srimahabharatam - adiparva - chapters - 151st to 180 th

The Sacred  Scripture of 

great Epic Sree Mahabharatam:

The Mahabharata

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

 

Book 1 (Adiparva)

Book 1
Chapter 151

1 [vai]
      tato rātryāṃ vyatītāyām annam ādāya pāṇḍavaḥ
      bhīmaseno yayau tatra yatrāsau puruṣādakaḥ
  2 āsādya tu vanaṃ tasya rakṣasaḥ pāṇḍavo balī
      ājuhāva tato nāmnā tadannam upayojayan
  3 tataḥ sa rākṣasaḥ śrutvā bhīmasenasya tad vacaḥ
      ājagāma susaṃkruddho yatra bhīmo vyavasthitaḥ
  4 mahākāyo mahāvego dārayann iva medinīm
      triśikhāṃ bhṛkuṭiṃ kṛtvā saṃdaśya daśanac chadam
  5 bhuñjānam annaṃ taṃ dṛṣṭvā bhīmasenaṃ sa rākṣasaḥ
      vivṛtya nayane kruddha idaṃ vacanam abravīt
  6 ko 'yam annam idaṃ bhuṅkte madartham upakalpitam
      paśyato mama durbuddhir yiyāsur yamasādanam
  7 bhīmasenas tu tac chrutvā prahasann iva bhārata
      rākṣasaṃ tam anādṛtya bhuṅkta eva parāṅmukhaḥ
  8 tataḥ sa bhairavaṃ kṛtvā samudyamya karāv ubhau
      abhyadravad bhīmasenaṃ jighāṃsuḥ puruṣādakaḥ
  9 tathāpi paribhūyainaṃ nekṣamāṇo vṛkodaraḥ
      rākṣasaṃ bhuṅkta evānnaṃ pāṇḍavaḥ paravīrahā
  10 amarṣeṇa tu saṃpūrṇaḥ kuntīputrasya rākṣasaḥ
     jaghāna pṛṣṭhaṃ pāṇibhyāṃm ubhābhyāṃ pṛṣṭhataḥ sthitaḥ
 11 tathā balavatā bhīmaḥ pāṇibhyāṃ bhṛśam āhataḥ
     naivāvalokayām āsa rākṣasaṃ bhuṅkta eva saḥ
 12 tataḥ sa bhūyaḥ saṃkruddho vṛkṣam ādāya rākṣasaḥ
     tāḍayiṣyaṃs tadā bhīmaṃ punar abhyadravad balī
 13 tato bhīmaḥ śanair bhuktvā tadannaṃ puruṣarṣabhaḥ
     vāry upaspṛśya saṃhṛṣṭas tasthau yudhi mahābalaḥ
 14 kṣiptaṃ kruddhena taṃ vṛkṣaṃ pratijagrāha vīryavān
     savyena pāṇinā bhīmaḥ prahasann iva bhārata
 15 tataḥ sa punar udyamya vṛkṣān bahuvidhān balī
     prāhiṇod bhīmasenāya tasmai bhīmaś ca pāṇḍavaḥ
 16 tad vṛkṣayuddham abhavan mahīruha vināśanam
     ghorarūpaṃ mahārāja bakapāṇḍavayor mahat
 17 nāma viśrāvya tu bakaḥ samabhidrutya pāṇḍavam
     bhujābhyāṃ parijagrāha bhīmasenaṃ mahābalam
 18 bhīmaseno 'pi tad rakṣaḥ parirabhya mahābhujaḥ
     visphurantaṃ mahāvegaṃ vicakarṣa balād balī
 19 sa kṛṣyamāṇo bhīmena karṣamāṇaś ca pāṇḍavam
     samayujyata tīvreṇa śrameṇa puruṣādakaḥ
 20 tayor vegena mahatā pṛthivīsamakampata
     pādapāṃś ca mahākāyāṃś cūrṇayām āsatus tadā
 21 hīyamānaṃ tu tad rakṣaḥ samīkṣya bharatarṣabha
     niṣpiṣya bhūmau pāṇibhyāṃ samājaghne vṛkodaraḥ
 22 tato 'sya jānunā pṛṣṭham avapīḍya balād iva
     bāhunā parijagrāha dakṣiṇena śirodharām
 23 savyena ca kaṭī deśe gṛhya vāsasi pāṇḍavaḥ
     tad rakṣo dviguṇaṃ cakre nadantaṃ bhairavān ravān
 24 tato 'sya rudhiraṃ vaktrāt prādurāsīd viśāṃ pate
     bhajyamānasya bhīmena tasya ghorasya rakṣasaḥ

SECTION CLI

(Jatugriha Parva continued)

"Vaisampayana said, 'About this time, the learned Vidura had sent into those woods a man of pure character and much trusted by him. This person going to where he had been directed, saw the Pandavas with their mother in the forest employed in a certain place in measuring the depth of a river. The design that the wicked Duryodhana had formed had been, through his spies, known to Vidura of great intelligence, and, therefore, he had sent that prudent person unto the Pandavas. Sent by Vidura unto them, he showed the Pandavas on the sacred banks of the Ganga a boat with engines
p. 313
and flags, constructed by trusted artificers and capable of withstanding wind and wave and endued with the speed of the tempest or of thought. He then addressed the Pandavas in these words to show that he had really been sent by Vidura, 'O Yudhishthira, he said, "listen to these words the learned Vidura had said (unto thee) as a proof of the fact that I come from him. Neither the consumer of straw and the wood nor the drier of dew ever burneth the inmates of a hole in the forest. He escapeth from death who protecteth himself knowing this, etc.' By these credentials know me to be the person who has been truly sent by Vidura and to be also his trusted agent. Vidura, conversant with everything, hath again said, 'O son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana with his brothers, and Sakuni.' This boat is ready on the waters, and it will glide pleasantly thereon, and shall certainly bear you all from these regions!'
"Then beholding those foremost of men with their mother pensive and sad he caused them to go into the boat that was on the Ganga, and accompanied them himself. Addressing them again, he said, 'Vidura having smelt your heads and embraced you (mentally), hath said again that in commencing your auspicious journey and going alone you should never be careless.'
"Saying these words unto those heroic princes, the person sent by Vidura took those bulls among men over to the other side of the Ganga in his boat. And having taken them over the water and seen them all safe on the opposite bank, he uttered the word 'Jaya' (victory) to their success and then left them and returned to the place whence he had come.
"The illustrious Pandavas also sending through that person some message to Vidura, began, after having crossed the Ganga, to proceed with haste and in great secrecy.'"

Book 1
Chapter 152

 1 [vai]
      tena śabdena vitrasto janas tasyātha rakṣasaḥ
      niṣpapāta gṛhād rājan sahaiva paricāribhiḥ
  2 tān bhītān vigatajñānān bhīmaḥ praharatāṃ varaḥ
      sāntvayām āsa balavān samaye ca nyaveśayat
  3 na hiṃsyā mānuṣā bhūyo yuṣmābhir iha karhi cit
      hiṃsatāṃ hi vadhaḥ śīghram evam eva bhaved iti
  4 tasya tad vacanaṃ śrutvā tāni rakṣāṃsi bhārata
      evam astv iti taṃ prāhur jagṛhuḥ samayaṃ ca tam
  5 tataḥ prabhṛti rakṣāṃsi tatra saumyāni bhārata
      nagare pratyadṛśyanta narair nagaravāsibhiḥ
  6 tato bhimas tam ādāya gatāsuṃ puruṣādakam
      dvāradeśe vinikṣipya jagāmānupalakṣitaḥ
  7 tataḥ sa bhīmas taṃ hatvā gatvā brāhmaṇa veśma tat
      ācacakṣe yathāvṛttaṃ rājñaḥ sarvam aśeṣataḥ
  8 tato narā viniṣkrāntā nagarāt kālyam eva tu
      dadṛśur nihataṃ bhūmau rākṣasaṃ rudhirokṣitam
  9 tam adrikūṭasadṛśaṃ vinikīrṇaṃ bhayāvaham
      ekacakrāṃ tato gatvā pravṛttiṃ pradaduḥ pare
  10 tataḥ sahasraśo rājan narā nagaravāsinaḥ
     tatrājagmur bakaṃ draṣṭuṃ sastrī vṛddhakumārakāḥ
 11 tatas te vismitāḥ sarve karma dṛṣṭvātimānuṣam
     daivatāny arcayāṃ cakruḥ sarva eva viśāṃ pate
 12 tataḥ pragaṇayām āsuḥ kasya vāro 'dya bhojane
     jñātvā cāgamya taṃ vipraṃ papracchuḥ sarva eta tat
 13 evaṃ pṛṣṭas tu bahuśo rakṣamāṇaś ca pāṇḍavān
     uvāca nāgarān sarvān idaṃ viprarṣabhas tadā
 14 ājñāpitaṃ mām aśane rudantaṃ saha bandhubhiḥ
     dadarśa brāhmaṇaḥ kaś cin mantrasiddho mahābalaḥ
 15 paripṛcchya sa māṃ pūrvaṃ parikleśaṃ purasya ca
     abravīd brāhmaṇaśreṣṭha āśvāsya prahasann iva
 16 prāpayiṣyāmy ahaṃ tasmai idam annaṃ durātmane
     mannimittaṃ bhayaṃ cāpi na kāryam iti vīryavān
 17 sa tadannam upādāya gato bakavanaṃ prati
     tena nūnaṃ bhaved etat karma lokahitaṃ kṛtam
 18 tatas te brāhmaṇāḥ sarve kṣatriyāś ca suvismitāḥ
     vaiśyāḥ śūdrāś ca muditāś cakrur brahma mahaṃ tadā
 19 tato jānapadāḥ sarve ājagmur nagaraṃ prati
     tad adbhutatamaṃ draṣṭuṃ pārthās tatraiva cāvasan

