?' And Bhima thereupon represented unto him the intentions
of king Yudhishthira. And Bhima dwelt there, O king, for thirty nights,
duly entertained by Sisupala. And after this he set out from Chedi with
his troops and vehicles."


SECTION XXIX

Vaisampayana said,--"that chastiser of all foes then vanquished king
Srenimat of the country of Kumara, and then Vrihadvala, the king of
Kosala. Then the foremost of the sons of Pandu, by performing feats
excelling in fierceness, defeated the virtuous and mighty king
Dirghayaghna of Ayodhya. And the exalted one then subjugated the
country of Gopalakaksha and the northern Kosalas and also the king of
Mallas. And the mighty one, arriving then in the moist region at the
foot of the Himalayas soon brought the whole country under his sway.
And that bull of Bharata race brought under control in this way diverse
countries. And endued with great energy and in strength the foremost of
all strong men, the son of Pandu next conquered the country of
Bhallata, as also the mountain of Suktimanta that was by the side of
Bhallata. Then Bhima of terrible prowess and long arms, vanquishing in
battle the unretreating Suvahu the king of Kasi, brought him under
complete sway. Then that bull among the sons of Pandu overcame in
battle, by sheer force, the great king Kratha reigning in the region
lying about Suparsa. Then the hero of great energy vanquished the
Matsya and the powerful Maladas and the country called Pasubhumi that
was without fear or oppression of any kind. And the long-armed hero
then, coming from that land, conquered Madahara, Mahidara, and the
Somadheyas, and turned his steps towards the north. And the mighty son
of Kunti then subjugated, by sheer force, the country called
Vatsabhumi, and the king of the Bhargas, as also the ruler of the
Nishadas and Manimat and numerous other kings. Then Bhima, with
scarcely any degree of exertion and very soon, vanquished the southern
Mallas and the Bhagauanta mountains. And the hero next vanquished, by
policy alone, the Sarmakas and the Varmakas. And that tiger among men
then defeated with comparative ease that lord of earth, Janaka the king
of the Videhas. And the hero then subjugated strategically the Sakas
and the barbarians living in that part of the country. And the son of
Pandu, sending forth expeditions from Videha, conquered the seven kings
of the Kiratas living about the Indra mountain. The mighty hero then,
endued with abundant energy, vanquished in battle the Submas and the
Prasuhmas. And winning them over to his side, the son of Kunti,
possessed of great strength, marched against Magadha. On his way he
subjugated the monarchs known by the names of Danda and Dandadhara. And
accompanied by those monarchs, the son of Pandu marched against
Girivraja. After bringing the son of Jarasandha under his sway by
conciliation and making him pay tribute, the hero then accompanied by
the monarchs he had vanquished, marched against Kansa. And making the
earth tremble by means of his troops consisting of the four kinds of
forces, the foremost of the Pandavas then encountered Karna that slayer
of foes. And, O Bharata, having subjugated Karna and brought him under
his sway, the mighty hero then vanquished the powerful king of the
mountainous regions. And the son of Pandu then slew in a fierce
encounter, by the strength of his arms, the mighty king who dwelt in
Madagiri. And the Pandava then, O king, subjugated in battle those
strong and brave heroes of fierce prowess, viz., the heroic and mighty
Vasudeva, the king of Pundra and king Mahaujah who reigned in
Kausika-kachchha, and then attacked the king of Vanga. And having
vanquished Samudrasena and king Chandrasena and Tamralipta, and also
the king of the Karvatas and the ruler of the Suhmas, as also the kings
that dwelt on the sea-shore, that bull among the Bharatas then
conquered all Mlechchha tribes. The mighty son of the wind-god having
thus conquered various countries, and exacting tributes from them all
advanced towards Lohity. And the son of Pandu then made all the
Mlechchha kings dwelling in the marshy regions on the sea-coast, pay
tributes and various kinds of wealth, and sandal wood and aloes, and
clothes and gems, and pearls and blankets and gold and silver and
valuable corals. The Mlechchha kings showered upon the illustrious son
of Kunti a thick downpour of wealth consisting of coins and gems
counted by hundreds of millions. Then returning to Indraprastha, Bhima
of terrible prowess offered the whole of that wealth unto king
Yudhisthira the just."


