srimahabharat - (book 3) vana parva - chapters 91 to 120

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Book 3 (Vana Parva)
Chapter 91

1 [v]
      tataḥ prayāntaṃ kaunteyaṃ brāhmaṇā vanavāsinaḥ
      abhigamya tadā rājann idaṃ vacanam abruvan
  2 rājaṃs tīrthāni gantāsi puṇyāni bhrātṛbhiḥ saha
      devaiṣiṇā ca sahito lomaśena mahātmanā
  3 asmān api mahārājan netum arhasi pāṇḍava
      asmābhir hi na śakyāni tvadṛte tāni kaurava
  4 śvāpadair upasṛṣṭāni durgāṇi viṣamāṇi ca
      agamyāni narair alpais tīrthāni manujeśvara
  5 bhavanto bhrātaraḥ śūrā dhanurdhara varāḥ sadā
      bhavadbhiḥ pālitāḥ śūrair gacchema vayam apy uta
  6 bhavatprasādād dhi vayaṃ prāpnuyāma phalaṃ śubham
      tīrthānāṃ pṛthivīpāla vratānāṃ ca viśāṃ patau
  7 tava vīryaparitrātāḥ śuddhās tīrthapariplutāḥ
      bhavema dhūtapāpmānas tīrthasaṃdarśanān nṛpa
  8 bhavān api narendrasya kārtavīryasya bhārata
      aṣṭakasya ca rājarṣer loma pādasya caiva ha
  9 bhāratasya ca vīrasya sārvabhaumasya pārthiva
      dhruvaṃ prāpsyasi duṣprāpāṁl lokāṃs tīrthapariplutaḥ
  10 prabhāsādīni tīrthāni mahendrādīṃś ca parvatān
     gaṅgādyāḥ saritaś caiva plakṣādīṃś ca vanaspatīn
     tvayā saha mahīpāla draṣṭum icchāmahe vayam
 11 yadi te brāhmaṇeṣv asti kā cit prītir janādhipa
     kuru kṣipraṃ vaco 'smākaṃ tataḥ śreyo 'bhipatsyase
 12 tīrthāni hi mahābāho tapovighnakaraiḥ sadā
     anukīrṇāni rakṣobhis tebhyo nas trātum arhasi
 13 tīrthāny uktāni dhaumyena nāradena ca dhīmatā
     yāny uvāca ca devarṣir lomaśaḥ sumahātapāḥ
 14 vidhivat tāni sarvāṇi paryaṭasva narādhipa
     dhūtapāpmā sahāsmābhir lomaśena ca pālitaḥ
 15 sa tathā pūjyamānas tair harṣād aśrupariplutaḥ
     bhīmasenādibhir vīrair bhrātṛbhiḥ parivāritaḥ
     bāḍham ity abravīt sarvāṃs tān ṛṣīn pāṇḍavarṣabhaḥ
 16 lomaśaṃ samanujñāpya dhaumyaṃ caiva purohitam
     tataḥ sa pāṇḍavaśreṣṭho bhrātṛbhiḥ sahito vaśī
     draupadyā cānavadyāṅgyā gamanāya mano dadhe
 17 atha vyāso mahābhāgas tathā nārada parvatau
     kāmyake pāṇḍavaṃ draṣṭuṃ samājagmur manīṣiṇaḥ
 18 teṣāṃ yudhiṣṭhiro rājā pūjāṃ cakre yathāvidhi
     satkṛtās te mahābhāgā yudhiṣṭhiram athābruvan
 19 yudhiṣṭhira yamau bhīma manasā kurutārjavam
     manasā kṛtaśaucā vau śuddhās tīrthāni gacchata
 20 śarīraniyamaṃ hy āhur brāhmaṇā mānuṣaṃ vratam
     manoviśuddhāṃ buddhiṃ ca daivam āhur vrataṃ dvijāḥ
 21 mano hy aduṣṭaṃ śūrāṇāṃ paryāptaṃ vai narādhipa
     maitrīṃ buddhiṃ samāsthāya śuddhās tīrthāni gacchata
 22 te yūyaṃ mānasaiḥ śuddhāḥ śarīraniyama vrataiḥ
     daivaṃ vrataṃ samāsthāya yathoktaṃ phalam āpsyatha
 23 te tatheti pratijñāya kṛṣṇayā saha pāṇḍavāḥ
     kṛtasvastyayanāḥ sarve munibhir divyamānuṣaiḥ
 24 lomaśasyopasaṃgṛhya pādau dvaipāyanasya ca
     nāradasya ca rājendra devarṣeḥ parvatasya ca
 25 dhaumyena sahitā vīrās tathānyair vanavāsibhiḥ
     mārgaśīrṣyām atītāyāṃ puṣyeṇa prayayus tataḥ
 26 kaṭhināni samādāya cīrājinajaṭādharāḥ
     abhedyaiḥ kavacair yuktās tīrthāny anvacaraṃs tadā
 27 indrasenādibhir bhṛtyai rathaiḥ paricaturdaśaiḥ
     mahānasa vyāpṛtaiś ca tathānyaiḥ paricārakaiḥ
 28 sāyudhā baddhaniṣṭriṃśās tūṇavantaḥ sa mārgaṇāḥ
     prāṅ mukhāḥ prayayur vīrāḥ pāṇḍavā janamejaya

SECTION XCI

Vaisampayana continued, "O son of the Kuru race, while Dhaumya was speaking thus, there arrived at the spot the Rishi Lomasa of great energy. And the king, who was the eldest of Pandu's sons, with his followers and those Brahmanas sat round the highly righteous one, like celestials in heaven sitting round Sakra. And having received him duly, Yudhishthira the just enquired after the reason of his arrival, and the object also of his wanderings. Thus asked by Pandu's son, the illustrious ascetic, well-pleased, replied in sweet words delighting the Pandavas, 'Travelling at will, O Kaunteya, over all the regions, I came to Sakra's abode, and saw there the lord of the celestials. There, I saw thy heroic brother capable of wielding the bow with his left hand, seated on the same seat with Sakra. And beholding Partha on that seat I was greatly astonished, O tiger among men! And the lord of the celestials then said unto me, 'Go thou unto the sons of Pandu.' At the request, therefore, of Indra as also of the high-souled son of Pritha have I come hither with speed, desiring to see thee with thy younger brothers. O child, I will relate what will please thee highly, O son of Pandu! Do thou listen to it, O king, with Krishna and the Rishis that are with thee. O bull of the Bharata race, Partha hath obtained from Rudra that incomparable weapon for the acquisition of which thou hadst sent him to heaven. That fierce weapon, known by the name of Brahma-sira which arose after Amrita, and which Rudra had obtained by means of ascetic austerities, hath been acquired by Arjuna together with the Mantras for hurling and withdrawing it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna of immeasurable prowess hath also acquired Vajras and Dandas and other celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the Kuru race! And he hath also thoroughly learnt music, both vocal and instrumental, and dancing and proper recitation of the Saman (Veda) from Vishwavasu's son. And having thus acquired weapons and mastered the Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven). Listen to me, O Yudhishthira, for I shall now deliver to thee the message of that foremost of celestials. He hath commanded me saying, "Thou wilt, no doubt, go to the world of men. O best of Brahmanas, tell thou Yudhishthira these words of mine. Soon will thy brother Arjuna come to thee, having acquired arms and accomplished a great deed for the celestials that is incapable of being accomplished by themselves. Do thou meanwhile devote thyself to ascetic austerities, with thy brothers. There is nothing superior to asceticism, and it is by asceticism that a person achieveth great results. And, O bull of the Bharata race, well do I know that Karna is endued with great ardour and energy and
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strength and prowess that is incapable of being baffled. Well do I know that, skilled in fierce conflict, he hath not his rival in battle; that he is a mighty bowman, a hero deft in the use of fierce weapons and cased in the best of mail. Well do I know that that exalted son of Aditya resembleth the son of Maheswara himself. Well do I also know the high natural prowess of the broad-shouldered Arjuna. In battle Karna is not equal unto even a sixteenth part of Pritha's son. And as for the fear of Karna which is in thy heart, O repressor of foes, I shall dispel when Savyasachin will have left heaven. And as regards thy purpose, O hero, to set out on a pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak unto thee. And whatever that regenerate Rishi will relate unto thee touching the merits of asceticism and tirthas, thou shouldst receive with respect and not otherwise!'"

Book 3
Chapter 92

 1 [y]
      na vai nirguṇam ātmānaṃ manye devarṣisattama
      tathāsmi duḥkhasaṃtapto yathā nānyo mahīpatiḥ
  2 parāṃś ca nirguṇān manye na ca dharmaratān api
      te ca lomaśa loke 'sminn ṛdhyante kena ketunā
  3 [l]
      nātra duḥkhaṃ tvayā rājan kāryaṃ pārtha kathaṃ cana
      yad adharmeṇa vardherann adharmarucayo janāḥ
  4 vardhaty adharmeṇa naras tato bhadrāṇi paśyati
      tataḥ sapatnāñ jayati sa mūlas tu vinaśyati
  5 mayā hi dṛṣṭā daiteyā dānavāś ca mahīpate
      vardhamānā hy adharmeṇa kṣayaṃ copagatāḥ punaḥ
  6 purā devayuge caiva dṛṣṭaṃ sarvaṃ mayā vibho
      arocayan surā dharmaṃ dharmaṃ tatyajire 'surāḥ
  7 tīrthāni devā viviśur nāviśan bhāratāsurāḥ
      tān adharmakṛto darpaḥ pūrvam eva samāviśat
  8 darpān mānaḥ samabhavan mānāt krodho vyajāyata
      krodhād ahrīs tato 'lajjā vṛttaṃ teṣāṃ tato 'naśat
  9 tān alajjān gatahrīkān hīnavṛttān vṛthā vratān
      kṣamā lakṣmīś ca dharmaś ca nacirāt prajahus tataḥ
      lakṣmīs tu devān agamad alakṣmīr asurān nṛpa
  10 tān alakṣmī samāviṣṭān darpopahata cetasaḥ
     daiteyān dānavāṃś caiva kalir apy āviśat tataḥ
 11 tān alakṣmī samāviṣṭān dānavān kalinā tathā
     darpābhibhūtān kaunteya kriyā hīnān acetasaḥ
 12 mānābhibhūtān acirād vināśaḥ pratyapadyata
     niryaśasyās tato daityāḥ kṛtsnaśo vilayaṃ gatāḥ
 13 devās tu sāgarāṃś caiva saritaś ca sarāṃsi ca
     abhyagacchan dharmaśīlāḥ puṇyāny āyatanāni ca
 14 tapobhiḥ kratubhir dānair āśīrvādaiś ca pāṇḍava
     prajahuḥ sarvapāpāṇi śreyaś ca pratipedire
 15 evaṃ hi dānavantaś ca kriyāvantaś ca sarvaśaḥ
     tīrthāny agacchan vibudhās tenāpur bhūtim uttamām
 16 tathā tvam api rājendra snātvā tīrtheṣu sānujaḥ
     punar vetsyasi tāṃ lakṣmīm eṣa panthāḥ sanātanaḥ
 17 yathaiva hi nṛgo rājā śibir auśīnaro yathā
     bhagīratho vasu manā gayaḥ pūruḥ purūravaḥ
 18 caramāṇās taponityaṃ sparśanād ambhasaś ca te
     tīrthābhigamanāt pūtā darśanāc ca mahātmanām
 19 alabhanta yaśaḥ puṇyaṃ dhanāni ca viśāṃ pate
     tathā tvam api rājendra labdhāsi vipulāṃ śriyam
 20 yathā cekṣvākur acarat saputrajanabāndhavaḥ
     mucukundo 'tha māndhātā maruttaś ca mahīpatiḥ
 21 kīrtiṃ puṇyām avindanta yathā devās tapobalāt
     devarṣayaś ca kārtsnyena tathā tvam api vetsyase
 22 dhārtarāṣṭrās tu darpeṇa mohena ca vaśīkṛtāḥ
     nacirād vinaśiṣyanti daityā iva na saṃśayaḥ

SECTION XCII

"Lomasa continued, 'Listen now, O Yudhishthira, to what Dhananjaya hath said: 'Cause my brother Yudhishthira to attend to the practice of virtue which leadeth to prosperity. Endued with wealth of asceticism, thou art conversant with the highest morality, with ascetic austerities of every kind, with the eternal duties of kings blessed with prosperity, and the high and sanctifying merit that men obtain from tirthas. Persuade thou the sons of Pandu to acquire the merit attaching to tirthas. Do thou with thy whole soul persuade the king to visit the tirthas and give away kine.' This is what Arjuna said unto me. Indeed he also said, 'Let him visit all the tirthas protected by thee. Thou wilt also protect him from Rakshasas, and watch over him in inaccessible regions and rugged mountain breasts. And as Dadhichi had protected Indra, and Angiras had protected the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti from Rakshasas. Along the way are many Rakshasas, huge as mountain-cliffs. But protected by thee these will not be able to approach the sons of Kunti. Obedient to the words of Indra and at the request of Arjuna also protecting thee from dangers, I shall wander with thee. Before this, O son of the Kuru race, I have twice visited the tirthas. With thee I shall repair to them for the third time. O Yudhishthira, Manu and other royal Rishis of meritorious deeds had undertaken journeys to tirthas. Indeed, a trip to them is capable of dispelling all fear, O king! They that are crooked-minded, they that have not their souls under control, they that are illiterate and perverse, do not, O Kauravya, bathe in tirthas. But thou art ever of a virtuous disposition and conversant with morality and firm in thy promises. Thou wilt surely be able to free thyself from
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the world. For, O son of Pandu, thou art even as king Bhagiratha, or Gaya, or Yayati, or any one, O son of Kunti, that is like them.'
"Yudhishthira answered, 'I am so overwhelmed with delight, O Brahmana, that I cannot find words to answer thee. Who can be more fortunate than he who is remembered even by the lord of the celestials? Who can be more fortunate than he who hath been favoured with thy company, who hath Dhananjaya for a brother, and who is thought of by Vasava himself? As to thy words, O illustrious one, in respect of a trip to the tirthas, my mind had already been made up at the words of Dhaumya. O Brahmana, I shall start, at whatever hour thou mayst be pleased to appoint, on the proposed journey to tirthas. Even this is my firm resolve!'
Vaisampayana continued, "Lomasa then said unto Yudhishthira, who had made up his mind to start on the proposed journey, 'O mighty king, be thou light as regards thy retinue, for by this thou wilt be able to go more easily!'
"Yudhishthira then said, 'Let those mendicants and Brahmanas and Yogis that are incapable of bearing hunger and thirst, the fatigues of travel and toil, and the severity of winter, desist. Let those Brahmanas also desist that live on sweetmeats, and they also that desire cooked viands and food that is sucked or drunk as well as meat. And let those also remain behind that are dependent on cooks. Let those citizens that have followed me from motives of loyalty, and whom I have hitherto kept on proper stipends, repair to king Dhritarashtra. He will give them their allowances in due time. If, however, that king refuses to grant them proper allowances, the king of the Panchalas will, for our satisfaction and welfare, give them these.'"
Vaisampayana continued, "And thereupon oppressed with grief, the citizens and the principal Brahmanas and Yatis set out for Hastinapura. And out of affection for Yudhishthira the just, the royal son of Amvika received them properly, and gratified them with proper allowances. And the royal son of Kunti, with only a small number of Brahmanas, abode for three nights at Kamyaka, cheered by Lomasa."

Book 3
Chapter 93

 1 [v]
      te tathā sahitā vīrā vasantas tatra tatra ha
      krameṇa pṛthivīpāla naimiṣāraṇyam āgatāḥ
  2 tatas tīrtheṣu puṇyeṣu gomatyāḥ pāṇḍavā nṛpa
      kṛtābhiṣekāḥ pradadur gāś ca vittaṃ ca bhārata
  3 tatra devān pitṝn viprāṃs tarpayitvā punaḥ punaḥ
      kanyā tīrthe 'śvatīrthe ca gavāṃ tīrthe ca kauravāḥ
  4 vālakoṭyāṃ vṛṣaprasthe girāv uṣya ca pāṇḍavāḥ
      bāhudāyāṃ mahīpāla cakruḥ sarve 'bhiṣecanam
  5 prayāge devayajane devānāṃ pṛthivīpate
      ūṣur āplutya gātrāṇi tapaś cātasthur uttamam
  6 gaṅgāyamunayoś caiva saṃgame satyasaṃgarāḥ
      vipāpmāno mahātmāno viprebhyaḥ pradadur vasu
  7 tapasvijanajuṣṭāṃ ca tato vedīṃ prajāpateḥ
      jagmuḥ pāṇḍusutā rājan brāhmaṇaiḥ saha bhārata
  8 tatra te nyavasan vīrās tapaś cātasthur uttamam
      saṃtarpayantaḥ satataṃ vanyena haviṣā dvijān
  9 tato mahīdharaṃ jagmur dharmajñenābhisatkṛtam
      rājarṣiṇā puṇyakṛtā gayenānupama dyute
  10 saro gaya śiro yatra puṇyā caiva mahānadī
     ṛṣijuṣṭaṃ supuṇyaṃ tat tīrthaṃ brahmasarottamam
 11 agastyo bhagavān yatra gato vaivasvataṃ prati
     uvāsa ca svayaṃ yatra dharmo rājan sanātanaḥ
 12 sarvāsāṃ saritāṃ caiva samudbhedo viśāṃ pate
     yatra saṃnihito nityaṃ mahādevaḥ pināka dhṛk
 13 tatra te pāṇḍavā vīrāś cāturmāsyais tadejire
     ṛṣiyajñena mahatā yatrākṣayavato mahān
 14 brāhmaṇās tatra śataśaḥ samājagmus tapodhanāḥ
     cāturmāsyenāyajanta ārṣeṇa vidhinā tadā
 15 tatra vidyā taponityā brāhmaṇā vedapāragāḥ
     kathāḥ pracakrire puṇyāḥ sadasi sthā mahātmanām
 16 tatra vidyāvratasnātaḥ kaumāraṃ vratam āsthitaḥ
     śamaṭho 'kathayad rājann amūrta rayasaṃ gayam
 17 amūrta rayasaḥ putro gayo rājarṣisattamaḥ
     puṇyāni yasya karmāṇi tāni me śṛṇu bhārata
 18 yasya yajño babhūveha bahv anno bahu dakṣiṇaḥ
     yatrānna parvatā rājañ śataśo 'tha sahasraśaḥ
 19 ghṛtakulyāś ca dadhnaś ca nadyo bahuśatās tathā
     vyañjanānāṃ pravāhāś ca mahārhāṇāṃ sahasraśaḥ
 20 ahany ahani cāpy etad yācatāṃ saṃpradīyate
     anyat tu brāhmaṇā rājan bhuñjate 'nnaṃ susaṃskṛtam
 21 tatra vai dakṣiṇā kāle brahmaghoṣo divaṃ gataḥ
     na sma prajñāyate kiṃ cid brahma śabdena bhārata
 22 puṇyena caratā rājan bhūr diśaḥ khaṃ nabhas tathā
     āpūrṇam āsīc chabdena tad apy āsīn mahādbhutam
 23 tatra sma gāthā gāyanti manuṣyā bharatarṣabha
     annapānaiḥ śubhais tṛptā deśe deśe suvarcasaḥ
 24 gayasya yajñe ke tv adya prāṇino bhoktum īpsavaḥ
     yatra bhojanaśiṣṭasya parvatāḥ pañcaviṃśatiḥ
 25 na sma pūrve janāś cakrur na kariṣyanti cāpare
     gayo yad akarod yajñe rājarṣir amitadyutiḥ
 26 kathaṃ nu devā haviṣā gayena paritarpitāḥ
     punaḥ śakṣyanty upādātum anyair dattāni kāni cit
 27 evaṃvidhāḥ subahavas tasya yajñe mahātmanaḥ
     babhūvur asya sarasaḥ samīpe kurunandana

SECTION XCIII

Vaisampayana said, "Those Brahmanas then, that had been dwelling (with him) in the woods, beholding the son of Kunti about to set out (on the pious pilgrimage), approached him, O king, and said, 'Thou art about to set out, O king, on thy journey to the sacred tirthas, along with thy brothers and accompanied by the illustrious Rishi Lomasa. O king, it behoveth thee, O son of Pandu, to take us with thee. Without thee, we
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shall not be able, O son of the Kuru race, to visit them at any time. Surrounded by dangers and difficult of access, they are infested by beasts of prey. Those tirthas, O lord of men, are inaccessible to persons in small parties. Foremost of all wielders of the bow, thy brothers are ever brave. Protected by your heroic selves, we also would proceed to them. Permit us to acquire, O lord of earth, through thy grace the blessed fruit of tirthas. Protected by thy energy, let us, O king, be cleansed of all our sins by visiting those tirthas and purified by baths therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire without doubt the regions difficult of acquisition that Kartavirya and Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only had earned. In thy company, O king, we desire to behold Prabhasa and other tirthas, Mahendra and other hills, Ganga and other rivers, and Plaksha and other gigantic trees. If, O lord of men, thou hast any regard for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity from this. O thou of mighty arms, the tirthas are infested by Rakshasas that ever obstruct ascetic penances. It behoveth thee to protect us from them. Protected by Lomasa and taking us with thee, go thou to all the tirthas spoken of by Dhaumya and the intelligent Narada, as also all those that have been spoken of by the celestial Rishi Lomasa, endued with great ascetic wealth, and be thou, by this, cleansed of all thy sins."
"Thus addressed respectfully by them, the king--that bull amongst the sons of Pandu--surrounded by his heroic brothers headed by Bhima, with tears of joy in his eyes, said unto all those ascetics, 'Let it be so.' With the permission then of Lomasa, as also of his priest Dhaumya, that foremost of Pandu's sons with soul under complete control, resolved, along with his brothers and Drupada's daughter of faultless features, to set out. Just at this time, the blessed Vyasa, as also Parvata and Narada, all endued with high intelligence, came to Kamyaka for seeing the son of Pandu. Beholding them, king Yudhishthira worshipped them with due rites. And worshipped by the monarch thus, those blessed ones, addressing Yudhishthira, said, 'O Yudhishthira, O Bhima, and ye twins, banish all evil thoughts from your minds. Purify your hearts and then set out for the tirthas. The Brahmanas have said that the observance of regulations in respect of the body are called earthly vows, while efforts to purify the heart, so that it may be free from evil thoughts, are called spiritual vows. O king, the mind that is free from all evil thoughts is highly pure. Purifying yourselves, therefore, harbouring only friendly feelings for all, behold ye the tirthas. Observing earthly vows in respect of your bodies and purifying your minds by spiritual vows, obtain ye the fruits as recited, of pilgrimages."
"Saying, 'So be it,' the Pandavas with Krishna, caused those celestial and human Rishis to perform the usual propitiatory ceremonies. And those heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada
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and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as also the ascetics that had been residing with them in the woods, set out on the day following the full moon of Agrahayana in which the constellation Pushya was ascendant. Dressed in barks and hides, and with matted lock on head, they were all cased in impenetrable mail and armed with swords. And O Janamejaya, the heroic sons of Pandu with quivers and arrows and scimitars and other weapons, and accompanied by Indrasena and other attendants with fourteen and one cars, a number of cooks and servants of other classes, set out with faces turned towards the east!"

Book 3
Chapter 94

1 [v]
      tataḥ saṃprasthito rājā kaunteyo bhūridakṣiṇaḥ
      agastyāśramam āsādya durjayāyām uvāsa ha
  2 tatra vai lomaśaṃ rājā papraccha vadatāṃ varaḥ
      agastyeneha vātāpiḥ kimartham upaśāmitaḥ
  3 āsīd vā kiṃprabhāvaś ca sa daityo mānavāntakaḥ
      kimarthaṃ codgato manyur agastyasya mahātmanaḥ
  4 [l]
      ilvalo nāma daiteya āsīt kauravanandana
      maṇimatyāṃ puri purā vātāpis tasya cānujaḥ
  5 sa brāhmaṇaṃ tapo yuktam uvāca ditinandanaḥ
      putraṃ me bhagavān ekam indra tulyaṃ prayacchatu
  6 tasmai sa brāhmaṇo nādāt putraṃ vāsava saṃmitam
      cukrodha so 'suras tasya brāhmaṇasya tato bhṛśam
  7 samāhvayati yaṃ vācā gataṃ vaivasvatakṣayam
      sa punar deham āsthāya jīvan sma pratidṛśyate
  8 tato vātāpim asuraṃ chāgaṃ kṛtvā susaṃskṛtam
      taṃ brāhmaṇaṃ bhojayitvā punar eva samāhvayat
  9 tasya pārśvaṃ vinirbhidya brāhmaṇasya mahāsuraḥ
      vātāpiḥ prahasan rājan niścakrāma viśāṃ pate
  10 evaṃ sa brāhmaṇān rājan bhojayitvā punaḥ punaḥ
     hiṃsayām āsa daiteya ilvalo duṣṭacetanaḥ
 11 agastyaś cāpi bhagavān etasmin kāla eva tu
     pitṝn dadarśa garte vai lambamānān adhomukhān
 12 so 'pṛcchal lambamānāṃs tān bhavanta iha kiṃ parāḥ
     saṃtānahetor iti te tam ūcur brahmavādinaḥ
 13 te tasmai kathayām āsur vayaṃ te pitaraḥ svakāḥ
     gartam etam anuprāptā lambāmaḥ prasavārthinaḥ
 14 yadi no janayethās tvam agastyāpatyam uttamam
     syān no 'smān nirayān mokṣas tvaṃ ca putrāpnuyā gatim
 15 sa tān uvāca tejasvī satyadharmaparāyaṇaḥ
     kariṣye pitaraḥ kāmaṃ vyetu vo mānaso jvaraḥ
 16 tataḥ prasava saṃtānaṃ cintayan bhagavān ṛṣiḥ
     ātmanaḥ prasavasyārthe nāpaśyat sadṛśīṃ striyam
 17 sa tasya tasya sattvasya tat tad aṅgam anuttamam
     saṃbhṛtya tat samair aṅgair nirmame striyam uttamām
 18 sa tāṃ vidarbharājāya putra kāmāya tāmyate
     nirmitām ātmano 'rthāya muniḥ prādān mahātapaḥ
 19 sā tatra jajñe subhagā vidyutsaudāmanī yathā
     vibhrājamānā vapusā vyavardhata śubhānanā
 20 jātamātrāṃ ca tāṃ dṛṣṭvā vaidarbhaḥ pṛthivīpatiḥ
     praharṣeṇa dvijātibhyo nyavedayata bhārata
 21 abhyanandanta tāṃ sarve brāhmaṇā vasudhādhipa
     lopāmudreti tasyāś ca cakrire nāma te dvijāḥ
 22 vavṛdhe sā mahārāja bibhratī rūpam uttamam
     apsv ivotpalinī śīghram agner iva śikhā śubhā
 23 tāṃ yauvanasthāṃ rājendra śataṃ kanyāḥ svalaṃkṛtāḥ
     dāśī śataṃ ca kalyāṇīm upatasthur vaśānugāḥ
 24 sā ca dāsī śatavṛtā madhye kanyāśatasya ca
     āste tejasvinī kanyā rohiṇīva divi prabho
 25 yauvanasthām api ca tāṃ śīlācāra samanvitām
     na vavre puruṣaḥ kaś cid bhayāt tasya mahātmanaḥ
 26 sā tu satyavatī kanyā rūpeṇāpsaraso 'py ati
     toṣayām āsa pitaraṃ śīlena svajanaṃ tathā
 27 vaidarbhīṃ tu tathāyuktāṃ yuvatīṃ prekṣya vai pitā
     manasā cintayām āsa kasmai dadyāṃ sutām iti

SECTION XCIV

"Yudhishthira said, 'O best of celestial Rishis, I do not think that I am without merits. Yet am I afflicted with so much sorrow that there never was a king like me. I think, however, that my enemies are destitute of good qualities and even destitute of morality. Yet why, O Lomasa, do they prosper in this world?"
"Lomasa said, 'Grieve not ever, O king, O son of Pritha, that sinful men should often prosper in consequence of the sins they commit. A man may be seen to prosper by his sins, obtain good therefrom and vanquish his foes. Destruction, however, overtakes him to the roots. O king, I have seen many Daityas and Danavas prosper by sin but I have also seen destruction overtake them. O exalted one, I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. And at first the sinful Asuras were possessed with pride. And pride begat vanity and vanity begat wrath. And from wrath arose every kind of evil propensities, and from these latter sprang shamelessness. And in consequence of shamelessness, good behaviour disappeared from among them. And because they had become shameless and destitute of virtuous propensities and good conduct and virtuous vows, forgiveness and prosperity and morality forsook them in no time. And prosperity then, O king, sought the gods, while adversity sought the Asuras. And when the Daityas and the Danavas, deprived of sense by pride, were possessed by adversity. Kali also sought to possess them. And, O son of Kunti, overwhelmed with pride, and destitute of rites and sacrifices, and devoid of reason and feeling, and their hearts full of vanity, destruction overtook them soon. And covered with infamy, the Daityas were soon exterminated. The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins, O son of Pandu, by means of ascetic penances and sacrifices and gifts and blessings, and obtained
p. 210
prosperity and the consequence. And because the gods always performed sacrifices and holy deeds abandoning every practice that was evil, and visited the tirthas, as the consequence thereof they acquired great good fortune. Guided by this, O king, do thou also, with thy brothers, bathe in tirthas, for then thou wilt obtain prosperity once more. Even this is the eternal road. And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances and visiting tirthas and touching sacred waters and beholding illustrious ascetics, obtained fame and sanctity and merit and wealth, so wilt thou also obtain prosperity that is great. And as Ikshwaku with his sons, friends and followers, as Muchukunda and Mandhatri and king Marutta, as the gods through power of asceticism and the celestial Rishis also, had all obtained fame, so wilt thou also obtain great celebrity. The sons of Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance, will, without doubt, be soon exterminated like the Daityas.'"