SECTION CLII

(Jatugriha Parva continued)

"Vaisampayana said, 'Then, when the night had passed away, a large concourse of the townspeople came there in haste to see the sons of Pandu. After extinguishing the fire, they saw that the house just burnt down had been built of lac in materials and that (Duryodhana's) counsellor Purochana had been burnt to death. And the people began to bewail aloud saying, 'Indeed, this had been contrived by the sinful Duryodhana for the destruction of the Pandavas. There is little doubt that Duryodhana hath, with Dhritarashtra's knowledge, burnt to death the heirs of Pandu, else the prince would have been prevented by his father. There is little doubt that even Bhishma, the son of Santanu, and Drona and Vidura and Kripa and other Kauravas have not, any of them, followed the dictates of duty. Let us now send to Dhritarashtra to say, 'Thy great desire hath been achieved! Thou hast burnt to death the Pandavas!'
p. 314
"They then began to extinguish the members to obtain some trace of the Pandavas, and they saw the innocent Nishada woman with her five sons burnt to death. Then the miner sent by Vidura, while removing the ashes, covered the hole he had dug with those ashes in such a way that it remained unnoticed by all who had gone there.
"The citizens then sent to Dhritarashtra to inform him that the Pandavas along with (Duryodhana's) counsellor Purochana had been burnt to death. King Dhritarashtra, on hearing the evil news of the death of the Pandavas, wept in great sorrow. And he said, 'King Pandu, my brother of great fame, hath, indeed, died today when those heroic sons of his together with their mother have been burnt to death. Ye men, repair quickly to Varanavata and cause the funeral rites to be performed of those heroes and of the daughter of Kuntiraj! Let also the bones of the deceased be sanctified with the usual rites, and let all the beneficial and great acts (usual on such occasions) be performed. Let the friends and relatives of those that have been burnt to death repair thither. Let also all other beneficial acts that ought, under the circumstances, to be performed by us for the Pandavas and Kunti be accomplished by wealth.'
"Having said this, Dhritarashtra, the son of Ambika, surrounded by his relatives, offered oblations of water to the sons of Pandu. And all of them, afflicted with excessive sorrow, bewailed aloud, exclaiming, 'O Yudhishthira! Oh prince of the Kuru race!'--While others cried aloud, 'Oh, Bhima!--O Phalguna!'--while some again,--'Oh, the twins!--Oh, Kunti!'--Thus did they sorrow for the Pandavas and offer oblations of water unto them. The citizens also wept for the Pandavas but Vidura did not weep much, because he knew the truth.
"Meanwhile the Pandavas endued with great strength with their mother forming a company of six going out of the town of Varanavata arrived at the banks of the Ganga. They then speedily reached the opposite bank aided by the strength of the boatmen's arms, the rapidity of the river's current, and a favourable wind. Leaving the boat, they proceeded in the southern direction finding their way in the dark by the light of the stars. After much suffering they at last reached, O king, a dense forest. They were then tired and thirsty; sleep was closing their eyes every moment. Then Yudhishthira, addressing Bhima endued with great energy, said, 'What can be more painful than this? We are now in the deep woods. We know not which side is which, nor can we proceed much further. We do not know whether that wretch Purochana hath or hath not been burnt to death. How shall we escape from these dangers unseen by others? O Bharata, taking us on thyself, proceed thou as before. Thou alone amongst us art strong and swift as the wind.'
"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up on his body Kunti and his brothers, began to proceed with great celerity.'"

Book 1
Chapter 153

 1 [j]
      te tathā puruṣavyāghrā nihatya bakarākṣasam
      ata ūrdhvaṃ tato brahman kim akurvata pāṇḍavāḥ
  2 [vai]
      tatraiva nyavasan rājan nihatya bakarākṣasam
      adhīyānāḥ paraṃ brahma brāhmaṇasya niveśane
  3 tataḥ katipayāhasya brāhmaṇaḥ saṃśitavrataḥ
      pratiśrayārthaṃ tad veśma brāhmaṇasyājagāma ha
  4 sa samyak pūjayitvā taṃ vidvān viprarṣabhas tadā
      dadau pratiśrayaṃ tasmai sadā sarvātithi vratī
  5 tatas te pāṇḍavāḥ sarve saha kuntyā nararṣabhāḥ
      upāsāṃ cakrire vipraṃ kathayānaṃ kathās tadā
  6 kathayām āsa deśān sa tīrthāni vividhāni ca
      rājñāṃ ca vividhāś caryāḥ purāṇi vividhāni ca
  7 sa tatrākathayad vipraḥ kathānte janamejaya
      pāñcāleṣv adbhutākāraṃ yājñasenyāḥ svayaṃvaram
  8 dhṛṣṭadyumnasya cotpattim utpattiṃ ca śikhaṇḍinaḥ
      ayonijatvaṃ kṛṣṇāyā drupadasya mahāmakhe
  9 tad adbhutatamaṃ śrutvā loke tasya mahātmanaḥ
      vistareṇaiva papracchuḥ kathāṃ tāṃ puruṣarṣabhāḥ
  10 kathaṃ drupadaputrasya dhṛṣṭadyumnasya pāvakāt
     vedimadhyāc ca kṛṣṇāyāḥ saṃbhavaḥ katham adbhutaḥ
 11 kathaṃ droṇān maheṣvāsāt sarvāṇy astrāṇy aśikṣata
     kathaṃ priyasakhāyau tau bhinnau kasya kṛtena ca
 12 evaṃ taiś codito rājan sa vipraḥ puruṣarṣabhaiḥ
     kathayām āsa tat sarvaṃ draupadī saṃbhavaṃ tadā

SECTION CLIII

(Jatugriha Parva continued)