SECTION XXX

Vaisampayana said,--"thus also Sahadeva, dismissed with affection by
king Yudhisthira the just, marched towards the southern direction
accompanied by a mighty host. Strong in strength, that mighty prince of
the Kuru race, vanquishing completely at the outset the Surasenas,
brought the king of Matsya under his sway. And the hero then, defeating
Dantavakra, the mighty king of the Adhirajas and making him pay
tribute, re-established him on his throne. The prince then brought
under his sway Sukumara and then king Sumitra, and he next vanquished
the other Matsyas and then the Patacharas. Endued with great
intelligence, the Kuru warrior then conquered soon enough the country
of the Nishadas and also the high hill called Gosringa, and that lord
of earth called Srenimat. And subjugating next the country called
Navarashtra, the hero marched against Kuntibhoja, who with great
willingness accepted the sway of the conquering hero. And marching
thence to the banks of the Charmanwati, the Kuru warrior met the son of
king Jamvaka, who had, on account of old hostilities, been defeated
before by Vasudeva. O Bharata, the son of Jamvaka gave battle to
Sahadeva. And Sahadeva defeating the prince marched towards the south.
The mighty warrior then vanquished the Sekas and others, and exacted
tributes from them and also various kinds of gems and wealth. Allying
himself with the vanquished tribes the prince then marched towards the
countries that lay on the banks of the Narmada. And defeating there in
battle the two heroic kings of Avanti, called Vinda and Anuvinda,
supported by a mighty host, the mighty son of the twin gods exacted
much wealth from them. After this the hero marched towards the town of
Bhojakata, and there, O king of unfading glory, a fierce encounter took
place between him and the king of that city for two whole days. But the
son of Madri, vanquishing the invincible Bhismaka, then defeated in
battle the king of Kosala and the ruler of the territories lying on the
banks of the Venwa, as also the Kantarakas and the kings of the eastern
Kosalas. The hero then defeating both the Natakeyas and the Heramvaks
in battle, and subjugating the country of Marudha, reduced Munjagrama
by sheer strength. And the son of Pandu then vanquished the mighty
monarchs of the Nachinas and the Arvukas and the various forest king of
that part of the country. Endued with great strength the hero then
reduced to subjection king Vatadhipa. And defeating in battle the
Pulindas, the hero then marched southward. And the younger brother of
Nakula then fought for one whole day with the king of Pandrya. The
long-armed hero having vanquished that monarch marched further to the
south. And then he beheld the celebrated caves of Kishkindhya and in
that region fought for seven days with the monkey-kings Mainda and
Dwivida. Those illustrious kings however, without being tired in the
encounter, were gratified with Sahadeva. And joyfully addressing the
Kuru prince, they said,--'O tiger among the sons of Pandu, go hence,
taking with the tribute from us all. Let the mission of the king
Yudhishthira the just possessed of great intelligence, be accomplished
without hindrance.' And taking jewels and gems from them all, the hero
marched towards the city of Mahishmati, and there that bull of men did
battle with king Nila. The battle that took place between king Nila and
the mighty Sahadeva the son of Pandu, that slayer of hostile heroes,
was fierce and terrible. And the encounter was an exceedingly bloody
one, and the life of the hero himself was exposed to great risk, for
the god Agni himself assisted king Nila in that fight. Then the cars,
heroes, elephants, and the soldiers in their coats of mail of
Sahadeva's army all appeared to be on fire. And beholding this the
prince of the Kuru race became exceedingly anxious. And, O Janamejaya,
at sight of this the hero could not resolve upon what he should do."

Janamejaya said,--"O regenerate one, why was it that the god Agni
become hostile in battle unto Sahadeva, who was fighting simply for the
accomplishment of a sacrifice (and therefore, for the gratification of
Agni himself)?"

Vaisampayana said,--"It is said, O Janamejaya, that the god Agni while
residing in Mahishmati, earned the reputation of a lover. King Nila had
a daughter who was exceedingly beautiful. She used always to stay near
the sacred fire of her father, causing it to blaze up with vigour. And
it so happened that king Nila's fire, even if fanned, would not blaze
up till agitated by the gentle breath of that girl's fair lips. And it
was said in King Nila's palace and in the house of all his subjects
that the god Agni desired that beautiful girl for his bride. And it so
happened that he was accepted by the girl herself. One day the deity
assuming the form of a Brahmana, was happily enjoying the society of
the fair one, when he was discovered by the king. And the virtuous king
thereupon ordered the Brahmana to be punished according to law. At this
the illustrious deity flamed up in wrath. And beholding this, the king
wondered much and bent his head low on the ground. And after some time
the king bowing low bestowed the daughter of his upon the god Agni,
disguised as a Brahmana. And the god Vibhabasu (Agni) accepting that
fair-browed daughter of king Nila, became gracious unto that monarch.
And Agni, the illustrious gratifier of all desires also asked the
monarch to beg a boon of him. And the king begged that his troops might
never be struck with panic while engaged in battle. And from that time,
O king, those monarchs who from ignorance of this, desire to subjugate
king Nila's city, are consumed by Hutasana (Agni). And from that time,
O perpetuator of the Kuru race, the girls of the city of Mahishmati
became rather unacceptable to others (as wives). And Agni by his boon
granted them sexual liberty, so that the women of that town always roam
about at will, each unbound to a particular husband. And, O bull of the
Bharata race, from that time the monarchs (of other countries) forsake
this city for fear of Agni. And the virtuous Sahadeva, beholding his
troops afflicted with fear and surrounded by flames of fire, himself
stood there immovable as a mountain. And purifying himself and touching
water, the hero (Sahadeva) then addressed Agni, the god that
sanctifieth everything, in these words,--