Book 3
Chapter 95

1 [l]
      yadā tv amanyatāgastyo gārhasthye tāṃ kṣamām iti
      tadābhigamya provāca vaidarbhaṃ pṛthivīpatim
  2 rājan niveśe buddhir me vartate putrakāraṇāt
      varaye tvāṃ mahīpāla lopāmudrāṃ prayaccha me
  3 evam uktaḥ sa muninā mahīpālo vicetanaḥ
      pratyākhyānāya cāśaktaḥ pradātum api naicchata
  4 tataḥ sabhāryām abhyetya provāca pṛthivīpatiḥ
      maharṣir vīryavān eṣa kruddhaḥ śāpāgninā dahet
  5 taṃ tathā duḥkhitaṃ dṛṣṭvā sabhāryaṃ pṛthivīpatim
      lopāmudrābhigamyedaṃ kāle vacanam abravīt
  6 na matkṛte mahīpāla pīḍām abhyetum arhasi
      prayaccha mām agastyāya trāhy ātmānaṃ mayā pitaḥ
  7 duhitur vacanād rājā so 'gastyāya mahātmane
      lopāmudrāṃ tataḥ prādād vidhipūrvaṃ viśāṃ pate
  8 prāpya bhāryām agastyas tu lopāmudrām abhāṣata
      mahārhāṇy utsṛjaitāni vāsāṃsy ābharaṇāni ca
  9 tataḥ sā darśanīyāni mahārhāṇi tanūni ca
      samutsasarja rambhorur vasanāny āyatekṣaṇā
  10 tataś cīrāṇi jagrāha valkalāny ajināni ca
     samānavratacaryā ca babhūvāyata locanā
 11 gaṅgā dvāram athāgamya bhagavān ṛṣisattamaḥ
     ugram ātiṣṭhata tapaḥ saha patnyānukūlayā
 12 sā prītyā bahumānāc ca patiṃ paryacarat tadā
     agastyaś ca parāṃ prītiṃ bhāryāyām akarot prabhuḥ
 13 tato bahutithe kāle lopāmudrāṃ viśāṃ pate
     tapasā dyotitāṃ snātāṃ dadarśa bhagavān ṛṣiḥ
 14 sa tasyāḥ paricāreṇa śaucena ca damena ca
     śriyā rūpeṇa ca prīto maithunāyājuhāva tām
 15 tataḥ sā prāñjalir bhūtvā lajjamāneva bhāminī
     tadā sa praṇayaṃ vākyaṃ bhagavantam athābravīt
 16 asaṃśayaṃ prajā hetor bhāryāṃ patir avindata
     yā tu tvayi mama prītis tām ṛṣe kartum arhasi
 17 yathā pitur gṛhe vipra prāsāde śayanaṃ mama
     tathāvidhe tvaṃ śayane mām upetum ihārhasi
 18 icchāmi tvāṃ sragviṇaṃ ca bhūṣaṇaiś ca vibhūṣitam
     upasartuṃ yathākāmaṃ divyābharaṇabhūṣitā
 19 [a]
     na vai dhanāni vidyante lopāmudre tathā mama
     yathāvidhāni kalyāṇi pitur tava sumadhyame
 20 [lop]
     īśo 'si tapasā sarvaṃ samāhartum iheśvara
     kṣaṇena jīvaloke yad vasu kiṃ cana vidyate
 21 [a]
     evam etad yathāttha tvaṃ tapo vyayakaraṃ tu me
     yathā tu me na naśyeta tapas tan māṃ pracodaya
 22 [lop]
     alpāvaśiṣṭaḥ kālo 'yam ṛtau mama tapodhana
     na cānyathāham icchāmi tvām upetuṃ kathaṃ cana
 23 na cāpi dharmam icchāmi viloptuṃ te tapodhana
     etat tu me yathākāmaṃ saṃpādayitum arhasi
 24 yady eṣa kāmaḥ subhage tava buddhyā viniś citaḥ
     hanta gacchāmy ahaṃ bhadre cara kāmam iha sthitā

SECTION XCV

Vaisampayana said, "The heroic sons of Pandu, accompanied by their followers, proceeding from place to place, at last arrived at Naimisha. O king, reaching the Gomati, the Pandavas bathed in the sacred tirtha of that stream, and having performed their ablutions there, they gave away, O Bharata, both kine and wealth! And repeatedly offering oblations of water, O Bharata, to the gods, the pitris, and the Brahmanas, in the tirthas called Kanya, Aswa, and Go and staying (as directed) in Kalakoti and the Vishaprastha hills, the Kauravas then, O king, reached Vahuda and performed their ablution in that stream. Proceeding next, O lord of earth, to the sacrificial region of the gods known by the name Prayaga, they bathed in the confluence of Ganga and Yamuna and residing there practised ascetic penances of great merit. And the Pandavas, of truthful promises, bathing in the tirtha, cleansed themselves of every sin. The sons of Pandu then, O king of the Bharata race, accompanied by those Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and adored by the ascetics. Residing there for some time and gratifying the Brahmanas with the fruit and roots of the wilderness and clarified butter, those heroes began to practise ascetic penances of great merit. They then proceeded to Mahidhara consecrated by that virtuous royal sage Gaya of unrivalled splendour. In that region is the hill called Gayasira, as well as the delightful river called Mahanadi, with fine banks graced by bushes of canes. On that celestial hill of holy peaks is a sacred tirtha called Brahmasara
p. 211
which is much adored by ascetics. There on the banks of that lake had dwelt of yore the eternal god himself of justice, and it was thither that the illustrious Rishi Agastya had repaired to behold that deity. It is from that lake that all the rivers take their rise and there in that tirtha, Mahadeva the wielder of the Pinaka, is present for aye. Arriving at that spot, the heroic sons of Pandu practised the vow that is known by the name of the Chaturmasya according to all the rites and ordinances of the great sacrifice called Rishiyajna. It is there that that mighty tree called the Eternal banian stands. Any sacrifice performed there produces merit that is eternal. In that sacrificial platform of the gods producing eternal merit, the Pandavas began to fast with concentrated souls. And there came unto them Brahmanas by hundreds endued with wealth of asceticism. And those Brahmanas also all performed the Chaturmasya sacrifice according to the rites inculcated by the Rishis. And there in that tirtha, those Brahmanas old in knowledge and ascetic merit and fully versed in the Vedas, that constituted the court of the illustrious sons of Pandu, talked in their presence upon various subject of sacred import. And it was in that place that the learned vow-observing, and sacred Shamatha, leading, besides, a life of celibacy, spake unto them, O king, of Gaya, the son of Amurttaraya. And Shamatha said, 'Gaya, the son of Amurttaraya, was one of the foremost of royal sages. Listen to me, O Bharata, as I recite his meritorious deeds. It was here, O king, that Gaya had performed many sacrifices distinguished by the enormous quantities of food (that were distributed) and the profuse gifts that were given away (unto Brahmanas). Those sacrifices, O king, were distinguished by mountains in hundreds and thousands of cooked rice, lakes of clarified butter and rivers of curds in many hundreds, and streams of richly-dressed curries in thousands. Day after day were these got ready and distributed amongst all comers, while, over and above this, Brahmanas and others, O king, received food that was clean and pure. During the conclusion also (of every sacrifice) when gifts were dedicated to the Brahmanas, the chanting of the Vedas reached the heavens. And so loud, indeed, was the sound of the Vedic Mantras that nothing else, O Bharata, could be heard there. Thus sacred sounds, O king, filled the earth, the points of the horizon, the sky and heaven itself. Even these were the wonders that persons noticed on those occasions. And gratified with the excellent viands and drinks that the illustrious Gaya provided, men, O bull of the Bharata race, went about singing these verses. In Gaya's great sacrifice, who is there today, amongst creatures, that still desireth to eat? There are yet twenty-five mountains of food there after all have been fed! What the royal sage Gaya of immense splendour hath achieved in his sacrifice was never achieved by men before, nor will be by any in future. The gods have been so surfeited by Gaya with clarified butter that they are not able to take anything that anybody else may offer. As sand grains on earth, as stars in the firmament, as drops
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showered by rain-charged clouds, cannot ever be counted by anybody, so can none count the gifts in Gaya's sacrifice!"
"O son of the Kuru race, many times did king Gaya perform sacrifices of this description, here, by the side of this Brahmasara!"

Book 3
Chapter 96

 1 [lomaṣa]
      tato jagāma kauravya so 'gastyo bhikṣituṃ vasu
      śrutarvāṇaṃ mahīpālaṃ yaṃ vedābhyadhikaṃ nṛpaiḥ
  2 sa viditvā tu nṛpatiḥ kumbhayonim upāgamat
      viṣayānte sahāmātyaḥ pratyagṛhṇāt susat kṛtam
  3 tasmai cārghyaṃ yathānyāyam ānīya pṛthivīpatiḥ
      prāñjaliḥ prayato bhūtvā papracchāgamane 'rthi tām
  4 [a]
      vittārthinam anuprāptaṃ viddhi māṃ pṛthivīpate
      yathāśakty avihiṃsyānyān saṃvibhāgaṃ prayaccha me
  5 [lom]
      tata āyavyayau pūrṇau tasmai rājā nyavedayat
      ato vidvann upādatsva yad atra vasu manyase
  6 tata āyavyayau dṛṣṭvā samau samamatir dvijaḥ
      sarvathā prāṇināṃ pīḍām upādānād amanyata
  7 sa śrutarvāṇam ādāya vadhry aśvam agamat tataḥ
      sa ca tau viṣayasyānte pratyagṛhṇād yathāvidhi
  8 tayor arghyaṃ ca pādyaṃ ca vadhryaśvaḥ pratyavedayat
      anujñāpya ca papraccha prayojanam upakrame
  9 [a]
      vittakāmāv iha prāptau viddhy āvāṃ pṛthivīpate
      yathāśakty avihiṃsyānyān saṃvibhāgaṃ prayaccha nau
  10 [lom]
     tata āyavyayau pūrṇau tābhyāṃ rājā nyavedayat
     tato jñātvā samādattāṃ yad atra vyatiricyate
 11 tata āyavyayau dṛṣṭvā samau samamatir dvijaḥ
     sarvathā prāṇināṃ pīḍām upādānād amanyata
 12 paurukutsaṃ tato jagmus trasadasyuṃ mahādhanam
     agastyaś ca śrutarvā ca vadhry aśvaś ca mahīpatiḥ
 13 trasadasyuś ca tān sarvān pratyagṛhṇād yathāvidhi
     abhigamya mahārāja viṣayānte sa vāhanaḥ
 14 arcayitvā yathānyāyam ikṣvākū rājasattamaḥ
     samāśvastāṃs tato 'pṛcchat prayojanam upakrame
 15 [a]
     vittakāmān iha prāptān viddhi naḥ pṛthivīpate
     yathāśakty avihiṃsyānyān saṃvibhāgaṃ prayaccha naḥ
 16 [lom]
     tata āyavyayau pūrṇau teṣāṃ rājā nyavedayat
     ato jñātvā samādaddhvaṃ yad atra vyatiricyate
 17 tata āyavyayau dṛṣṭvā samau samamatir dvijaḥ
     sarvathā prāṇināṃ pīḍām upādānād amanyata
 18 tataḥ sarve sametyātha te nṛpās taṃ mahāmunim
     idam ūcur mahārāja samavekṣya parasparam
 19 ayaṃ vai dānavo brahmann ilvalo vasumān bhuvi
     tam abhikramya sarve 'dya vayaṃ yācāmahe vasu
 20 teṣāṃ tadāsīd rucitam ilvalasyopabhikṣaṇam
     tatas te sahitā rājann ilvalaṃ samupādravan

SECTION XCVI

Vaisampayana said, "After this the royal son of Kunti who was ever distinguished for his profuse gifts unto Brahmanas, proceeded to the asylum of Agastya and took up his abode in Durjaya. It was here that that foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya had slain Vatapi there. And the king also enquired after the extent of that man-destroying Daitya's prowess, and the reason also of the illustrious Agastya's wrath being excited against that Asura.
"Thus questioned, Lomasa said, 'O son of Kuru race, there was in the city called Manimati, in days of yore, a Daitya named Ilwala, whose younger brother was Vatapi. One day that son of Diti addressed the Brahmana endued with ascetic merit, saying, 'O holy one, grant me a son equal unto Indra.' The Brahmana, however, did not grant the Asura a son like Indra. And at this, the Asura was inflamed with wrath against the Brahmana. And from that day, O king, the Asura Ilwala became a destroyer of Brahmanas. And endued with power of illusion the angry Asura transformed his brother into a ram. And Vatapi also capable of assuming any form at will, would immediately assume the shape of a ram. And the flesh of that ram, after being properly dressed, was offered to Brahmanas as food. And after they had eaten of it, they were slain. For whomsoever Ilwala summoned with his voice, he would come back to Ilwala even if he had gone to the abode of Yama, in re-embodied form endued with life, and show himself to Ilwala. And so having transformed the Asura Vatapi into a ram and properly cooked his flesh and feeding Brahmanas therewith, he would summon Vatapi. And the mighty Asura Vatapi, that foe of Brahmanas, endued with great strength and power of illusion, hearing, O king, those sounds uttered with a loud voice by Ilwala, and ripping open the flanks of the Brahmana would come laughingly out, O lord of earth! And it was thus, O monarch, that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently took away their lives.
"Meanwhile, the illustrious Agastya beheld his deceased ancestors hanging in a pit with heads downwards. And he asked those personages thus suspended in that hole, saying, 'What is the matter with you? Thus questioned those utterers of Brahma replied, 'It is even for offspring.' And they also told him, 'We are your ancestors. It is even for offspring that we stay suspended in this pit. If O Agastya, thou canst beget us a good
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son, we may then be saved from this hell and thou also wilt obtain thy blessed state of those having offspring.' Endued with great energy and observant of truth and morality Agastya replied, saying, 'Ye Pitris, I will accomplish your desire. Let this anxiety of yours be dispelled.' And the illustrious Rishi then began to think of perpetuating his race. But he saw not a wife worthy of him on whom he himself could take his birth in the form of a son. The Rishi accordingly, taking those parts that were regarded as highly beautiful, from creatures possessing them, created therewith an excellent woman. And the Muni, endued with great ascetic merit, thereupon gave that girl created for himself to the king of the Vidharbhas who was then undergoing ascetic penances for obtaining offspring. And that blessed girl of sweet face (thus disposed of) then took her birth (in Vidarbha's royal line) and, beautiful as the effulgent lightning, her limbs began to grow day by day. And as soon as that lord of earth--the ruler of the Vidarbhas--saw her ushered into life, he joyfully communicated the intelligence, O Bharata, unto the Brahmanas. And the Brahmanas thereupon, O lord of earth, blessed the girl and they bestowed upon her the name Lopamudra. And possessed of great beauty, she began, O monarch, to grow quickly like unto a lotus in the midst of water or the effulgent flame of a fire. And when the girl grew and attained to puberty, a hundred virgins decked in ornaments and a hundred maids waited in obedience upon her blessed self. And surrounded by those hundred maids and virgins, she shone in their midst, endued as she was with bright effulgence, like Rohini in the firmament amid an inferior multitude of stars. And possessed as she was of good behaviour and excellent manners, none dared ask for her hand even when she attained to puberty, through fear of her father, the king of the Vidharbhas. And Lopamudra, devoted to truth, surpassing the Apsaras even in beauty, gratified her father and relatives by means of her conduct. And her father, beholding his daughter-the princess of Vidharbha-attain to puberty, began to reflect in his mind, saying, 'To whom should I give this daughter of mine?'"

Book 3
Chapter 97

1 [l]
      ilvalas tān viditvā tu maharṣisahitān nṛpān
      upasthitān sahāmātyo viṣayānte 'bhyapūjayat
  2 teṣāṃ tato 'sura śreṣṭha ātithyam akarot tadā
      sa saṃskṛtena kauravya bhrātrā vātāpinā kila
  3 tato rājarṣayaḥ sarve viṣaṇṇā gatacetasaḥ
      vātāpiṃ saṃskṛtaṃ dṛṣṭvā meṣabhūtaṃ mahāsuram
  4 athābravīd agastyas tān rājarṣīn ṛṣisattamaḥ
      viṣādo vo na kartavyo ahaṃ bhokṣye mahāsuram
  5 dhuryāsanam athāsādya niṣasāda mahāmuniḥ
      taṃ paryaveṣad daityendra ilvalaḥ prahasann iva
  6 agastya eva kṛtsnaṃ tu vātāpiṃ bubhuje tataḥ
      bhuktavaty asuro ''hvānam akarot tasya ilvalaḥ
  7 tato vāyuḥ prādurabhūd agastyasya mahātmanaḥ
      ilvalaś ca viṣaṇṇo 'bhūd dṛṣṭvā jīrṇaṃ mahāsuram
  8 prāñjaliś ca sahāmātyair idaṃ vacanam abravīt
      kimartham upayātāḥ stha brūta kiṃ karavāṇi vaḥ
  9 pratyuvāca tato 'gastyaḥ prahasann ilvalaṃ tadā
      īśaṃ hy asura vidmas tvāṃ vayaṃ sarve dhaneśvaram
  10 ime ca nātidhanino dhanārthaś ca mahān mama
     yathāśakty avihiṃsyānyān saṃvibhāgaṃ prayaccha naḥ
 11 tato 'bhivādya tam ṛṣim ilvalo vākyam abravīt
     ditsitaṃ yadi vetsi tvaṃ tato dāsyāmi te vasu
 12 [a]
     gavāṃ daśasahasrāṇi rājñām ekaikaśo 'sura
     tāvad eva suvarṇasya ditsitaṃ te mahāsura
 13 mahyaṃ tato vai dviguṇaṃ rathaś caiva hiran mayaḥ
     manojavau vājinau ca ditsitaṃ te mahāsura
     jijñāsyatāṃ rathaḥ sadyo vyaktam eṣa hiran mayaḥ
 14 [l]
     jijñāsyamānaḥ sa rathaḥ kaunteyāsīd dhiran mayaḥ
     tataḥ pravyathito daityo dadāv abhyadhikaṃ vasu
 15 vivājaś ca suvājaś ca tasmin yuktau rathe hayau
     ūhatus tau vasūny āśu tāny agastyāśramaṃ prati
     sarvān rājñaḥ sahāgastyān nimeṣād iva bhārata
 16 agastyenābhyanujñātā jagmū rājarṣayas tadā
     kṛtavāṃś ca muniḥ sarvaṃ lopāmudrā cikīrṣitam
 17 [lop]
     kṛtavān asi tat sarvaṃ bhagavan mama kāṅkṣitam
     utpādaya sakṛn mahyam apatyaṃ vīryavattaram
 18 [a]
     tuṣṭo 'ham asmi kalyāṇi tavavṛttena śobhane
     vicāraṇām apatye tu tava vakṣyāmi tāṃ śṛṇu
 19 sahasraṃ te 'stu putrāṇāṃ śataṃ vā daśa saṃmitam
     daśavā śatatulyāḥ syur eko vāpi sahasravat
 20 [lop]
     sahasrasaṃmitaḥ putra eko me 'stu tapodhana
     eko hi bahubhiḥ śreyān vidvān sādhur asādhubhiḥ
 21 [lomaṣa]
     sa tatheti pratijñāya tayā samabhavan muniḥ
     samaye samaśīlinyā śraddhāvāñ śraddadhānayā
 22 tata ādhāya garbhaṃ tam agamad vanam eva saḥ
     tasmin vanagate garbho vavṛdhe sapta śāradān
 23 saptame 'bde gate cāpi prācyavat sa mahākaviḥ
     jvalann iva prabhāvena dṛḍhasyur nāma bhārata
     sāṅgopaniṣadān vedāñ japann eva mahāyaśāḥ
 24 tasya putro 'bhavad ṛṣeḥ sa tejasvī mahān ṛṣiḥ
     sa bāla eva tejasvī pitus tasya niveśane
     idhmānāṃ bhāram ājahre idhma vāhas tato 'bhavat
 25 tathāyuktaṃ ca taṃ dṛṣṭvā mumude sa munis tadā
     lebhire pitaraś cāsya lokān rājan yathepsitān
 26 agastyasyāśramaḥ khyātaḥ sarvartukusumānvitaḥ
     prāhrādir evaṃ vātāpir agastyena vināśitaḥ
 27 tasyāyam āśramo rājan ramaṇīyo guṇair yutaḥ
     eṣā bhāgīrathī puṇyā yatheṣṭam avagāhyatām

SECTION XCVII

"Lomasa continued, 'When Agastya thought that girl to be competent for the duties of domesticity, he approached that lord of earth-the ruler of Vidharbhas-and addressing him, said, 'I solicit thee, O king, to bestow thy daughter Lopamudra on me.' Thus addressed by the Muni, the king of the Vidharbhas swooned away. And though unwilling to give the Muni his daughter, he dared not refuse. And that lord of earth then, approaching his queen, said, 'This Rishi is endued with great energy. If angry, he may consume me with the fire of his curse. O thou of sweet face, tell me
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what is thy wish." Hearing these words of the king, she uttered not a word. And beholding the king along with the queen afflicted with sorrow, Lopamudra approached them in due time and said, O monarch, it behoveth thee not to grieve on my account. Bestow me on Agastya, and, O father, save thyself, by giving me away.' And at these words of his daughter, O monarch, the king gave away Lopamudra unto the illustrious Agastya with due rites. And obtaining her as wife, Agastya addressed Lopamudra, saying, 'Cast thou away these costly robes and ornaments.' And at these words of her lord, that large-eyed damsel of thighs tapering as the stem of the plantain tree cast away her handsome and costly robes of fine texture. And casting them away she dressed herself in rags and barks and deerskins, and became her husband's equal in vows and acts. And proceeding then to Gangadwara that illustrious and best of Rishis began to practise the severest penances along with his helpful wife. And Lopamudra herself, well pleased, began to serve her lord from the deep respect that she bore him. And the exalted Agastya also began to manifest great love for his wife.
"After a considerable time, O king, the illustrious Rishi one day beheld Lopamudra, blazing in ascetic splendour come up after the bath in her season. And pleased with the girl, for her services, her purity, and self control, as also with her grace and beauty, he summoned her for marital intercourse. The girl, however, joining her hands, bashfully but lovingly addressed the Rishi, saying, 'The husband, without doubt, weddeth the wife for offspring. But it behoveth thee, O Rishi, to show that love to me which I have for thee. And it behoveth thee, O regenerate one, to approach me on a bed like to that which I had in the palace of my father. I also desire that thou shouldst be decked in garlands of flowers and other ornaments, and that I should approach thee adorned in those celestial ornaments that I like. Otherwise, I cannot approach thee, dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful to wear ornaments (on such an occasion).' Hearing these words of his wife, Agastya replied, 'O blessed girl, O thou of slender waist, I have not wealth like what thy father hath, O Lopamudra!' She answered saying, 'Thou who art endued with wealth of asceticism, art certainly able to bring hither within a moment, by ascetic power, everything that exists in the world of men.' Agastya said, 'It is even so as thou hast said. That, however, would waste my ascetic merit. O bid me do that which may not loosen my ascetic merit.' Lopamudra then said, 'O thou endued with wealth of asceticism, my season will not last long, I do not desire, however, to approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit in any way. It behoveth thee, however, to do as I desire, without injuring thy virtue.'
"'Agastya then said, 'O blessed girl, if this be the resolve that thou hast settled in thy heart, I will go out in quest of wealth. Meanwhile, stay thou here as it pleaseth thee.'"

Book 3
Chapter 98

1 [y]
      bhūya evāham icchāmi maharṣes tasya dhīmataḥ
      karmaṇāṃ vistaraṃ śrotum agastyasya dvijottama
  2 [lomaṣa]
      śṛṇu rājan kathāṃ divyām adbhutām atimānuṣīm
      agastyasya mahārāja prabhāvam amitātmanaḥ
  3 āsan kṛtayuge ghorā dānavā yuddhadurmadāḥ
      kāleyā iti vikhyātā gaṇāḥ paramadāruṇāḥ
  4 te tu vṛtraṃ samāśritya nānāpraharaṇodyatāḥ
      samantāt paryadhāvanta mahendra pramukhān surān
  5 tato vṛtravadhe yatnam akurvaṃs tridaśāḥ purā
      puraṃdaraṃ puraskṛtya brahmāṇam upatasthire
  6 kṛtāñjalīṃs tu tān sarvān parameṣṭhī uvāca ha
      viditaṃ me surāḥ sarvaṃ yad vaḥ kāryaṃ cikīrṣitam
  7 tam upāyaṃ pravakṣyāmi yathā vṛtraṃ vadhiṣyatha
      dadhīca iti vikhyāto mahān ṛṣir udāradhīḥ
  8 taṃ gatvā sahitāḥ sarve varaṃ vai saṃprayācata
      sa vo dāsyati dharmātmā suprītenāntarātmanā
  9 sa vācyaḥ sahitaiḥ sarvair bhavadbhir jayakāṅkṣibhiḥ
      svāny asthīni prayaccheti trailokyasya hitāya vai
      sa śarīraṃ samutsṛjya svāny asthīni pradāsyati
  10 tasyāsthibhir mahāghoraṃ vajraṃ saṃbhriyatāṃ dṛḍham
     mahac chatruhanaṃ tīkṣṇaṃ ṣaḍ aśraṃ bhīmanisvanam
 11 tena vajreṇa vai vṛtraṃ vadhiṣyati śatakratuḥ
     etad vaḥ sarvam ākhyātaṃ tasmāc chīghraṃ vidhīyatām
 12 evam uktās tato devā anujñāpya pitā maham
     nārāyaṇaṃ puraskṛtya dadhīcasyāśramaṃ yayuḥ
 13 sarasvatyāḥ pare pāre nānādrumalatāvṛtam
     ṣaṭ padodgīta ninadair vighuṣṭaṃ sāma gair iva
     puṃskokila ravonmiśraṃ jīvaṃ jīvaka nāditam
 14 mahiṣaiś ca varāhaiś ca sṛmaraiś camarair api
     tatra tatrānucaritaṃ śārdūlabhayavarjitaiḥ
 15 kareṇubhir vāraṇaiś ca prabhinnakaraṭā mukhaiḥ
     saro 'vagāḍhaiḥ krīḍadbhiḥ samantād anunāditam
 16 siṃhavyāghrair mahānādān nadadbhir anunāditam
     aparaiś cāpi saṃlīnair guhā kandaravāsibhiḥ
 17 teṣu teṣv avakāśeṣu śobhitaṃ sumanoramam
     triviṣṭapasamaprakhyaṃ dadhīcāśramam āgaman
 18 tatrāpaśyan dadīcaṃ te divākarasamadyutim
     jājvalyamānaṃ vapuṣā yathā lakṣmyā pitā maham
 19 tasya pādau surā rājann abhivādya praṇamya ca
     ayācanta varaṃ sarve yathoktaṃ parameṣṭhinā
 20 tato dadīcaḥ paramapratītaḥ; surottamāṃs tān idam abhyuvāca
     karomi yad vo hitam adya devāḥ; svaṃ cāpi dehaṃ tv aham utsṛjāmi
 21 sa evam uktvā dvipadāṃ variṣṭhaḥ; prāṇān vaśīsvān sahasotsasarja
     tataḥ surās te jagṛhuḥ parāsor; asthīni tasyātha yathopadeśam
 22 prahṛṣṭarūpāś ca jayāya devās; tvaṣṭāram āgamya tam artham ūcuḥ
     tvaṣṭā tu teṣāṃ vacanaṃ niśamya; prahṛṣṭarūpaḥ prayataḥ prayatnāt
 23 cakāra vajraṃ bhṛśam ugrarūpaṃ; kṛtvā ca śakraṃ sa uvāca hṛṣṭaḥ
     anena vajrapravareṇa deva; bhasmīkuruṣvādya surārim ugram
 24 tato hatāriḥ sagaṇaḥ sukhaṃ vai; praśādhi kṛtsnaṃ tridivaṃ divi ṣṭhaḥ
     tvaṣṭrā tathoktaḥ sa puraṃdaras tu; vajraṃ prahṛṣṭaḥ prayato 'bhyagṛhṇāt

SECTION XCVIII

"Lomasa continued, 'Agastya then, O son of the Kuru race, went to king Srutarvan who was regarded as richer than other kings, to beg for wealth. And that monarch, learning of the arrival of the pot-born Rishi on the frontiers of his kingdoms, went out with his ministers and received the holy man with respect. And the king duly offering the Arghya in the first instance, submissively and with joined hands enquired then after the reason of the Rishi's arrival. And Agastya answered saying, O lord of the earth, know that I have come to thee, desirous of wealth. Give me a portion according to thy ability and without doing injury to others.'
"Lomasa continued, 'The king, then, representing unto the Rishi the equality of his expenditure and income, said, 'O learned one, take thou from my possessions the wealth thou pleasest.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who always saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to creatures. Taking, therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter, hearing of their arrival on his frontiers, received them duly. And Vradhnaswa also offered them the Arghyas and water to wash their feet. And the monarch, with their permission, then enquired after the reason of their coming. And Agastya said, 'O lord of earth, know that we have come to thee desirous of wealth. Give us what thou canst, without doing injury to others.'"
"Lomasa continued, 'That monarch then represented unto them the equality of his expenditure and income, and said, 'Knowing this, take ye what ye desire.' The Rishi, however, who saw both sides with equal eyes, beholding the equality of that monarch's income with expenditure, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then went to Purokutsa's son, Trasadasyu, of enormous wealth. The high-souled Trasadasyu, learning of their arrival on the confines of his kingdom went out, O king, and received them well. And that best of monarchs in Ikshvaku's line, having worshipped all of them duly, enquired after the reason of their arrival. And Agastya answered, 'O lord of earth, know that we have all come to thee, desirous of wealth. Give us what you can, without injuring others.'"
"Lomasa continued, 'That monarch then, represented unto them the equality of his income with expenditure, and said, 'Knowing this, take ye what ye desire.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would
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result in injury to all creatures. Then, O monarch, all those kings looking at one another, together spoke unto the Rishis saying, 'O Brahmana, there is a Danava of the name Ilwala who of all persons on earth, is possessed of enormous wealth. Let us all approach him to-day and beg wealth of him.'"
"Lomasa continued, 'This suggestion, O king, of begging wealth of Ilwala appeared to them to be proper. And, O monarch, all of them went together to Ilwala after this!'"

\

Book 3
Chapter 99

1 [lomaṣa]
      tataḥ savajrī balibhir daivatair abhirakṣitaḥ
      āsasāda tato vṛtraṃ sthitam āvṛtya rodasī
  2 kālakeyair mahākāyaiḥ samantād abhira kṣitam
      samudyatapraharaṇaiḥ sa śṛṅgair iva parvataiḥ
  3 tato yuddhaṃ samabhavad devānāṃ saha dānavaiḥ
      muhūrtaṃ bharataśreṣṭha lokatrāsa karaṃ mahat
  4 udyatapratipiṣṭānāṃ khaḍgānāṃ vīrabāhubhiḥ
      āsīt sutumulaḥ śabdaḥ śarīreṣv abhipātyatām
  5 śirobhiḥ prapatadbhiś ca antarikṣān mahītalam
      tālair iva mahīpāla vṛntād bhraṣṭair adṛśyata
  6 te hemakavacā bhūtvā kāleyāḥ parighāyudhāḥ
      tridaśān abhyavartanta dāvadagdhā ivādrayaḥ
  7 teṣāṃ vegavatāṃ vegaṃ sahitānāṃ pradhāvatām
      na śekus tridaśāḥ soḍhuṃ te bhagnāḥ prādravan bhayāt
  8 tān dṛṣṭvā dravato bhītān sahasrākṣaḥ puraṃdaraḥ
      vṛtre vivardhamāne ca kaśmalaṃ mahad āviśat
  9 taṃ śakraṃ kaśmalāviṣṭaṃ dṛṣṭvā viṣṇuḥ sanātanaḥ
      svatejo vyadadhāc chakre balam asya vivardhayan
  10 viṣṇunāpyāyitaṃ śakraṃ dṛṣṭvā devagaṇās tataḥ
     svaṃ svaṃ tejaḥ samādadhyus tathā brahmarṣayo 'malāḥ
 11 sa samāpyāyitaḥ śakro viṣṇunā daivataiḥ saha
     ṛṣibhiś ca mahābhāgair balavān samapadyata
 12 jñātvā balasthaṃ tridaśādhipaṃ tu; nanāda vṛtro mahato ninādān
     tasya praṇādena dharā diśaś ca; khaṃ dyaur nagarāś cāpi cacāla sarvam
 13 tato mahendraḥ paramābhitaptaḥ; śrutvā ravaṃ ghorarūpaṃ mahāntam
     bhaye nimagnas tvaritaṃ mumoca; vajraṃ mahat tasya vadhāya rājan
 14 sa śakravajrābhihataḥ papāta; mahāsuraḥ kāñcanamālyadhārī
     yathā mahāñ śailavaraḥ purastāt; sa mandaro viṣṇukarāt pramuktaḥ
 15 tasmin hate daitya vare bhayārtaḥ; śakraḥ padudrāva saraḥ praveṣṭum
     vajraṃ na mene svakarāt pramuktaṃ; vṛtraṃ hataṃ cāpi bhayān na mene
 16 sarve ca devā muditāḥ prahṛṣṭā; maharṣayaś cendram abhiṣṭuvantaḥ
     sarvāṃś ca daityāṃs tvaritāḥ sametya; jaghnuḥ surā vṛtravadhābhitaptān
 17 te vadhyamānās tridaśais tadānīṃ; samudram evāviviśur bhayārtāḥ
     praviśya caivodadhim aprameyaṃ; jhaṣākulaṃ ratnasamākulaṃ ca
 18 tadā sma mantraṃ sahitāḥ pracakrus; trailokyanāśārtham abhismayantaḥ
     tatra sma ke cin matiniścaya jñās; tāṃs tān upāyān anuvarṇayanti
 19 teṣāṃ tu tatra kramakālayogād; ghorā matiś cintayatāṃ babhūva
     ye santi vidyā tapasopapannās; teṣāṃ vināśaḥ prathamaṃ tu kāryaḥ
 20 lokā hi sarve tapasā dhriyante; tasmāt tvaradhvaṃ tapasaḥ kṣayāya
     ye santi ke cid dhi vasuṃdharāyāṃ; tapasvino dharmavidaś ca taj jñāḥ
     teṣāṃ vadhaḥ kriyatāṃ kṣipram eva; teṣu pranaṣṭeṣu jagat pranaṣṭam
 21 evaṃ hi sarve gatabuddhibhāvā; jagad vināśe paramaprahṛṣṭāḥ
     durgaṃ samāśritya mahormimantaṃ; ratnā karaṃ varuṇasyālayaṃ sma