"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with its trees and their branches seemed to tremble, in consequence of their clash with his breast. The motion of his thighs raised a wind like unto that which blows during the months of Jyaishtha and Ashadha (May and June). And the mighty Bhima proceeded, making a path for himself, but treading down the trees and creepers before him. In fact, he broke (by the pressure of his body) the large trees and plants, with their flowers and fruits, standing on his way. Even so passeth through the woods breaking down mighty trees, the leader of a herd of elephants, of the age of sixty years, angry and endued with excess of energy, during the season of rut when the liquid juice trickle down the three parts of his body. Indeed, so great was the force with which Bhima endued with the speed of Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed to faint in consequence. Frequently swimming across streams difficult of being crossed, the Pandavas disguised themselves on their way from fear of the sons of Dhritarashtra. And Bhima carried on his shoulder his illustrious mother of delicate sensibilities along the uneven banks of rivers. Towards the evening, O bull of Bharata's race, Bhima (bearing his brothers and mother on his back) reached a terrible forest where fruits and roots and water were scarce and which resounded with the terrible cries of birds and beasts. The twilight deepened the cries of birds and beasts became fiercer, darkness shrouded everything from the view and untimely winds began to blow that broke and laid low many a tree large and small and many creepers with dry leaves and fruits. The Kaurava princes, afflicted with fatigue and thirst, and heavy with sleep, were unable to proceed further. They then all sat down in that forest without food and drink. Then Kunti, smitten with thirst, said unto her sons, 'I am the mother of the five Pandavas and am now in their midst. Yet I am burning with thirst!' Kunti repeatedly said this unto her sons. Hearing these words, Bhima's heart, from affection for his mother, was warmed by compassion and he resolved to go (along as before). Then Bhima, proceeding through that terrible and extensive forest without a living soul, saw a beautiful banian tree with widespreading branches. Setting down there his brothers and mother, O bull of Bharata's race; he said unto them, 'Rest you here, while I go in quest of water. I hear the sweet cries of aquatic fowls. I think there must be a large pool here.' Commanded, O Bharata, by his elder brother who said unto him, 'Go', Bhima proceeded in the direction whence the cries of those aquatic fowls were coming. And, O bull of Bharata's race, he soon came upon a lake and bathed and slaked his thirst. And affectionate unto his brothers, he brought for them, O Bharata, water by soaking his upper garments. Hastily retracing his way over those four miles
p. 316
he came unto where his mother was and beholding her he was afflicted with sorrow and began to sigh like a snake. Distressed with grief at seeing his mother and brothers asleep on the bare ground, Vrikodara began to weep, 'Oh, wretch that I am, who behold my brothers asleep on the bare ground, what can befall me more painful than this? Alas, they who formerly at Varanavata could not sleep on the softest and costliest beds are now asleep on the bare ground! Oh, what more painful sight shall I ever behold than that of Kunti--the sister of Vasudeva, that grinder of hostile hosts--the daughter of Kuntiraja,--herself decked with every auspicious mark, the daughter-in-law of Vichitravirya,--the wife of the illustrious Pandu,--the mother of us (five brothers),--resplendent as the filaments of the lotus and delicate and tender and fit to sleep on the costliest bed--thus asleep, as she should never be, on the bare ground! Oh, she who hath brought forth these sons by Dharma and Indra and Maruta--she who hath ever slept within palaces--now sleepeth, fatigued, on the bare ground! What more painful sight shall ever be beheld by me than that of these tigers among men (my brothers) asleep on the ground! Oh, the virtuous Yudhishthira, who deserveth the sovereignty of the three worlds, sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna of the darkish hue of blue clouds, and unequalled amongst men sleepeth on the ground like an ordinary person! Oh, what can be more painful than this? Oh the twins, who in beauty are like the twin Aswins amongst the celestials, are asleep like ordinary mortals on the bare ground! He who hath no jealous evil-minded relatives, liveth in happiness in this world like a single tree in a village. The tree that standeth single in a village with its leaves and fruits, from absence of other of the same species, becometh sacred and is worshipped and venerated by all. They again that have many relatives who, however, are all heroic and virtuous, live happily in the world without sorrow of any kind. Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live, depending on each other, like tall trees growing in the same forest. We, however, have been forced in exile by the wicked Dhritarashtra and his sons having escaped with difficulty, from sheer good fortune, a fiery death. Having escaped from that fire, we are now resting in the shade of this tree. Having already suffered so much, where now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked fellows, enjoy your temporary success. The gods are certainly auspicious to you. But ye wicked wretches, ye are alive yet, only because Yudhishthira doth not command me to take your lives. Else this very day, filled with wrath, I would send thee, (O Duryodhana), to the regions of Yama (Pluto) with thy children and friends and brothers, and Karna, and (Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches, the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet angry with you?'
"Having said this, Bhima of mighty arms, fired with wrath, began to squeeze his palms, sighing deeply in affliction. Excited again with wrath like
p. 317
an extinguished fire blazing up all on a sudden, Vrikodara once more beheld his brothers sleeping on the ground like ordinary persons sleeping in trustfulness. And Bhima said unto himself, 'I think there is some town not far off from this forest. These all are asleep, so I will sit awake. And this will slake their thirst after they rise refreshed from sleep.' Saying this, Bhima sat there awake, keeping watch over his sleeping mother and brothers.'"

Book 1
Chapter 154

 1 [brāhmaṇa]
      gaṅgā dvāraṃ prati mahān babhūvarṣir mahātapāḥ
      bharadvājo mahāprājñaḥ satataṃ saṃśitavrataḥ
  2 so 'bhiṣektuṃ gato gaṅgāṃ pūrvam evāgatāṃ satīm
      dadarśāpsarasaṃ tatra ghṛtācīm āplutām ṛṣiḥ
  3 tasyā vāyur nadītīre vasanaṃ vyaharat tadā
      apakṛṣṭāmbarāṃ dṛṣṭvā tām ṛṣiś cakame tataḥ
  4 tasyāṃ saṃsaktamanasaḥ kaumāra brahmacāriṇaḥ
      hṛṣṭasya retaś caskanda tad ṛṣir droṇa ādadhe
  5 tataḥ samabhavad droṇaḥ kumāras tasya dhīmataḥ
      adhyagīṣṭa sa vedāṃś ca vedāṅgāni ca sarvaśaḥ
  6 bharadvājasya tu sakhā pṛṣato nāma pārthivaḥ
      tasyāpi drupado nāma tadā samabhavat sutaḥ
  7 sa nityam āśramaṃ gatvā droṇena saha pārṣataḥ
      cikrīḍādhyayanaṃ caiva cakāra kṣatriyarṣabhaḥ
  8 tatas tu pṛṣate 'tīte sa rājā drupado 'bhavat
      droṇo 'pi rāmaṃ śuśrāva ditsantaṃ vasu sarvaśaḥ
  9 vanaṃ tu prathitaṃ rāmaṃ bharadvājasuto 'bravīt
      āgataṃ vittakāmaṃ māṃ viddhi droṇaṃ dvijarṣabha
  10 [rāma]
     śarīramātram evādya mayedam avaśeṣitam
     astrāṇi vā śarīraṃ vā brahmann anyataraṃ vṛṇu
 11 [droṇa]
     astrāṇi caiva sarvāṇi teṣāṃ saṃhāram eva ca
     prayogaṃ caiva sarveṣāṃ dātum arhati me bhavān
 12 [brāhmaṇa]
     tathety uktvā tatas tasmai pradadau bhṛgunandanaḥ
     pratigṛhya tato droṇaḥ kṛtakṛtyo 'bhavat tadā
 13 saṃprahṛṣṭamanāś cāpi rāmāt paramasaṃmatam
     brahmāstraṃ samanuprāpya nareṣv abhyadhiko 'bhavat
 14 tato drupadam āsādya bhāradvājaḥ pratāpavān
     abravīt puruṣavyāghraḥ sakhāyaṃ viddhi mām iti
 15 [drupada]
     nāśrotriyaḥ śrotriyasya nārathī rathinaḥ sakhā
     nārājā pārthivasyāpi sakhipūrvaṃ kim iṣyate
 16 [br]
     sa viniścitya manasā pāñcālyaṃ prati buddhimān
     jagāma kurumukhyānāṃ nagaraṃ nāgasāhvayam
 17 tasmai pautrān samādāya vasūni vividhāni ca
     prāptāya pradadau bhīṣmaḥ śiṣyān droṇāya dhīmate
 18 droṇaḥ śiṣyāṃs tataḥ sarvān idaṃ vacanam abravīt
     samānīya tadā vidvān drupadasyāsukhāya vai
 19 ācārya vetanaṃ kiṃ cid dhṛdi saṃparivartate
     kṛtāstrais tat pradeyaṃ syāt tad ṛtaṃ vadatānaghāḥ
 20 yadā ca pāṇḍavāḥ sarve kṛtāstrāḥ kṛtaniśramāḥ
     tato droṇo 'bravīd bhūyo vetanārtham idaṃ vacaḥ
 21 pārṣato drupado nāma chatravatyāṃ nareśvaraḥ
     tasyāpakṛṣya tad rājyaṃ mama śīghraṃ pradīyatām
 22 tataḥ pāṇḍusutāḥ pañca nirjitya drupadaṃ yudhi
     droṇāya darśayām āsur baddhvā sasacivaṃ tadā
 23 [dro]
     prārthayāmi tvayā sakhyaṃ punar eva narādhipa
     arājā kila no rājñaḥ sakhā bhavitum arhati
 24 ataḥ prayatitaṃ rājye yajñasena mayā tava
     rājāsi dakṣiṇe kūle bhāgīrathyāham uttare
 25 [br]
     asatkāraḥ sa sumahān muhūrtam api tasya tu
     na vyeti hṛdayād rājño durmanāḥ sa kṛśo 'bhavat

SECTION CLIV

(Hidimva-vadha Parva)