"'I bow unto thee, O thou whose track is always marked with smoke.
These my exertions are all for thee. O thou sanctifier of all, thou art
the mouth of the gods and thou art Sacrifice personified. Thou art
called Pavaka because thou sanctifiest everything, and thou art
Havyavahana, because thou carriest the clarified butter that is poured
on thee. The Veda have sprung for ministering unto thee, and,
therefore, thou art called Jataveda. Chief of the gods as thou art,
thou art called Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana,
Sikhi, Vaiswanara, Pingesa, Plavanga, Bhuritejah. Thou art he from whom
Kumara (Kartikeya) had his origin; thou art holy; thou art called
Rudragarva and Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu
grant me life, let Earth grant me nourishment and strength, and let
Water grant me prosperity. O Agni, thou who art the first cause of the
waters, thou who art of great purity, thou for ministering unto whom
the Vedas have sprung, thou who art the foremost of the deities, thou
who art their mouth, O purify me by thy truth. Rishis and Brahmanas,
Deities and Asuras pour clarified butter every day, according to the
ordinance into thee during sacrifices. Let the rays of truth emanating
from thee, while thou exhibitest thyself in those sacrifices, purify
me. Smoke-bannered as thou art and possessed of flames, thou great
purifier from all sins born of Vayu and ever present as thou art in all
creatures, O purify me by the rays of thy truth. Having cleansed myself
thus cheerfully, O exalted one, do I pray unto thee. O Agni, grant me
now contentment and prosperity, and knowledge and gladness.'"

Vaisampayana continued.--"He that will pour clarified butter into Agni
reciting these mantras, will ever be blessed with prosperity, and
having his soul under complete control will also be cleansed from all
his sins.

"Sahadeva, addressing Agni again, said,--'O carrier of the sacrificial
libations, it behoveth thee not to obstruct a sacrifice!' Having said
this, that tiger among men--the son of Madri--spreading some kusa grass
on earth sat down in expectation of the (approaching) fire and in front
of those terrified and anxious troops of his. And Agni, too, like the
ocean that never transgresseth its continents, did not pass over his
head. On the other hand approaching Sahadeva quietly and addressing
that prince of the Kuru race, Agni that god of men gave him every
assurance and said,--'O thou of the Kuru race, rise up from this
posture. O rise up, I was only trying thee. I know all thy purpose, as
also those of the son of Dharma (Yudhisthira). But, O best of the
Bharata race, as long as there is a descendant of king Nila's line, so
long should this town be protected by me. I will, however O son of
Pandu, gratify the desires of thy heart.' And at these words of Agni, O
bull of the Bharata race, the son of Madri rose up with a cheerful
heart, and joining his hands and bending his head worshipped that god
of fire, sanctifier of all beings. And at last, after Agni had
disappeared, king Nila came there, and at the command of that deity,
worshipped with due rites Sahadeva, that tiger among men--that master
of battle. And Sahadeva accepted that worship and made him pay tribute.
And having brought king Nila under his sway thus, the victorious son of
Madri then went further towards the south. The long-armed hero then
brought the king of Tripura of immeasurable energy under his sway. And
next turning his forces against the Paurava kingdom, he vanquished and
reduced to subjection the monarch thereof. And the prince, after this,
with great efforts brought Akriti, the king of Saurashtra and preceptor
of the Kausikas under his sway. The virtuous prince, while staying in
the kingdom of Saurashtra sent an ambassador unto king Rukmin of
Bhishmaka within the territories of Bhojakata, who, rich in possessions
and intelligence, was the friend of Indra himself. And the monarch
along with his son, remembering their relationship with Krishna,
cheerfully accepted, O king, the sway of the son of Pandu. And the
master of battle then, having exacted jewels and wealth from king
Rukmin, marched further to the south. And, endued with great energy and
great strength, the hero then reduced to subjection, Surparaka and
Talakata, and the Dandakas also. The Kuru warrior then vanquished and
brought under his subjection numberless kings of the Mlechchha tribe
living on the sea coast, and the Nishadas and the cannibals and even
the Karnapravarnas, and those tribes also called the Kalamukhas who
were a cross between human beings and Rakshasas, and the whole of the
Cole mountains, and also Surabhipatna, and the island called the Copper
island, and the mountain called Ramaka. The high-souled warrior, having
brought under subjection king Timingila, conquered a wild tribe known
by the name of the Kerakas who were men with one leg. The son of Pandu
also conquered the town of Sanjayanti and the country of the Pashandas
and the Karahatakas by means of his messengers alone, and made all of
them pay tributes to him. The hero brought under his subjection and
exacted tributes from the Paundrayas and the Dravidas along with the
Udrakeralas and the Andhras and the Talavanas, the Kalingas and the
Ushtrakarnikas, and also the delightful city of Atavi and that of the
Yavanas. And, O king of kings, that slayer of all foes, the virtuous
and intelligent son of Madri having arrived at the sea-shore, then
despatched with great assurance messengers unto the illustrious
Vibhishana, the grandson of Pulastya. And the monarch willingly
accepted the sway of the son of Pandu, for that intelligent and exalted
king regarded it all as the act of Time. And he sent unto the son of
Pandu diverse kinds of jewels and gems, and sandal and also wood, and
many celestial ornaments, and much costly apparel, and many valuable
pearls. And the intelligent Sahadeva, accepting them all, returned to
his own kingdom.