SECTION XCIX

"Lomasa said, 'When Ilwala learnt that those kings along with the great Rishi had arrived on the confines of his domain, he went out with his ministers and worshipped them duly. And that prince of Asuras received them hospitably, entertaining them, O son of the Kuru race, with well dressed meat supplied by his brother Vatapi (transformed into a ram). Then all those royal sages, beholding the mighty Asura Vatapi, who had been transformed into a ram thus cooked for them, became sad and cheerless and were nearly deprived of themselves. But that best of Rishis--Agastya--addressing those royal sages, said, 'Yield ye not to grief, I will eat up the great Asura.' And the mighty Rishi then sat himself down on an excellent seat, and the prince of Asuras, Ilwala, began to distribute the food smilingly. And Agastya ate up the whole of the meat supplied by Vatapi (transformed into a ram). And after the dinner was over, Ilwala began to summon his brother. But thereupon a quantity of air alone came out of the illustrious Rishi's stomach, with a sound that was as loud, O child, as the roar of the clouds. And Ilwala repeatedly said, 'Come out, O Vatapi!' Then that best of Munis--Agastya--bursting out in laughter, said, 'How can he come out? I have already digested that great Asura.' And beholding his brother already digested, Ilwala became sad and cheerless and joining his hands, along with his ministers, addressing the Rishi (and his companions), said, 'What for have ye come hither, and what can I do for you?' And Agastya smilingly answered Ilwala, saying, 'We know thee, O Asura, to be possessed of great power and also enormous wealth. These kings are not very wealthy while my need also of wealth is great. Give us what thou canst, without injuring others.' Thus addressed Ilwala saluted the Rishi and said, 'If thou say what it is that I mean to give, then will I give you wealth.' Hearing this Agastya said, 'O great Asura, thou hast even purposed to give unto each of these kings ten thousand kine and as many gold coins. And unto me thou hast purposed to give twice as much, as also a car of gold and a couple of horses fleet as thought.
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[paragraph continues] If thou enquirest now, thou wilt soon learn that your car is made of gold.' Thereupon, O son of Kunti, Ilwala made enquiries and learnt that the car he had intended to give away was really a golden one. And the Daitya then with a sad heart, gave away much wealth and that car, unto which were yoked two steeds called Virava and Surava. And those steeds, O Bharata, took those kings and Agastya and all that wealth to the asylum of Agastya within the twinkling of an eye. And those royal sages then obtaining Agastya's permission, went away to their respective cities. And Agastya also (with that wealth) did all that his wife Lopamudra had desired. And Lopamudra then said, 'O illustrious one, thou hast now accomplished all my wishes. Beget thou a child on me that shall be possessed of great energy.' And Agastya replied unto her, saying, 'O blessed and beauteous one, I have been much gratified with thy conduct. Listen thou unto me as regards the proposal I make in respect of thy offspring. Wouldst thou have a thousand sons, or a century of sons each equal to ten, or ten sons equal each to an hundred, or only one son who may vanquish a thousand?' Lopamudra answered, 'Let me have one son equal unto a thousand, O thou endued with wealth of asceticism! One good and learned son is preferable to many evil ones.'"
"Lomasa continued, 'Saying, 'So be it,' that pious Muni thereupon knew his devout wife of equal behaviour. And after she had conceived, he retired into the forest. And after the Muni had gone away, the foetus began to grow for seven years. And after the seventh year had expired, there came out of the womb, the highly learned Dridhasyu, blazing, O Bharata, in his own splendour. And the great Brahmana and illustrious ascetic, endued with mighty energy, took his birth as the Rishi's son, coming out of the womb, as if repeating the Vedas with the Upanishads and the Angas. Endued with great energy while yet a child, he used to carry loads of sacrificial fuel into the asylum of his father, and was thence called Idhmavaha (carrier of sacrificial wood). And the Muni, beholding his son possessed of such virtues, became highly glad.
"And it was thus, O Bharata, that Agastya begat an excellent son in consequence of which his ancestors, O king, obtained the regions they desired. And it is from that time that this spot hath become known on the earth as the asylum of Agastya. Indeed, O king, this is the asylum graced with numerous beauties, of that Agastya who had slain Vatapi of Prahrada's race. The sacred Bhagirathi, adored by gods and Gandharvas gently runneth by, like a breeze-shaken pennon in the welkin. Yonder also she floweth over craggy crests descending lower and lower, and looketh like an affrighted she-snake lying along the hilly slopes. Issuing out of the matted locks of Mahadeva, she passeth along, flooding the southern country and benefiting it like a mother, and ultimately mingleth with the ocean as if she were his favourite bride. Bathe ye as ye like in this sacred river, ye son of Pandu! And behold there, O Yudhisthira, the tirtha of Bhrigu that is celebrated over the three worlds and
p. 218
adored, O king, by great Rishis. Bathing here, Rama (of Bhrigu's race) regained his might, which had been taken away from him (by Dasaratha's son). Bathing here, O son of Pandu, with thy brothers and Krishna, thou wilt certainly regain that energy of thine that hath been taken away by Duryodhana, even as Rama regained his that had been taken away by Dasaratha's son in hostile encounter."
Vaisampayana continued, "At these words of Lomasa, Yudhishthira bathed there with his brothers and Krishna, and offered oblations of water, O Bharata, to the gods and the Pitris. And, O bull among men, after Yudhishthira had bathed in that tirtha, his body blazed forth in brighter effulgence, and he became invisible in respect of all foes. The son of Pandu then, O king, asked Lomasa, saying, 'O illustrious one, why had Rama's energy and might been taken away? And how also did he regain it? O exalted one, I ask thee, tell me everything.'"
"Lomasa said, 'Listen, O king, to the history of Rama (the son of Dasaratha) and Rama of Bhrigu's line gifted with intelligence. For the destruction of Ravana, O king, Vishnu, in his own body, took his birth as the son of illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha after he had been born. It was then that Rama of Bhrigu's line, the son of Richika by Renuka, hearing of Rama the son of Dasaratha--of spotless deeds--went to Ayodhya, impelled by curiosity, and taking with him that celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of Dasaratha's son. And Dasaratha, hearing that Rama of Bhrigu's race had arrived on the confines of his domains, set his own son Rama to receive the hero with respect. And beholding Dasaratha's son approach and stand before him with ready weapons, Rama of Bhrigu's line smilingly addressed him, O son of Kunti, saying, 'O king, O exalted one, string, if thou canst, with all thy mighty, this bow which in my hands was made the instrument of destroying the Kshatriya race.' Thus addressed, Dasaratha's son answered, 'O illustrious one, it behoveth thee not to insult me thus. Nor am I, amongst the regenerate classes, deficient in the virtues of the Kshatriya order. The descendants of Ikshwaku in special never boast of the prowess of their arms.' Then unto Dasaratha's son who said so, Rama of Bhrigu's line replied, 'A truce to all crafty speech, O king! Take this bow.' At this, Rama the son of Dasaratha, took in anger from the hands of Rama of Bhrigu's line that celestial bow that had dealt death to the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly strung that bow without the least exertion, and with its twang loud as the thunder-rattle, affrighted all creatures. And Rama, the son of Dasaratha, then, addressing Rama of Bhrigu's said, 'Here, I have strung this bow. What else, O Brahmana, shall I do for thee?' Then Rama, the son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial arrow and said, 'Placing this on the bow-string, draw to thy ear, O hero!'
p. 219
[paragraph continues] "Lomasa continued, 'Hearing this, Dasaratha's son blazed up in wrath and said, 'I have heard what thou hast said, and even pardoned thee. O son of Bhrigu's race, thou art full of vanity. Through the Grandsire's grace thou hast obtained energy that is superior to that of the Kshatriyas. And it is for this that thou insultest me. Behold me now in my native form: I give thee sight.' Then Rama of Bhrigu's race beheld in the body of Dasaratha's son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors. O Bharata, began to flash through the welkin. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake. And shot by the hand of Rama, that shalt, confounding by its energy the other Rama, came back blazing into Rama's hands. And Bhargava, who had thus been deprived of his senses, regaining consciousness and life, bowed unto Rama--that manifestation of Vishnu's power. And commanded by Vishnu, he proceeded to the mountains of Mahendra. And thenceforth that great ascetic began to dwell there, in terror and shame. And after the expiration of a year, the Pitris, beholding Rama dwelling there deprived of energy, his pride quelled, and himself sunk in affliction, said unto him, 'O son, having approached Vishnu, thy behaviour towards him was not proper. He deserveth for aye worship and respect in the three worlds. Go, O son, to that sacred river which goeth by name of Vadhusara! Bathing in all the tirthas of that stream, thou wilt regain thy energy! There in that river is the tirthas called Diptoda where thy grandsire Bhrigu, O Rama, in the celestial age had practised ascetic penances of great merit.' Thus addressed by them, Rama, O son of Kunti, did what the Pitris bade him, and obtained back at this tirtha, O son of Pandu, the energy he had lost. Even this O child, was what befell Rama of spotless deeds in days in of yore, after he had, O king, met Vishnu (in the form of Dasaratha's son)!'"

Book 3
Chapter 100

  1 [lomaṣā]
      samudraṃ te samāśritya vāruṇaṃ nidhim ambhasām
      kāleyāḥ saṃpravartanta trailokyasya vināśane
  2 te rātrau samabhikruddhā bhakṣayanti sadā munīn
      āśrameṣu ca ye santi punyeṣv āyataneṣu ca
  3 vasisthasyāśrame viprā bhakṣitās tair durātmabhiḥ
      aśītiśatam aṣṭau ca nava cānye tapasvinaḥ
  4 cyavanasyāśramaṃ gatvā punyaṃ dvija nisevitam
      phalamūlāśanānāṃ hi munīnāṃ bhakṣitaṃ śatam
  5 evaṃ rātrau sma kurvanti viviśuś cārṇavaṃ divā
      bharadvājāśrame caiva niyatā brahmacāriṇaḥ
      vāyvāhārāmbubhakṣāś ca viṃśatiḥ saṃnipātitāḥ
  6 evaṃ krameṇa sarvāṃs tān āśramān dānavās tadā
      niśāyāṃ paridhāvanti mattā bhujabalāśrayāt
      kālopasṛṣṭāḥ kāleyā ghnanto dvija ganān bahūn
  7 na cainān anvabudhyanta manujā manujottama
      evaṃ pravṛttān daityāṃs tāṃs tāpaseṣu tapasviṣu
  8 prabhāte samadṛśyanta niyatāhāra karśitāḥ
      mahītalasthā munayaḥ śarīrair gatajīvitaiḥ
  9 kṣīṇamāṃsair virudhirair vimajjāntrair visaṃdhibhiḥ
      ākīrṇair ācitā bhūmiḥ śaṅkhānām iva rāśibhiḥ
  10 kalaśair vipraviddhaiś ca sruvair bhagnais tathaiva ca
     vikīrṇair agnihotraiś ca bhūr babhūva samāvṛtā
 11 niḥsvādhyāya vaṣatkāraṃ naṣṭayajñotsava kriyam
     jagad āsīn nirutsāhaṃ kāleya bhayapīḍitam
 12 evaṃ prakṣīyamāṇāś ca mānavā manujeśvara
     ātmatrāṇa parā bhītāḥ prādravanta diśo bhayāt
 13 ke cid guhāḥ praviviśur nirjharāṃś cāpare śritāḥ
     apare maraṇodvignā bhayāt prānān samutsṛjan
 14 ke cid atra maheṣvāsāḥ śūrāḥ paramadarpitāḥ
     mārgamāṇāḥ paraṃ yatnaṃ dānavānāṃ pracakrire
 15 na caitān adhijagmus te samudraṃ samupāśritān
     śramaṃ jagmuś ca paramam ājagmuḥ kṣayam eva ca
 16 jagaty upaśamaṃ yāte naṣṭayajñotsava kriye
     ājagmuḥ paramām ārtiṃ tridaśā manujeśvara
 17 sametya samahendrāś ca bhayān mantraṃ pracakrire
     nārāyaṇaṃ puraskṛtya vaikuṇṭham aparājitam
 18 tato devāḥ sametās te tadocur madhusūdanam
     tvaṃ naḥ sraṣṭā ca pātā ca bhartā ca jagataḥ prabho
     tvayā sṛṣṭam idaṃ sarvaṃ yac ceṅgaṃ yac ca neṅgati
 19 tvayā bhūmiḥ purā naṣṭā samudrāt puskarekṣaṇa
     vārāhaṃ rūpam āsthāya jagad arthe samuddhṛtā
 20 ādi daityo mahāvīryo hiraṇyakaśipus tvayā
     nārasiṃhaṃ vapuḥ kṛtvā sūditaḥ puruṣottama
 21 avadhyaḥ sarvabhūtānāṃ baliś cāpi mahāsuraḥ
     vāmanaṃ vapur āśritya trailokyād bhraṃśitas tvayā
 22 asuraś ca maheṣvāso jambha ity abhiviśrutaḥ
     yajñakṣobhakaraḥ krūras tvayaiva vinipātitaḥ
 23 evamādīni karmāṇi yeṣāṃ saṃkhyā na vidyate
     asmākaṃ bhayabhītānāṃ tvaṃ gatir madhusūdana
 24 tasmāt tvāṃ devadeveśa lokārthaṃ jñāpayāmahe
     rakṣa lokāṃś ca devāṃś ca śakraṃ ca mahato bhayāt

SECTION C

"Yudhishthira said, 'O best of regenerate ones, I desire again to hear of the achievements in detail of Agastya--that illustrious Rishi endued with great intelligence.'"
"Lomasa said, 'Listen now, O king, to the excellent and wonderful and extraordinary history of Agastya, as also, O monarch, about the prowess of that Rishi of immeasurable energy. There were in the Krita age certain tribes of fierce Danavas that were invincible in battle. And they were known by the name of Kalakeyas and were endued with terrible prowess. Placing themselves under Vritra and arming themselves with diverse weapons they pursued the celestials with Indra at their head in all directions. The gods then all resolved upon the destruction of Vritra, and went with Indra at their head to Brahma. And beholding them standing before him with joined hands, Parameshthi addressed them all and said, "Everything is known to me, ye gods, about what ye seek. I shall indicate now the means by which ye may slay Vritra. There is a high-souled and great Rishi known by the name of Dadhicha. Go ye all together unto him and solicit of him a boon. With well-pleased heart, that Rishi of virtuous soul will even grant you the boon. Desirous as ye are of victory, go ye all together unto him and tell him, 'For the good of the three worlds, give us thy bones.' Renouncing his body, he will give you his bones. With these bones of his, make ye a fierce and powerful weapon to be called Vajra, endued with six sides and terrible roar and capable of destroying even the most powerful enemies. With that weapon will he of a hundred sacrifices slay Vritia. I have now told you all. See that all this is done speedily.' Thus addressed by him, the gods with the Grandsire's leave (came away), and with Narayana at their head proceeded to the asylum of Dadhicha. That asylum was on the other bank of the river Saraswati and covered with diverse trees and creepers. And it resounded with the hum of bees as if they were reciting Samans. And it also echoed with the melodious notes of the male Kokila and the Chakora. And buffaloes and boars and deer and Chamaras wandered there at pleasure freed from the fear of tigers. And elephants with the juice trickling down from rent temples, plunging in the stream, sported with the she-elephants and made the entire region resound with their roars. And the place also echoed with the loud roars of lions and tigers, while at intervals might be seen those grisly monarchs of the forest lying stretched in caves and glens and beautifying them with their presence And such was the asylum, like unto heaven itself, of Dadhicha, that the gods entered. And there they beheld Dadhicha looking like the sun himself in splendour and blazing in grace of person like the Grandsire himself. And the celestials saluted the feet
p. 221
of the Rishi and bowed unto him and begged of him the boon that the Grandsire had bade them do. Then Dadhicha, well pleased, addressing those foremost of celestials, said, 'Ye celestials, I will do what is for your benefit. I will even renounce this body of mine myself.' And that foremost of men with soul under control, having said this, suddenly renounced his life. The gods then took the bones of the deceased Rishi as directed. And the celestials, glad at heart, went to Twashtri (the celestial Artificer) and spake to him of the means of victory. And Twashtri, hearing those words of theirs, became filled with joy, and constructed (out of those bones) with great attention and care the fierce weapons called Vajra. And having manufactured it, he joyfully addressed Indra, saying, 'With this foremost of weapons, O exalted one, reduce that fierce foe of the gods to ashes. And having slain the foe, rule thou happily the entire domain of heaven, O chief of the celestials, with those that follow thee.' And thus addressed by Twashtri, Purandara took the Vajra from his hand, joyfully and with proper respect."

Book 3
Chapter 101

1 [devā]
      itaḥ pradānād vartante prajāḥ sarvāś caturvidhāḥ
      tā bhāvitā bhāvayanti havyakavyair divaukasaḥ
  2 lokā hy evaṃ vartayanti anyonyaṃ samupāśritāḥ
      tvatprasādān nirudvignās tvayaiva parirakṣitāḥ
  3 idaṃ ca samanuprāptaṃ lokānāṃ bhayam uttamam
      na ca jānīma keneme rātrau vadhyanti brāhmaṇāḥ
  4 kṣīṇeṣu ca brāhmaṇeṣu pṛthivī kṣayam eṣyati
      tataḥ pṛthivyāṃ kṣīṇāyāṃ tridivaṃ kṣayam eṣyati
  5 tvatprasādān mahābāho lokāḥ sarve jagatpate
      vināśaṃ nādhigaccheyus tvayā vai parirakṣitāḥ
  6 [visnur]
      viditaṃ me surāḥ sarvaṃ prajānāṃ kṣayakāraṇam
      bhavatāṃ cāpi vakṣyāmi śṛṇudhvaṃ vigatajvarāḥ
  7 kāleya iti vikhyāto gaṇaḥ paramadāruṇaḥ
      taiś ca vṛtraṃ samāśritya jagat sarvaṃ prabādhitam
  8 te vṛtraṃ nihataṃ dṛṣṭvā sahasrākṣeṇa dhīmatā
      jīvitaṃ parirakṣantaḥ praviṣṭā varuṇālayam
  9 te praviśyodadhiṃ ghoraṃ nakragrāhasamākulam
      utsādanārthaṃ lokānāṃ rātrau ghnanti munīn iha
  10 na tu śakyāḥ kṣayaṃ netuṃ samudrāśrayagā hi te
     samudrasya kṣaye buddhir bhavadbhiḥ saṃpradhāryatām
     agastyena vinā ko hi śakto 'nyo 'rṇava śoṣaṇe
 11 etac chrutvā vaco devā viṣṇunā samudāhṛtam
     parameṣṭhinam ājñāpya agastyasyāśramaṃ yayuḥ
 12 tatrāpaśyan mahātmānaṃ vāruṇiṃ dīptatejasam
     upāsyamānam ṛṣibhir devair iva pitāmaham
 13 te 'bhigamya mahātmānaṃ maitrāvaruṇim acyutam
     āśramasthaṃ tapo rāśiṃ karmabhiḥ svair abhiṣṭuvan
 14 [devā]
     nahuṣeṇābhitaptānāṃ tvaṃ lokānāṃ gatiḥ purā
     bhraṃśitaś ca suraiśvaryāl lokārthaṃ lokakaṇṭhakaḥ
 15 krodhāt pravṛddhaḥ sahasā bhāskarasya nagottamaḥ
     vacas tavānatikrāman vindhyaḥ śailo na vardhate
 16 tamasā cāvṛte loke mṛtyunābhyarditāḥ prajāḥ
     tvām eva nātham āsādya nirvṛtiṃ paramāṃ gatāḥ
 17 asmākaṃ bhayabhītānāṃ nityaśo bhagavān gatiḥ
     tatas tv ārtāḥ prayācāmas tvāṃ varaṃ vadaro hy asi

SECTION CI

"Lomasa said, 'Armed with the Vajra then, and supported by celestials endued with great might, Indra then approached Vritra, who was then occupying the entire earth and the heaven. And he was guarded on all sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic mountains with towering peaks. And the encounter that took place between the gods and the Danavas lasted for a short while and was, O chief of the Bharatas, terrific in the extreme, appalling as it did the three worlds. And loud was the clash of swords and scimitars upraised and warded off by heroic hands in course of those fierce encounters. And heads (severed from trunks) began to roll from the firmament to the earth like fruits of the palmyra palm falling upon the ground, loosened from their stalks. And the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail ran against the gods, like moving mountains on conflagration. And the gods, unable to stand the shock of that impetuous and proudly advancing host, broke and fled from fear. Purandara of a thousand eyes, beholding the gods flying in fear and Vritra growing in boldness, became deeply dejected. And the foremost of gods Purandara, himself, agitated with the fear of the Kalakeyas, without losing a moment, sought the exalted Narayana's refuge. And the eternal Vishnu beholding Indra so depressed enhanced his might by imparting unto him a portion of his own energy. And when the celestials beheld that Sakra was thus protected by Vishnu, each of them imparted unto him his own energy.
p. 222
[paragraph continues] And the spotless Brahmarshis also imparted their energies unto the chief of the celestials. And favoured thus by Vishnu and all the gods and by the high-blessed Rishis also, Sakra became mightier than before. And when Vritra learnt that the chief of the celestials had been filled with might of others, he sent forth some terrific roars. And at these roars of his, the earth, the directions, the firmament, heaven, and the mountains all began to tremble. And the chief of the celestials, deeply agitated on hearing that fierce and loud roar, was filled with fear, and desiring to slay the Asura soon, hurled, O king, the mighty Vajra. And struck with Indra's Vajra the great Asura decked in gold and garlands fell head-long, like the great mountain Mandara hurled of yore from Vishnu's hands; and although the prince of Daityas was slain, yet Sakra in panic ran from the field, desiring to take shelter in a lake, thinking that the Vajra itself had not been hurled from his hands and regarding that Vritra himself was still alive. The celestials, however, and the great Rishis became filled with joy, and all of them began to cheerfully chant the praise of Indra. And mustering together, the celestials began to slay the Danavas, who were dejected at the death of their leader. And struck with panic at sight of the assembled celestial host, the afflicted Danavas fled to the depths of the sea. And having entered the fathomless deep, teeming with fishes and crocodiles, the Danavas assembled together and began to proudly conspire for the destruction of the three worlds. And some amongst them that were wise in inferences suggested courses of action, each according to his judgment. In course of time, however, the dreadful resolution arrived at those conspiring sons of Diti, was that they should, first of all, compass the destruction of all persons possessed of knowledge and ascetic virtue. The worlds are all supported by asceticism. Therefore, they said, 'Lose no time for the destruction of asceticism. Compass ye without delay the destruction of those on earth that are possessed of ascetic virtues, that are conversant with duties and the ways of morality, and that have a knowledge of Brahma; for when these are destroyed, the universe itself will be destroyed.' And all the Danavas, having arrived at this resolution for the destruction of the universe, became highly glad. And thenceforth they made the ocean--that abode of Varuna--with billows high as hills, their fort, from which to make their sallies."

Book 3
Chapter 102

 1 [y]
      kimarthaṃ sahasā vindhyaḥ pravṛddhaḥ krodhamūrchitaḥ
      etad icchāmy ahaṃ śrotuṃ vistareṇa mahāmune
  2 [lomaṣa]
      adrirājaṃ mahāśailaṃ maruṃ kanakaparvatam
      udayāstamaye bhānuḥ pradakṣiṇam avartata
  3 taṃ tu dṛṣṭvā tathā vindhyaḥ śailaḥ sūryam athābravīt
      yathā hi merur bhavatā nityaśaḥ parigamyate
      pradakṣiṇaṃ ca kriyate mām evaṃ kuru bhāskara
  4 evam uktas tataḥ sūryaḥ śailendraṃ pratyabhāsata
      nāham ātmecchayā śailakaromy enaṃ pradakṣiṇam
      eṣa mārgaḥ pradiṣṭo me yenedaṃ nirmitaṃ jagat
  5 evam uktas tataḥ krodhāt pravṛddhaḥ sahasācalaḥ
      sūryā candramasor mārgaṃ roddhum icchan paraṃtapa
  6 tato devāḥ sahitāḥ sarva eva; sendrāḥ samāgamya mahādrirājam
      nivārayām āsur upāyatas taṃ; na ca sma teṣāṃ vacanaṃ cakāra
  7 athābhijagmur munim āśramasthaṃ; tapasvinaṃ dharmabhṛtāṃ variṣṭham
      agastyam atyadbhutavīryadīptaṃ; taṃ cārtham ūcuḥ sahitāḥ surās te
  8 [devā]
      sūryā candramasor mārgaṃ nakṣatrāṇāṃ gatiṃ tathā
      śailarājo vṛṇoty eṣa vindhyaḥ krodhavaśānugaḥ
  9 taṃ nivārayituṃ śakto nānyaḥ kaś cid dvijottama
      ṛte tvāṃ hi mahābhāga tasmād enaṃ nivāraya
  10 [lomaṣa]
     tac chrutvā vacanaṃ vipraḥ surāṇāṃ śailam abhyagāt
     so 'bhigamyābravīd vindhyaṃ sadāraḥ samupasthitaḥ
 11 mārgam ichāmy ahaṃ dattaṃ bhavatā parvatottama
     dakṣiṇām abhigantāsmi diśaṃ kāryeṇa kena cit
 12 yāvadāgamanaṃ mahyaṃ tāvat tvaṃ pratipālaya
     nivṛtte mayi śailendra tato vardhasva kāmataḥ
 13 evaṃ sa samayaṃ kṛtvā vindhyenāmitrakarśana
     adyāpi dakṣiṇā deśād vāruṇir na nivartate
 14 etat te sarvam ākhyātaṃ yathā vindhyo na vardhate
     agastyasya prabhāvena yan māṃ tvaṃ paripṛcchasi
 15 kāleyās tu yathā rājan suraiḥ sarvair niṣūditāḥ
     agastyād varam āsādya tan me nigadataḥ śṛṇu
 16 tridaśānāṃ vaco śrutvā maitrāvaruṇir abravīt
     kimartham abhiyātāḥ stha varaṃ mattaḥ kim icchatha
     evam uktās tatas tena devās taṃ munim abruvan
 17 evaṃ tvayecchāma kṛtaṃ maharṣe; mahārṇavaṃ pīyamānaṃ mahātman
     tato vadhiṣyāma sahānubandhān; kāleya saṃjñān suravidviṣas tān
 18 tridaśānāṃ vacaḥ śrutvā tatheti munir abravīt
     kariṣye bhavatāṃ kāmaṃ lokānāṃ ca mahat sukham
 19 evam uktvā tato 'gacchat samudraṃ saritāṃ patim
     ṛṣibhiś ca tapaḥsiddhaiḥ sārdhaṃ devaiś ca suvrataḥ
 20 manusyoraga gandharvayakṣakiṃpuruṣās tathā
     anujagmur mahātmānaṃ drastu kāmās tad adbhutam
 21 tato 'bhyagacchan sahitāḥ samudraṃ bhīma niṣvanam
     nṛtyantam iva cormībhir valgantam iva vāyunā
 22 hasantam iva phenaughaiḥ skhalantaṃ kandareṣu ca
     nānā grāhasamākīrṇaṃ nānādvija ganāyutam
 23 agastyasahitā devāḥ sagandharvamahoragāḥ
     ṛṣayaś ca mahābhāgāḥ samāsedur mahodadhim

SECTION CII

"Lomasa said, 'The Kalakeyas then having recourse to that receptacle of waters, which is the abode of Varuna, began their operations for the
p. 223
destruction of the universe. And during the darkness of the night those angry Daityas began to devour the Munis they found in woody retreats and sacred spots. And those wicked wretches devoured in the asylum of Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine other ascetics. And, proceeding to the asylum of Chyavana that was inhabited by many Brahmacharis, they devoured a century of Brahmanas that lived upon fruit and roots alone. And they began to do all this during the darkness of the night, while they entered the depths of the sea by day. And they slew a full score of Brahmanas of subdued souls and leading a Brahmacharya mode of life and living upon air and water alone, in the retreat of Bharadwaja. And it was thus that those Danavas the Kalakeyas, intoxicated with prowess of arms and their lives nearly run out, gradually invaded all the asylums of the Rishis during the darkness of the night, slaughtering numerous Brahmanas. And, O best of men, although the Danavas behaved in this way towards the ascetics in woody retreats, yet men failed to discover anything of them. And every morning people saw the dead bodies of Munis emaciated with frugal diet, lying on the ground. And many of those bodies were without flesh and without blood, without marrow, without entrails, and with limbs separated from one another. And here and there lay on the ground heaps of bones like masses of conch shells. And the earth was scattered over with the (sacrificial) contents of broken jars and shattered ladles for pouring libations of clarified butter and with the sacred fires kept with care by the ascetics. And the universe afflicted with the terror of the Kalakeyas, being destitute of Vedic studies and vashats and sacrificial festivals and religious rites, became entirely cheerless. And, O king, when men began to perish in this way, the survivors, afflicted with fear, fled for their lives in all directions. And some fled to caverns and some behind mountain-streams and springs and some through fear of death, died without much ado. And some who were brave and mighty bowmen cheerfully went out and took great trouble in tracking the Danavas. Unable, however, to find them out, for the Asuras had sought refuge in the depths of the sea, these brave men came back to their homes gratified with the search. And, O lord of men, when the universe was being thus destroyed, and when sacrificial festivals and religious rites had been suspended, the gods became deeply afflicted. And gathering together with Indra in their midst they began, from fear, to take counsel of one another. And repairing unto the exalted and uncreate Narayana--that unvanquished god of Vaikuntha--the celestials sought his protection. And bowing unto the slayer of Madhu, the gods addressed him, saying, 'O lord, thou art the creator, the protector, and the slayer of ourselves as well as of the universe. It is thou who has created this universe with its mobile and immobile creatures. O thou of eyes like lotus leaves, it was thou who in days of yore hadst for the benefit of all creatures raised from the sea the sunken earth, assuming also the
p. 222
form of a boar. And, O best of male beings, assuming also the form of half-man and half-lion, thou hadst slain in days of yore that ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And that other great Asura also, Vali by name, was incapable of being slain by any one. Assuming the form of a dwarf, thou exiledest him from the three worlds. O lord, it was by thee that that wicked Asura, Jambha by name, who was a mighty bowman and who always obstructed sacrifices, was slain. Achievements like these, which cannot be counted, are thine. O slayer of Madhu, we who have been afflicted with fear, have thee for our refuge. It is for this, O god of gods, that we inform thee of our present troubles. Protect the worlds, the gods, and Sakra also, from a terrible fear.'"