"Vaisampayana said, 'Not far from the place where the Pandavas were asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of great energy and prowess, he was a cruel cannibal of visage that was grim in consequence of his sharp and long teeth. He was now hungry and longing for human flesh. Of long shanks and a large belly, his locks and beard were both red in hue. His shoulders were broad like the neck of a tree; his ears were like unto arrows, and his features were frightful. Of red eyes and grim visage, the monster beheld, while casting his glances around, the sons of Pandu sleeping in those woods. He was then hungry and longing for human flesh. Shaking his dry and grizzly locks and scratching them with his fingers pointed upwards, the large-mouthed cannibal repeatedly looked at the sleeping sons of Pandu yawning wistfully at times. Of huge body and great strength, of complexion like the colour of a mass of clouds, of teeth long and sharp-pointed and face emitting a sort of lustre, he was ever pleased with human flesh. And scenting the odour of man, he addressed his sister, saying, 'O sister, it is after a long time that such agreeable food hath approached me! My mouth waters at the anticipated relish of such food. My eight teeth, so sharp-pointed and incapable of being resisted by any substance, I shall, today, after a long time, put into the most delicious flesh. Attacking the human throat and even opening the veins, I shall (today) drink a plentiful quantity of human blood, hot and fresh and frothy. Go and ascertain who these are, lying asleep in these woods. The strong scent of man pleaseth my nostrils. Slaughtering all these men, bring them unto me. They sleep within my territory. Thou needest have no fear from them. Do my bidding soon, for we shall then together eat their flesh, tearing off their bodies at pleasure. And after feasting to our fill on human flesh we shall then dance together to various measures!'
"Thus addressed by Hidimva in those woods, Hidimva, the female cannibal, at the command of her brother, went, O bull of Bharata's race, to the spot where the Pandavas were. And on going there, she beheld the Pandavas asleep with their mother and the invincible Bhimasena sitting awake. And beholding Bhimasena unrivalled on earth for beauty and like unto
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a vigorous Sala tree, the Rakshasa woman immediately fell in love with him, and she said to herself, 'This person of hue like heated gold and of mighty arms, of broad shoulders as the lion, and so resplendent, of neck marked with three lines like a conch-shell and eyes like lotus-petals, is worthy of being my husband. I shall not obey the cruel mandate of my brother. A woman's love for her husband is stronger than her affection for her brother. If I slay him, my brother's gratification as well as mine will only be momentary. But if I slay him not, I can enjoy, with him for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming form at will, assumed an excellent human form and began to advance with slow steps towards Bhima of mighty arms. Decked with celestial ornaments she advanced with smiles on her lips and a modest gait, and addressing Bhima said, 'O bull among men, whence hast thou come here and who art thou? Who, besides, are these persons of celestial beauty sleeping here? Who also, O sinless one, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber? Dost thou not know that this forest is the abode of a Rakshasa. Truly do I say, here liveth the wicked Rakshasa called Hidimva. Ye beings of celestial beauty, I have been sent hither even by that Rakshasa--my brother--with the cruel intent of killing you for his food. But I tell thee truly that beholding thee resplendent as a celestial, I would have none else for my husband save thee! Thou who art acquainted with all duties, knowing this, do unto me what is proper. My heart as well as my body hath been pierced by (the shafts of) Kama (Cupid). O, as I am desirous of obtaining thee, make me thine. O thou of mighty arms, I will rescue thee from the Rakshasa who eateth human flesh. O sinless one, be thou my husband. We shall then live on the breasts of mountains inaccessible to ordinary mortals. I can range the air and I do so at pleasure. Thou mayest enjoy great felicity with me in those regions.'
"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can, like a Muni having all his passions under control, abandon his sleeping mother and elder and younger brothers? What man like me would go to gratify his lust, leaving his sleeping mother and brothers as food for a Rakshasa?'
"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you all that is agreeable to thee! I shall certainly rescue you all from my cannibal brother?'
"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked brother, awaken my brothers and mother sleeping comfortably in the woods. O timid one, Rakshasas are never able to bear the prowess of my arms. And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas are able to bear my might. O amiable one, thou mayst stay or go as thou likest, or mayst even send thy cannibal brother, O thou of delicate shape. I care not.'"

Book 1
Chapter 155

1 [brāhmaṇa]
      amarṣī drupado rājā karmasiddhān dvijarṣabhān
      anvicchan paricakrāma brāhmaṇāvasathān bahūn
  2 putra janma parīpsan vai śokopahatacetanaḥ
      nāsti śreṣṭhaṃ mamāpatyam iti nityam acintayat
  3 jātān putrān sa nirvedād dhig bandhūn iti cābravīt
      niḥśvāsaparamaś cāsīd droṇaṃ praticikīrṣayā
  4 prabhāvaṃ vinayaṃ śikṣāṃ droṇasya caritāni ca
      kṣātreṇa ca balenāsya cintayan nānvapadyata
      pratikartuṃ nṛpaśreṣṭho yatamāno 'pi bhārata
  5 abhitaḥ so 'tha kalmāṣīṃ gaṅgākūle paribhraman
      brāhmaṇāvasathaṃ puṇyam āsasāda mahīpatiḥ
  6 tatra nāsnātakaḥ kaś cin na cāsīd avratī dvijaḥ
      tathaiva nāmahā bhāgaḥ so 'paśyat saṃśitavratau
  7 yājopayājau brahmarṣī śāmyantau pṛṣatātmajaḥ
      saṃhitādhyayane yuktau gotrataś cāpi kāśyapau
  8 tāraṇe yuktarūpau tau brāhmaṇāv ṛṣisattamau
      sa tāv āmantrayām āsa sarvakāmair atandritaḥ
  9 buddhvā tayor balaṃ buddhiṃ kanīyāṃsam upahvare
      prapede chandayan kāmair upayājaṃ dhṛtavratam
  10 pādaśuśrūṣaṇe yuktaḥ priyavāk sarvakāmadaḥ
     arhayitvā yathānyāyam upayājam uvāca saḥ
 11 yena me karmaṇā brahman putraḥ syād droṇa mṛtyave
     upayāja kṛte tasmin gavāṃ dātāsmi te 'rbudam
 12 yad vā te 'nyad dvijaśreṣṭha manasaḥ supriyaṃ bhavet
     sarvaṃ tat te pradātāhaṃ na hi me 'sty atra saṃśayaḥ
 13 ity ukto nāham ity evaṃ tam ṛṣiḥ pratyuvāca ha
     ārādhayiṣyan drupadaḥ sa taṃ paryacarat punaḥ
 14 tataḥ saṃvatsarasyānte drupadaṃ sa dvijottamaḥ
     upayājo 'bravīd rājan kāle madhurayā girā
 15 jyeṣṭho bhrātā mamāgṛhṇād vicaran vananirjhare
     aparijñāta śaucāyāṃ bhūmau nipatitaṃ phalam
 16 tad apaśyam ahaṃ bhrātur asāṃpratam anuvrajan
     vimarśaṃ saṃkarādāne nāyaṃ kuryāt kathaṃ cana
 17 dṛṣṭvā phalasya nāpaśyad doṣā ye 'syānubandhikāḥ
     vivinakti na śaucaṃ yaḥ so 'nyatrāpi kathaṃ bhavet
 18 saṃhitādhyayanaṃ kurvan vasan guru kule ca yaḥ
     bhaikṣam ucchiṣṭam anyeṣāṃ bhuṅkte cāpi sadā sadā
     kīrtayan guṇam annānām aghṛṇī ca punaḥ punaḥ
 19 tam ahaṃ phalārthinaṃ manye bhrātaraṃ tarka cakṣuṣā
     taṃ vai gacchasva nṛpate sa tvāṃ saṃyājayiṣyati
 20 jugupsamāno nṛpatir manasedaṃ vicintayan
     upayāja vacaḥ śrutvā nṛpatiḥ sarvadharmavit
     abhisaṃpūjya pūjārham ṛṣiṃ yājam uvāca ha
 21 ayutāni dadāny aṣṭau gavāṃ yājaya māṃ vibho
     droṇa vairābhisaṃtaptaṃ tvaṃ hlādayitum arhasi
 22 sa hi brahmavidāṃ śreṣṭho brahmāstre cāpy anuttamaḥ
     tasmād droṇaḥ parājaiṣīn māṃ vai sa sakhivigrahe
 23 kṣatriyo nāsti tulyo 'sya pṛthivyāṃ kaś cid agraṇīḥ
     kauravācārya mukhyasya bhāradvājasya dhīmataḥ
 24 droṇasya śarajālāni prāṇidehaharāṇi ca
     ṣaḍ aratni dhanuś cāsya dṛśyate 'pratimaṃ mahat
 25 sa hi brāhmaṇa vegena kṣātraṃ vegam asaṃśayam
     pratihanti maheṣvāso bhāradvājo mahāmanāḥ
 26 kṣatrocchedāya vihito jāmadagnya ivāsthitaḥ
     tasya hy astrabalaṃ ghoram aprasahyaṃ narair bhuvi
 27 brāhmam uccārayaṃs tejo hutāhutir ivānalaḥ
     sametya sa dahaty ājau kṣatraṃ brahma puraḥsaraḥ
     brahmakṣatre ca vihite brahmatejo viśiṣyate
 28 so 'haṃ kṣatrabalād dhīno brahmatejaḥ prapedivān
     droṇād viśiṣṭam āsādya bhavantaṃ brahmavittamam
 29 droṇāntakam ahaṃ putraṃ labheyaṃ yudhi durjayam
     tat karma kuru me yāja nirvapāmy arbudaṃ gavām
 30 tathety uktā tu taṃ yājo yājyārtham upakalpayat
     gurvartha iti cākāmam upayājam acodayat
     yājo droṇa vināśāya pratijajñe tathā ca saḥ
 31 tatas tasya narendrasya upayājo mahātapāḥ
     ācakhyau karma vaitānaṃ tadā putraphalāya vai
 32 sa ca putro mahāvīryo mahātejā mahābalaḥ
     iṣyate yad vidho rājan bhavitā te tathāvidhaḥ
 33 bhāradvājasya hantāraṃ so 'bhisaṃdhāya bhūmipaḥ
     ājahre tat tathā sarvaṃ drupadaḥ karmasiddhaye
 34 yājas tu havanasyānte devīm āhvāpayat tadā
     praihi māṃ rājñi pṛṣati mithunaṃ tvām upasthitam
 35 [devī]
     avaliptaṃ me mukhaṃ brahman puṇyān gandhān bibharmi ca
     sutārthenoparuddhāsmi tiṣṭha yāja mama priye
 36 [yāja]
     yājena śrapitaṃ havyam upayājena mantritam
     kathaṃ kāmaṃ na saṃdadhyāt sā tvaṃ vipraihi tiṣṭha vā
 37 [br]
     evam ukte tu yājena hute haviṣi saṃskṛte
     uttasthau pāvakāt tasmāt kumāro devasaṃnibhaḥ
 38 jvālā varṇo ghorarūpaḥ kirīṭī varma cottamam
     bibhrat sakhaḍgaḥ saśaro dhanuṣmān vinadan muhuḥ
 39 so 'dhyārohad rathavaraṃ tena ca prayayau tadā
     tataḥ praṇeduḥ pāñcālāḥ prahṛṣṭāḥ sādhu sādhv iti
 40 bhayāpaho rājaputraḥ pāñcālānāṃ yaśaḥ karaḥ
     rājñaḥ śokāpaho jāta eṣa droṇa vadhāya vai
     ity uvāca mahad bhūtam adṛśyaṃ khecaraṃ tadā
 41 kumārī cāpi pāñcālī vedimadhyāt samutthitā
     subhagā darśanīyāṅgī vedimadhyā manoramā
 42 śyāmā padmapalāśākṣī nīlakuñcita mūrdhajā
     mānuṣaṃ vigrahaṃ kṛtvā sākṣād amara varṇinī
 43 nīlotpalasamo gandho yasyāḥ krośāt pravāyati
     yā bibharti paraṃ rūpaṃ yasyā nāsty upamā bhuvi
 44 tāṃ cāpi jātāṃ suśroṇīṃ vāg uvācāśarīriṇī
     sarvayoṣid varā kṛṣṇā kṣayaṃ kṣatraṃ ninīṣati
 45 surakāryam iyaṃ kāle kariṣyati sumadhyamā
     asyā hetoḥ kṣatriyāṇāṃ mahad utpatsyate bhayam
 46 tac chrutvā sarvapāñcālāḥ praṇeduḥ siṃhasaṃghavat
     na caitān harṣasaṃpūṇān iyaṃ sehe vasuṃdharā
 47 tau dṛṣṭvā pṛṣatī yājaṃ prapede vai sutārthinī
     na vai mad anyāṃ jananīṃ jānīyātām imāv iti
 48 tathety uvāca tāṃ yājo rājñaḥ priyacikīrṣayā
     tayoś ca nāmanī cakrur dvijāḥ saṃpūrṇamānasāḥ
 49 dhṛṣṭatvād atidhṛṣṇutvād dharmād dyut saṃbhavād api
     dhṛṣṭadyumnaḥ kumāro 'yaṃ drupadasya bhavatv iti
 50 kṛṣṇety evābruvan kṛṣṇāṃ kṛṣṇābhūt sā hi varṇataḥ
     tathā tan mithunaṃ jajñe drupadasya mahāmakhe
 51 dhṛṣṭadyumnaṃ tu pāñcālyam ānīya svaṃ viveśanam
     upākarod astrahetor bhāradvājaḥ pratāpavān
 52 amokṣaṇīyaṃ daivaṃ hi bhāvi matvā mahāmatiḥ
     tathā tat kṛtavān droṇa ātmakīrty anurakṣaṇāt