"Thus it was, O king, that slayer of all foes, having vanquished by
conciliation and war numerous kings and having also made them pay
tribute, came back to his own city. The bull of the Bharata race,
having presented the whole of that wealth unto king Yudhisthira the
just regarded himself, O Janamejaya, as crowned with success and
continued to live happily."


SECTION XXXI

Vaisampayana said,--"I shall now recite to you the deeds and triumphs
of Nakula, and how that exalted one conquered the direction that had
once been subjugated by Vasudeva. The intelligent Nakula, surrounded by
a large host, set out from Khandavaprastha for the west, making this
earth tremble with the shouts and the leonine roars of the warriors and
the deep rattle of chariot wheels. And the hero first assailed the
mountainous country called Rohitaka that was dear unto (the celestial
generalissimo) Kartikeya and which was delightful and prosperous and
full of kine and every kind of wealth and produce. And the encounter
the son of Pandu had with the Mattamyurakas of that country was fierce.
And the illustrious Nakula after this, subjugated the whole of the
desert country and the region known as Sairishaka full of plenty, as
also that other one called Mahetta. And the hero had a fierce encounter
with the royal sage Akrosa. And the son of Pandu left that part of the
country having subjugated the Dasarnas, the Sivis, the Trigartas, the
Amvashtas, the Malavas, the five tribes of the Karnatas, and those
twice born classes that were called the Madhyamakeyas and Vattadhanas.
And making circuitous journey that bull among men then conquered the
(Mlechcha) tribes called the Utsava-sanketas. And the illustrious hero
soon brought under subjection the mighty Gramaniya that dwelt on the
shore of the sea, and the Sudras and the Abhiras that dwelt on the
banks of the Saraswati, and all those tribes that lived upon fisheries,
and those also that dwelt on the mountains, and the whole of the
country called after the five rivers, and the mountains called Amara,
and the country called Uttarayotisha and the city of Divyakutta and the
tribe called Dwarapala. And the son of Pandu, by sheer force, reduced
to subjection the Ramathas, the Harahunas, and various kings of the
west. And while staying there Nakula sent, O Bharata, messengers unto
Vasudeva. And Vasudeva with all the Yadavas accepted his sway. And the
mighty hero, proceeding thence to Sakala, the city of the Madras, made
his uncle Salya accept from affection the sway of the Pandavas. And, O
monarch, the illustrious prince deserving the hospitality and
entertainment at his uncle's hands, was well entertained by his uncle.
And skilled in war, the prince, taking from Salya a large quantity of
jewels and gems, left his kingdom. And the son of Pandu then reduced to
subjection the fierce Mlechchas residing on the sea coast, as also the
wild tribes of the Palhavas, the Kiratas, the Yavanas, and the Sakas.
And having subjugated various monarchs, and making all of them pay
tributes, Nakula that foremost of the Kurus, full of resources,
retraced his way towards his own city. And, O king, so great was the
treasure which Nakula brought that ten thousand camels could carry it
with difficulty on their backs. And arriving at Indraprastha, the
heroic and fortunate son of Madri presented the whole of that wealth
unto Yudhishthira.