Book 3
Chapter 103

 1 [lomaṣa]
      samudraṃ sa samāsādya vāruṇir bhagavān ṛṣiḥ
      uvāca sahitān devān ṛṣīṃś caiva samāgatān
  2 eṣa lokahitārthaṃ vai pibāmi varuṇālayam
      bhavadbhir yad anuṣṭheyaṃ tac chīghraṃ saṃvidhīyatām
  3 etāvad uktvā vacanaṃ maitrāvaruṇir acyuta
      samudram apibat kruddhaḥ sarvalokasya paśyataḥ
  4 pīyamānaṃ samudraṃ tu dṛṣṭvā devāḥ savāsavāḥ
      vismayaṃ paramaṃ jagmuḥ stutibhiś cāpy apūjayan
  5 tvaṃ nas trātā vidhātā ca lokānāṃ lokabhāvanaḥ
      tvatprasādāt samucchedaṃ na gacchet sāmaraṃ jagat
  6 saṃpūjyamānas tridaśair mahātmā; gandharvatūryeṣu nadatsu sarvaśaḥ
      divyaiś ca puṣpair avakīryamāṇo; mahārṇavaṃ niḥsalilaṃ cakāra
  7 dṛṣṭvā kṛtaṃ niḥsalilaṃ mahārṇavaṃ; surāḥ samastāḥ paramaprahṛṣṭāḥ
      pragṛhya divyāni varāyudhāni; tān dānavāñ jaghnur adīnasattvāḥ
  8 te vadhyamānās tridaśair mahātmabhir; mahābalair vegibhir unnadadbhiḥ
      na sehire vegavatāṃ mahātmanāṃ; vegaṃ tadā dhārayituṃ divaukasām
  9 te vadhyamānās tridaśair dānavā bhīmanisvanāḥ
      cakruḥ sutumulaṃ yuddhaṃ muhūrtam iva bhārata
  10 te pūrvaṃ tapasā dagdhā munibhir bhāvitātmabhiḥ
     yatamānāḥ paraṃ śaktyā tridaśair viniṣūditāḥ
 11 te hemaniṣkābharaṇāḥ kuṇḍalāṅgada dhāriṇaḥ
     nihatya bahv aśobhanta puṣpitā iva kiṃśukāḥ
 12 hataśeṣās tataḥ ke cit kāleyā manujottama
     vidārya vasudhāṃ devīṃ pātālatalam āśritāḥ
 13 nihatān dānavān dṛṣṭvā tridaśā munipuṃgavam
     tuṣṭuvur vividhair vākyair idaṃ caivābruvan vacaḥ
 14 tvatprasādān mahābhāga lokaiḥ prāptaṃ mahat sukham
     tvat tejasā ca nihatāḥ kāleyāḥ krūra vikramāḥ
 15 pūrayasva mahābāho samudraṃ lokabhāvana
     yat tvayā salilaṃ pītaṃ tad asmin punar utsṛja
 16 evam uktaḥ pratyuvāca bhagavān munipuṃgavaḥ
     jīrṇaṃ tad dhi mayā toyam upāyo 'nyaḥ pracintyatām
     pūraṇārthaṃ samudrasya bhavadbhir yatnam āsthitaiḥ
 17 etac chrutvā tu vacanaṃ maharṣe bhāvitātmanaḥ
     vismitāś ca viṣaṇṇāś ca babhūvuḥ sahitāḥ surāḥ
 18 parasparam anujñāpya pranamya munipuṃgavam
     prajāḥ sarvā mahārāja viprajagmur yathāgatam
 19 tridaśā viṣṇunā sārdham upajagmuḥ pitāmaham
     pūraṇārthaṃ samudrasya mantrayitvā punaḥ punaḥ
     ūcuḥ prāñjalayaḥ sarve sāgarasyābhipūraṇam

SECTION CIII

"The celestials said, 'Through thy favour it is that all born beings of the four kinds increase. And they being created, propitiate the dwellers of heaven by offerings made to the gods and the names of departed forefathers. Thus it is that people, protected by thee and free from trouble live depending on one another, and (so) increase. Now this peril hath befallen the people. We do not know by whom are Brahmanas being killed during the night. If the Brahmanas are destroyed, the earth itself will meet with destruction, and if the earth cometh to an end, heaven also will cease to exist. O mighty-armed one, O lord of the universe! we beseech thee (to act so) that all the worlds, protected by thee, may not come to an end, so it may please thee.'
"Vishnu said, 'Ye gods! To me is known the reason of the destruction of the born beings, I shall speak of it to you; listen with minds free from tribulation. There exists an exceedingly fierce host, known by the name of Kalakeyas. They, under the lead of Vritra, were devastating the whole universe. And when they saw that Vritra was slain by the sagacious Indra endued with a thousand eyes, they, to preserve their lives, entered into the ocean, that abode of Varuna. And having entered the ocean, abounding with sharks and crocodiles, they at night killed the saints at this spot with the view of exterminating the people. But they cannot be slain, as they have taken shelter within the sea. Ye should, therefore, think of some expedient to dry up the ocean. Who save Agastya is capable of drying up the sea. And without drying up the ocean, these (demons) cannot be assailed by any other means.' Hearing these words of Vishnu, the gods took the permission of Brahma, who lives at the best of all regions, and went to the hermitage of Agastya. Then they beheld the high-souled Agastya, the son of Varuna, of resplendent mien, and waited upon by
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saints, even as Brahma is waited upon by celestials. And approaching him, they addressed the son of Mitra and Varuna at the hermitage, magnanimous and unswerving, and looking like an embodiment of pious works piled together, and glorified him by reciting his deeds. The deities said, 'Thou wert formerly the refuge of the gods when they were oppressed by Nahusha. Thorn of the world that he was, he was thrown down from his throne of heaven--from the celestial regions. Vindhya, the foremost of all mountains, suddenly began to increase his height, from a wrathful competition with the sun (i. e., to rival him in altitude). But he hath ceased to increase, as he was unable to disobey thy command. And when darkness hath covered the world, the born beings were harassed by death, but having obtained thee for a protector, they attained the utmost security. Whenever we are beset by perils, thy reverence is always our refuge; for this reason it is that we solicit a boon from thee; as thou ever grantest the boon solicited (of thee).'"

Book 3
Chapter 104

1 [lomaṣa]
      tān uvāca sametāṃs tu brahmā lokapitāmahaḥ
      gacchadhvaṃ vibudhāḥ sarve yathākāmaṃ yathepsitam
  2 mahatā kālayogena prakṛtiṃ yāsyate 'rṇavaḥ
      jñātīn vai kāraṇaṃ kṛtvā mahārājño bhagīrathāt
  3 [y]
      kathaṃ vai jñātayo brahman kāraṇaṃ cātra kiṃ mune
      kathaṃ samudraḥ pūrṇaś ca bhagīratha pariśramāt
  4 etad icchāmy ahaṃ śrotuṃ vistareṇa tapodhana
      kathyamānaṃ tvayā vipra rājñāṃ caritam uttamam
  5 [v]
      evam uktas tu viprendro dharmarājñā mahātmanā
      kathayām āsa māhātmyaṃ sagarasya mahātmanaḥ
  6 [lomaṣa]
      ikṣvākūṇāṃ kule jātaḥ sagaro nāma pārthivaḥ
      rūpasattvabalopetaḥ sa cāputraḥ pratāpavān
  7 sa haihayān samutsādya tālajaṅghāṃś ca bhārata
      vaśe ca kṛtvā rājño 'nyān svarājyam anvaśāsata
  8 tasya bhārye tv abhavatāṃ rūpayauvana darpite
      vaidarbhī bharataśreṣṭha śaibyā ca bharatarṣabha
  9 saputrakāmo nṛpatis tatāpa sumahat tapaḥ
      patnībhyāṃ saha rājendra kailāsaṃ girim āśritaḥ
  10 sa tapyamānaḥ sumahat tapoyogasamanvitaḥ
     āsasāda mahātmānaṃ tryakṣaṃ tripuramardanam
 11 śaṃkaraṃ bhavam īśānaṃ śūlapāniṃ pinākinam
     tryambakaṃ śivam ugreśaṃ bahurūpam umāpatim
 12 sa taṃ dṛṣṭvaiva varadaṃ patnībhyāṃ sahito nṛpaḥ
     pranipatya mahābāhuḥ putrārthaṃ samayācata
 13 taṃ prītimān haraḥ prāha sabhāryaṃ nṛpasattamam
     yasmin vṛto muhūrte 'haṃ tvayeha nṛpate varam
 14 ṣaṣṭiḥ putrasahasrāṇi śūrāḥ samaradarpitāḥ
     ekasyāṃ saṃbhaviṣyanti patnyāṃ tava narottama
 15 te caiva sarve sahitāḥ kṣayaṃ yāsyanti pārthiva
     eko vaṃśadharaḥ śūra ekasyāṃ saṃbhaviṣyati
     evam uktvā tu taṃ rudras tatraivāntaradhīyata
 16 sa cāpi sagaro rājā jagāma svaṃ niveśanam
     patnībhyāṃ sahitas tāta so 'tihṛṣṭa manās tadā
 17 tasyātha manujaśreṣṭha te bhārye kamalekṣaṇe
     vaidarbhī caiva śaibyā ca garbhiṇyau saṃbabhūvatuḥ
 18 tataḥ kālena vaidarbhī garbhālābuṃ vyajāyata
     śaibyā ca suṣuve putraṃ kumāraṃ devarūpiṇam
 19 tadālābuṃ samutsraṣṭuṃ mano cakre sa pārthivaḥ
     athāntarikṣāc chuśrāva vācaṃ gambhīranisvanām
 20 rājan mā sāhasaṃ kārṣīḥ putrān na tyaktum arhasi
     alābumadhyān niṣkṛṣya bījaṃ yatnena gopyatām
 21 sopasvedeṣu pātreṣu ghṛtapūrṇeṣu bhāgaśaḥ
     tataḥ putrasahasrāṇi ṣaṣṭiṃ prāpsyasi pārthiva
 22 mahādevena diṣṭaṃ te putra janma narādhipa
     anena kramayogena mā te buddhir ato 'nyathā

SECTION CIV

"Yudhishthira said, 'O great saint! I am desirous of hearing in detail why it was that Vindhya, made senseless with wrath, suddenly began to increase his bulk.'"
"Lomasa said, 'The sun between his rising and setting used to revolve round that monarch of mountains--the great Meru of golden lustre. And seeing this the mountain Vindhya spake to Surya saying, 'As thou every day goest round Meru and honourest him by thy circumambulations, do thou even the same by me, O maker of light!' Thus addressed, the sun replied to the great mountain, saying, 'I do not of my own will honour this mountain by my circumambulations. By those who have built this universe hath that path been assigned to me.' Thus addressed the mountain suddenly began to increase from wrath, desirous, O chastiser of foes, of obstructing the path of the Sun and the Moon. And all the assembled gods came to Vindhya, the mighty king of mountains, and tried to dissuade him from his course. But he heeded not what they said. And then all the assembled gods went to the saint, living in the hermitage, engaged in the practice of austerities, and the very best of persons devoted to virtue; and stated all that happened to Agastya, possessed of exceeding marvellous power.
"The gods said, 'This king of hills, Vindhya, giving way to wrath, is stopping the path of the Sun and the Moon, and also the course of the stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself, there is none who can prevent him; therefore do thou make him desist.'
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[paragraph continues] Hearing these words of the gods the Brahmana came to the mountain. And he with his wife, having arrived there, came near Vindhya and spake to him, saying, 'O thou best of mountains! I wish to have a path given to me by thee, as, for some purpose, I shall have to go to the southern region. Until my return, do thou wait for me. And when I have returned, O king of mountains, thou mayst increase in bulk as much as thou pleasest.' And, O slayer of foes! having made this compact with Vindhya up to the present day Varuna's son doth not return from the southern region. Thus have I, asked by thee, narrated to thee why Vindhya doth not increase in bulk, by reason of the power of Agastya. Now, O king! hear how the Kalakeyas were killed by the gods, after they had obtained their prayer from Agastya.
"Having heard the words of the gods, Agastya, the son of Mitra, and Varuna, said, 'Wherefore are ye come? What boon do ye solicit from me?' Thus addressed by him, the deities then spake to the saint, saying, 'This deed we ask thee to achieve, viz., to drink up the great ocean. O magnanimous (saint)! Then we shall be able to slay those enemies of the gods, known by the name of Kalakeyas, together with all their adherents.' Having heard the words of the gods, the saint said, 'Let it be so--I shall do even what ye desire, and that which will conduce to the great happiness of men.' Having said this, he then proceeded to the ocean--the lord of rivers,--accompanied by sages, ripe in the practice of penances, and also by the deities, O thou who leadest an excellent life! And men and snakes, celestial choristers, Yakshas and Kinnaras followed the magnanimous saints,--desirous of witnessing that wonderful event. Then they came up all together near to the sea, of awful roar, dancing, as it were, with its billows, bounding with the breeze, and laughing with masses of froth, and stumbling at the caves, and thronged with diverse kinds of sharks, and frequented by flocks of various birds. And the deities accompanied by Agastya and celestial choristers and huge snakes and highly-gifted saints, approached the immense watery waste."

Book 3
Chapter 105

1 [lomaṣa]
      etac chrutvāntarikṣāc ca sa rājā rājasattama
      yathoktaṃ tac cakārātha śraddadhad bharatarṣabha
  2 ṣaṣṭiḥ putrasahasrāṇi tasyāpratima tejasaḥ
      rudra prasādād rājarṣeḥ samajāyanta pārthiva
  3 te ghorāḥ krūrakarmāṇa ākāśapariṣarpiṇaḥ
      bahutvāc cāvajānantaḥ sarvāṁl lokān sahāmarān
  4 tridaśāṃś cāpy abādhanta tathā gandharvarākṣasān
      sarvāṇi caiva bhūtāni śūrāḥ samaraśālinaḥ
  5 vadhyamānās tato lokāḥ sāgarair mandabuddhibhiḥ
      brahmāṇaṃ śaraṇaṃ jagmuḥ sahitāḥ sarvadaivataiḥ
  6 tān uvāca mahābhāgaḥ sarvalokapitāmahaḥ
      gacchadhvaṃ tridaśāḥ sarve lokaiḥ sārdhaṃ yathāgatam
  7 nātidīrgheṇa kālena sāgarāṇāṃ kṣayo mahān
      bhaviṣyati mahāghoraḥ svakṛtaiḥ karmabhir surāḥ
  8 evam uktās tato devā lokāś ca manujeśvara
      pitāmaham anujñāpya viprajagmur yathāgatam
  9 tataḥ kāle bahutithe vyatīte bharatarṣabha
      dīkṣitaḥ sagaro rājā hayamedhena vīryavān
      tasyāśvo vyacarad bhūmiṃ putraiḥ suparirakṣitaḥ
  10 samudraṃ sa samāsādya nistoyaṃ bhīmadarśanam
     rakṣyamāṇaḥ prayatnena tatraivāntaradhīyata
 11 tatas te sāgarās tāta hṛtaṃ matvā hayottamam
     āgamya pitur ācakhyur adṛśyaṃ turagaṃ hṛtam
     tenoktā dikṣu sarvāsu sarve mārgata vājinam
 12 tatas te pitur ājñāya dikṣu sarvāsu taṃ hayam
     amārganta mahārāja sarvaṃ ca pṛthivītalam
 13 tatas te sāgarāḥ sarve samupetya parasparam
     nādhyagacchanta turagam aśvahartāram eva ca
 14 āgamya pitaraṃ cocus tataḥ prāñjalayo 'grataḥ
     sasamudra vanadvīpā sanadī nadakandarā
     saparvatavanoddeśā nikhilena mahī nṛpa
 15 asmābhir vicitā rājañ śāsanāt tava pārthiva
     na cāśvam adhigacchāmo nāśvahartāram eva ca
 16 śrutvā tu vacanaṃ teṣāṃ sa rājā krodhamūrchitaḥ
     uvāca vacanaṃ sarvāṃs tadā daivavaśān nṛpa
 17 anāgamāya gacchadhvaṃ bhūyo mārgata vājinam
     yajñiyaṃ taṃ vinā hy aśvaṃ nāgantavyaṃ hi putrakāḥ
 18 pratigṛhya tu saṃdeśaṃ tatas te sagarātmajāḥ
     bhūya eva mahīṃ kṛtsnāṃ vicetum upacakramuḥ
 19 athāpaśyanta te vīrāḥ pṛthivīm avadāritām
     samāsādya bilaṃ tac ca khanantaḥ sagarātmajāḥ
     kuddālair hreṣukaiś caiva samudram akhanaṃs tadā
 20 sa khanyamānaḥ sahitaiḥ sāgarair varuṇālayaḥ
     agacchat paramām ārtiṃ dāryamāṇaḥ samantataḥ
 21 asuroraga rakṣāṃsi sattvāni vividhāni ca
     ārtanādam akurvanta vadhyamānāni sāgaraiḥ
 22 chinnaśīrṣā videhāś ca bhinnajānv asthi mastakāḥ
     prāṇinaḥ samadṛśyanta śataśo 'tha sahasraśaḥ
 23 evaṃ hi khanatāṃ teṣāṃ samudraṃ makarālayam
     vyatītaḥ sumahān kālo na cāśvaḥ samadṛśyata
 24 tataḥ pūrvottare deśe samudrasya mahīpate
     vidārya pātālam atha saṃkruddhāḥ sagarātmajāḥ
     apaśyanta hayaṃ tatra vicarantaṃ mahītale
 25 kapilaṃ ca mahātmānaṃ tejorāśim anuttamam
     tapasā dīpyamānaṃ taṃ jvālābhir iva pāvakam

SECTION CV

"Lomasa said, 'That blessed saint, the son of Varuna, having reached the sea spake unto the assembled gods, and the saints gathered together, saying 'I surely am going to drink up the ocean--that abode of the god of waters. Be ye quickly ready with those preparations which it devolves upon you to make.' Having spoken these few words, the unswerving offspring of Mitra and Varuna, full of wrath, began to drink up the sea, while all the worlds stood observing (the deed). Then the gods, together with Indra,
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seeing how the sea was being drunk up, were struck with mighty amazement, and glorified him with laudatory words, saying, 'Thou art our protector, and the Providence itself for men,--and also the creator of the worlds. By thy favour the universe with its gods may possibly be saved from havoc.' And the magnanimous one, glorified by the gods--while the musical instruments of celestial choristers were playing all round, and while celestial blossoms were showered upon him--rendered waterless the wide ocean. And seeing the wide ocean rendered devoid of water, the host of gods was exceedingly glad; and taking up choice weapons of celestial forge, fell to slaying the demons with courageous hearts,--And they, assailed by the magnanimous gods, of great strength, and swift of speed, and roaring loudly, were unable to withstand the onset of their fleet and valorous (foes)--those residents of the heavenly regions, O descendant of Bharata! And those demons, attacked by the gods, bellowing loudly, for a moment carried on terrible conflict. They had been in the first instance burnt by the force of penances performed by the saints, who had matured their selves; therefore, the demons, though they tried to the utmost, were at last slaughtered by the gods. And decked with brooches of gold, and bearing on their persons ear-rings and armlets, the demons, when slain, looked beautiful indeed, like palasa trees when full of blossoms. Then, O best of men! a few--the remnant of those that were killed of the Kalakeya race, having rent asunder the goddess Earth, took refuge at the bottom of the nether regions. And the gods, when they saw that the demons were slain, with diverse speeches, glorified the mighty saint, and spake the following words. 'O thou of mighty arms, by thy favour men have attained a mighty blessing, and the Kalakeyas, of ruthless strength have been killed by thy power, O creator of beings! Fill the sea (now), O mighty-armed one; give up again the water drunk up by thee.' Thus addressed, the blessed and mighty saint replied, 'That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean.' Hearing this speech of that saint of matured soul, the assembled gods were struck with both wonder and sadness, O great king! And thereupon, having bidden adieu to each other, and bowed to the mighty saint all the born beings went their way. And the gods with Vishnu, came to Brahma. And having held consultation again, with the view of filling up the sea, they, with joined hands, spake about replenishing it."

Book 3
Chapter 106

  1 [lomaṣa]
      te taṃ dṛṣṭvā hayaṃ rājan saṃprahṛṣṭatanū ruhāḥ
      anādṛtya mahātmānaṃ kapilaṃ kālacoditāḥ
      saṃkruddhāḥ samadhāvanta aśvagrahaṇa kāṅkṣiṇaḥ
  2 tataḥ kruddho mahārāja kapilo munisattamaḥ
      vāsudeveti yaṃ prāhuḥ kapilaṃ munisattamam
  3 sa cakṣur vivṛtaṃ kṛtvā tejas teṣu samutsṛjan
      dadāha sumahātejā mandabuddhīn sa sāgarān
  4 tān dṛṣṭvā bhasmasād bhūtān nāradaḥ sumahātapāḥ
      sagarāntikam āgacchat tac ca tasmai nyavedayat
  5 sa tac chrutvā vaco ghoraṃ rājā munimukhodgatam
      ātmānam ātmanāśvasya hayam evānvacintayat
  6 aṃśumantaṃ samāhūya asamajñaḥ sutaṃ tadā
      pautraṃ bharataśārdūla idaṃ vacanam abravīt
  7 ṣaṣṭis tāni sahasrāṇi putrāṇām amitaujasām
      kāpilaṃ teja āsādya matkṛte nidhanaṃ gatāḥ
  8 tava cāpi pitā tāta parityakto mayānagha
      dharmaṃ saṃrakṣamāṇena paurāṇāṃ hitam icchatā
  9 [y]
      kimarthaṃ rājaśārdūlaḥ sagaraḥ putram ātmajam
      tyaktavān dustyajaṃ vīraṃ tan me brūhi tapodhana
  10 [l]
     asamañjā iti khyātaḥ sagarasya suto hy abhūt
     yaṃ śaibyā janayām āsa paurāṇāṃ sa hi dārakān
     khureṣu krośato gṛhya nadyāṃ cikṣepa durbalān
 11 tataḥ paurāḥ samājagmur bhayaśokapariplutāḥ
     sagaraṃ cābhyayācanta sarve prāñjalayaḥ sthitāḥ
 12 tvaṃ nas trātā mahārāja paracakrādibhir bhayaiḥ
     asamañjo bhayād ghorāt tato nas trātum arhasi
 13 paurāṇāṃ vacanaṃ śrutvā ghoraṃ nṛpatisattamaḥ
     muhūrtaṃ vimano bhūtvā sacivān idam abravīt
 14 asamañjāḥ purād adya suto me vipravāsyatām
     yadi vo matpriyaṃ kāryam etac chīghraṃ vidhīyatām
     evam uktā narendreṇa sacivās te narādhipa
 15 yathoktaṃ tvaritāś cakrur yathājñāpitavān nṛpaḥ
 16 etat te sarvam ākhyātaṃ yathā putro mahātmanā
     paurāṇāṃ hitakāmena sagareṇa vivāsitaḥ
 17 aṃśumāṃs tu maheṣvāso yad uktaḥ sagareṇa ha
     tat te sarvaṃ pravakṣyāmi kīrtyamānaṃ nibodha me
 18 [sagara]
     pituś ca te 'haṃ tyāgena putrāṇāṃ nidhanena ca
     alābhena tathāśvasya paritapyāmi putraka
 19 tasmād duḥkhābhisaṃtaptaṃ yajñavighnāc ca mohitam
     hayasyānayanāt pautra narakān māṃ samuddhara
 20 [l]
     aṃśumān evam uktas tu sagareṇa mahātmanā
     jagāma duḥkhāt taṃ deśaṃ yatra vai dāritā mahī
 21 sa tu tenaiva mārgeṇa samudraṃ praviveśa ha
     apaśyac ca mahātmānaṃ kapilaṃ turagaṃ ca tam
 22 sa dṛṣṭvā tejaso rāśiṃ purāṇam ṛṣisattamam
     praṇamya śirasā bhūmau kāryam asmai nyavedayat
 23 tataḥ prīto mahātejāḥ kalipo 'ṃśumato 'bhavat
     uvāca cainaṃ dharmātmā varado 'smīti bhārata
 24 sa vavre turagaṃ tatra prathamaṃ yajñakāraṇāt
     dvitīyam udakaṃ vavre pitṝṇāṃ pāvanepsayā
 25 tam uvāca mahātejāḥ kapilo munipuṃgavaḥ
     dadāni tava bhadraṃ te yad yat prārthayase 'nagha
 26 tvayi kṣamā ca dharmaś ca satyaṃ cāpi pratiṣṭhitam
     tvayā kṛtārthaḥ sagaraḥ putra vāṃś ca tvayā pitā
 27 tava caiva prabhāveṇa svargaṃ yāsyanti sāgarāḥ
     pautraś ca te tripatha gāṃ tridivād ānayiṣyati
     pāvanārthaṃ sāgarāṇāṃ toṣayitvā maheśvaram
 28 hayaṃ nayasva bhadraṃ te yajñiyaṃ narapuṃgava
     yajñaḥ samāpyatāṃ tāta sagarasya mahātmanaḥ
 29 aṃśumān evam uktas tu kapilena mahātmanā
     ājagāma hayaṃ gṛhya yajñavāṭaṃ mahātmanaḥ
 30 so 'bhivādya tataḥ pādau sagarasya mahātmanaḥ
     mūrdhni tenāpy upāghrātas tasmai sarvaṃ nyavedayat
 31 yathādṛṣṭaṃ śrutaṃ cāpi sāgarāṇāṃ kṣayaṃ tathā
     taṃ cāsmai hayam ācasta yajñavāṭam upāgatam
 32 tac chrutvā sagaro rājā putra jaṃ duḥkham atyajat
     aṃśumantaṃ ca saṃpūjya samāpayata taṃ kratum
 33 samāptayajñaḥ sagaro devaiḥ sarvaiḥ sabhājitaḥ
     putra tve kalpayām āsa samudraṃ varuṇālayam
 34 praśāsya suciraṃ kālaṃ rājyaṃ rājīvalocanaḥ
     pautre bhāraṃ samāveśya jagāma tridivaṃ tadā
 35 aṃśumān api dharmātmā mahīṃ sāgaramekhalām
     praśaśāśa mahārāja yathaivāsya pitā mahaḥ
 36 tasya putraḥ samabhavad dilīpo nāma dharmavit
     tasmai rājyaṃ samādhāya aṃśumān api saṃsthitaḥ
 37 dilīpas tu tataḥ śrutvā pitṝṇāṃ nidhanaṃ mahat
     paryatapyata duḥkhena teṣāṃ gatim acintayat
 38 gaṅgāvataraṇe yatnaṃ sumahac cākaron nṛpaḥ
     na cāvatārayām āsa ceṣṭamāno yathābalam
 39 tasya putraḥ samabhavac chrīmān dharmaparāyaṇaḥ
     bhagīratha iti khyātaḥ satyavāg anasūyakaḥ
 40 abhiṣicya tu taṃ rājye dilīpo vanam āśritaḥ
     tapaḥsiddhisamāyogāt sa rājā bharatarṣabha
     vanāj jagāma tridivaṃ kālayogena bhārata

SECTION CVI

"Lomasa said, 'Then gathered together, Brahma, the grandfather of men (thus) addressed, 'Go ye, O gods! whither your pleasure may lead you, or your desire conduct you. It will take a long course of time for the ocean to resume its wonted state; the occasion will be furnished by the agnates of the great king Bhagiratha.' Hearing the words of the (universal) grandfather (Brahma), all the foremost gods went their way biding the day (when the ocean was to be filled again).'
"Yudhishthira said, 'What was that occasion, O Saint? And how did the agnates of (Bhagiratha furnish the same)? And how was the ocean refilled by the interference of Bhagiratha? O Saint, who deemest thy religious practices as thy only treasure. O thou of the priestly class! I wish to hear the account of the achievements of the king, narrated in detail by thyself.'"
"Vaisampayana said, "Thus addressed by the magnanimous and virtuous king, he, the chief of men of the priestly class, narrated the achievements of the high-souled (king) Sagara."
"Lomasa said, 'There was born in the family of the Ikshaku tribe, a ruler of the earth named Sagara, endued with beauty, and strength. And that same (king) of a dreaded name was sonless, O descendant of Bharata! And he carried havoc through the tribes of the Haihayas and the Talajanghas; brought under subjection the whole of the military caste; (and so) ruled over his own kingdom. And, O most praiseworthy of the descendants of Bharata! O chief of the Bharata race! he had two wives proud of their beauty and of their youth,--one a princess of the Vidarbha race, and the other of the royal line of Sivi. And, O chief of kings, that same ruler of men, betook himself to the mountain Kailasa, accompanied by both his wives, and with the desire of having a son became engaged in the practice of exceeding austere penances. And being engaged in the practice of rigid austerities, and (also) employed in the contemplation known by the name of Yoga, he obtained the sight of the magnanimous god with three eyes--the slayer of the demon called Tripura; the worker of blessings (for all beings); the (eternally) existent one; the ruling Being, the holder of the Pinaka bow; carrying in his hand his (well-known weapon)--the trident; the god of three eyes; the repository of (eternal) peace; the ruler of all those that are fierce; capable of assuming very many forms; and the lord of the goddess Uma. And that same ruler of men, of mighty arms, as soon as he beheld the god--that giver of boons--fell down at his feet, with both his queens, and proffered a prayer to have a son. And the god Siva, well pleased with him, spake (thus) to that most righteous of the rulers of men, attended by his two wives, saying, 'O lord of men! considering the (astrological) moment at which thou hast proffered thy prayer to me, sixty thousand sons, O foremost of choice men
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valorous and characterised by exceeding pride, will be born in one off thy two wives (here). But they all, O ruler of the earth, shall perish together. In the other wife, (however), will be born a single valiant son, who will perpetuate thy race.' Having said this to him, the god Rudra (Siva) vanished from sight at that very spot, and that same king Sagara now came (back) to his own abode accompanied by his two wives, exceedingly delighted at heart (for what had happened) then. And, O most praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed wives of him--the princess of Vidarbha and the princess of Sivi--came (erelong) to be with child. And afterwards, on the due day, the princess of Vidarbha brought forth (something) of the shape of a gourd and the princess of Sivi gave birth to a boy as beautiful as a god. Then the ruler of the earth made up his mind to throw away the gourd,--when he heard (proceeding) from the sky a speech (uttered) in a grave and solemn voice, 'O king! do thou not be guilty of this hasty act; thou shouldst not abandon thy sons. Take out the seeds from the gourd and let them be preserved with care in steaming vessels partly filled with clarified butter. Then thou wilt get, O scion of Bharata's race! sixty thousand sons. O ruler of men! the great god (Siva) hath spoken that thy sons are to be born in this manner. Let not therefore thy mind be turned away therefrom.'"