SECTION CLV

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his sister returned not soon enough, alighted from the tree, proceeded quickly to the spot where the Pandavas were. Of red eyes and strong arms and the arms and the hair of his head standing erect, of large open mouth and body like unto a mass of dark clouds, teeth long and sharp-pointed, he was terrible to behold. And Hidimva, beholding her brother of frightful visage alight from the tree, became very much alarmed, and addressing Bhima said, 'The wicked cannibal is coming hither in wrath. I entreat thee, do with thy brothers, as I bid thee. O thou of great courage, as I am endued with the powers of a Rakshasa, I am capable of going whithersoever I like. Mount ye on my hips, I will carry you all through the skies. And, O chastiser of foes, awaken these and thy mother sleeping in comfort. Taking them all on my body, I will convey you through the skies.'
"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these, O thou of slender waist. I will slay this (cannibal) before thy very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist of mine, nor can all the Rakshasas together bear the strength of my arms. Behold these strong arms of mine, each like unto the trunk of an elephant. Behold also these thighs of mine like unto iron maces, and this broad and adamantine chest. O beautiful one, thou shall today behold my prowess like unto that of Indra. O thou of fair hips, hate me not, thinking that I am a man.'
"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a celestial, I do not certainly hold thee in contempt. But I have seen the prowess that Rakshasas exert upon men.'
"Vaisampayana continued, 'Then, O Bharata, the wrathful Rakshasa eating human flesh heard these words of Bhima who had been talking in that way. And Hidimva beheld his sister disguised in human form, her head decked with garlands of flowers and her face like the full moon and her eyebrows and nose and eyes and ringlets all of the handsomest description, and her nails and complexion of the most delicate hue, and herself wearing every kind of ornament and attired in fine transparent robes. The cannibal, beholding her in that charming human form, suspected that she was desirous of carnal intercourse and became indignant. And, O best of the Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and addressing her said, 'What senseless creature wishes to throw obstacles in my path now that I am so hungry? Hast thou become so senseless, O Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste woman! Thou art even now desirous of carnal intercourse and solicitous of doing me an injury. Thou art ready to sacrifice the good name and honour of all the Rakshasas,
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thy ancestors! Those with whose aid thou wouldst do me this great injury, I will, even now, slay along with thee.' Addressing his sister thus, Hidimva, with eyes red with anger and teeth pressing against teeth, ran at her to kill her then and there. But beholding him rush at his sister, Bhima, that foremost of smiter, endued with great energy, rebuked him and said, Stop--Stop!"
"Vaisampayana continued, 'And Bhima, beholding the Rakshasa angry with his sister, smiled (in derision), and said, addressing him, 'O Hidimva, what need is there for thee to awaken these persons sleeping so comfortably? O wicked cannibal, approach me first without loss of time. Smite me first,--it behoveth thee not to kill a woman, especially when she hath been sinned against instead of sinning. This girl is scarcely responsible for her act in desiring intercourse with me. She hath, in this, been moved by the deity of desire that pervadeth every living form. Thou wicked wretch and the most infamous of Rakshasas, thy sister came here at thy command. Beholding my person, she desireth me. In that the timid girl doth no injury to thee. It is the deity of desire that hath offended. It behoveth thee not to injure her for this offence. O wicked wretch, thou shalt not slay a woman when I am here. Come with me, O cannibal, and fight with myself singly. Singly shall I send thee today to the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my might, be pounded to pieces, as though pressed by the tread of a mighty elephant. When thou art slain by me on the field of battle, let herons and hawks and jackals tear in glee thy limbs today on the ground. In a moment I shall today make this forest destitute of Rakshasas,--this forest that had so long been ruled by thee, devourer of human beings! Thy sister, O Rakshasa, shall today behold thyself, huge though thou art like a mountain, like a huge elephant repeatedly dragged by a lion, O worst of Rakshasas, thyself slain by me, men ranging these woods will henceforth do so safely and without fear.'
"Hearing these words, Hidimva said, 'What need is there, O man, for this thy vaunt and this thy boast? Accomplish all this first, and then mayst thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be strong and endued with prowess, so thou shalt rightly estimate thy strength today in thy encounter with me. Until that, I will not slay these (thy brothers). Let them sleep comfortably. But I will, as thou art a fool and the utterer of evil speeches, slay thee first. After drinking thy blood, I will slay these also, and then last of all, this (sister of mine) that hath done me an injury.'
"Vaisampayana continued, 'Saying this, the cannibal, extending his arms ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of terrible prowess quickly seized, as though in sport, with great force, the extended arms of the Rakshasa who had rushed at him. Then seizing the struggling Rakshasa with violence, Bhima dragged him from that spot full thirty-two cubits like a lion dragging a little animal. Then the Rakshasa, thus made to feel the
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weight of Bhima's strength, became very angry and clasping the Pandava, sent forth a terrible yell. The mighty Bhima then dragged with force the Rakshasa to a greater distance, lest his yells should awaken his brothers sleeping in comfort. Clasping and dragging each other with great force, both Hidimva and Bhimasena put forth their prowess. Fighting like two full-grown elephants mad with rage, they then began to break down the trees and tear the creepers that grew around. And at those sounds, those tigers among men (the sleeping Pandavas) woke up with their mother, and saw Hidimva sitting before them.'"