"Thus, O king, did Nakula subjugate the countries that lay to the
west--the direction that is presided over by the god Varuna, and that
had once before been subjugated by Vasudeva himself!"


SECTION XXXII

(Rajasuyika Parva)

Vaisampayana said,--"in consequence of the protection afforded by
Yudhisthira the just, and of the truth which he ever cherished in his
behaviour, as also of the check under which he kept all foes, the
subjects of that virtuous monarch were all engaged in their respective
avocations. And by reason of the equitable taxation and the virtuous
rule of the monarch, clouds in his kingdom poured as much rain as the
people desired, and the cities and the town became highly prosperous.
Indeed as a consequence of the monarch's acts every affair of the
kingdom, especially cattle breeding, agriculture and trade prospered
highly. O king, during those days even robbers and cheats never spoke
lies amongst themselves, nor they that were the favourites of the
monarch. There were no droughts and floods and plagues and fires and
premature deaths in those days of Yudhishthira devoted to virtue. And
it was only for doing agreeable services, or for worshipping, or for
offering tributes that would not impoverish, that other kings used to
approach Yudhisthira (and not for hostility or battle.) The large
treasure room of the king became so much filled with hoards of wealth
virtuously obtained that it could not be emptied even in a hundred
years. And the son of Kunti, ascertaining the state of his treasury and
the extent of his possessions, fixed his heart upon the celebration of
a sacrifice. His friends and officers, each separately and all
together, approaching him said,--'The time hath come, O exalted one,
for thy sacrifice. Let arrangements, therefore, be made without loss of
time.' While they were thus talking, Hari (Krishna), that omniscient
and ancient one, that soul of the Vedas, that invincible one as
described by those that have knowledge, that foremost of all lasting
existences in the universe, that origin of all things, as also that in
which all things come to be dissolved, that lord of the past, the
future, and the present Kesava--the slayer of Kesi, and the bulwark of
all Vrishnis and the dispeller of all fear in times of distress and the
smiter of all foes, having appointed Vasudeva to the command of the
(Yadava) army, and bringing with him for the king Yudhishthira just a
large mass of treasure; entered that excellent city of cities.
Khandava, himself surrounded by a mighty host and filling the
atmosphere with the rattle of his chariot-wheels. And Madhava, that
tiger among men enhancing that limitless mass of wealth the Pandavas
had by that inexhaustible ocean of gems he had brought, enhanced the
sorrows of the enemies of the Pandavas. The capital of the Bharata was
gladdened by Krishna's presence just as a dark region is rendered
joyful by the sun or a region of still air by a gentle breeze.
Approaching him joyfully and receiving him with due respect,
Yudhishthira enquired of his welfare. And after Krishna had been seated
at ease, that bull among men, the son of Pandu, with Dhaumya and
Dwaipayana and the other sacrificial priests and with Bhima and Arjuna
and the twins, addressed Krishna thus,--

"'O Krishna it is for thee that the whole earth is under my sway. And,
O thou of the Vrishni race, it is through thy grace that vast wealth
had been got by me. And, O son of Devaki, O Madhava, I desire to devote
that wealth according to the ordinance, unto superior Brahmanas and the
carrier of sacrificial libations. And, O thou of the Dasarha race, it
behoveth thee, O thou of mighty arms, to grant me permission to
celebrate a sacrifice along with thee and my younger brothers.
Therefore, O Govinda, O thou of long arms, install thyself at that
sacrifice; for, O thou of the Dasarha race, if thou performed the
sacrifice, I shall be cleansed of sin. Or, O exalted one, grant
permission for myself being installed at the sacrifice along with these
my younger brothers, for permitted by thee, O Krishna, I shall be able
to enjoy the fruit of an excellent sacrifice.'"

Vaisampayana continued,--"Unto Yudhisthira after he had said this,
Krishna, extolling his virtues, said.--'Thou, O tiger among kings,
deservest imperial dignity. Let, therefore, the great sacrifice be
performed by thee. And if thou performest that sacrifice and obtainest
its fruit we all shall regard ourselves as crowned with success. I am
always engaged in seeking good. Perform thou then the sacrifice thou
desirest. Employ me also in some office for that purpose, for I should
obey all thy commands. Yudhisthira replied--O Krishna, my resolve is
already crowned with fruit, and success also is surely mine, when thou,
O Harishikesa, hast arrived here agreeably to my wish!'"

Vaisampayana continued,--"Commanded by Krishna, t

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