Book 3
Chapter 107

  1 [lomaṣa]
      sa tu rājā maheṣvāsaś cakravartī mahārathaḥ
      babhūva sarvalokasya mano nayananandanaḥ
  2 sa śuśrāva mahābāhuḥ kapilena mahātmanā
      pitṝṇāṃ nidhanaṃ ghoram aprāptiṃ tridivasya ca
  3 sa rājyaṃ sacive nyasya hṛdayena vidūyatā
      jagāma himavatpārśvaṃ tapas taptuṃ nareśvaraḥ
  4 ārirādhayiṣur gaṅgāṃ tapasā dagdhakilbiṣaḥ
      so 'paśyata naraśreṣṭha himavantaṃ nagottamam
      śṛṅgair bahuvidhākārair dhātumadbhir alaṃ kṛtam
  5 pavanālambibhir meghaiḥ pariṣvaktaṃ samanta taḥ
  6 nadī kuñja nitambaiś ca sodakair upaśobhitam
      guhā kandarasaṃlīnaiḥ siṃhavyāghrair niṣevitam
  7 śakunaiś ca vi citrāṅgaiḥ kūjadbhir vividhā giraḥ
      bhṛṅgarājais tathā haṃsair dātyūhair jalakukkutaiḥ
  8 mayūraiḥ śatapatraiś ca kokilair jīva jīvakaiḥ
      cakorair asitāpāṅgais tathā putra priyair api
  9 jalasthāneṣu ramyeṣu padminībhiś ca saṃkulam
      sārasānāṃ ca madhurair vyāhṛtaiḥ samalaṃ kṛtam
  10 kiṃnarair apsarobhiś ca niṣevita śilātalam
     diśāgajaviṣāṇāgraiḥ samantād ghṛṣṭa pādapam
 11 vidyādharānucaritaṃ nānāratnasamākulam
     viṣolbaṇair bhujaṃ gaiś ca dīptajihvair niṣevitam
 12 kva cit kanakasaṃkāśaṃ kva cid rajatasaṃnibham
     kva cid añjana puñjābhaṃ himavantam upāgamat
 13 sa tu tatra naraśreṣṭhas tapo ghoraṃ samāśritaḥ
     phalamūlāmbubhakṣo 'bhūt sahasraṃ parivatsarān
 14 saṃvatsarasahasre tu gate divye mahānadī
     darśayām āsa taṃ gaṅgā tadā mūrti matī svayam
 15 [gangā]
     kim icchasi mahārāja mattaḥ kiṃ ca dadāni te
     tad bravīhi naraśreṣṭha kariṣyāmi vacas tava
 16 [lomaṣa]
     evam uktaḥ pratyuvāca rājā haimavatīṃ tadā
     pitā mahāme varade kapilena mahānadi
     anveṣamāṇās turagaṃ nītā vaivasvatakṣayam
 17 ṣaṣṭis tāni sahasrāṇi sāgarāṇāṃ mahātmanām
     kāpilaṃ teja āsādya kṣaṇena nidhanaṃ gatāḥ
 18 teṣām evaṃ vinaṣṭānāṃ svarge vāso na vidyate
     yāvat tāni śarīrāṇi tvaṃ jalair nābhiṣiñcasi
 19 svargaṃ nayamahābhāge mat pitṝn sagarātma jān
     teṣām arthe 'bhiyācāmi tvām ahaṃ vai mahānadi
 20 etac chrutvā vaco rājño gaṅgā lokanamaskṛtā
     bhagīratham idaṃ vākyaṃ suprītā samabhāṣata
 21 kariṣyāmi mahārāja vacas te nātra saṃśayaḥ
     vegaṃ tu mama dur dhāryaṃ patantyā gagaṇāc cyutam
 22 na śaktas triṣu lokeṣu kaś cid dhārayituṃ nṛpa
     anyatra vibudhaśreṣṭhān nīlakaṇṭhān maheśvarāt
 23 taṃ toṣaya mahābāho tapasā varadaṃ haram
     sa tu māṃ pracyutāṃ devaḥ śirasā dhārayiṣyati
     kariṣyati ca te kāmaṃ pitṝṇāṃ hitakāmyayā
 24 etac chrutvā vaco rājan mahārājo bhagīrathaḥ
     kailāsaṃ parvataṃ gatvā toṣayām āsa śaṃkaram
 25 tatas tena samāgamya kālayogena kena cit
     agṛhṇāc ca varaṃ tasmād gaṅgāyā dhāraṇaṃ nṛpa
     svargavāsaṃ samuddiśya pitṝṇāṃ sa narottamaḥ

SECTION CVII

"Lomasa said, 'O most righteous of kings! When he heard these words (proceeding) from the sky, he had faith therein, and did all that he was directed to do, O chief of the men of Bharata's race! Then the ruler of men took separately each of the seeds and then placed these divisions (of the gourd) in vessels filled with clarified butter. And intent on the preservation of his sons, he provided a nurse for every (receptacle). Then after a long time there arose sixty thousand exceedingly powerful sons of that same king--gifted with unmeasured strength, they were born, O ruler of earth! to that saint-like king, by Rudra's favour. And they were terrible; and their acts were ruthless. And they were able to ascend and roam about in the sky; and being numerous themselves, despised everybody, including the gods. And they would chase even the gods, the Gandharvas, and the Rakshasas and all the born beings, being themselves valiant and addicted to fighting. Then all people, harassed by the dull-headed sons of Sagara, united with all the gods, went to Brahma as their refuge. And then addressed the blessed grandfather of all beings (Brahma), 'Go ye your way, ye gods, together with all these men. In a not very long
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space of time, there will come about, O gods! a great and exceedingly terrible destruction of Sagara's sons, caused by the deed perpetrated by them.' Thus addressed, those same gods, and men, O lord of the sons of Manu! bade adieu to the grandfather, and went back to whence they had come. Then, O chief of Bharata's race! after the expiry of very many days, the mighty king Sagara accepted the consecration for performing the rites of a horse-sacrifice. And his horse began to roam over the world, protected by his sons. And when the horse reached the sea, waterless and frightful to behold--although the horse was guarded with very great care--it (suddenly) vanished at the very spot (it stood upon). Then, O respected sir! those same sons of Sagara imagined the same fine horse to have been stolen; and returning to their father, narrated how it had been stolen out of sight. And thereupon he addressed them, saying, 'Go ye and search for the horse in all the cardinal points.' Then, O great king! by this command of their father, they began to search for the horse in the cardinal points and throughout the whole surface of the earth. But all those sons of Sagara, all mutually united, could not find the horse, nor the person who had stolen it. And coming back then, they with joined palms (thus addressed) their father, (standing) before them, 'O Protector of men! O ruler of the earth! O king! by thy command, the whole of this world with its hills and its forest tracts, with its seas, and its woods, and its islands, with its rivulets and rivers and caves, hath been searched through by us. But we cannot find either the horse, or the thief who had stolen the same.' And hearing the words, the same king became senseless with wrath, and then told them all, carried away by Destiny, 'Go ye all, may ye never return! Search ye again for the horse. Without that sacrificial horse, ye must never return, my boys!'"
"And those same sons of Sagara, accepted this command of their father, and once more began to search through the entire world. Now these heroes saw a rift on the surface of the earth. And having reached this pit, the sons of Sagara began to excavate it. And with spades and pickaxes they went on digging the sea, making the utmost efforts. And that same abode of Varuna (namely the ocean), being thus, excavated by the united sons of Sagara and rent and cut on all sides round, was placed in a condition of the utmost distress. And the demons and snakes and Rakshasas and various (other) animated beings began to utter distressful cries, while being killed by Sagara's sons. And hundreds and thousands of animated beings were beheld with severed heads and separated trunks and with their skins and bones and joints rent asunder and broken. Thus they went on digging the ocean, which was the abode of Varuna and an exceedingly long space of time expired in this work, but still the horse was not found. Then, O lord of earth! towards the north-eastern region of the sea, the incensed sons of Sagara dug down as far as the lower world, and
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there they beheld the horse, roaming about on the surface of the ground. And they saw the magnanimous Kapila, who looked like a perfect mass of splendour. And having beheld him shining with his brightness, just as the fire shineth with its flames, they, O king! seeing the horse, were flushed with delight. And they being incensed, sent forward by their fate, paid no heed to the presence of the magnanimous Kapila, and ran forward with a view to seizing the horse. Then, O great king! Kapila, the most righteous of saints,--he whom the great sages name as Kapila Vasudeva--assumed a fiery look, and the mighty saint shot flames towards them, and thereby burnt down the dull-headed sons of Sagara. And Narada, whose practice of austerities was very great, when he beheld them reduced to ashes, came to Sagara's side, and gave the information to him. And when the king learnt this terrible news which proceeded from the mouth of the saint, for nearly an hour he remained sad, and then he bethought himself of what Siva had said. Then sending for Ansuman, the son of Asamanjas, and his own grandson, he, O chief of Bharata's race! spake the following words, 'Those same sixty thousand sons of unmeasured strength having encountered Kapila's wrath, have met their death on my account. And, O my boy of stainless character! thy father also hath been forsaken by me, in order to discharge my duty (as a king), and being desirous of doing good to my subjects.'
"Yudhishthira said, 'O saint, whose sole wealth consists in religious practices! Tell me for what reason, Sagara, the foremost of kings, abandoned his own begotten son, endued with valour--an act so difficult (for all other men)."
"Lomasa said, 'A son was born to Sagara, known by the name of Asamanjas, he who was given birth to by the princess of Sivi. And he used to seize by throat the feeble children of the townsmen, and threw them while screaming into the river. And thereupon the townsmen, overwhelmed with terror and grief, met together, and all standing with joined palms, besought Sagara in the following way, 'O great king! Thou art our protector from the dreaded peril of attack from a hostile force. Therefore it is proper for thee to deliver us from the frightful danger, proceeding from Asamanjas.' And the most righteous of the rulers of men, having heard this frightful news from his subjects, for nearly an hour remained sad and then spake to his ministers, saying, 'This day from the city let my son Asamanjas be driven forth. If ye wish to do what will be acceptable to me, let this be quickly done. 'And, O protector of men! those same ministers, thus addressed by the king, performed in a hurry exactly what the king had commanded them to do. Thus have I narrated to thee how the magnanimous Sagara banished his son, with a view to the welfare of the residents of the town. I shall now fully narrate to thee what Ansuman of the powerful bow was told by Sagara. Listen to me!
"Sagara said, 'O my boy! sore am I at heart for having abandoned thy
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father, on account of the death of my sons, and also on being unsuccessful in getting back the horse. Therefore, O grandson! harassed with grief and confounded with the obstruction to my religious rites as I am, thou must bring back the horse and deliver me from hell.' Thus addressed by the magnanimous Sagara, Ansuman went with sorrow to that spot where the earth had been excavated. And by that very passage he entered into the sea, and beheld that illustrious Kapila and that same horse. And having beheld that ancient saint, most righteous of his order, looking like a mass of light, he bowed with his head to the ground, and informed him of the reason of his visit. Then, O great king, Kapila was pleased with Ansuman, and that saint of a virtuous soul told him to ask for a favour from him. And he in the first place prayed for the horse, for the purpose of using it in the sacrifice; in the second place he prayed for the purification of his fathers. Then the mighty chief of saints, Kapila spake to him, saying, 'I shall grant thee everything that thou desirest, O stainless (prince). May good luck be thine! In thee are fixed (the virtues of) forbearance, and truth, and righteousness. By thee hath Sagara had all his desires fulfilled. Thou are (really) a son to thy father. And by thy ability the sons of Sagara will go to heaven (i.e., will be delivered from the consequences of their unhallowed death). And the son of thy son, with a view to purifying the sons of Sagara, will obtain the favour of the great god Siva, (by means of practising great austerities), and will (thus) bring (to this world) the river that floweth in three (separate) streams, Ganga, O chief of men! May good luck be thine! Take thou with thee the sacrificial horse. Finish, my lad! the sacrificial rites of the magnanimous Sagara.' Thus addressed by the illustrious Kapila, Ansuman took the horse with him, and came back to the sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at the feet of the high-souled Sagara, who smelt him on the head and narrated all the events to him, all that had been seen and heard by him, and likewise the destruction of Sagara's sons. He also announced that the horse had been brought back to the sacrificial yard. And when king Sagara heard of this, he no more grieved on account of his sons. And he praised and honoured Ansuman, and finished those same sacrificial rites. His sacrifice finished, Sagara was greeted honourably by all the gods; and he converted the sea, Varuna's dwelling place, into a son of himself. And the lotus-eyed (King Sagara) having ruled his kingdom for a period of exceeding length, placed his grandson on the throne, (full of) responsibilities and then ascended to heaven. And Ansuman likewise, O great king! virtuous in soul, ruled over the world as far as the edge of the sea, following the foot-prints of his father's father. His son was named Dilipa, versed in virtue. Upon him placing the duties of his sovereign post, Ansuman like-wise departed this life. And then when Dilipa heard what an awful fate had overtaken his forefathers, he was sorely grieved and thought of the means of raising
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them. And the ruler of men made every great effort towards the descent of Ganga (to the mortal world). But although trying to the utmost of his power, he could not bring about what he so much wished. And a son was born to him, known by the name of Bhagiratha beauteous, and devoted to a virtuous life, and truthful, and free from feelings of malice. And Dilipa appointed him as king, and betook himself to the forest life. And, O best of all the scions of Bharata's race! that same king (Dilipa), devoted himself to a successful course of austerities, and at the end of (sufficient) period, from the forest departed to heaven."

Book 3
Chapter 108

 1 [lomaṣa]
      bhagīrathavacaḥ śrutvā priyārthaṃ ca divaukasām
      evam astv iti rājānaṃ bhagavān pratyabhāṣata
  2 dhārayiṣye mahābāho gagaṇāt pracyutāṃ śivām
      divyāṃ deva nadīṃ puṇyāṃ tvatkṛte nṛpasattama
  3 evam uktvā mahābāho himavantam upāgamat
      saṃvṛtaḥ pārṣadair ghorair nānāpraharaṇodyataiḥ
  4 tataḥ sthitvā naraśreṣṭhaṃ bhagīratham uvāca ha
      prayācasva mahābāho śailarājasutāṃ nadīm
      patamānāṃ saricchreṣṭhāṃ dhārayiṣye triviṣṭapāt
  5 etac chrutvā vaco rājā śarveṇa samudāhṛtam
      prayataḥ praṇato bhūtvā gaṅgāṃ samanucintayat
  6 tataḥ puṇyajalā ramyā rājñā samanucintitā
      īśānaṃ ca sthitaṃ dṛṣṭvā gagaṇāt sahasā cyutā
  7 tāṃ pracyutāṃ tato dṛṣṭvā devāḥ sārdhaṃ maharṣibhiḥ
      gandharvoragarakṣāṃsi samājagmur didṛkṣayā
  8 tataḥ papāta gagaṇād gaṅgā himavataḥ sutā
      samudbhrānta mahāvartā mīnagrāhasamākulā
  9 tāṃ dadhāra haro rājan gaṅgāṃ gagaṇa mekhalām
      lalāṭadeśe patitāṃ mālāṃ muktā mayīm iva
  10 sā babhūva visarpantī tridhā rājan samudragā
     phenapuñjākula jalā haṃsānām iva paṅktayaḥ
 11 kva cid ābhoga kuṭilā praskhalantī kva cit kva cit
     svaphena paṭasaṃvītā matteva pramadāvrajat
     kva cit sā toyaninadair nadantī nādam uttamam
 12 evaṃ prakārān subahūn kurvantī gagaṇāc cyutā
     pṛthivītalam āsādya bhagīratham athābravīt
 13 darśayasva mahārāja mārgaṃ kena vrajāmy aham
     tvadartham avatīrṇāsmi pṛthivīṃ pṛthivīpate
 14 etac chrutvā vaco rājā prātiṣṭhata bhagīrathaḥ
     yatra tāni śarīrāṇi sāgarāṇāṃ mahātmanām
     pāvanārthaṃ naraśreṣṭha puṇyena salilena ha
 15 gaṅgāyā dhāraṇaṃ kṛtvā haro lokanamaskṛtaḥ
     kailāsaṃ parvataśreṣṭhaṃ jagāma tridaśaiḥ saha
 16 samudraṃ ca samāsādya gaṅgayā sahito nṛpaḥ
     pūrayām āsa vegena samudraṃ varuṇālayam
 17 duhitṛtve ca nṛpatir gaṅgāṃ samanukalpayat
     pitṝṇāṃ codakaṃ yatra dadau pūrṇamano rathaḥ
 18 etat te sarvam ākhyātaṃ gaṅgā tripatha gā yathā
     pūraṇārthaṃ samudrasya pṛthivīm avatāritā
 19 samudraś ca yathā pītaḥ kāraṇārthe mahātmanā
     vātāpiś ca yathā nītaḥ kṣayaṃ sa brahma hā prabho
     agastyena mahārāja yan māṃ tvaṃ paripṛcchasi

SECTION CVIII

"Lomasa said, 'That same king, of a powerful bow, standing at the head of the surrounding, (i.e., the occupant of an imperial throne) of a powerful car, (i.e., possessing every great fighting power) became the delight of the eyes and the soul of all the world. And he of the powerful arm came to learn how his forefathers had met an awful end from Kapila of mighty soul, and how they had been unable to attain the region of gods. And he with a sorrowful heart made over his kingly duties to his minister, and, O lord of men! for practising austerities, went to the side of the snowy Mountain (the Himalayas). And, O most praiseworthy of men, desirous of extinguishing his sins by leading an austere life, and (thereby) obtaining the favour of the (goddess) Ganga, he visited that foremost of mountains--Himalaya. And he beheld it adorned with peaks of diverse forms full of mineral earth; besprinkled on all sides with drops from clouds which were resting themselves upon the breeze; beautiful with rivers and groves and rocky spurs, looking like (so many) palaces (in a city); attended upon by lions and tigers that had concealed themselves in its caves and pits; and also inhabited by birds of checkered forms, which were uttering diverse sounds, such as the Bhringarajas, and ganders, and Datyuhas, and water-cocks, and peacocks and birds with a hundred feathers, and Jivanjivakas, and black birds, and Chakoras of eyes furnished with black corners, and the birds that love their young. And he saw the mountain abounding in lotus plants growing in delightful reservoirs of water. And the cranes rendered it charming with their sounds; and the Kinnaras and the celestial nymphs were seated on its stony slabs. And the elephants occupying the cardinal points had everywhere robbed its trees with the end of their tusks; and the demi-gods of the Vidyadhara class frequented the hill. And it was full of various gems, and was also infested by snakes bearing terrible poison and of glowing tongues. And the mountain at places looked like (massive) gold, and elsewhere it resembled a silvery
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[paragraph continues] (pile), and at some places it was like a (sable) heap of collyrium. Such was the snowy hill where the king now found himself. And that most praiseworthy of men at that spot betook himself to an awful austere course of life. And for one thousand years his subsistence was nothing but water, fruit and roots. When, however, a thousand years according to the calculation of gods had elapsed, then the great river Ganga having assumed a material form, manifested to him her (divine) self.'
"Ganga said. 'O great king! what dost thou desire of me? And what must I bestow on thee? Tell me the same, O most praiseworthy of men! I shall do as thou mayst ask me.' Thus addressed, the king then made his reply to Ganga, the daughter of the snowy Hill, saying, 'O grantress of boons! O great river! my father's fathers, while searching for the horse, were sent by Kapila to the abode of the god of death. And those same sixty thousand sons of Sagara of mighty soul, having met with the majestic Kapila, perished, (to a soul) in an instant of time. Having thus perished, there hath been no place for them in the region of heaven. O great river! So long as thou dost not besprinkle those same bodies with thy water, there is no salvation for these same Sagara's sons. O blessed goddess! carry thou my forefathers, Sagara's sons, to the region of heaven. O great river! on their account am I beseeching thee forsooth."
"Lomasa said, 'Ganga, the goddess saluted by the world, having heard these words of the king, was well pleased, and spake to Bhagiratha the following words: 'O great king! I am prepared to do what thou dost ask me; there is no doubt therein. But when I shall descend from the sky to the earth, the force of my fall will be difficult to sustain. O protector of men! In the three worlds there exists none who is able to sustain the same, excepting Siva, the most praiseworthy of gods, the great Lord with the throat of sable blue. O (prince) of a powerful arm! Obtain the favour, by practising austerities, of that same Siva-giver of boons. That same god will sustain my descent upon his head. Thy desire he will fulfill, the desire, namely, to be of service to thy fathers, O king!' Then the great king Bhagiratha having heard the same, went to the Kailasa hill, and betaking himself to a severe course of penances, at the expiration of a certain length of time obtained the favour of that worker of blessings (Siva). And, O protector of men! that same best of men, in order that his forefathers might have a place in heaven secured to them, received from that very Siva the fulfilment of his wish, namely the wish that the descending Ganga might be sustained.'"

Book 3
Chapter 109

 1 [v]
      tataḥ prayātaḥ kaunteyaḥ krameṇa bharatarṣabha
      nandām aparanandāṃ ca nadyau pāpabhayāpahe
  2 sa parvataṃ samāsādya hemakūṭam anāmayam
      acintyān adbhutān bhāvān dadarśa subahūn nṛpaḥ
  3 vāco yatrābhavan meghā upalāś ca sahasraśaḥ
      nāśaknuvaṃs tam āroḍhuṃ viṣaṇṇamanaso janāḥ
  4 vāyur nityaṃ vavau yatra nityaṃ devaś ca varṣati
      sāyaṃprātaś ca bhagavān dṛśyate havyavāhanaḥ
  5 evaṃ bahuvidhān bhāvān adbhutān vīkṣya pāṇḍavaḥ
      lomaśaṃ punar eva sma paryapṛcchat tad adbhutam
  6 [lomaṣa]
      yathā śrutam idaṃ pūrvam asmābhir arikarśana
      tad ekāgramanā rājan nibodha gadato mama
  7 asminn ṛṣabhakūṭe 'bhūd ṛṣabho nāma tāpasaḥ
      anekaśatavarṣāyus tapo vī kopano bhṛśam
  8 sa vai saṃbhāṣyamāṇo 'nyaiḥ kopād girim uvāca ha
      ya iha vyāharet kaś cid upalān utsṛjes tadā
  9 vātaṃ cāhūya mā śabdam ity uvāca sa tāpasaḥ
      vyāharaṃś caiva puruṣo meghena vinivāryate
  10 evam etāni karmāṇi rājaṃs tena maharṣiṇā
     kṛtāni kāni cit kopāt pratisiddhāni kāni cit
 11 nandām abhigatān devān purā rājann iti śrutiḥ
     anvapadyanta sahasā puruṣā deva darśinaḥ
 12 te darśanam anicchanto devāḥ śakrapurogamāḥ
     durgaṃ cakrur imaṃ deśaṃ giripratyūha rūpakam
 13 tadā prabhṛti kaunteya narā girim imaṃ sadā
     nāśaknuvan abhidraṣṭuṃ kuta evādhirohitum
 14 nātapta tapasā śakyo draṣṭum eṣa mahāgiriḥ
     āroḍhuṃ vāpi kaunteya tasmān niyatavāg bhava
 15 iha devāḥ sadā sarve yajñān ājahrur uttamān
     teṣām etāni liṅgāni dṛśyante 'dyāpi bhārata
 16 kuśākāreva dūrveyaṃ saṃstīrṇeva ca bhūr iyam
     yūpaprakārā bahavo vṛkṣāś ceme viśāṃ pate
 17 devāś ca ṛṣayaś caiva vasanty adyāpi bhārata
     teṣāṃ sāyaṃ tathā prātar dṛśyate havyavāhanaḥ
 18 ihāplutānāṃ kaunteya sadyaḥ pāpmā vihanyate
     kuruśreṣṭhābhiṣekaṃ vai tasmāt kuru sahānujaḥ
 19 tato nandāplutāṅgas tvaṃ kauśikīm abhiyāsyasi
     viśvā mitreṇa yatrograṃ tapas taptum anuttamam
 20 tatas tatra samāplutya gātrāṇi sagaṇo nṛpaḥ
     jagāma kauśikīṃ puṇyāṃ ramyāṃ śivajalāṃ nadīm

SECTION CIX

"Lomasa said, 'The blessed God having heard what Bhagiratha had said, and with a view to doing what was agreeable to the residents of heaven, replied to the king, saying, 'So let it be. O most righteous of the protectors of men, O (prince) of a powerful arm! For thy sake I shall sustain the river of the gods, when she will take her descent from the sky, she who is pure and blessed and divine, O (king) of a mighty arm!' Saying this, he came to the snowy mountain, surrounded by his attendants, of awful mien, and with uplifted weapons of diverse forms. And standing there, he said to Bhagiratha, the most praiseworthy of men, 'O (prince) of a powerful arm! do thou pray to the river, the daughter of the king of mountains. I shall sustain that most praiseworthy of rivers when she falls down from the third region of the world (heaven).' Having heard these words uttered by Siva, the king became devout (in heart), made obesiance and directed his thoughts towards Ganga. Then the delightful (river), of pure water in being so thought of by the king, and seeing that the great lord (Siva) was standing (to receive her fall), came down all of a sudden from the sky. And seeing that she had taken her leap from the sky, the gods, together with the mighty saints, the Gandharvas, the snakes, and the Yakshas, assembled there as spectators. Then came down from the sky Ganga, the daughter of the snowy mountain. And her whirlpools were raging, and she was teeming with fishes and sharks. O king! she directing her course towards the sea, separated herself, into three streams; and her water was bestrewn with piles of froth, which looked like so many rows of (white) ganders. And crooked and tortuous in the movement of her body, at places; and at others stumbling at it were; and covered with foam as with a robe: she went forward like a woman drunk. And elsewhere, by virtue of the roar of her waters, she uttered loud sounds. Thus assuming very many different aspects, when she fell from the sky, and reached the surface of the earth, she said to Bhagiratha, 'O great king! show me the path that I shall have to take. O lord of the earth! for thy sake have I descended to the earth.' Having heard these words, king Bhagiratha directed his course towards the spot where lay those bodies of mighty Sagara's sons, in order that, O most praiseworthy of men, the holy water might flood (the same). Having achieved the task of sustaining Ganga, Siva, saluted by men, went to Kailasa the most praiseworthy of mountains, accompanied by the celestials. And the protector of men (Bhagiratha) accompanied by Ganga reached the sea; and the sea, the abode of Varuna, was quickly filled. And the king adopted Ganga as a daughter of himself, and at that spot offered
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libations of water to the names of his forefathers; thus was his heart's wish fulfilled. Thus asked by thee, I have narrated the whole story how Ganga running in three streams, was brought down to the earth for filling the sea; how the mighty saint had drunk up the sea for a particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was destroyed by Agastya.'"

Book 3
Chapter 110

 1 [lomaṣa]
      eṣā deva nadī puṇyā kauśikī bharatarṣabha
      viśvā mitrāśramo ramyo eṣa cātra prakāśate
  2 āśramaś caiva puṇyākhyaḥ kāśyapasya mahātmanaḥ
      ṛśya śṛṅgaḥ suto yasya tapo vī saṃyatendriyaḥ
  3 tapaso yaḥ prabhāvena varṣayām āsa vāsavam
      anāvṛṣṭyāṃ bhayād yasya vavarṣa balavṛtra hā
  4 mṛgyāṃ jātaḥ sa tejo vī kāśyapasya sutaḥ prabhuḥ
      viṣaye loma pādasya yaś cakārādbhutaṃ mahat
  5 nivartiteṣu sasyeṣu yasmai śāntāṃ dadau nṛpaḥ
      loma pādo duhitaraṃ sāvitrīṃ savitā yathā
  6 [y]
      ṛśya śṛṅgaḥ kathaṃ mṛgyām utpannaḥ kāśyapātma jaḥ
      viruddhe yonisaṃsarge kathaṃ ca tapasā yutaḥ
  7 kimarthaṃ ca bhayāc chakras tasya bālasya dhīmataḥ
      anāvṛṣṭyāṃ pravṛttāyāṃ vavarṣa balavṛtra hā
  8 kathaṃrūpā ca śāntābhūd rājaputrī yatavratā
      lobhayām āsa yā ceto mṛgabhūtasya tasya vai
  9 loma pādaś ca rājarṣir yadāśrūyata dhārmikaḥ
      kathaṃ vai viṣaye tasya nāvarṣat pākaśāsanaḥ
  10 etan me bhagavan sarvaṃ vistareṇa yathātatham
     vaktum arhasi śuśrūṣor ṛṣyaśṛṅgasya ceṣṭitam
 11 [l]
     vibhāṇḍakasya brahmarṣes tapasā bhāvitātmanaḥ
     amoghavīryasya sataḥ prajāpatisamadyuteḥ
 12 śṛṇu putro yathā jāta ṛśya śṛṅgaḥ pratāpavān
     mahāhrade mahātejā bālaḥ sthavira saṃmataḥ
 13 mahāhradaṃ samāsādya kāśyapas tapasi sthitaḥ
     dīrghakālaṃ pariśrānta ṛṣir devarṣisaṃmataḥ
 14 tasya retaḥ pracaskanda dṛṣṭvāpsarasam urvaśīm
     apsūpaspṛśato rājan mṛgī tac cāpibat tadā
 15 saha toyena tṛṣitā sā garbhiṇy abhavan nṛpa
     amoghatvād vidheś caiva bhāvi tvād daivanirmitāt
 16 tasyāṃ mṛgyāṃ samabhavat tasya putro mahān ṛṣiḥ
     ṛśya śṛṅgas taponityo vana eva vyavardhata
 17 tasyarśya śṛṅgaṃ śirasi rājann āsīn mahātmanaḥ
     tenarśya śṛṅga ity evaṃ tadā sa prathito 'bhavat
 18 na tena dṛṣṭapūrvo 'nyaḥ pitur anyatra mānuṣaḥ
     tasmāt tasya mano nityaṃ brahmacarye 'bhavan nṛpa
 19 etasminn eva kāle tu sakhā daśarathasya vai
     loma pāda iti khyāto aṅgānām īśvaro 'bhavat
 20 tena kāmaḥ kṛto mithyā brāhmaṇebhya iti śrutiḥ
     sa brāhmaṇaiḥ parityaktas tadā vai jagatīpatiḥ
 21 purohitāpacārāc ca tasya rājño yadṛcchayā
     na vavarṣa sahasrākṣas tato 'pīḍyanta vai prajāḥ
 22 sa brāhmaṇān paryapṛcchat tapo yuktān manīṣiṇaḥ
     pravarṣaṇe surendrasya samarthān pṛthivīpatiḥ
 23 kathaṃ pravarṣet parjanya upāyaḥ paridṛśyatām
     tam ūcuś coditās tena svamatāni manīṣiṇaḥ
 24 tatra tv eko munivaras taṃ rājānam uvāca ha
     kupitās tava rājendra brāhmaṇā niskṛtiṃ cara
 25 ṛśya śṛṅgaṃ munisutam ānayasva ca pārthiva
     vāneyam anabhijñaṃ ca nārīṇām ārjave ratam
 26 sa ced avatared rājan viṣayaṃ te mahātapāḥ
     sadyaḥ pravarṣet parjanya iti me nātra saṃśayaḥ
 27 etac chrutvā vaco rājan kṛtvā niskṛtim ātmanaḥ
     sa gatvā punar āgacchat prasanneṣu dvijātiṣu
     rājānam āgataṃ dṛṣṭvā pratisaṃjagṛhuḥ prajāḥ
 28 tato 'ṅgapatir āhūya sacivān mantrakovidān
     ṛśya śṛṅgāgame yatnam akaron mantraniścaye
 29 so 'dhyagacchad upāyaṃ tu tair amātyaiḥ sahācyutaḥ
     śāstrajñair alam arthajñair nītyāṃ ca pariniṣṭhitaiḥ
 30 tata ānāyayām āsa vāra mukhyā mahīpatiḥ
     vaiśyāḥ sarvatra niṣṇātās tā uvāca sa pārthivaḥ
 31 ṛśya śṛṅgam ṛṣeḥ putram ānayadhvam upāyataḥ
     lobhayitvābhiviśvāsya viṣayaṃ mama śobhanāḥ
 32 tā rājabhayabhītāś ca śāpabhītāś ca yoṣitaḥ
     aśakyam ūcus tat kāryaṃ vi varṇā gatacetasaḥ
 33 tatra tv ekā jarad yoṣā rājānam idam abravīt
     prayatiṣye mahārāja tam ānetuṃ tapodhanam
 34 abhipretāṃs tu me kāmān samanujñātum arhasi
     tataḥ śakṣye lobhayitum ṛśya śṛṅgam ṛṣeḥ sutam
 35 tasyāḥ sarvam abhiprāyam anvajānāt sa pārthivaḥ
     dhanaṃ ca pradadau bhūri ratnāni vividhāni ca
 36 tato rūpeṇa saṃpannā vayasā ca mahīpate
     striya ādāya kāś cit sā jagāma vanam añjasā

SECTION CX

Vaisampayana said, "O chief of the Bharata race! then the son of Kunti went at a slow pace to the two rivers Nanda and Aparananda, which had the virtue of destroying the dread of sin. And the protector of men having reached the healthy hill Hemakuta, beheld there very many strange and inconceivable sights. There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones. And people at its sight, were struck sad, and were unable to ascend the hill. There the winds blew for aye, and the heavens always poured down rains; and likewise the sounds of the recitation of the sacred writ were heard, yet nobody was seen. In the evening and in the morning would be seen the blessed fire that carries offerings to the gods and there flies would bite and interrupt the practice of austerities. And there a sadness would overtake the soul, and people would become sick. The son of Pandu, having observed very many strange circumstances of this character again addressed his questions to Lomasa with reference to these wonderful things.
"Lomasa said, 'O slayer of foes! O king! I am going to tell thee as we heard it before; do thou attend to the same with intent mind. In this peak of Rishava, there was once a saint known by that name. And his life had lasted for many hundred years. And he was devoted to penances and was greatly wrathful. And he, forsooth, for having been spoken to by others, from wrath addressed the hill thus, 'Whoever should utter any words here, thou must throw stones at him, and thou must call up the winds to prevent him from making any noise.' This was what the saint said. And so at this place, as soon as a man utters any words, he is forbidden by a roaring cloud. O king! thus these deeds were performed by that great saint, and from wrath he also forbade other acts. O king! tradition says that when the gods of yore had come to the Nanda, suddenly came over (there) a number of men to look at the celestials. Those same gods at whose head stood Indra did not, however, like to be seen; and so they rendered this spot inaccessible, by raising obstructions in the form of hills. And from that day forward, O Kunti's son! men could not cast their eyes at any time on what looked like a hill,
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far less could they ascend the same. This big mountain is incapable of being seen by one who hath not led an austere life, nor can such a one ascend it. Therefore, O son of Kunti! keep thou thy tongue under control. Here at that time all those gods performed the best sacrificial rites. O Bharata's son! Even up to this day these marks thereof may be seen. This grass here hath the form of the sacred kusa grass: the ground here seemeth to be overspread with the sacred grass; and. O lord of men! many of these trees here look like the spots for tying the sacrificial beasts. O Bharata's son! still the Gods and saints have residence here; and their sacred fire is observed in the morning and in the evening. Here if one bathes, his sin is forthwith destroyed, O Kunti's son! O most praiseworthy of the race of Kuru! do thou, therefore, perform thy ablutions, together with thy younger brothers. Then after having washed thyself in the Nanda, thou wilt repair to the river Kausiki, the spot where the most excellent and severest form of penances was practised by Viswamitra. Then the king with his attendants, having washed his body there, proceeded to the river Kausiki, which was pure and delightful and pleasant with cool water.'
"Lomasa said, 'This is the pure divine river by name Kausiki. O chief of Bharata's race! and this is the delightful hermitage of Viswamitra, conspicuous here. And this is a hermitage, with a holy name, belonging to Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances, and of passions under control. He by force of his penances caused Indra to rain; and that god, the slayer of the demons Vala and Vritra, dreading him, poured down rain during a drought. That powerful and mighty son of Kasyapa was born of a hind. He worked a great marvel in the territory of Lomapada. And when the crops had been restored, king Lomapada gave his daughter Santa in marriage to him, as the sun gave in marriage his daughter Savitri.'
"Yudhishthira said, 'How was the son of Kasyapa, Rishyasringa, born of a hind? And how was he endowed with holiness, being the issue of a reprehensible sexual connexion? And for what reason was Indra, the slayer of the demons Vala and Vritra, afraid of that same sagacious boy, and poured down rain during a period of drought? And how beautiful was that princess Santa, pure in life, she who allured the heart of him when he had turned himself into a stag? And since the royal saint Lomapada is said to have been of a virtuous disposition, why was it that in his territory, Indra, the chastiser of the demon Paka, had withheld rain? O holy saint! all this in detail, exactly as it happened, thou wilt be pleased to narrate to me, for I am desirous of hearing the deeds of Rishyasringa's life.'
"Lomasa said, 'Hear how Rishyasringa, of dreaded name, was born as a son to Vibhandaka, who was a saint of the Brahmana caste, who had cultured his soul by means of religious austerities, whose seed never failed
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in causing generation, and who was learned and bright like the Lord of beings. And the father was highly honoured, and the son was possessed of a mighty spirit, and, though a boy, was respected by aged man. And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances. And that same saint, comparable to a god, laboured for a long period. And once while he was washing his mouth in the waters, he beheld the celestial nymph Urvasi--whereupon came out his seminal fluid. And, O king! a hind at that time lapped it up along with the water that she was drinking, being athirst; and from this cause she became with child. That same hind had really been a daughter of the gods, and had been told of yore by the holy Brahma, the creator of the worlds, 'Thou shall be a hind; and when in that form, thou shall give birth to a saint; thou shalt then be freed.' As Destiny would have it, and as the word of the creator would not be untrue, in that same hind was born his (Vibhandaka's) son a mighty saint. And Rishyasringa, devoted to penances, always passed his days in the forest. O king! there was a horn on the head of that magnanimous saint and for this reason did he come to be known at the time by the name of Rishyasringa. And barring his father, not a man had ever before been seen by him; therefore his mind, O protector of men! was entirely devoted to the duties of a continent life. At this very period there was a ruler of the land of Anga known by the name of Lomapada who was a friend of Dasaratha. We have heard that he from love of pleasure had been guilty of a falsehood towards a Brahmana. And that same ruler of the world had at that time been shunned by all persons of the priestly class. And he was without a ministering priest (to assist him in his religious rites). And the god of a thousand eyes (Indra) suddenly abstained from giving rain in his territory; so that his people began to suffer and O lord of the earth! he questioned a number of Brahmanas, devoted to penances, of cultivated minds, and possessed of capabilities with reference to the matter of rain being granted by the lord of gods, saying, 'How may the heavens grant us the rain? Think of an expedient (for this purpose).' And those same cultured men, being thus questioned, gave expression to their respective views. And one among them--the best of saints--spake to that same king, saying, 'O lord of kings! the Brahmanas are angry with thee. Do some act (therefore) for appeasing them. O ruler of the earth! send for Rishyasringa, the son of a saint, resident of the forest knowing nothing of the female sex, and always taking delight in simplicity. O king! if he, great in the practice of penances, should show himself in thy territory, forthwith rain would be granted by the heavens, herein I have no doubt at all.' And, O king! having heard these words Lomapada made atonement for his sins. And he went away; and when the Brahmanas had been appeased, he returned
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again, and seeing the king returned, the people were again glad at heart. Then the king of Anga convened a meeting of his ministers, proficient in giving counsel. And he took great pains in order to settle some plan for securing a visit from Rishyasringa. And, O unswerving (prince)! with those ministers, who were versed in all branches of knowledge, and exceedingly proficient in worldly matters, and had a thorough training in practical affairs, he at last settled a plan (for gaining his object). And then he sent for a number of courtesans, women of the town, clever in everything. And when they came, that same ruler of the earth spake to them, saying, 'Ye lovely women! Ye must find some means to allure, and obtain the confidence of the son of the saint--Rishyasringa, whom ye must bring over to my territory.' And those same women, on the one hand afraid of the anger of the king and on the other, dreading a curse from the saint, became sad and confounded, and declared the business to be beyond their power. One, however, among them--a hoary woman, thus spake to the king, 'O great king! him whose wealth solely consists in penances, I shall try to bring over here. Thou wilt, however, have to procure for me certain things, in connection with the plan. In that case, I may be able to bring over the son of the saint--Rishyasringa.' Thereupon the king gave an order that all that she might ask for should be procured. And he also gave a good deal of wealth and jewels of various kinds. And then, O Lord of the earth, she took with herself a number of women endowed with beauty and youth, and went to the forest without delay."