Book 1
Chapter 156

  1 [vai]
      etac chrutvā tu kaunteyāḥ śalyaviddhā ivābhavan
      sarve cāsvastha manaso babhūvus te mahārathāḥ
  2 tataḥ kuntīsutān dṛṣṭvā vibhrāntān gatacetasaḥ
      yudhiṣṭhiram uvācedaṃ vacanaṃ satyavādinī
  3 cirarātroṣitāḥ smeha brāhmaṇasya niveśane
      ramamāṇāḥ pure ramye labdhabhaikṣā yudhiṣṭhira
  4 yānīha ramaṇīyāni vanāny upavanāni ca
      sarvāṇi tāni dṛṣṭāni punaḥ punar ariṃdama
  5 punar dṛṣṭāni tāny eva prīṇayanti na nas tathā
      bhaikṣaṃ ca na tathā vīra labhyate kurunandana
  6 te vayaṃ sādhu pāñcālān gacchāma yadi manyase
      apūrva darśanaṃ tāta ramaṇīyaṃ bhaviṣyati
  7 subhikṣāś caiva pāñcālāḥ śrūyante śatrukarśana
      yajñasenaś ca rājāsau brahmaṇya iti śuśrumaḥ
  8 ekatra ciravāso hi kṣamo na ca mato mama
      te tatra sādhu gacchāmo yadi tvaṃ putra manyase
  9 [y]
      bhavatyā yan mataṃ kāryaṃ tad asmākaṃ paraṃ hitam
      anujāṃs tu na jānāmi gaccheyur neti vā punaḥ
  10 [vai]
     tataḥ kuntī bhīmasenam arjunaṃ yamajau tathā
     uvāca gamanaṃ te ca tathety evābruvaṃs tadā
 11 tata āmantrya taṃ vipraṃ kuntī rājan sutaiḥ saha
     pratasthe nagarīṃ ramyāṃ drupadasya mahātmanaḥ

SECTION CLVI

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Roused from sleep, those tigers among men, with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her with wonder at her beauty, addressed her sweetly and gave her every assurance. She asked, 'O thou of the splendour of a daughter of the celestials, whose art thou and who art thou? O thou of the fairest complexion, on what business hast thou come hither and whence hast thou come? If thou art the deity of these woods or an Apsara, tell me all regarding thyself and also why thou stayest here?' Thereupon Hidimva replied, 'This extensive forest that thou seest, of the hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O handsome lady, know me as the sister of that chief of the Rakshasa. Revered dame, I had been sent by that brother of mine to kill thee with all thy children. But on arriving here at the command of that cruel brother of mine, I beheld thy mighty son. Then, O blessed lady, I was brought under the control of thy son by the deity of love who pervadeth the nature of every being, and I then (mentally) chose that mighty son of thine as my husband. I tried my best to convey you hence, but I could not (because of thy son's opposition). Then the cannibal, seeing my delay, came hither to kill all these thy children. But he hath been dragged hence with force by that mighty and intelligent son of thine--my husband. Behold now that couple--man and Rakshasa--both endued with great strength and prowess, engaged in combat, grinding each other and filling the whole region with their shouts.'
"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy and they beheld Bhima and the Rakshasa already engaged in fight, eager to overcome each other and dragging each other with great force, like two lions endued with great might. The dust raised by their feet in consequence of that encounter looked like the smoke of a forest-conflagration. Covered with that dust their huge bodies resembled two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in the fight by the Rakshasa,
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slowly, said with smiles on his lips, 'Fear not, O Bhima of mighty arms! We (had been asleep and therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight. Here do I stand to help thee, let me slay the Rakshasa, and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said, 'Look on this encounter, O brother, like a stranger. Fear not for the result. Having come within the reach of my arms, he shall not escape with life.' Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. The Rakshasa became stronger by break of day, therefore, hasten, O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.
"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his father) puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body, blue as the clouds of heaven, and whirled it a hundred times. Then addressing the cannibal, Bhima said, 'O Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thriven on unsanctified flesh. Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing. I shall make this forest blessed today, like one without prickly plants. And, O Rakshasa, thou shalt no longer slay human beings for thy food.' Arjuna at this juncture, said, 'O Bhima, if thou thinkest it a hard task for thee to overcome this Rakshasa in combat, let me render thee help, else, slay him thyself without loss of time. Or, O Vrikodara, let me alone slay the Rakshasa. Thou art tired, and hast almost finished the affair. Well dost thou deserve rest.'
"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired with rage and dashing the Rakshasa on the ground with all his might slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled the whole forest, and was deep as the sound of a wet drum. Then the mighty Bhima, holding the body with his hands, bent it double, and breaking it in the middle, greatly gratified his brothers. Beholding Hidimva slain, they became exceedingly glad and lost no time in offering their congratulations to Bhima, that chastiser of all foes. Then Arjuna worshipping the illustrious Bhima of terrible prowess, addressed him again and said, 'Revered senior, I think there is a town not far off from this forest. Blest be thou, let us go hence soon, so that Duryodhana may not trace us.'
"Then all those mighty car-warriors, those tigers among men, saying, 'So be it,' proceeded along with their mother, followed by Hidimva, the Rakshasa woman.'"

Book 1
Chapter 157

 1 [vai]
      vasatsu teṣu pracchannaṃ pāṇḍaveṣu mahātmasu
      ājagāmātha tān draṣṭuṃ vyāsaḥ satyavatī sutaḥ
  2 tam āgatam abhiprekṣya pratyudgamya paraṃtapāḥ
      praṇipatyābhivādyainaṃ tasthuḥ prāñjalayas tadā
  3 samanujñāpya tān sarvān āsīnān munir abravīt
      prasannaḥ pūjitaḥ pārthaiḥ prītipūrvam idaṃ vacaḥ
  4 api dharmeṇa vartadhvaṃ śāstreṇa ca paraṃtapāḥ
      api vipreṣu vaḥ pūjā pūjārheṣu na hīyate
  5 atha dharmārthavad vākyam uktvā sa bhagavān ṛṣiḥ
      vicitrāś ca kathās tās tāḥ punar evedam abravīt
  6 āsīt tapovane kā cid ṛṣeḥ kanyā mahātmanaḥ
      vilagnamadhyā suśroṇī subhrūḥ sarvaguṇānvitā
  7 karmabhiḥ svakṛtaiḥ sā tu durbhagā samapadyata
      nādhyagacchat patiṃ sā tu kanyā rūpavatī satī
  8 tapas taptum athārebhe patyartham asukhā tataḥ
      toṣayām āsa tapasā sā kilogreṇa śaṃkaram
  9 tasyāḥ sa bhagavāṃs tuṣṭas tām uvāca tapasvinīm
      varaṃ varaya bhadraṃ te varado 'smīti bhāmini
  10 atheśvaram uvācedam ātmanaḥ sā vaco hitam
     patiṃ sarvaguṇopetam icchāmīti punaḥ punaḥ
 11 tām atha pratyuvācedam īśāno vadatāṃ varaḥ
     pañca te patayo bhadre bhaviṣyantīti śaṃkaraḥ
 12 pratibruvantīm ekaṃ me patiṃ dehīti śaṃkaram
     punar evābravīd deva idaṃ vacanam uttamam
 13 pañcakṛtvas tvayā uktaḥ patiṃ dehīty ahaṃ punaḥ
     deham anyaṃ gatāyās te yathoktaṃ tad bhaviṣyati
 14 drupadasya kule jātā kanyā sā devarūpiṇī
     nirdiṣṭā bhavatā patnī kṛṣṇā pārṣaty aninditā
 15 pāñcāla nagaraṃ tasmāt praviśadhvaṃ mahābalāḥ
     sukhinas tām anuprāpya bhaviṣyatha na saṃśayaḥ
 16 evam uktvā mahābhāgaḥ pāṇḍavānāṃ pitāmaha
     pārthān āmantrya kuntīṃ ca prātiṣṭhata mahātapāḥ

SECTION CLVII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed her, saying, 'Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimva, go thou the way on which thy brother hath gone.' Then Yudhishthira beholding Bhima in rage, said, 'O Bhima, O tiger among men, however enraged, do not slay a woman. O Pandava, the observance of virtue is a higher duty than the protection of life. Hidimva, who had come with the object of slaying us, thou hast already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?'
"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and her son Yudhishthira also, said, with joined palms, 'O revered lady, thou knowest the pangs that women are made to feel at the hands of the deity of love. Blessed dame, these pangs, of which Bhimasena hath been the cause, are torturing me. I had hitherto borne these insufferable pangs, waiting for the time (when thy son could assuage them). That time is now come, when I expected I would be made happy. Casting off my friends and relations and the usage of my race, I have, O blessed lady, chosen this son of thine, this tiger among men, as my husband. I tell thee truly, O illustrious lady, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine. Therefore, O thou of the fairest complexion, it behoveth thee to show me mercy, thinking me either as very silly or thy obedient slave. O illustrious dame, unite me with this thy son, my husband. Endued as he is with the form of a celestial, let me go taking him with me wherever I like. Trust me, O blessed lady, I will again bring him back unto you all. When you think of me I will come to you immediately and convey you whithersoever ye may command. I will rescue you from all dangers and carry you across inaccessible and uneven regions. I will carry you on my back whenever ye desire to proceed with swiftness. O, be gracious unto me and make Bhima accept me. It hath been said that in a season of distress one should protect one's life by any means. He, that seeketh to discharge that duty should not scruple about the means. He, that in a season of distress keepeth his virtue, is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protecteth life; therefore is virtue called the giver of life. Hence the means by which virtue or the observance of a duty is secured can never be censurable.'
"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender waist, thou must act even as thou hast said. Bhima will, after he hath washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou
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likest during the day, O thou that art endued with the speed of the mind! But thou must bring back Bhimasena hither every day at nightfall.'
"Vaisampayana continued, 'Then Bhima, expressing his assent to all that Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa woman! Truly do I make this engagement with thee that I will stay with thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva, saying, 'So be it,' took Bhima upon her body and sped through the sides. On mountain peaks of picturesque scenery and regions sacred to the gods, abounding with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with every ornament and pouring forth at times mellifluous strains. Hidimva sported with the Pandava and studied to make him happy. So also, in inaccessible regions of forests, and on mountain-breasts overgrown with blossoming trees on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain-currents, in picturesque woods with blossoming trees and creepers in Himalayan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beautiful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of Guhyakas and ascetics, on the banks of Manasarovara abounding with fruits and flowers of every season Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the speed of the mind, she sported with Bhima in all these regions, till in time, she conceived and brought forth a mighty son begotten upon her by the Pandava. Of terrible eyes and large mouth and straight arrowy ears, the child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this child became a mighty bowman. Of long nose, broad chest, frightfully swelling calves, celerity of motion and excessive strength, he had nothing human in his countenance, though born of man. And he excelled (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. And, O monarch, though a little child, he grew up a youth the very hour he was born. The mighty hero soon acquired high proficiency in the use of all weapons. The Rakshasa women bring forth the very day they conceive, and capable of assuming any forms at will, they always change their forms. And the bald-headed child, that mighty bowman, soon after his birth, bowing down to his mother, touched her feet and the feet also of his father. His parents then bestowed upon him a name. His mother having remarked that his head was (bald) like unto a Ghata (water-pot), both his parents thereupon called him Ghatotkacha (the pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas, became a great favourite with them, indeed almost one of them.
"Then Hidimva, knowing that the period of her stay (with her husband) had come to an end, saluted the Pandavas and making a new appointment with them went away whithersoever she liked. And Ghatotkacha
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also--that foremost of Rakshasas--promising unto his father that he would come when wanted on business, saluted them and went away northward. Indeed, it was the illustrious Indra who created (by lending a portion of himself) the mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled energy, in consequence of the dart he had given unto Karna (and which was sure to kill the person against whom it would be hurled).'"