Chapter 111

 1 [lomaṣa]
      sā tu nāvyāśramaṃ cakre rājakāryārtha siddhaye
      saṃdeśāc caiva nṛpateḥ svabuddhyā caiva bhārata
  2 nānāpuṣpaphalair vṛkṣaiḥ kṛtrimair upaśobhitam
      nānāgulmalatopaitaiḥ svādu kāmaphalapradaiḥ
  3 atīva ramaṇīyaṃ tad atīva ca manoharam
      cakre nāvyāśramaṃ ramyam adbhutopamadarśanam
  4 tato nibadhya tāṃ nāvam adūre kāśyapāśramāt
      cārayām āsa puruṣair vihāraṃ tasya vai muneḥ
  5 tato duhitaraṃ veśyā samādhāyeti kṛtyatām
      dṛṣṭvāntaraṃ kāśyapasya prāhiṇod buddhisaṃmatām
  6 sā tatra gatvā kuśalā taponityasya saṃnidhau
      āśramaṃ taṃ samāsādya dadarśa tam ṛṣeḥ sutam
  7 [veṣyā]
      kac cin mune kuśalaṃ tāpasānāṃ; kac cic ca vo mūlaphalaṃ prabhūtam
      kac cid bhavān ramate cāśrame 'smiṃs; tvāṃ vai draṣṭuṃ sāṃpratam āgato 'smi
  8 kac cit tapo vardhate tāpasānāṃ; pitā ca te kac cid ahīna tejāḥ
      kac cit tvayā prīyate caiva vipra; kac cit svādhyāyaḥ kriyata ṛśya śṛṅga
  9 [r]
      ṛddho bhavāñ jyotir iva prakāśate; manye cāhaṃ tvām abhivādanīyam
      pādyaṃ vai te saṃpradāsyāmi kāmād; yathā dharmaṃ phalamūlāni caiva
  10 kauśyāṃ bṛsyām āssva yathopajoṣaṃ; kṛṣṇājinenāvṛtāyāṃ sukhāyām
     kva cāśramas tava kiṃnāma cedaṃ; vrataṃ brahmaṃś carasi hi deva vat tvam
 11 [veṣyā]
     mamāśramaḥ kāśyapa putra ramyas; triyojanaṃ śailam imaṃ pareṇa
     tatra svadharmo 'nabhivānadaṃ no; na codakaṃ pādyam upaspṛśāmaḥ
 12 [r]
     phalāni pakvāni dadāni te 'haṃ; bhallātakāny āmalakāni caiva
     parūṣakāṇīṅguda dhanvanāni; priyālānāṃ kāmakāraṃ kuruṣva
 13 [l]
     sā tāni sarvāṇi visarjayitvā; bhakṣān mahārhān pradadau tato 'smai
     tāny ṛśya śṛṅgasya mahārasāni; bhṛśaṃ surūpāṇi ruciṃ dadur hi
 14 dadau ca mālyāni sugandhavanti; citrāṇi vāsāṃsi ca bhānumanti
     pānāni cāgryāṇi tato mumoda; cikrīḍa caiva prajahāsa caiva
 15 sā kandukenāramatāsya mūle; vibhajyamānā phalitā lateva
     gātraiś ca gātrāṇi niṣevamāṇā; samāśliṣac cāsakṛd ṛśya śṛṅgam
 16 sarjān aśokāṃs tilakāṃś ca vṛkṣān; prapuṣpitān avanāmyāvabhajya
     vilajjamāneva madābhibhūtā; pralobhayām āsa sutaṃ maharṣeḥ
 17 atharśya śṛṅgaṃ vikṛtaṃ samīkṣya; punaḥ punaḥ pīḍya ca kāyam asya
     avekṣamāṇā śanakir jagāma; kṛtvāgnihotrasya tadāpadeśam
 18 tasyāṃ gatāyāṃ madanena matto; vi cetanaś cābhavad ṛśya śṛṅgaḥ
     tām eva bhāvena gatena śūnyo; viniḥśvasann ārtarūpo babhūva
 19 tato muhūrtād dhari piṅgalākṣaḥ; praveṣṭito romabhirā nakhāgrāt
     svādhyāyavān vṛttasamādhi yukto; vibhāṇḍakaḥ kāśyapaḥ prādurāsīt
 20 so 'paśyad āsīnam upetya putraṃ; dhyāyantam ekaṃ viparītacittam
     viniḥśvasantaṃ muhur ūrdhvadṛṣṭiṃ; vibhāṇḍakaḥ putram uvāca dīnam
 21 na kalpyante samidhaḥ kiṃ nu tāta; kac cid dhutaṃ cāgnihotraṃ tvayādya
     sunirniktaṃ sruk sruvaṃ homadhenuḥ; kac cit sa vatsā ca kṛtā tvayādya
 22 na vai yathāpūrvam ivāsi putra; cintāparaś cāsi vi cetanaś ca
     dīno 'ti mātraṃ tvam ihādya kiṃ nu; pṛcchāmi tvāṃ ka ihādyāgato 'bhūt

SECTION CXI

"Lomasa said, 'O descendant of Bharata! she in order to compass the object of the king, prepared a floating hermitage, both because the king had ordered so, and also because it exactly accorded with her plan. And the floating hermitage, containing artificial trees adorned with various flowers and fruits, and surrounded by diverse shrubs and creeping plants and capable of furnishing choice and delicious fruits, was exceedingly delightful, and nice, and pleasing, and looked as if it had been created by magic. Then she moored the vessel at no great distance from the hermitage of Kasyapa's son, and sent emissaries to survey the place where that same saint habitually went about. And then she saw an opportunity; and having conceived a plan in her mind, sent forward her daughter a courtesan by trade and of smart sense. And that clever woman went to the vicinity of the religious man and arriving at the hermitage beheld the son of the saint.'"
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"The courtesan said, 'I hope, O saint! that is all well with the religious devotees. And I hope that thou hast a plentiful store of fruits and roots and that thou takest delight in this hermitage. Verily I come here now to pay thee a visit. I hope the practice of austerities among the saints is on the increase. I hope that thy father's spirit hath not slackened and that he is well pleased with thee. O Rishyasringa of the priestly caste! I hope thou prosecutest the studies proper for thee.'"
Rishyasringa said, 'Thou art shining with lustre, as if thou wert a (mass) of light. And I deem thee worthy of obeisance. Verily I shall give thee water for washing thy feet and such fruits and roots also as may be liked by thee, for this is what my religion hath prescribed to me. Be thou pleased to take at thy pleasure thy seat on a mat made of the sacred grass, covered over with a black deer-skin and made pleasant and comfortable to sit upon. And where is thy hermitage? O Brahmana! thou resemblest a god in thy mien. What is the name of this particular religious vow, which thou seemest to be observing now?'
"The courtesan said, O son of Kasyapa! on the other side of yonder hill, which covers the space of three Yojanas, is my hermitage--a delightful place. There, not to receive obeisance is the rule of my faith nor do I touch water for washing my feet. I am not worthy of obeisance from persons like thee; but I must make obeisance to thee. O Brahmana! This is the religious observance to be practised by me, namely, that thou must be clasped in my arms.'"
"Rishyasringa said, 'Let me give thee ripe fruits, such as gallnuts, myrobalans, Karushas, Ingudas from sandy tracts and Indian fig. May it please thee to take a delight in them!'"
Lomasa said, "She, however, threw aside all those edible things and then gave him unsuitable things for food. And these were exceedingly nice and beautiful to see and were very much acceptable to Rishyasringa. And she gave him garlands of an exceedingly fragrant scent and beautiful and shining garments to wear and first-rate drinks; and then played and laughed and enjoyed herself. And she at his sight played with a ball and while thus employed, looked like a creeping plant broken in two. And she touched his body with her own and repeatedly clasped Rishyasringa in her arms. Then she bent and break the flowery twigs from trees, such as the Sala, the Asoka and the Tilaka. And overpowered with intoxication, assuming a bashful look, she went on tempting the great saint's son. And when she saw that the heart of Rishyasringa had been touched, she repeatedly pressed his body with her own and casting glances, slowly went away under the pretext that she was going to make offerings on the fire. On her departure, Rishyasringa became over-powered with love and lost his sense. His mind turned constantly to her and felt itself vacant. And he began to sigh and seemed to be in great distress. At that moment appeared Vibhandaka, Kasyapa's son, he whose
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eyes were tawny like those of a lion, whose body was covered with hair down to the tip of the nails, who was devoted to studies proper for his caste, and whose life was pure and was passed in religious meditation. He came up and saw that his son was seated alone, pensive and sad, his mind upset and sighing again and again with upturned eyes. And Vibhandaka spake to his distressed son, saying, 'My boy! why is it that thou art not hewing the logs for fuel. I hope thou hast performed the ceremony of burnt offering today. I hope thou hast polished the sacrificial ladles and spoons and brought the calf to the milch cow whose milk furnisheth materials for making offerings on the fire. Verily thou art not in thy wonted state, O son! Thou seemest to be pensive, and to have lost thy sense. Why art thou so sad today? Let me ask thee, who hath been to this place today?'"

Book 3
Chapter 112

1 [r]
      ihāgato jaṭilo brahma cārī; na vai hrasvo nātidīrgho mano vī
      suvarṇavarṇaḥ kamalāyatākṣaḥ; sutaḥ surāṇām iva śobhamānaḥ
  2 samṛddharūpaḥ saviteva dīptaḥ; suśuklakṛṣṇākṣa taraś cakoraiḥ
      nīlāḥ prasannāś ca jaṭāḥ sugandhā; hiraṇyarajju grathitāḥ sudīrghāḥ
  3 ādhāra rūpā punar asya kaṇṭhe; vibhrājate vidyud ivāntarikṣe
      dvau cāsya piṇḍāv adhareṇa kaṇṭham; ajātaromau sumanoharau ca
  4 vilagnamadhyaś ca sa nābhideśe; katiś ca tasyātikṛta pramāṇā
      athāsya cīrāntar itā prabhāti; hiran mayī mekhalā me yatheyam
  5 anyac ca tasyādbhuta darśanīyaṃ; vikūjitaṃ pādayoḥ saṃprabhāti
      pāṇyoś ca tadvat svanavan nibaddhau; kalāpakāv akṣamālā yatheyam
  6 viceṣṭamānasya ca tasya tāni; kūjanti haṃsā sarasīva mattāḥ
      cīrāṇi tasyādbhuta darśanāni; nemāni tadvan mama rūpavanti
  7 vaktraṃ ca tasyādbhuta darśanīyaṃ; pravyāhṛtaṃ hlādayatīva cetaḥ
      puṃskokilasyeva ca tasya vāṇī; tāṃ śṛṇvato me vyathito 'ntarātmā
  8 yathā vanaṃ mādhava māsi madhye; samīritaṃ śvasanenābhivāti
      tathā sa vāty uttamapuṇyagandhī; niṣevyamāṇaḥ pavanena tāta
  9 susaṃyatāś cāpi jaṭā vibhaktā; dvaidhī kṛtā bhānti samā lalāṭe
      karṇau ca citrair iva cakravālaiḥ; samāvṛtau tasya surūpavadbhiḥ
  10 tathā phalaṃ vṛttam atho vi citraṃ; samāhanat pāṇinā dakṣiṇena
     tad bhūmim āsādya punaḥ punaś ca; samutpataty adbhutarūpam uccaiḥ
 11 tac cāpi hatvā parivartate 'sau; vāterito vṛkṣa ivāvaghūrṇaḥ
     taṃ prekṣya me putram ivāmarāṇāṃ; prītiḥ parā tāta ratiś ca jātā
 12 sa me samāśliṣya punaḥ śarīraṃ; jaṭāsu gṛhyābhyavanāmya vaktram
     vaktreṇa vaktraṃ praṇidhāya śabdaṃ; cakāra tan me 'janayat praharṣam
 13 na cāpi pādyaṃ bahumanyate 'sau; phalāni cemāni mayāhṛtāni
     evaṃ vrato 'smīti ca mām avocat; phalāni cānyāni navāny adān me
 14 mayopayuktāni phalāni tāni; nemāni tulyāni rasena teṣām
     na cāpi teṣāṃ tvag iyaṃ yathaiṣāṃ; sārāṇi naiṣām iva santi teṣām
 15 toyāni caivāti rasāni mahyaṃ; prādāt sa vai pātum udārarūpaḥ
     pītvaiva yāny abhyadhikaḥ praharṣo; mamābhavad bhūś caliteva cāsīt
 16 imāni citrāṇi ca gandhavanti; mālyāni tasyodgrathitāni paṭṭaiḥ
     yāni prakīryeha gataḥ svam eva; sa āśramaṃ tapasā dyotamānaḥ
 17 gatena tenāsmi kṛto vi cetā; gātraṃ ca me saṃparitapyatīva
     icchāmi tasyāntikam āśu gantuṃ; taṃ ceha nityaṃ parivartamānam
 18 gacchāmi tasyāntikam eva tāta; kā nāma sā vratacaryā ca tasya
     icchāmy ahaṃ carituṃ tena sārdhaṃ; yathā tapaḥ sa caraty ugrakarmā

SECTION CXII

'Rishyasringa said, 'Here came to-day a religious student with a mass of hair on his head. And he was neither short nor tall. And he was of a spirited look and a golden complexion, and endued with eye large as lotuses; and he was shining and graceful as a god. And rich was his beauty blazing like the Sun; and he was exceedingly fair with eyes graceful and black. And his twisted hair was blue-black and neat and long and of a fragrant scent and tied up with strings of gold. A beautiful ornament was shining on his neck which looked like lightning in the sky. And under the throat he had two balls of flesh without a single hair upon them and of an exceedingly beautiful form. And his waist was slender to a degree and his navel neat; and smooth also was the region about his ribs. Then again there shone a golden string from under his cloth, just like this waist-string of mine. And there was something on his feet of a wonderful shape which give forth a jingling sound. Upon his wrists likewise was tied a pair of ornaments that made a similar sound and looked just like this rosary here. And when he walked, his ornaments uttered a jingling sound like those uttered by delighted ganders upon a sheet of water. And he had on his person garments of a wonderful make; these clothes of mine are by no means beautiful like those. And his face was wonderful to behold; and his voice was calculated to gladden the heart; and his speech was pleasant like the song of the male blackbird. And while listening to the same I felt touched to my inmost soul. And as a forest in the midst of the vernal season, assumes a grace only when it is swept over by the breeze, so, O father! he of an excellent and pure smell looks beautiful when fanned by the air. And his mass of hair is neatly tied up
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and remains adhering to the head and forehead evenly sundered in two. And his two eyes seemed to be covered with wonderful Chakravaka birds of an exceedingly beautiful form. And he carried upon his right palm a wonderful globur fruit, which reaches the ground and again and again leaps up to the sky in a strange way. And he beats it and turns himself round and whirls like a tree moved by the breeze. And when I looked at him, O father! he seemed to be a son of the celestials, and my joy was extreme, and my pleasure unbounded. And he clasped my body, took hold of my matted hair, and bent down my mouth, and, mingling his mouth with my own, uttered a sound that was exceedingly pleasant. And he doth not care for water for washing his feet, nor for those fruits offered by me; and he told me that such was the religious observance practised by him. And he gave unto me a number of fruits. Those fruits were tasteful unto me: these here are not equal to them in taste. They have not got any rind nor any stone within them, like these. And he of a noble form gave me to drink water of an exceedingly fine flavour; and having drunk it, I experienced great pleasu e; and the ground seemed to be moving under my feet. And these are the garlands beautiful and fragrant and twined with silken threads that belong to him. And he, bright with fervent piety, having scattered these garlands here, went back to his own hermitage. His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can, and to have him every day walk about here. O father, let me this very moment go to him. Pray, what is that religious observance which is being practised by him. As he of a noble piety is practising penances, so I am desirous to live the same life with him. My heart is yearning after similar observances My soul will be in torment if I see him not,'"

Book 3
Chapter 113

1 [vibhānd]
      rakṣāṃsi caitāni caranti putra; rūpeṇa tenādbhuta darśanena
      atulyarūpāṇy ati ghoravanti; vighnaṃ sadā tapasaś cintayanti
  2 surūparūpāṇi ca tāni tāta; pralobhayante vividhair upāyaiḥ
      sukhāc ca lokāc ca nipātayanti; tāny ugrakarmāṇi munīn vaneṣu
  3 na tāni seveta munir yatātmā; satāṃ lokān prārthayānaḥ kathaṃ cit
      kṛtvā vighnaṃ tāpasānāṃ ramante; pāpācārās tapasas tāny apāpa
  4 asaj janenācaritāni putra; pāpāny apeyāni madhūni tāni
      mālyāni caitāni na vai munīnāṃ; smṛtāni citrojjvala gandhavanti
  5 [lomaṣa]
      rakṣāṃsi tānīti nivārya putraṃ; vibhāṇḍakas tāṃ mṛgayāṃ babhūva
      nāsādayām āsa yadā tryaheṇa; tadā sa paryāvavṛte ''śramāya
  6 yadā punaḥ kāśyapo vai jagāma; phalāny āhartuṃ vidhinā śrāmaṇena
      tadā punar lobhayituṃ jagāma; sā veśa yoṣā munim ṛśya śṛṅgam
  7 dṛṣṭvaiva tām ṛśya śṛṅgaḥ prahṛṣṭaḥ; saṃbhānta rūpo 'bhyapatat tadānīm
      provāca caināṃ bhavato ''śramāya; gacchāva yāvan na pitā mameti
  8 tato rājan kāśyapasyaika putraṃ; praveśya yogena vimucya nāvam
      pralobhayantyo vividhair upāyair; ājagmur aṅgādhipateḥ samīpam
  9 saṃsthāpya tām āśramadarśane tu; saṃtāritāṃ nāvam atīva śubhrām
      tīrād upādāya tathaiva cakre; rājāśramaṃ nāma vanaṃ vi citram
  10 antaḥpure taṃ tu niveśya rājā; vibhāṇḍakasyātma jam ekaputram
     dadarśa devaṃ sahasā praviṣṭam; āpūryamāṇaṃ ca jagaj jalena
 11 sa loma pādaḥ paripūrṇakāmaḥ; sutāṃ dadāv ṛśya śṛṅgāya śāntām
     krodhapratīkāra karaṃ ca cakre; gobhiś ca mārgeṣv abhikarṣaṇaṃ ca
 12 vibhāṇḍakasyāvrajataḥ sa rājā; paśūn prabhūtān paśupāṃś ca vīrān
     samādiśat putra gṛdhī maharṣir; vibhāṇḍakaḥ paripṛcched yadā vaḥ
 13 sa vaktavyaḥ prāñjalibhir bhavadbhiḥ; putrasya te paśavaḥ karṣaṇaṃ ca
     kiṃ te priyaṃ vai kriyatāṃ maharṣe; dāsāḥ sma sarve tava vāci baddhāḥ
 14 athopāyāt sa muniś caṇḍakopaḥ; svam āśramaṃ phalamūlāni gṛhya
     anveṣamāṇaś ca na tatra putraṃ; dadarśa cukrodha tato bhṛśaṃ saḥ
 15 tataḥ sa kopena vidīryamāṇa; āśaṅkamāno nṛpater vidhānam
     jagāma campāṃ pradidakṣamāṇas; tam aṅgarājaṃ viṣayaṃ ca tasya
 16 sa vai śrāntaḥ kṣudhitaḥ kāśyapas tān; ghoṣān samāsāditavān samṛddhān
     gopaiś ca tair vidhivat pūjyamāno; rājeva tāṃ rātrim uvāca tatra
 17 saṃprāpya satkāram atīva tebhyaḥ; provāca kasya prathitāḥ stha saumyāḥ
     ūcur tatas te 'bhyupagamya sarve; dhanaṃ tavedaṃ vihitaṃ sutasya
 18 deśe tu deśe tu sa pūjyamānas; tāṃś caiva śṛṇvan madhurān pralāpān
     praśāntabhūyiṣṭha rajāḥ prahṛṣṭaḥ; samāsasādāṅgapatiṃ purastham
 19 saṃpūjitas tena nararṣabheṇa; dadarśa putraṃ divi devaṃ yathendram
     śāntāṃ snuṣāṃ caiva dadarśa tatra; saudāminīm uccarantīṃ yathaiva
 20 grāmāṃś ca ghoṣāṃś ca sutaṃ ca dṛṣṭvā; śāntāṃ ca śānto 'sya paraḥ sa kopaḥ
     cakāra tasmai paramaṃ prasādaṃ; vibhāṇḍako bhūmipater narendra
 21 sa tatra nikṣipya sutaṃ maharṣir; uvāca sūryāgnisamaprabhāvam
     jāte putre vanam evāvrajethā; rājñaḥ priyāṇy asya sarvāṇi kṛtvā
 22 sa tad vacaḥ kṛtavān ṛśya śṛṅgo; yayau ca yatrāsya pitā babhūva
     śāntā cainaṃ paryacarad yathā vat; khe rohiṇī somam ivānukūlā
 23 arundhatī vā subhagā vasiṣṭhaṃ; lopāmudrā vāpi yathā hy agastyam
     nalasya vā damayantī yathābhūd; yathā śacī vajradharasya caiva
 24 nāḍāyanī cendrasenā yathaiva; vaśyā nityaṃ mudgalasyājamīḍha
     tathā śāntā ṛśya śṛṅgaṃ vanasthaṃ; prītyā yuktā paryacaran narendra
 25 tasyāśramaḥ puṇya eṣo vibhāti; mahāhradaṃ śobhayan puṇyakīrtiḥ
     atra snātaḥ kṛtakṛtyo viśuddhas; tīrthāny anyāny anusaṃyāhi rājan

SECTION CXIII

"Vibhandaka said, 'Those are, O son! Rakshasas. They walk about in that wonderfully beautiful form. Their strength is unrivalled and their beauty great And they always meditate obstruction to the practice of penances. And, O my boy, they assume lovely forms and try to allure by diverse means. And those fierce beings hurled the saints, the dwellers of the woods, from blessed regions (won by their pious deeds) And the saint who hath control over his soul, and who is desirous of obtaining the regions where go the righteous, ought to have nothing to do with them. And their acts are vile and their delight is in causing obstruction to those who practise penance; (therefore) a pious man should never look at them.
p. 243
[paragraph continues] And, O son! those were drinks unworthy to be drunk, being as they were spirituous liquors consumed by unrighteous men. And these garlands, also, bright and fragrant and of various hues, are not intended for saints.' Having thus forbidden his son by saying that those were wicked demons, Vibhandaka went in quest of her. And when by three day's search he was unable to trace where she was he then came back to his own hermitage. In the meanwhile, when the son of Kasyapa had gone out to gather fruits, then that very courtesan came again to tempt Rishyasringa in the manner described above. And as soon as Rishyasringa had her in sight, he was glad and hurriedly rushing towards him said, 'Let us go to thy hermitage before the return of my father.' Then, O king! those same courtesans by contrivances made the only son of Kasyapa enter their bark, and unmoored the vessel. And by various means they went on delighting him and at length came to the side of Anga's king. And leaving then that floating vessel of an exceedingly white tint upon the water, and having placed it within sight of the hermitage, he similarly prepared a beautiful forest known by the name of the Floating Hermitage. The king, however, kept that only son of Vibhandaka within that part of the palace destined for the females when of a sudden he beheld that rain was poured by the heavens and that the world began to be flooded with water. And Lomapada, the desire of his heart fulfilled, bestowed his daughter Santa on Rishyasringa in marriage. And with a view to appease the wrath of his father, he ordered kine to be placed, and fields to be ploughed, by the road that Vibhandaka was to take, in order to come to his son. And the king also placed plentiful cattle and stout cowherds, and gave the latter the following order:
"When the great saint Vibhandaka should enquire of you about his son, ye must join your palms and say to him that these cattle, and these ploughed fields belong to his son and that ye are his slaves, and that ye are ready to obey him in all that he might bid.' Now the saint, whose wrath was fierce, came to his hermitage, having gathered fruits and roots and searched for his son. But not finding him he became exceedingly wroth. And he was tortured with anger and suspected it to be the doing of the king. And therefore, he directed his course towards the city of Champa having made up his mind to burn the king, his city, and his whole territory. And on the way he was fatigued and hungry, when he reached those same settlements of cowherds, rich with cattle. And he was honoured in a suitable way by those cowherds and then spent the night in a manner befitting a king. And having received very great hospitality from them, he asked them, saying, 'To whom, O cowherds, do ye belong?' Then they all came up to him and said, 'All this wealth hath been provided for thy son.' At different places he was thus honoured by that best of men, and saw his son who looked like the god Indra in heaven. And he also beheld
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there his daughter-in-law, Santa, looking like lightning issuing from a (cloud). And having seen the hamlets and the cowpens provided for his son and having also beheld Santa, his great resentment was appeased. And O king of men! Vibhandaka expressed great satisfaction with the very ruler of the earth. And the great saint, whose power rivalled that of the sun and the god of fire, placed there his son, and thus spake, 'As soon as a son is born to thee, and having performed all that is agreeable to the king, to the forest must thou come without fail.' And Rishyasringa did exactly as his father said, and went back to the place where his father was. And, O king of men! Santa obediently waited upon him as in the firmament the star Rohini waits upon the Moon, or as the fortunate Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And as Damayanti was an obedient wife to Nala, or as Sachi is to the god who holdeth the thunderbolt in his hand or as Indrasena, Narayana's daughter, was always obedient to Mudgala, so did Santa wait affectionately upon Rishyasringa, when he lived in the wood. This is the holy hermitage which belonged to him. Beautifying the great lake here, it bears holy fame. Here perform thy ablutions and have thy desire fulfilled. And having purified thyself, direct thy course towards other holy spots,'"

Book 3
Chapter 114

1 [vai]
      tataḥ prayātaḥ kauśikyāḥ pāṇḍavo janamejaya
      ānupūrvyeṇa sarvāṇi jagāmāyatanāny uta
  2 sa sāgaraṃ samāsādya gaṅgāyāḥ saṃgame nṛpa
      nadīśatānāṃ pañcānāṃ madhye cakre samāplavam
  3 tataḥ samudratīreṇa jagāma vasu dhādhipaḥ
      bhrātṛbhiḥ sahito vīraḥ kaliṅgān prati bhārata
  4 [l]
      ete kaliṅgāḥ kaunteya yatra vaitaraṇī nadī
      yatrāyajata dharmo 'pi devāñ śaraṇam etya vai
  5 ṛṣibhiḥ samupāyuktaṃ yajñiyaṃ giriśobhitam
      uttaraṃ tīram etad dhi satataṃ dvija sevitam
  6 samena deva yānena pathā svargam upeyusaḥ
      atra vai ṛṣayo 'nye 'pi purā kratubhir ījire
  7 atraiva rudro rājendra paśum ādattavān makhe
      rudraḥ paśuṃ mānavendra bhāgo 'yam iti cābravīt
  8 hṛte paśau tadā devās tam ūcur bharatarṣabha
      mā parasvam abhidrogdhā mā dharmān sakalān naśīḥ
  9 tataḥ kalyāṇa rūpābhir vāgbhis te rudram astuvan
      iṣṭyā cainaṃ tarpayitvā mānayāṃ cakrire tadā
  10 tataḥ sa paśum utsṛjya deva yānena jagmivān
     atrānuvaṃśo rudrasya taṃ nibodha yudhiṣṭhira
 11 ayāta yāmaṃ sarvebhyo bhāgebhyo bhāgam uttamam
     devāḥ saṃkalpayām āsur bhayād rudrasya śāśvatam
 12 imāṃ gāthām atra gāyan apaḥ spṛśati yo naraḥ
     deva yānas tasya panthāś cakṣuś caiva prakāśate
 13 [v]
     tato vaitaraṇīṃ sarve pāṇḍavā draupadī tathā
     avatīrya mahābhāgā tarpayāṃ cakrire pitṝn
 14 [y]
     upaspṛśyaiva bhagavann asyāṃ nadyāṃ tapodhana
     mānuṣād asmi viṣayād apaitaḥ paśya lomaśa
 15 sarvāṁl lokān prapaśyāmi prasādāt tava suvrata
     vaikhānasānāṃ japatām eṣa śabdo mahātmanām
 16 [l]
     triśataṃ vai sahasrāṇi yojanānāṃ yudhiṣṭhira
     yatra dhvaniṃ śṛṇoṣy enaṃ tūṣṇīm āssva viśāṃ pate
 17 etat svayaṃ bhuvo rājan vanaṃ ramyaṃ prakāśate
     yatrāyajata kaunteya viśvakarmā pratāpavān
 18 yasmin yajñe hi bhūr dattā kaśyapāya mahātmane
     sa parvata vanoddeśā dakṣiṇā vai svayaṃ bhuvā
 19 avāsīdac ca kaunteya dattamātrā mahī tadā
     uvāca cāpi kupitā lokeśvaram idaṃ prabhum
 20 na māṃ martyāya bhagavan kasmai cid dātum arhasi
     pradānaṃ mogham etat te yāsyāmy eṣā rasātalam
 21 visīdantīṃ tu tāṃ dṛṣṭvā kaśpayo bhagavān ṛṣiḥ
     prasādayāṃ babhūvātha tato bhūmiṃ viśāṃ pate
 22 tataḥ prasannā pṛthivī tapasā tasya pāṇḍava
     punar unmajjya salilād vedī rūpāsthitā babhau
 23 saiṣā prakāśate rājan vedī saṃsthāna lakṣaṇā
     āruhyātra mahārāja vīryavān vai bhaviṣyasi
 24 ahaṃ ca te svastyayanaṃ prayokṣye; yathā tvam enām adhirokṣyase 'dya
     spṛṣṭā hi martyena tataḥ samudram; eṣā vedī praviśaty ājamīḍha
 25 agnir mitro yonir āpo 'tha devyo; viṣṇo retas tvam amṛtasya nābhiḥ
     evaṃ bruvan pāṇḍava satyavākyaṃ; vedīm imāṃ tvaṃ tarasādhiroha
 26 [v]
     tataḥ kṛtasvastyayano mahātmā; yudhiṣṭhiraḥ sāgaragām agacchat
     kṛtvā ca tacchāsanam asya sarvaṃ; mahendram āsādya niśām uvāsa

SECTION CXIV

(Tirtha-yatra Parva continued)

"Vaisampayana said, 'Then, O Janamejaya, the son of Pandu started from the river Kausiki and repaired in succession to all the sacred shrines. And, O protector of men, he came to the sea where the river Ganga falls into it; and there in the centre of five hundred rivers, he performed the holy ceremony of a plunge. Then, O ruler of the earth, accompanied by his brothers, the valiant prince proceeded by the shore of the sea towards the land where the Kalinga tribes dwell."
"Lomasa said, 'There is the land, O Kunti's son, where the Kalinga tribes dwell. Through it passeth the river Vaitarani, on the banks whereof even the god of virtue performed religious river, having first placed himself under the protection of the celestials. Verily, this is the northern bank, inhabited by saints, suitable for the performance of religious rites beautified by a hill, and frequented by persons of the regenerate caste. This spot (in holiness) rivals the path whereby a virtuous man, fit for going to heaven, repairs to the region inhabited by gods. And verily at this spot in former times, other saints likewise worshipped the immortals by the performance of religious rites. And at the very spot it was that the god Rudra, O king of kings, seized the sacrificial beast and exclaimed, 'This is my share!' O chief of the descendants of Bharata, then when the beast was carried away by Siva, the gods spake to him saying, 'Cast not a covetous glance at the property of others, disregarding all the righteous rules.' Then they addressed words of glorification of a pleasing kind to the god Rudra. And they satisfied him by offering a sacrifice, and paid him suitable honours. Thereupon he gave up the beast, and went by the path trodden by the gods. Thereupon what happened to Rudra, learn from me, O Yudhishthira! Influenced by the dread of Rudra, the gods set apart for evermore, the best allotment out of all shares, such as was fresh and not stale (to be appropriated by the god). Whosoever performs his ablutions at this spot, while reciting this ancient story, beholds with his mortal eyes the path that leads to the region of the gods.'
"Vaisampayana said, 'Then all the sons of Pandu and likewise the daughter of Drupada--all of whom were the favoured of Fate--descended to the river Vaitarani, and made libations to the names of their fathers.'
"Yudhishthira said, 'O Lomasa, how great must be the force of a pious deed! Having taken my bath at this spot in a proper form, I seem to touch no more the region inhabited by mortal men! O saint of a virtuous life, I am beholding all the regions. And this is the noise of the magnanimous dwellers of the wood, who are reciting their audible prayers.'
"Lomasa said, 'O Yudhishthira, the place whence this noise comes and reaches thy ears is at the distance of three hundred thousand yojanas, to be sure. O lord of men, rest thou quiet and utter no word. O king, this is the divine forest of the Self-existent One, which hath now come to our view. There, O king, Viswakarma of a dreaded name performed religious rites. On the mighty occasion of that sacrifice, the Self-existent One made a gift
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of this entire earth with all its hilly and forest tracts, to Kasyapa, by way of gratuity, for ministering as a priest. And then, O Kuru's son, as soon as that goddess Earth was giving away, she became sad at heart, and wrathfully spake the following words to that great lord, the ruler of the worlds, 'O mighty god, it is unworthy of thee to give me away to an ordinary mortal. And this act of gift on thy part will come to nothing; (for) here am I going to descend into the bottom of the nether world.' Then when the blessed saint Kasyapa beheld the goddess Earth, despondent and sad, he, O protector of men, performed a propitiatory act calculated to appease her wrath. And then, O Pandu's son, the Earth was pleased with his pious deed. And she uprose again from within the waters, and showed herself in the form of a sacred altar. This, O king, is the spot which distinctly manifests the form of an altar. O great monarch, ascend over it, and thou wilt gain valour and strength. And, O king, this is the very altar which reaches as far as the sea, and rests itself upon its bosom. May good luck be thine, do thou mount hereupon, and of thyself cross the sea. And while thou this day mountest upon it, I shall administer the ceremony for averting all evil from thee; for this altar here, as soon as it gets a mortal's touch, at once enters into the sea. Salutation to the god who protects the universe! Salutation to thee that art beyond the universe! O Lord of gods, vouchsafe thy presence in this sea. O Pandu's son, thou must recite the following words of truth, and while so reciting, thou must quickly ascend this altar, 'The god of fire, and the sun, and the organ of generation, and water, and goddess and the seed of Vishnu, and the navel of nectar. The god of fire is the organ that generated the (ocean); the earth is thy body; Vishnu deposited the seed that caused thy being and thou art the navel of nectar.' Thus, O Pandu's son, the words of truth must be audibly recited, and while so reciting, one must plunge into the lord of rivers. O most praiseworthy of Kunti's son, otherwise this lord of waters of divine birth, this best storehouse of the waters (of the earth), should not be touched, O son of Kunti, even with the end of a sacred grass.'
"Vaisampayana said, 'Then when the ceremony for averting evil had been completed in his behalf, the magnanimous Yudhishthira went into the sea, and having performed all that the saint had bid, repaired to the skirts of the Mahendra hill, and spent the night at that spot.'"

Book 3
Chapter 115

1 [v]
      sa tatra tām uṣitvaikāṃ rajanīṃ pṛthivīpatiḥ
      tāpasānāṃ paraṃ cakre satkāraṃ bhrātṛbhiḥ saha
  2 lomaśaś cāsya tān sarvān ācakhyau tatra tāpasān
      bhṛgūn aṅgirasaś caiva vāsiṣṭhān atha kāśyapān
  3 tān sametya sa rājarṣir abhivādya kṛtāñjaliḥ
      rāmasyānucaraṃ vīram apṛcchad akṛtavraṇam
  4 kadā nu rāmo bhaga vāṃs tāpasān darśayiṣyati
      tenaivāhaṃ prasaṅgena draṣṭum icchāmi bhārgavam
  5 [ak]
      āyān evāsi vidito rāmasya viditātmanaḥ
      prītis tvayi ca rāmasya kṣipraṃ tvāṃ darśayiṣyati
  6 caturdaśīm aṣṭamīṃ ca rāmaṃ paśyanti tāpasāḥ
      asyāṃ rātryāṃ vyatītāyāṃ bhavitrī ca caturdaśī
  7 [y]
      bhavān anugato vīraṃ jāmadagnyaṃ mahābalam
      pratyakṣadarśī sarvasya pūrvavṛttasya karmaṇāḥ
  8 sa bhavān kathayatv etad yathā rāmeṇa nirjitāḥ
      āhave kṣatriyāḥ sarve kathaṃ kena ca hetunā
  9 [ak]
      kanyakubje mahān āsīt pārthivaḥ sumahābalaḥ
      gādhīti viśruto loke vanavāsaṃ jagāma saḥ
  10 vane tu tasya vasataḥ kanyā jajñe 'psaraḥ samā
     ṛcīko bhārgavas tāṃ ca varayām āsa bhārata
 11 tam uvāca tato rājā brāhmaṇaṃ saṃśitavratam
     ucitaṃ naḥ kule kiṃ cit pūrvair yat saṃpravartitam
 12 ekataḥ śyāma karṇānāṃ pāṇḍurāṇāṃ taro vinām
     sahasraṃ vājināṃ śulkam iti viddhi dvijottama
 13 na cāpi bhagavān vācyo dīyatām iti bhārgava
     deyā me duhitā ceyaṃ tvadvidhāya mahātmane
 14 [rc]
     ekataḥ śyāma karṇānāṃ pāṇḍurāṇāṃ taro vinām
     dāsyāmy aśvasahasraṃ te mama bhāryā sutāstu te
 15 [ak]
     sa tatheti pratijñāya rājan varuṇam abravīt
     ekataḥ śyāma karṇānāṃ pāṇḍurāṇāṃ taro vinām
     sahasraṃ vājinām ekaṃ śulkārthaṃ me pradīyatām
 16 tasmai prādāt sahasraṃ vai vājināṃ varuṇas tadā
     tad aśvatīrthaṃ vikhyātam utthitā yatra te hayāḥ
 17 gaṅgāyāṃ kanyakubje vai dadau satyavatīṃ tadā
     tato gādhiḥ sutāṃ tasmai janyāś cāsan surās tadā
     labdhvā hayasahasraṃ tu tāṃś ca dṛṣṭvā divaukasaḥ
 18 dharmeṇa labdhvā tāṃ bhāryām ṛcīko dvijasattamaḥ
     yathākāmaṃ yathājoṣaṃ tayā reme sumadhyayā
 19 taṃ vivāhe kṛte rājan sabhāryam avalokakaḥ
     ājagāma bhṛguśreṣṭhaḥ putraṃ dṛṣṭvā nananda ca
 20 bhāryā patī tam āsīnaṃ guruṃ suragaṇārcitam
     arcitvā paryupāsīnau prāñjalītasthatus tadā
 21 tataḥ snuṣāṃ sa bhagavān prahṛṣṭo bhṛgur abravīt
     varaṃ vṛṇīṣva subhage dātā hy asmi tavepsitam
 22 sā vai prasādayām āsa taṃ guruṃ putrakāraṇāt
     ātmanaś caiva mātuś ca prasādaṃ ca cakāra saḥ
 23 [bhṛ]
     ṛtau tvaṃ caiva mātā ca snāte puṃsavanāya vai
     āliṅgetāṃ pṛthag vṛkṣau sāśvatthaṃ tvam udumbaram
 24 āliṅgane tu te rājaṃś cakratuḥ sma viparyayam
     kadā cid bhṛgur āgacchat taṃ ca veda viparyayam
 25 athovāca mahātejo bhṛguḥ satyavatīṃ snuṣām
     brāhmaṇaḥ kṣatravṛttir vai tava putro bhaviṣyati
 26 kṣatriyo brāhmaṇācāro mātus tava suto mahān
     bhaviṣyati mahāvīryaḥ sādhūnāṃ mārgam āsthitaḥ
 27 tataḥ prasādayām āsa śvaśuraṃ sā punaḥ punaḥ
     na me putro bhaved īdṛk kāmaṃ pautro bhaved iti
 28 evam astv iti sā tena pāṇḍava pratinanditā
     jamadagniṃ tataḥ putraṃ sā jajñe kāla āgate
     tejasā varcasā vaica yuktaṃ bhārgavanandanam
 29 sa vardhamānas tejo vī vedasyādhyayanena vai
     bahūn ṛṣīn mahātejāḥ pāṇḍaveyātyavartata
 30 taṃ tu kṛtsno dhanurvedaḥ pratyabhād bharatarṣabha
     caturvidhāni cāstrāṇi bhāḥ karopama varcasam

SECTION CXV

"Vaisampayana said, 'The protector of the earth spent there a single night, and with his brothers, paid the highest honours to the religious men. And Lomasa made him acquainted with the names of all of them, such as the Bhrigus, the Angiras, the Vasishthas, and the Kasyapas. And the royal saint paid visit to them all and made obeisance to them with joined palms. And then he asked the valiant Akritavrana, who was a follower of Parasurama, when will the revered Parasurama show himself to the religious men here? It is desired on that occasion to obtain a sight of the descendant of Bhrigu.'
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"Akritavrana said, 'Thy journey to this spot is already known to Rama, whose soul spontaneously knows everything. And he is in every way well-pleased with thee, and he will show himself readily to thee. And the saints who practise penances here, are permitted to see him on the fourteenth and the eighth day of the lunar course. On the morrow at the end of this very night there will set in the fourteenth day of the lunar course. On that occasion thou wilt have a sight of him, clad in a sable deerskin, and wearing his hair in the form of a matted mass."
"Yudhishthira said, Thou hast been a follower of the mighty Rama, Jamadagni's son; thou must, therefore, have been the eye-witness of all the deeds achieved by him in former days. I, therefore, request thee to narrate to me how the members of the military caste were vanquished by Rama on the field of battle, and what the original cause of those conflicts was.'
"Akritavrana said, 'With pleasure shall I recite to thee that excellent story, O Bharata's son, O chief of kings, the story of the godlike deeds of Rama, the son of Jamadagni, who traced his origin to Bhrigu's race. I shall also relate the achievements of the great ruler of the Haihaya tribe. That king, Arjuna by name, the mighty lord of the Haihaya tribe was killed by Rama. He, O Pandu's son, was endued with a thousand arms; and by the favour of Dattatreya he likewise had a celestial car made of gold. And, O protector of the earth, his rule extended over the entire animated world, wheresoever located on this earth. And the car of that mighty monarch could proceed everywhere in an unobstructed course. And grown resistless by the virtue of a granted boon, he ever mounted on that car, trampled upon gods and Yakshas and saints on all sides round. And all the born beings wheresoever placed, were harassed by him. Then the celestials and the saints of a rigidly virtuous life, met together, and thus spake to Vishnu, the god of gods, the slayer of demons, and possessed of prowess that never failed, saying. 'O blessed and revered lord, for the purpose of preserving all the born beings, it is necessary that Arjuna should be killed by thee.' And the mighty ruler of the Haihaya tribe placing himself on his celestial car, affronted Indra, while that deity was enjoying himself with Sachi, his queen. Then, O Bharata's son, the blessed and the revered god (Vishhnu) held a consultation with Indra, with a view to destroying Kartavirya's son. And on that occasion, all that was for the good of the world of beings, was communicated by the lord of gods; and the blessed god worshipped by the world, to do all that was necessary, went to the delightful Vadari wood which was his own chosen retreat for practising penances. And at this very time there lived on the earth a mighty monarch in the land of Kanyakuvja, a sovereign whose military force was exceedingly great. And his name of Gadhi was famous in the world. He, however, betook himself to a forest-life. And while he was dwelling in the midst of the wood, there was born to him a daughter beautiful as a nymph of heaven. And Richika, the son of Bhrigu, asked for her to be united with himself in marriage. And then Gadhi spake to that Brahmana, who led a rigidly austere life, saying. There is a certain family custom in our race; it hath been founded by my ancestors of a bygone
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age. And, O most excellent of the sacerdotal caste, be it known to thee that the intending bridegroom must offer a dowry consisting of a thousand fleet steeds, whose colour must be brown and every one of whom must possess a single sable car. But, O Bhrigu's son, a reverend saint like thee cannot be asked to offer the same. Nor can my daughter be refused to a magnanimous saint of thy (exalted) rank.' Thereupon Richika said, 'I will give thee a thousand fleet steeds, brown in hue and possessing a single sable car; let thy daughter be given in marriage to me.'
"Akritavrana said. Thus having given his word, O king, he went and said to Varuna, 'Give me a thousand fleet steeds brown in colour, and each with one black ear. I want the same as dowry for my marriage.' To him Varuna forthwith gave a thousand steeds. Those steeds had issued out of the river Ganga; hence the spot hath been named: The horse's landing place. And in the city of Kanyakuvja, the daughter of Gadhi, Satyavati by name, was given in marriage; and the gods themselves were of the party of the bride. Richika, the most excellent of the sacerdotal caste, thus procured a thousand steeds, and had a sight of the dwellers of heaven and won a wife in the proper form. And he enjoyed himself with the girl of slender waist, and thus gratified all the wishes and desire that he ever had. And when the marriage had been celebrated, O king, his father Bhrigu came on a visit to see him and his wife; and he was glad to see his praiseworthy son. And the husband and wife together paid their best respects to him, who was worshipped by all the gods. And when he had seated himself, they both with joined palms, stood near him, in order that they might to his bidding. And then the revered saint, Bhrigu, glad at heart, thus spoke to his daughter-in-law, saying, 'O lovely daughter, as for a boon I am ready to grant thee any object of thy wish.' And there upon she asked for his favour in this, that a son might be born to both herself and her mother. And he vouchsafed the favour thus asked for.'
"Bhrigu said, 'During the days that your season lasts, thou and thy mother must take a bath, with the ceremony for bringing forth a male child. And ye two must then separately embrace two different trees--she a peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots of rice and milk, prepared by me with the utmost care. I having ransacked the whole universe to find the drugs, the essence whereof hath been blended with this milk and rice. It must be taken as food with the greatest care.' And saying this, he vanished from sight. The two ladies, however, made an interchange both in the matter of the pots of rice, and likewise as regards the trees (to be embraced by each). Then after the lapse of very many days, the revered saint, once more came. And he came knowing (what had happened) by his attribute of divine knowledge. Then Bhrigu possessed of mighty strength, spake to Satyavati, his daughter-in-law, saying, 'O dutiful girl! O my daughter of a lovely brow, the wrong pot of rice thou tookest as food. And it was the wrong tree which was embraced by thee. It was thy mother who deluded thee. A son will be born of thee, who, though of the priestly caste, will be of a character fit for the military order; while a mighty son will
p. 249
be born of thy mother, who, though by birth a Kshatriya will assume a life suitable to the sacerdotal order. And his power will be great, and he will walk on the path trodden by righteous men.' Then she entreated her father-in-law again and again, saying, 'Let not my son be of this character; but let my grandson be such.' And, O Pandu's son, he replied, 'So let it be!' And thus he was pleased to grant her prayer. Then she brought forth on the expected day a son by name Jamadagni. And this son of Bhrigu was endowed with both splendour and grace. And he grew in years and in strength, and excelled he other saints in the proficiency of his Vaidik lore. O chieftain of Bharata's race, to him, rivalling in lustre the author of light (the sun), came spontaneously and without instruction the knowledge of the entire military art and of the fourfold missile arms.'"

Book 3
Chapter 116

 1 [ak]
      sa vedādhyayane yukto jamadagnir mahātapaḥ
      tapas tepe tato devān niyamād vaśam ānayat
  2 sa prasenajitaṃ rājann adhigamya narādhipam
      reṇukāṃ varayām āsa sa ca tasmai dadau nṛpaḥ
  3 reṇukāṃ tv atha saṃprāpya bhāryāṃ bhārgavanandanaḥ
      āśramasthas tayā sārdhaṃ tapas tepe 'nukūlayā
  4 tasyāḥ kumārāś catvāro jajñire rāma pañcamāḥ
      sarveṣām ajaghanyas tu rāma āsīj jaghanyajaḥ
  5 phalāhāreṣu sarveṣu gateṣv atha suteṣu vai
      reṇukā snātum agamat kadā cin niyatavratā
  6 sā tu citrarathaṃ nāma mārttikāvatakaṃ nṛpam
      dadarśa reṇukā rājann āgacchantī yadṛcchayā
  7 krīḍantaṃ salile dṛṣṭvā sabhāryaṃ padmamālinam
      ṛddhimantaṃ tatas tasya spṛhayām āsa reṇukā
  8 vyabhicārāt tu sā tasmāt klinnāmbhasi vi cetanā
      praviveśāśramaṃ trastā tāṃ vai bhartānvabudhyata
  9 sa tāṃ dṛṣṭvā cyutāṃ dhairyād brāhmyā lakṣmyā vivarjitām
      dhik śabdena mahātejā garhayām āsa vīryavān
  10 tato jyeṣṭho jāmadagnyo rumaṇvān nāma nāma taḥ
     ājagāma suṣeṇaś ca vasur viśvāvasus tathā
 11 tān ānupūrvyād bhagavān vadhe mātur acodayat
     na ca te jātasaṃmohāḥ kiṃ cid ūcur vi cetasaḥ
 12 tataḥ śaśāpa tān kopāt te śaptāś cetanāṃ jahuḥ
     mṛgapakṣisa dharmāṇaḥ kṣipram āsañ jaḍopamāḥ
 13 tato rāmo 'bhyagāt paścād āśramaṃ paravīra hā
     tam uvāca mahāmanyur jamadagnir mahātapāḥ
 14 jahīmāṃ mātaraṃ pāpāṃ mā ca putra vyathāṃ kṛthāḥ
     tata ādāya paraśuṃ rāmo mātuḥ śiro 'harat
 15 tatas tasya mahārāja jamadagner mahātmanaḥ
     kopo agacchat sahasā prasannaś cābravīd idam
 16 mamedaṃ vacanāt tāta kṛtaṃ te karma duṣkaram
     vṛṇīṣva kāmān dharmajña yāvato vāñchase hṛdā
 17 sa vavre mātur utthānam asmṛtiṃ ca vadhasya vai
     pāpena tena cāsparśaṃ bhrātṝṇāṃ prakṛtiṃ tathā
 18 apratidvandva tāṃ yuddhe dīrgham āyuś ca bhārata
     dadau ca sarvān kāmāṃs tāñ jamadagnir mahātapāḥ
 19 kadā cit tu tathaivāsya viniṣkrāntāḥ sutāḥ prabho
     athānūpa patir vīraḥ kārtavīryo 'bhyavartata
 20 tam āśramapadaṃ prāptam ṛṣer bhāryāsamarcayat
     sa yuddhamadasaṃmatto nābhyanandat tathārcanam
 21 pramathya cāśramāt tasmād dhoma dhenvās tadā balāt
     jahāra vatsaṃ krośantyā babhañja ca mahādrumān
 22 āgatāya ca rāmāya tadācaṣṭa pitā svayam
     gāṃ ca rorūyatīṃ dṛṣṭvā kopo rāma samāviśat
 23 sa manyuvaśam āpannaḥ kārtavīryam upādravat
     tasyātha yudhi vikramya bhārgavaḥ paravīra hā
 24 ciccheda niśitair bhallair bāhūn parighasaṃnibhān
     sahasrasaṃmitān rājan pragṛhya ruciraṃ dhanuḥ
 25 arjunasyātha dāyā dā rāmeṇa kṛtamanyavaḥ
     āśramasthaṃ vinā rāmaṃ jamadagnim upādravan
 26 te taṃ jaghnur mahāvīryam ayudhyantaṃ tapo vinam
     asakṛd rāma rāmeti vikrośantam anāthavat
 27 kārtavīryasya putrās tu jamadagniṃ yudhiṣṭhira
     ghātayitvā śarair jagmur yathāgatam ariṃdamāḥ
 28 apakrānteṣu caiteṣu jamadagnau tathāgate
     samit pāṇir upāgacchad āśramaṃ bhṛgunandanaḥ
 29 sa dṛṣṭvā pitaraṃ vīras tathā mṛtyuvaśaṃ gatam
     anarhantaṃ tathā bhūtaṃ vilalāpa suduḥkhitaḥ

SECTION CXVI

"Akritavrana said, 'Jamadagni devoted himself to the study of the Veda and the practice of sacred penances, and became famous for his great austerities. Then he pursued a methodical course of study and obtained a mastery over the entire Veda. And, O king, he paid a visit to Prasenajit and solicited the hand of Renuka in marriage. And this prayer was granted by the king. And the delight of Bhrigu's race having thus obtained Renuka for his wife, took his residence with her in a hermitage, and began to practice penances, being assisted by her. And four boys were born of her, with Rama for the fifth. And although the youngest, Rama was superior to all in merit. Now once upon a time, when her sons had gone out for the purpose of gathering fruits, Renuka who had a pure and austere life, went out to bathe. And, O king, while returning home, she happened to cast her glance towards the king of Martikavata, known by the name of Chitraratha. The king was in the water with his wives, and wearing on his breast a lotus wreath, was engaged in sport. And beholding his magnificent form, Renuka was inspired with desire. And this unlawful desire she could not control, but became polluted within the water, and came back to the hermitage frightened at heart. Her husband readily perceived what state she was in. And mighty and powerful and of a wrathful turn of mind, when he beheld that she had been giddy and that the lustre of chastity had abandoned her, he reproached her by crying out 'Fie!' At that very moment came in the eldest of Jamadagni's sons, Rumanvan; and then, Sushena, and then, Vasu, and likewise, Viswavasu. And the mighty saint directed them all one by one to put an end to the life of their mother. They, however, were quite confounded and lost heart. And they could not utter a single word. Then he in ire cursed them. And on being cursed they lost their sense and suddenly became like inanimate objects, and comparable in conduct to beasts and birds. And then Rama, the slayer of hostile heroes, came to the hermitage, last of all. Him the mighty-armed Jamadagni, of great austerities, addressed, saying, 'Kill this wicked mother of thine, without compunction, O my son.' Thereupon Rama immediately took up an axe and therewith severed his mother's head.
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[paragraph continues] Then, O great king, the wrath of Jamadagni of mighty soul, was at once appeased; and well-pleased, he spake the following words, 'Thou hast, my boy, performed at my bidding this difficult task, being versed in virtue. Therefore, whatsoever wishes there may be in thy heart, I am ready to grant them all. Do thou ask me.' Thereupon Rama solicited that his mother might be restored to life, and that he might not be haunted by the remembrance of this cruel deed and that he might not be affected by any sin, and that his brothers might recover their former state, and that he might be unrivalled on the field of battle, and that he might obtain long life. And, O Bharata's son, Jamadagni, whose penances were the most rigid, granted all those desires of his son. Once, however, O lord, when his sons had gone out as before, the valourous son of Kartavirya, the lord of the country near the shore of the sea, came up to the hermitage. And when he arrived at that hermitage, the wife of the saint received him hospitably. He, however, intoxicated with a warrior's pride, was not at all pleased with the reception accorded to him, and by force and in defiance of all resistance, seized and carried off from that hermitage the chief of the cows whose milk supplied the sacred butter, not heeding the loud lowing of the cow. And he wantonly pulled down the large trees of the wood. When Rama came home, his father himself told him all that had happened. Then when Rama saw how the cow was lowing for its calf, resentment arose in his heart. And he rushed towards Kartavirya's son, whose last moments had drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile heroes, put forth his valour on the field of battle, and with sharpened arrows with flattened tips, which were shot from a beautiful bow, cut down Arjuna's arms, which numbered a thousand, and were massive like (wooden) bolts for barring the door. He, already touched by the hand of death, was overpowered by Rama, his foe. Then the kinsmen of Arjuna, their wrath excited against Rama, rushed at Jamadagni in his hermitage, while Rama was away. And they slew him there; for although his strength was great, yet being at the time engaged in penances, he would not fight. And while thus attacked by his foes, he repeatedly shouted the name of Rama in a helpless and piteous way. And, O Yudhishthira, the sons of Kartavirya shot Jamadagni, with their arrows, and having thus chastised their foe, went their way. And when they had gone away, and when Jamadagni had breathed his last, Rama, the delight of Bhrigu's race, returned to the hermitage, bearing in his arms, fuel for religious rites. And the hero beheld his father who had been put to death. And grieved exceedingly he began to bewail the unworthy fate that had laid his father low."

Book 3
Chapter 117

1 [r]
      mamāparādhāt taiḥ kṣudrair hatas tvaṃ tāta bāliśaiḥ
      kārtavīryasya dāyā dair vane mṛga iveṣubhiḥ
  2 dharmajñasya kathaṃ tāta vartamānasya satpathe
      mṛtyur evaṃvidho yuktaḥ sarvabhūteṣv anāgasaḥ
  3 kiṃ nu tair na kṛtaṃ pāpaṃ yair bhavāṃs tapasi sthitaḥ
      ayudhyamāno vṛddhaḥ san hataḥ śaraśataiḥ śitaiḥ
  4 kiṃ nu te tatra vakṣyanti saciveṣu suhṛtsu ca
      ayudhyamānaṃ dharmajñam ekaṃ hatvānapatrapāḥ
  5 [ak]
      vilapyaivaṃ sa karuṇaṃ bahu nānāvidhaṃ nṛpa
      pretakāryāṇi sarvāṇi pituś cakre mahātapāḥ
  6 dadāha pitaraṃ cāgnau rāmaḥ parapuraṃjayaḥ
      pratijajñe vadhaṃ cāpi sarvakṣatrasya bhārata
  7 saṃkruddho 'ti balaḥ śūraḥ śastram ādāya vīryavān
      jaghnivān kārtavīryasya sutān eko 'ntakopamaḥ
  8 teṣāṃ cānugatā ye ca kṣatriyāḥ kṣatriyarṣabha
      tāṃś ca sarvān avāmṛdnād rāmaḥ praharatāṃ varaḥ
  9 triḥ saptakṛtvaḥ pṛthivīṃ kṛtvā niḥ kṣatriyāṃ prabhuḥ
      samantapañcake pañca cakāra rudhirahradān
  10 sa teṣu tarpayām āsa pitṝn bhṛgukulodvahaḥ
     sākṣād dadarśa carcīkaṃ sa ca rāmaṃ nyavārayat
 11 tato yajñena mahatā jāmadagnyaḥ pratāpavān
     tarpayām āsa devendram ṛtvigbhyaś ca mahīṃ dadau
 12 vedīṃ cāpy adadad dhaimīṃ kaśyapāya mahātmane
     daśavyāmāyatāṃ kṛtvā navotsedhāṃ viśāṃ pate
 13 tāṃ kaśyapasyānumate brāhmaṇāḥ khanda śas tadā
     vyabhajaṃs tena te rājan prakhyātāḥ khāndavāyanāḥ
 14 sa pradāya mahīṃ tasmai kaśyapāya mahātmane
     asmin mahendre śailendre vasaty amitavikramaḥ
 15 evaṃ vairam abhūt tasya kṣatriyair lokavāsibhiḥ
     pṛthivī cāpi vijitā rāmeṇāmitatejasā
 16 [v]
     tataś caturdaśīṃ rāmaḥ samayena mahāmanāḥ
     darśayām āsa tān viprān dharmarājaṃ ca sānujam
 17 sa tam ānarca rājendro bhrātṛbhiḥ sahitaḥ prabhuḥ
     dvijānāṃ ca parāṃ pūjāṃ cakre nṛpatisattamaḥ
 18 arcayitvā jāmadagnyaṃ pūjitas tena cābhibhūḥ
     mahendra uṣya tāṃ rātriṃ prayayau dakṣiṇāmukhaḥ

SECTION CXVII

"Rama said, 'The blame is mine, O father, that like a stag in the wood, thou hast been shot dead with arrows, by those mean and stupid wretches--the sons of Kartavirya. And O father, virtuous and unswerving from the path of righteousness and inoffensive to all animated beings as thou wert,
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how came it to be permitted by Fate that thou shouldst die in this way? What an awful sin must have been committed by them, who have killed thee with hundreds of sharpened shafts, although thou wert an aged man, and engaged in penances at the time and absolutely averse to fighting with them. With what face will those shameless persons speak of this deed of theirs to their friends and servants, viz., that they have slain an unassisted and unresisting virtuous man?--O protector of men, thus he, great in penance, bewailed much in a piteous manner, and then performed the obsequies of his departed sire. And Rama, the conqueror of hostile cities, cremated his father on the funeral pyre, and vowed, O scion of Bharata's race, the slaughter of the entire military caste, and of exceeding strength in the field of battle, and possessed of valour suited to a heroic soul, and comparable to the god of death himself, he took up his weapon in wrathful mood, and singlehanded put Kartavirya's sons to death. And, O chieftain of the military caste, Rama, the leader of all capable of beating their foes, thrice smote down all the Kashatriya followers of Kartavirya's sons. And seven times did that powerful lord exterminate the military tribes of the earth. In the tract of land, called Samantapanchaka five lakes of blood were made by him. There the mightiest scion of Bhrigu's race offered libations to his forefathers--the Bhrigus, and Richika appeared to him in a visible form, and spake to him words of counsel. Then the son of Jamadagni of dreaded name, performed a mighty sacrifice and gratified the lord of the celestials, and bestowed the earth to the ministering priests. And, O protector of human beings, he raised an altar made of gold, ten Vyamas in breadth and nine in height, and made a gift of the same to the magnanimous Kasyapa. Then at Kasyapa's bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers). And the exterminator of the military race possessed of immense strength, bestowed the earth upon the high-souled Kasyapa, and then became engaged in penance of an exceedingly severe form. He now dwells in this Mahendra, monarch of hills. Thus did hostilities arise between him and the members of the military caste,--all of them who dwell on this earth; and Rama, endowed with immense strength, in this way subdued the entire world.'
"Vaisampayana said, 'Then on the fourteenth day of the moon, the mighty-souled Rama at the proper hour showed himself to those members of the priestly caste and also to the virtuous king (Yudhishthira) and his younger brothers. And, O king of kings, the lord together with his brothers, worshipped Rama, and, O most righteous of the rulers of men, the very highest honours were paid by him to all those members of the twice-born class. And after worshipping Jamadagni's son and having received words of praise from him, at his direction he spent the night on the Mahendra hill, and then started on his journey towards the southern regions.'"

Book 3
Chapter 118

 1 [v]
      gacchan sa tīrthāni mahānubhāvaḥ; puṇyāni ramyāṇi dadarśa rājā
      sarvāṇi viprair upaśobhitāni; kva cit kva cid bhārata sāgarasya
  2 sa vṛttavāṃs teṣu kṛtābhiṣekaḥ; sahānujaḥ pārthiva putrapautraḥ
      samudragāṃ puṇyatamāṃ praśastāṃ; jagāma pārikṣita pāṇḍuputraḥ
  3 tatrāpi cāplutya mahānubhāvaḥ; saṃtarpayām āsa pitṝn surāṃś ca
      dvijātimukhyeṣu dhanaṃ visṛjya; godāvariṃ sāgaragām agacchat
  4 tato vi pāpmā draviḍeṣu rājan; amudram āsādya ca lokapuṇyam
      agastyatīrthaṃ ca pavitrapuṇyaṃ; nārī tīrthāny atha vīro dadarśa
  5 tatrārjunasyāgrya dhanurdharasya; niśamya tat karma parair asahyam
      saṃpūjyamānaḥ paramarṣisaṃghaiḥ; parāṃ mudaṃ pāṇḍusutaḥ sa lebhe
  6 sa teṣu tīrtheṣv abhiṣikta gātraḥ; kṛṣṇā sahāyaḥ sahito 'nujaiś ca
      saṃpūjayan vikramam arjunasya; reme mahīpāla patiḥ pṛthivyām
  7 tataḥ sahasrāṇi gavāṃ pradāya; tīrtheṣu teṣv ambudharottamasya
      hṛṣṭaḥ saha bhrātṛbhir arjunasya; saṃkīrtayām āsa gavāṃ pradānam
  8 sa tāni tīrthāni ca sāgarasya; puṇyāni cānyāni bahūni rājan
      krameṇa gacchan paripūrṇakāmaḥ; śūrpārakaṃ puṇyatamaṃ dadarśa
  9 tatrodadheḥ kaṃ cid atītya deśaṃ; khyātaṃ pṛthivyāṃ vanam āsasāda
      taptaṃ surair yatra tapaḥ purastād; iṣṭaṃ tathā puṇyatamair narendraiḥ
  10 sa tatra tām agryadhanurdharasya; vedīṃ dadarśāyatapīnabāhuḥ
     ṛcīka putrasya tapo vi saṃghaiḥ; samāvṛtāṃ puṇyakṛd arcanīyām
 11 tato vasūnāṃ vasu dhādhipaḥ sa; marudgaṇānāṃ ca tathāśvinoś ca
     vaivasvatāditya dhaneśvarāṇām; indrasya viṣṇor savitur vibhor ca
 12 bhagasya candrasya divākarasya; pater apāṃ sādhya gaṇasya caiva
     dhātuḥ pitṝṇāṃ ca tathā mahātmā; rudrasya rājan sagaṇasya caiva
 13 saro vatyāḥ siddhagaṇasya caiva; pūṣṇaś ca ye cāpy amarās tathānye
     puṇyāni cāpy āyatanāni teṣāṃ; dadarśa rājā sumanoharāṇi
 14 teṣūpavāsān vividhān upoṣya; dattvā ca ratnāni mahādhanāni
     tīrtheṣu sarveṣu pariplutāṅgaḥ; punaḥ sa śūrpārakam ājagāma
 15 sa tena tīrthena tu sāgarasya; punaḥ prayātaḥ saha sodarīyaiḥ
     dvijaiḥ pṛthivyāṃ prathitaṃ mahadbhis; tīrthaṃ prabhāsaṃ sam upājagāma
 16 tatrābhiṣiktaḥ pṛthu lohitākṣaḥ; sahānujair devagaṇān pitṝṃś ca
     saṃtarpayām āsa tathaiva kṛṣṇā; te cāpi viprāḥ saha lomaśena
 17 sa dvādaśāhaṃ jalavāyubhakṣaḥ; kurvan kṣapāhaḥsu tadābhiṣekam
     samantato 'gnīn upadīpayitvā; tepe tapo dharmabhṛtāṃ variṣṭhaḥ
 18 tam ugram āsthāya tapaś carantaṃ; śuśrāva rāmaś ca janārdanaś ca
     tau sarvavṛṣṇipravarau sa sainyau; yudhiṣṭhiraṃ jagmatur ājamīḍham
 19 te vṛṣṇayaḥ pāṇḍusutān samīkṣya; bhūmau śayānān maladigdha gātrān
     anarhatīṃ draupadīṃ cāpi dṛṣṭvā; suduḥkhitāś cukruśur ārtanādam
 20 tataḥ sa rāmaṃ ca janārdanaṃ ca; kārṣṇiṃ ca sāmbaṃ ca śineś ca pautram
     anyāṃś ca vṛṣṇīn upagamya pūjāṃ; cakre yathā dharmam adīnasattvaḥ
 21 te cāpi sarvān pratipūjya pārthāṃs; taiḥ satkṛtāḥ pāṇḍusutais tathaiva
     yudhiṣṭhiraṃ saṃparivārya rājann; upāviśan devagaṇā yathendram
 22 teṣāṃ sa sarvaṃ caritaṃ pareṣāṃ; vane ca vāsaṃ paramapratītaḥ
     astrārtham indrasya gataṃ ca pārthaṃ; kṛṣṇe śaśaṃsāmara rājaputram
 23 śrutvā tu te tasya vacaḥ pratītās; tāṃś cāpi dṛṣṭvā sukṛśān atīva
     netrodbhavaṃ saṃmumucur daśārhā; duḥkhārti jaṃ vāri mahānubhāvāḥ

SECTION CXVIII

Vaisampayana said, "The magnanimous monarch pursued his journey, and at different spots on the shore of the sea visited the various bathing places,
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all sacred and pleasant and frequented by men of the sacerdotal caste. And O son of Parikshit! He in proper form took his bath in them together with his younger brothers and then went to an excellent river, the holiest of all. There also the magnanimous king, took his plunge, and offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class. Then he went to the Godavari, a river that falls directly into the sea. There he was freed from his sins. And he reached the sea in the Dravida land, and visited the holy spot passing under Agastya's name, which was exceedingly sacred and exceptionally pure. And the valiant king visited the feminine sacred spots. Here he listened to the story of that well-known feat which was achieved by Arjuna, chief of all wielders of the bow, and which was beyond the power of human beings to perform. And here he was praised by the highest members of the saintly class, and the son of Pandu experienced the greatest delight. And, O protector of the earth! the ruler of the world, accompanied by Krishnâ bathed in those holy spots, and speaking of Arjuna's valour in laudatory terms delightfully spent his time in the place. Then he gave away thousands of cows at those holy spots on the coast of the sea; and with his brothers narrated well pleased how Arjuna had made a gift of kine. And he, O king! visited one by one those holy places on the coast of the sea and many other sacred spots, and thus fulfilled his heart's desire, till he came to the holiest of all known by the name of Suparaka. Then having crossed a certain tract on the coast of the sea, he reached a forest celebrated on earth. There the deities had practised asceticism in former days, and likewise virtuous rulers of men had performed sacrificial rites. There he, possessed of long and lusty arms, beheld the celebrated altar of Richika's son, who was the foremost of all wielders of the bow. And the altar was girt round by hosts of ascetics, and was fit to be worshipped by persons of a virtuous life. Then the king beheld the holy and delightful shrines of all the gods and of the Vasus, and of the hosts of wind and of the two celestial physicians and of Yama, son of the sun and of the lord of riches, and of Indra, and of Vishnu, and of the lord Creator and of Siva, and of the moon, and of the author of day, and of the lord of waters, and of the host of Sadhyas, and of Brahma, and of the forefathers, and of Rudra together with all his followers, and of the goddess of learning, and of the host of Siddhas, and of many immortal holy gods besides. And in those shrines the king observed various fasts, and gave away large quantities of gems. He plunged his body in all the holy spots, and then came again to Surparaka. And he by the same landing-place of the sea again proceeded with his uterine brothers and came over to the holy spot Prabhasa, whereof fame hath been spread by mighty Brahmanas throughout the world. There he, possessed of a pair of large red eyes, washed himself with all his younger brothers, and offered libations to the forefathers and the celestial hosts; and so did Krishna and all those Brahmanas together with Lomasa. For twelve days he subsisted upon air and water. And he performed ablutions for days and nights and surrounded himself with fires kindled on all sides. Thus that greatest of all virtuous men engaged himself in asceticism. While he was acting thus,
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information reached both Valarama and Krishna that the king was practising penances of a most austere form and these two leaders of the entire Vrishni tribe accompanied with troops came to Yudhishthira of Ajamidha's race. And when the Vrishnis beheld that the sons of Pandu lay down on the ground, their bodies besmeared all over with dirt and when they beheld the daughter of Drupada in a sad state, their grief was great and they could not refrain from breaking out in loud lamentations. Then the king, whose courage was such that misfortune never could cast him down, cordially met Rama and Krishna and Samva, Krishna's son, and the grand-son of Sini and other Vrishnis, and paid honour to them in a suitable form. And they also in return paid honour to all the sons of Pritha, and were similarly honoured by Pandu's sons. And they seated themselves round about Yudhishthira, as round Indra, O king! are seated the celestial hosts. And highly pleased, he recounted to them all the machinations of his adversaries, and how also he had resided in the forest, and how Arjuna had gone to Indra's abode in order to learn the science of arms--all this he related with a gladdened heart. And they were happy to learn all this news from him; but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears, which spontaneously gushed from their eyes on account of the agony they felt."

Book 3
Chapter 119

 1 [j]
      prabhāsa tīrthaṃ saṃprāpya vṛṣṇayaḥ pāṇḍavās tathā
      kim akurvan kathāś caiṣāṃ kās tatrāsaṃs tapodhana
  2 te hi sarve mahātmānaḥ sarvaśāstraviśāradāḥ
      vṛṣṇayaḥ pāṇḍavāś caiva suhṛdaś ca parasparam
  3 [v]
      prabhāsa tīrthaṃ saṃprāpya puṇyaṃ tīrthaṃ mahodadheḥ
      vṛṣṇayaḥ pāṇḍavān vīrān parivāryopatasthira
  4 tato gokṣīrakundendu mṛṇālarajataprabhaḥ
      vanamālī halī rāmo babhāṣe puṣkarekṣaṇam
  5 na kṛṣṇa dharmaś carito bhavāya; jantor adharmaś ca parābhavāya
      yudhiṣṭhiro yatra jaṭī mahātmā; vanāśrayaḥ kliśyati cīravāsaḥ
  6 duryodhanaś cāpi mahīṃ praśāsti; na cāsya bhūmir vivaraṃ dadāti
      dharmād adharmaś carito garīyān; itīva manyeta naro 'lpabuddhiḥ
  7 duryodhane cāpi vivardhamāne; yudhiṣṭhire cāsukha āttarājye
      kiṃ nv adya kartavyam iti prajābhiḥ; śaṅkā mithaḥ saṃjanitā narāṇām
  8 ayaṃ hi dharmaprabhavo narendro; dharme rataḥ satyadhṛtiḥ pradātā
      caled dhi rājyāc ca sukhāc ca pārtho; dharmād apaitaś ca kathaṃ vivardhet
  9 kathaṃ nu bhīṣmaś ca kṛpaś ca vipro; droṇaś ca rājā ca kulasya vṛddhaḥ
      pravrājya pārthān sukham āpnuvanti; dhik pāpabuddhīn bharata pradhānān
  10 kiṃnāma vakṣyaty avani pradhānaḥ; pitṝn samāgamya paratra pāpaḥ
     putreṣu samyak caritaṃ mayeti; putrān apāpān avaropya rājyāt
 11 nāsau dhiyā saṃpratipaśyati sma; kiṃnāma kṛtvāham acakṣur evam
     jātaḥ pṛthivyām iti pārthiveṣu; pravrājya kaunteyam athāpi rājyāt
 12 nūnaṃ samṛddhān pitṛlokabhūmau; cāmīkarābhān kṣitijān praphullān
     vicitravīryasya sutaḥ saputraḥ; kṛtvā nṛśaṃsaṃ bata paśyati sma
 13 vyūḍhottarāṃsān pṛthu lohitākṣān; nemān sma pṛcchan sa śṛṇoti nūnam
     prasthāpayad yat sa vanaṃ hy aśaṅko; yudhiṣṭhiraṃ sānujam āttaśastram
 14 yo 'yaṃ pareṣāṃ pṛtanāṃ samṛddhāṃ; nir āyudho dīrghabhujo nihanyāt
     śrutvaiva śabdaṃ hi vṛkodarasya; muñcanti sainyāni śakṛt sa mūtram
 15 sa kṣutpipāsādhva kṛśas taro vī; sametya nānāyudha bāṇapāṇiḥ
     vane smaran vāsam imaṃ sughoraṃ; śeṣaṃ na kuryād iti niścitaṃ me
 16 na hy asya vīryeṇa balena kaś cit; samaḥ pṛthivyāṃ bhavitā nareṣu
     śītoṣṇavātātapa karśitāṅgo; na śeṣam ājāv asuhṛtsu kuryāt
 17 prācyāṃ nṛpān ekarathena jitvā; vṛkodaraḥ sānucarān raṇeṣu
     svastyāgamad yo 'ti rathas taro vī; so 'yaṃ vane kliśyati cīravāsaḥ
 18 yo dantakūre vyajayan nṛdevān; samāgatān dākṣiṇātyān mahī pān
     taṃ paśyatemaṃ sahadevam adya; tapo vinaṃ tāpasa veṣarūpam
 19 yaḥ pārthivān ekarathena vīro; diśaṃ pratīcīṃ prati yuddhaśauṇḍaḥ
     so 'yaṃ vane mūlaphalena jīvañ; jaṭī caraty adya malācitāṅgaḥ
 20 satre samṛddhe 'ti rathasya rājño; vedī talād utpatitā sutā yā
     seyaṃ vanevāsam imaṃ suduḥkhaṃ; kathaṃ sahaty adya satī sukhārhā
 21 trivargamukhyasya samīraṇasya; deveśvarasyāpy atha vāśvinoś ca
     eṣāṃ surāṇāṃ tanayāḥ kathaṃ nu; vanecaranty alpasukhāḥ sukhārhāḥ
 22 jite hi dharmasya sute sabhārye; sa bhrātṛke sānucare niraste
     duryodhane cāpi vivardhamāne; kathaṃ na sīdaty avaniḥ sa śailā

SECTION CXIX

Janamejaya said, "O thou of ascetic wealth! when the sons of Pandu and the Vrishnis reached the holy spot Prabhasa, what did they do and what conversation was held there by them, for all of them were of mighty souls, proficient in all the branches of science and both the Vrishnis and the sons of Pandu held one another in friendly estimation."
Vaisampayana said, "When the Vrishnis reached the holy spot Prabhasa, the sacred landing-place on the coast of the sea, they surrounded the sons of Pandu and waited upon them. Then Valarama, resembling in hue the milk of the cow and the Kunda flower and the moon and the silver and the lotus root and who wore a wreath made of wild flowers and who had the ploughshare for his arms, spake to the lotuseyed one, saying, 'O Krishna, I do not see that the practice of virtue leads to any good or that unrighteous practices can cause evil, since the magnanimous Yudhishthira is in this miserable state, with matted hair, a resident of the wood, and for his garment wearing the bark of trees. And Duryodhana is now ruling the earth, and the ground doth not yet swallow him up. From this, a person of limited sense would believe a vicious course of life is preferable to a virtuous one. When Duryodhana is in a flourishing state and Yudhishthira, robbed of his throne, is suffering thus, what should people do in such a matter?--This is the doubt that is now perplexing all men. Here is the lord of men sprung from the god of virtue, holding fast to a righteous path, strictly truthful and of a liberal heart. This son of Pritha would give up his kingdom and his pleasure but would not
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swerve from the righteous path, in order to thrive. How is it that Bhishma and Kripa and the Brahmana Drona and the aged king, the senior member of the house, are living happily, after having banished the sons of Pritha? Fie upon the vicious-minded leaders of Bharata's race! What will that sinner, the chieftain of the earth, say to the departed forefathers of his race, when the wretch will meet them in the world to come? Having hurled from the throne his in-offensive sons, will he be able to declare that he had treated them in a blameless way? He doth not now see with his mind's eye how he hath become so sightless, and on account of what act he hath grown blind among the kings of this entire earth. Is it not because he hath banished Kunit's son from his kingdom? I have no doubt that Vichitravirya's son, when he with his sons perpetrated this inhuman act, beheld on the spot where dead bodies are burnt, flowering trees of a golden hue. Verily he must have asked them, when those stood before him with their shoulders projected forward towards him, and with their large red eyes staring at him, and he must have listened to their evil advice, since he fearlessly sent away Yudhishthira to the forest, who had all his weapons of war with him and was borne company by his younger brothers. This Bhima here, whose voracious appetite is like that of a wolf, is able to destroy with the sole strength of his powerful arms, and without the help of any weapons of war, a formidable array of hostile troops. The forces in the field of battle were utterly unmanned on hearing his war-cry. And now the strong one is suffering from hunger and thirst, and is emaciated with toilsome journeys. But when he will take up in his hand arrows and diverse other weapons of war, and meet his foes in the field of battle, he will then remember the sufferings of his exceedingly miserable forest-life, and kill his enemies to a man: of a certainty do I anticipate this. There is not throughout the whole world a single soul who can boast of strength and prowess equal to his. And his body, alas! is emaciated with cold, and heat and winds. But when he will stand up for fight, he will not leave a single man out of his foes. This powerful hero, who is a very great warrior when mounted on a car--this Bhima, of appetite rivalling a wolf's conquered single-handed all the rulers of men in the east, together with, those who followed them in battle; and he returned from those wars safe and uninjured. And that same Bhima, miserably dressed in the bark of trees, is now leading a wretched life in the woods. This powerful Sahadeva vanquished all the kings in the south; those lords of men who had gathered on the coast of the sea,--look at him now in an anchorite's dress. Valiant in battle Nakula vanquished single-handed the kings who ruled the regions towards the west,--and he now walks about the wood, subsisting on fruit and roots, with a matted mass of hair on the head, and his body besmeared all over with dirt. This daughter of a king, who is a great soldier when mounted on a car, took her rise from beneath the altar, during the pomp of sacrificial rites. She hath been always accustomed to a life of happiness; how is she now enduring this exceedingly miserable life in this wood! And the son of the god of virtue,--virtue which stands at the head of all the there pursuits of life--and the son of the wind-god and also the son of the lord of
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celestials, and those two sons of the celestial physicians,--being the sons of all those gods and always accustomed to a life of happiness, how are they living in this wood, deprived of all comforts? When the son of Virtue met with defeat, and when his wife, his brothers, his followers, and himself were all driven forth, and Duryodhana began to flourish, why did not the earth subside with all its hills?"

Book 3
Chapter 120

1 [sātyaki]
      na rāma kālaḥ paridevanāya; yad uttaraṃ tatra tad eva sarve
      samācarāmo hy anatīta kālaṃ; yudhiṣṭhiro yady api nāha kiṃ cit
  2 ye nāthavanto hi bhavanti loke; te nātmanā karma samārabhante
      teṣāṃ tu kāryeṣu bhavanti nāthāḥ; śaibyādayo rāma yathā yayāteḥ
  3 yeṣāṃ tathā rāma samārabhante; kāryāṇi nāthāḥ svamatena loke
      te nāthavantaḥ puruṣapravīrā; nānātha vat kṛcchram avāpnuvanti
  4 kasmād ayaṃ rāma janārdanau ca; pradyumna sāmbau ca mayā sametau
      vasaty araṇye saha sodarīyais; trailokyanāthān adhigamya nāthān
  5 niryātu sādhv adya daśārha senā; prabhūtanānāyudha citravarmāḥ
      yamakṣayaṃ gacchatu dhārtarāṣṭraḥ; sa bāndhavo vṛṣṇibalābhibhūtaḥ
  6 tvaṃ hy eva kopāt pṛthivīm apīmāṃ; saṃveṣṭayes tiṣṭhatu śārṅgadhanvā
      sa dhārtarāṣṭraṃ jahi sānubandhaṃ; vṛtraṃ yathā devapatir mahendraḥ
  7 bhrātā ca me yaś ca sakhā guruś ca; janārdanasyātma samaś ca pārthaḥ
      yadartham abhyudyatam uttamaṃ tat; karoti karmāgryam apāraṇīyam
  8 tasyāstra varṣāṇy aham uttamāstrair; vihatya sarvāṇi raṇe 'bhibhūya
      kāyāc chiraḥ sarpaviṣāgnikalpaiḥ; śarottamair unmathitāsmi rāma
  9 khaḍgena cāhaṃ niśitena saṃkhye; kāyāc chiras tasya balāt pramathya
      tato 'sya sarvān anugān haniṣye; duryodhanaṃ cāpi kurūṃś ca sarvān
  10 āttāyudhaṃ mām iha rauhiṇeya; paśyantu bhaumā yudhi jātaharṣāḥ
     nighnantam ekaṃ kuru yodhamukhyān; kāle mahākakṣam ivāntakāgniḥ
 11 pradyumna muktān niśitān na śaktāḥ; soḍhuṃ kṛpa droṇa vikarṇa karṇāḥ
     jānāmi vīryaṃ ca tavātma jasya; kārṣṇir bhavaty eṣa yathā raṇasthaḥ
 12 sāmbaḥ sasūtaṃ sa rathaṃ bhujābhyāṃ; duḥśāsanaṃ śāstu balāt pramathya
     na vidyate jāmba vatī sutasya; raṇe 'viṣahyaṃ hi raṇotkaṭasya
 13 etena bālena hi śambarasya; daityasya sainyaṃ sahasā praṇunnam
     vṛttorur atyāyata pīnabāhur; etena saṃkhye nihato 'śvacakraḥ
     ko nāma sāmbasya raṇe manuṣyo; gatvāntaraṃ vai bhujayor dhareta
 14 yathā praviśyāntaram antakasya; kāle manuṣyo na viniṣkrameta
     tathā praviśyāntaram asya saṃkhye; ko nāma jīvan punar āvrajeta
 15 droṇaṃ ca bhīṣmaṃ ca mahārathau tau; sutair vṛtaṃ cāpy atha somadattam
     sarvāṇi sainyāni ca vāsudevaḥ; pradhakṣyate sāyakavahni jālaiḥ
 16 kiṃnāma lokeṣv aviṣahyam asti; kṛṣṇasya sarveṣu sadaiva teṣu
     āttāyudhasyottama bāṇapāṇeś; cakrāyudhasyāpratimasya yuddhe
 17 tato 'niruddho 'py asi carma pāṇir; mahīm imāṃ dhārtarāṣṭrair vi saṃjñaiḥ
     hṛtottamāṅgair nihataiḥ karotu; kīrṇāṃ kuśair vedim ivādhvareṣu
 18 gadolmukau bāhuka bhānunīthāḥ; śūraś ca saṃkhye niśaṭhaḥ kumāraḥ
     raṇotkaṭau sāraṇa cārudeṣṇau; kulocitaṃ viprathayantu karma
 19 sa vṛṣṇibhojāndhakayodhamukhyā; samāgatā kṣatriya śūrasenā
     hatvā raṇe tān dhṛtarāṣṭra putrāṁl; loke yaśaḥ sphītam upākarotu
 20 tato 'bhimanyuḥ pṛthivīṃ praśāstu; yāvad vrataṃ dharmabhṛtāṃ variṣṭhaḥ
     yudhiṣṭhiraḥ pārayate mahātmā; dyūte yathoktaṃ kurusattamena
 21 asmat pramukhair vi śikhair jitāris; tato mahīṃ bhokṣyati dharmarājaḥ
     nir dhārtarāṣṭrāṃ hatasūtaputrām; etad dhi naḥ kṛtyatamaṃ yaśaśyam
 22 [vāsu]
     asaṃśayaṃ mādhava satyam etad; gṛhṇīma te vākyam adīnasattva
     svābhyāṃ bhujābhyām ajitāṃ tu bhūmiṃ; necchet kurūṇām ṛṣabhaḥ kathaṃ cit
 23 na hy eṣa kāmān na bhayān na lobhād; yudhiṣṭhiro jātu jahyāt svadharmam
     bhīmārjunau cāti rathau yamau vā; tathaiva kṛṣṇā drupadātma jeyam
 24 ubhau hi yuddhe 'pratimau pṛthivyāṃ; vṛkodaraś caiva dhanaṃjayaś ca
     kasmān na kṛtsnāṃ pṛthivīṃ praśāsen; mādrī sutābhyāṃca puraskṛto 'yam
 25 yadā tu pāñcāla patir mahātmā; sa kekayaś cedipatir vayaṃ ca
     yotsyāma vikramya parāṃs tadā vai; suyodhanas tyakṣyati jīvalokam
 26 [y]
     naitac citraṃ mādhava yad bravīṣi; satyaṃ tu me rakṣya tamaṃ na rājyam
     kṛṣṇas tu māṃ veda yathā vad ekaḥ; kṛṣṇaṃ ca vedāham atho yathā vat
 27 yadaiva kālaṃ puruṣapravīro; vetsyaty ayaṃ mādhava vikramasya
     tadā raṇe tvaṃ ca śinipravīra; suyodhanaṃ jeṣyasi keśavaś ca
 28 pratiprayāntv adya daśārha vīrā; dṛḍho 'smi nāthair naralokanāthaiḥ
     dharme 'pramādaṃ kurutāprameyā; draṣṭāsmi bhūyaḥ sukhinaḥ sametān
 29 te 'nyonyam āmantrya tathābhivādya; vṛddhān parisvajya śiśūṃś ca sarvān
     yadupravīrāḥ svagṛhāṇi jagmū; rājāpi tīrthāny anusaṃcacāra
 30 visṛjya kṛṣṇaṃ tv atha dharmarājo; vidarbharājopa citāṃ sutīrthām
     sutena somena vimiśritodāṃ; tataḥ payoṣṇīṃ prati sa hy uvāsa

SECTION CXX

Satyaki said, "O Rama! this is not the time of lamentation; let us do that which is proper and suited to the present occasion, although Yudhishthira doth not speak a single word. Those who have persons to look after their welfare do not undertake anything of themselves; they have others to do their work, as Saivya and others did for Yayati. Likewise, O Rama! those who have appointed functionaries to undertake their work on their own responsibility, as the leaders of men, they may be said to have real patrons, and they meet with no difficulty, like helpless beings. How is it that when the sons of Pritha have for their patrons these two men, Rama and Krishna, and the two others, Pradyumna and Samva, together with myself,--these patrons being able to protect all the three worlds,--how is it that the son of Pritha is living in the wood with his brothers? It is fit that this very day the army of the Dasarhas should march out, variously armed and with checkered mails. Let Dhritarashtra's sons be overwhelmed with the forces of the Vrishinis and let them go with their friends to the abode of the god of death. Let him alone who wields the bow made of the horn (Krishna), thou alone, if roused, wouldst be able to surround even the whole of this earth. I ask thee to kill Dhritarashtra's son with all his men, as the great Indra, the lord of the gods kill Vritra. Arjuna, the son of Pritha, is my brother, and also my friend, and also my preceptor, and is like the second self of Krishna. It is for this that men desire for a worthy son, and that preceptor seeks a pupil who would contradict him not. It is for this that the time is come for that excellent work, which is the best of all tasks and difficult to perform. I shall baffle Duryodhana's volleys of arms by my own excellent weapons. I shall overpower all in the field of battle. I shall in my wrath cut off his head with my excellent shafts, little inferior to snakes and poison and fire. And with the keen edge of my sword, I shall forcibly sever his head from the trunk, in the field of battle; then I shall kill his followers, and Duryodhana, and all of Kuru's race. O son of Rohini! let the followers of Bhima look at me with joy at their heart, when I shall keep up the weapons of war in the field of battle, and when I shall go on slaying all the best fighting men on the side of the Kurus, as at the end of time fire will burn vast heaps of straw. Kripa and Drona and Vikarna and Kama are not able to bear the keen arrows shot by Pradyumna. I know the power of Arjuna's son--he conducts himself like the son of Krishna in the field of battle. Let Samva chastise by the force of his arms Dussasana; let him destroy by force Dussasana and his charioteer and his car. In the field of battle when the son of Jamvavati
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becomes irresistible in fight, there is nothing which can withstand his force. The army of the demon Samvara was speedily routed by him when only a boy. By him was killed in fight Asvachakra, whose thighs were round, and whose muscular arms were of exceeding length. Who is there that would be able to go forward to the car of Samva, who is great in fight, when mounted on a car? As a mortal coming under the clutches of death can never escape; so who is there that once coming under his clutches in the field of battle, is able to return with his life? The son of Vasudeva will burn down by the volleys of his fiery shafts all the hostile troops, and those two warriors, Bhishma and Drona,--who are great on a car, and Somadatta surrounded by all his sons. What is there in all the world including the gods, which Krishna cannot encounter on an equal footing, when he takes up the weapons of war, wields in his hands excellent arrows, arms himself with his dice, and thus becomes unrivalled in fight? Then let Aniruddha also take up in his hand his buckler and sword, and let him cover the surface of the earth with Dhritarashtra's sons, their heads separated from their trunks, their bodies devoid of all consciousness as in a sacrificial rite the altar is overspread with sacred grass placed upon the same. And Gada and Uluka, and Vahuka and Bhanu and Nitha and the young Nishatha valiant in battle and Sarana, and Charudeshna, irresistible in war, let them perform feats befitting their race. Let the united army of the Satwatas and Suras, together with the best soldiers of the Vrishnis, the Bhojas, and the Andhakas, kill those sons of Dhritarashtra in the field of battle and let them swell their expanded fame throughout the world. Then let Abhimanyu rule the world so long as this most excellent of virtuous men, the magnanimous Yudhishthira, may be engaged in fulfilling his vow,--the vow that was accepted and declared by him, the most righteous of Kuru's race, on the occasion of the famous play at dice. Afterwards the virtuous king will protect the earth, all his foes defeated in battle by shafts which will be discharged by us. Then there will remain no sons of Dhritarashtra on earth,--nor the son of the charioteer (Kama). This is the most important work for us to do, and this will surely lead to fame."
"Krishna said, 'O scion of the race of Madhu! no doubt what thou sayest is true; we accept thy words, O thou of courage that is never weak! But this bull of the Kuru race (Yudhishthira) would never accept the sovereignty of the earth, unless it were won by the prowess of his own arms. Neither for the sake of pleasure, nor from fear, nor from covetousness, would Yudhishthira ever renounce the rules of the caste; nor would these two heroes, who are mighty, when mounted on a car--Bhima and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada. He possessing the appetite of a wolf (Bhima), and the winner of riches (Arjuna), are both unrivalled in fight throughout the world. And why should not this king rule over the entire world when he hath the two sons of Madri to espouse his cause? The high-souled ruler of Panchala together with the Kekaya king, and we also should put forth our united strength, and then would the enemies of Yudhisthira be annihilated.'"
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"Yudhishthira said, 'It is not strange that thou shouldst speak thus, O scion of Madhu's race! but to me truth seems to be the first consideration, above that of my sovereign power itself. But it is Krishna alone who precisely knoweth what I am; and it is I alone who precisely know what Krishna (really) is. O thou endued with valour! O scion of Madhu's race! as soon as he will perceive that the time is come for feats of bravery, then, O most valiant of Sini's race, he also of beautiful hair (Krishna) will defeat Suyodhana. Let the brave men of the Dasarha race go back today. They are my patrons; and the foremost of human beings, they have visited me here. O ye of immeasurable strength! never fall off from the path of virtue. I shall see you again, when ye will be happily gathered together.'
"Then after mutual greeting and obeisance to seniors, and having embraced the youthful, those valiant men of the Yadu race and the sons of Pandu separated. And the Yadus reunited to their home; and the Pandavas continued their journey to the sacred spots. Then having parted with Krishna, the virtuous king, accompanied by his brothers and servants, and also by Lomasa, went to the sacred river Payosini. Its fine landing place was constructed by the king of Vidarbha. And he began to dwell on the banks of the Payosini, whose waters were mingled with the distilled Soma juice. There the high-souled Yudhishthira was greeted with excellent laudatory, terms by numerous leaders of the twice-born class, who were delighted to see him there."

(My humble salutations to the lotus feet of Seeman Brahmasri K M Ganguli ji for the collection)