Book 1
Chapter 158

 1 [vai]
      te pratasthuḥ puraskṛtya mātaraṃ puruṣarṣabhāḥ
      samair udaṅmukhair mārgair yathoddiṣṭaṃ paraṃtapāḥ
  2 te gacchantas tv ahorātraṃ tīrthaṃ somaśravāyaṇam
      āseduḥ puruṣavyāghrā gaṅgāyāṃ pāṇḍunandanāḥ
  3 ulmukaṃ tu samudyamya teṣām agre dhanaṃjayaḥ
      prakāśārthaṃ yayau tatra rakṣārthaṃ ca mahāyaśāḥ
  4 tatra gaṅgā jale ramye vivikte krīḍayan striyaḥ
      īrṣyur gandharvarājaḥ sma jalakrīḍām upāgataḥ
  5 śabdaṃ teṣāṃ sa śuśrāva nadīṃ samupasarpatām
      tena śabdena cāviṣṭaś cukrodha balavad balī
  6 sa dṛṣṭvā pāṇḍavāṃs tatra saha mātrā paraṃtapān
      visphārayan dhanur ghoram idaṃ vacanam avravīt
  7 saṃdhyā saṃrajyate ghorā pūrvarātrāgameṣu yā
      aśītibhis truṭair hīnaṃ taṃ muhūrtaṃ pracakṣate
  8 vihitaṃ kāmacārāṇāṃ yakṣagandharvarakṣasām
      śeṣam anyan manuṣyāṇāṃ kāmacāram iha smṛtam
  9 lobhāt pracāraṃ caratas tāsu velāsu vai narān
      upakrāntā nigṛhṇīmo rākṣasaiḥ saha bāliśān
  10 tato rātrau prāpnuvato jalaṃ brahmavido janāḥ
     garhayanti narān sarvān balasthān nṛpatīn api
 11 ārāt tiṣṭhata mā mahyaṃ samīpam upasarpata
     kasmān māṃ nābhijānīta prāptaṃ bhāgīrathī jalam
 12 aṅgāraparṇaṃ gandharvaṃ vittamāṃ svabalāśrayam
     ahaṃ hi mānī cerṣyuś ca kuberasya priyaḥ sakhā
 13 aṅgāraparṇam iti ca khyataṃ vanam idaṃ mama
     anu gaṅgāṃ ca vākāṃ ca citraṃ yatra vasāmy aham
 14 na kuṇapāḥ śṛṅgiṇo vā na devā na ca mānuṣāḥ
     idaṃ samupasarpanti tat kiṃ samupasarpatha
 15 [ārj]
     samudre himavatpārśve nadyām asyāṃ ca durmate
     rātrāv ahani saṃdhyau ca kasya kḷptaḥ parigrahaḥ
 16 vayaṃ ca śaktisaṃpannā akāle tvām adhṛṣṇumaḥ
     aśaktā hi kṣaṇe krūre yuṣmān arcanti mānavāḥ
 17 purā himavataś caiṣā hemaśṛṅgād viniḥsṛtā
     gaṅgā gatvā samudrāmbhaḥ saptadhā pratipadyate
 18 iyaṃ bhūtvā caikavaprā śucir ākāśagā punaḥ
     deveṣu gaṅgā gandharva prāpnoty alaka nandatām
 19 tathā pitṝn vaitaraṇī dustarā pāpakarmabhiḥ
     gaṅgā bhavati gandharva yathā dvaipāyano 'bravīt
 20 asaṃbādhā deva nadī svargasaṃpādanī śubhā
     katham icchasi tāṃ roddhuṃ naiṣa dharmaḥ sanātanaḥ
 21 anivāryam asaṃbādhaṃ tava vācā kathaṃ vayam
     na spṛśema yathākāmaṃ puṇyaṃ bhāgīrathī jalam
 22 [vai]
     aṅgāraparṇas tac chrutvā kruddha ānamya kārmukam
     mumoca sāyakān dīptān ahīn āśīviṣān iva
 23 ulmukaṃ bhrāmayaṃs tūrṇaṃ pāṇḍavaś carma cottamam
     vyapovāha śarāṃs tasya sarvān eva dhanaṃjayaḥ
 24 [ārj]
     bibhīṣikaiṣā gandharva nāstrajñeṣu prayujyate
     astrajñeṣu prayuktaiṣā phenavat pravilīyate
 25 mānuṣān ati gandharvān sarvān gandharva lakṣaye
     tasmād astreṇa divyena yotsye 'haṃ na tu māyayā
 26 purāstram idam āgneyaṃ prādāt kila bṛhaspatiḥ
     bharadvājasya gandharva guruputraḥ śatakratoḥ
 27 bharadvājād agniveśyo agniveśyād gurur mama
     sa tv idaṃ mahyam adadād droṇo brāhmaṇasattamaḥ
 28 [vai]
     ity uktvā pāṇḍavaḥ kruddho gandharvāya mumoca ha
     pradīptam astram āgneyaṃ dadāhāsya rathaṃ tu tat
 29 virathaṃ viplutaṃ taṃ tu sa gandharvaṃ mahābalam
     astratejaḥ pramūḍhaṃ ca prapatantam avāṅmukham
 30 śiroruheṣu jagrāha mālyavatsu dhanaṃjayaḥ
     bhrātṝn prati cakarṣātha so 'strapātād acetasam
 31 yudhiṣṭhiraṃ tasya bhāryā prapede śaraṇārthinī
     nāmnā kumbhīnasī nāma patitrāṇam abhīpsatī
 32 [gandharvī]
     trāhi tvaṃ māṃ mahārāja patiṃ cemaṃ vimuñca me
     gandharvīṃ śaraṇaṃ prāptāṃ nāmnā kumbīnasīṃ prabho
 33 [y]
     yuddhe jitaṃ yaśo hīnaṃ strī nātham aparākramam
     ko nu hanyād ripuṃ tvādṛṅ muñcemaṃ ripusūdana
 34 [ārj]
     aṅgemaṃ pratipadyasva gaccha gandharva mā śucaḥ
     pradiśaty abhayaṃ te 'dya kururājo yudhiṣṭhiraḥ
 35 [g]
     jito 'haṃ pūrvakaṃ nāma muñcāmy aṅgāraparṇatām
     na ca ślāghe balenādya na nāmnā janasaṃsadi
 36 sādhv imaṃ labdhavāṁl lābhaṃ yo 'haṃ divyāstradhāriṇam
     gāndharvyā māyayā yoddhum icchāmi vayasā varam
 37 astrāgninā vicitro 'yaṃ dagdho me ratha uttamaḥ
     so 'haṃ citraratho bhūtvā nāmnā dagdharatho 'bhavam
 38 saṃbhṛtā caiva vidyeyaṃ tapaseha purā mayā
     nivedayiṣye tām adya prāṇadāyā mahātmane
 39 saṃstambhitaṃ hi tarasā jitaṃ śaraṇam āgatam
     yo 'riṃ saṃyojayet prāṇaiḥ kalyāṇaṃ kiṃ na so 'rhati
 40 cakṣuṣī nāma vidyeyaṃ yāṃ somāya dadau manuḥ
     dadau sa viśvāvasave mahyaṃ viśvāvasur dadau
 41 seyaṃ kāpuruṣaṃ prāptā guru dattā praṇaśyati
     āgamo 'syā mayā proktā vīryaṃ pratinibodha me
 42 yac cakṣuṣā draṣṭum icchet triṣu lokeṣu kiṃ cana
     tat paśyed yādṛśaṃ cecchet tādṛṣaṃ draṣṭum arhati
 43 samānapadye ṣan māsān sthito vidyāṃ labhed imām
     anuneṣyāmy ahaṃ vidyāṃ svayaṃ tubhyaṃ vrate kṛte
 44 vidyayā hy anayā rājan vayaṃ nṛbhyo viśeṣitāḥ
     aviśiṣṭāś ca devānām anubhāva pravartitāḥ
 45 gandharvajānām aśvānām ahaṃ puruṣasattama
     bhrātṛbhyas tava pañcabhyaḥ pṛthag dātā śataṃ śatam
 46 devagandharvavāhās te divyagandhā mano gamāḥ
     kṣīṇāḥ kṣīṇā bhavanty ete na hīyante ca raṃhasaḥ
 47 purā kṛtaṃ mahendrasya vajraṃ vṛtra nibarhaṇe
     daśadhā śatadhā caiva tac chīrṇaṃ vṛtramūrdhani
 48 tato bhāgī kṛto devair vajrabhāga upāsyate
     loke yat sādhanaṃ kiṃ cit sā vai vajratanuḥ smṛtā
 49 vajrapāṇir brāhmaṇaḥ syāt kṣatraṃ vajrarathaṃ smṛtam
     vaiśyā vai dānavajrāś ca karma varjā yavīyasaḥ
 50 vajraṃ kṣatrasya vājino avadhyā vājinaḥ smṛtāḥ
     rathāṅgaṃ vaḍavā sūte sūtāś cāśveṣu ye matāḥ
 51 kāmavarṇāḥ kāmajavāḥ kāmataḥ samupasthitāḥ
     ime gandharvajāḥ kāmaṃ pūrayiṣyanti te hayāḥ
 52 [ārj]
     yadi prītena vā dattaṃ saṃśaye jīvitasya vā
     vidyā vittaṃ śrutaṃ vāpi na tad gandharva kāmaye
 53 [g]
     saṃyogo vai prītikaraḥ saṃsatsu pratidṛśyate
     jīvitasya pradānena prīto vidyāṃ dadāmi te
 54 tvatto hy ahaṃ grahīṣyāmi astram āgneyam uttamam
     tathaiva sakhyaṃ bībhatso cirāya bharatarṣabha
 55 [ārj]
     tvatto 'streṇa vṛṇomy aśvān saṃyogaḥ śāśvato 'stu nau
     sakhe tad brūhi gandharva yuṣmabhyo yad bhayaṃ tyajet

SECTION CLVIII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Those mighty car-warriors, the heroic Pandavas, then went, O king, from forest to forest killing deer and many animals (for their food). And in the course of their wanderings they saw the countries of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas, and also many beautiful woods and lakes therein. And they all had matted locks on their heads and were attired in barks of trees and the skins of animals. Indeed, with Kunti in their company those illustrious heroes were attired in the garbs of ascetics. And those mighty car-warriors sometimes proceeded in haste, carrying their mother on their backs; and sometimes they proceeded in disguise, and sometimes again with great celerity. And they used to study the Rik and the other Vedas and also all the Vedangas as well as the sciences of morals and politics. And the Pandavas, conversant with the science of morals, met, in course of their wanderings their grandfather (Vyasa). And saluting the illustrious Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood before him with joined hands.'
"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this affliction of yours consisting in your deceitful exile by the son of Dhritarashtra. Knowing this, I have come to you, desirous of doing you some great good. Do not grieve for what hath befallen you. Know that all this is for your happiness. Undoubtedly, the sons of Dhritarashtra and you are all equal in my eye. But men are always partial to those who are in misfortune or of tender years. It is therefore, that my affection for you is greater now. And in consequence of that affection, I desire to do you good. Listen to me! Not far off before you is a delightful town where no danger can overtake you. Live ye there in disguise, waiting for my return.'
'Vaisampayana continued, 'Vyasa, the son of Satyavati, thus comforting the Pandavas, led them into the town of Ekachakra. And the master also comforted Kunti, saying, 'Live, O daughter! This son of thine, Yudhishthira, ever devoted to truth, this illustrious bull among men, having by his justice conquered the whole world, will rule over all the other monarchs of the earth. There is little doubt that, having by means of Bhima's and Arjuna's prowess conquered the whole earth with her belt of seas, he will enjoy the sovereignty thereof. Thy sons as well as those of Madri--mighty car-warriors
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all--will cheerfully sport as pleaseth them in their dominions. These tigers among men will also perform various sacrifices, such as the Rajasuya and the horse-sacrifice, in which the presents unto the Brahmanas are very large. And these thy sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.'
"Vaisampayana continued, 'With these words Vyasa introduced them into the dwelling of a Brahmana. And the island-born Rishi, addressing the eldest of the Pandavas, said, 'Wait here for me! I will come back to you! By adapting yourselves to the country and the occasion you will succeed in becoming very happy.'
"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be it.' And the illustrious master, the Rishi Vyasa, then went away to the region whence he had come.'"

Book 1
Chapter 159

1 [ārj]
      kāraṇaṃ brūhi gandharva kiṃ tad yena sma dharṣitāḥ
      yānto brahmavidaḥ santaḥ sarve rātrāv ariṃdama
  2 [g]
      anagnayo 'nāhutayo na ca vipra puraskṛtāḥ
      yūyaṃ tato dharṣitāḥ stha mayā pāṇḍavanandana
  3 yakṣarākṣasa gandharvāḥ piśācoragamānavāḥ
      vistaraṃ kuruvaṃśasya śrīmataḥ kathayanti te
  4 nāradaprabhṛtīnāṃ ca devarṣīṇāṃ mayā śrutam
      guṇān kathayatāṃ vīra pūrveṣāṃ tava dhīmatām
  5 svayaṃ cāpi mayā dṛṣṭaś caratā sāgarāmbarām
      imāṃ vasumatīṃ kṛtsnāṃ prabhāvaḥ svakulasya te
  6 vede dhanuṣi cācāryam abhijānāmi te 'rjuna
      viśrutaṃ triṣu lokeṣu bhāradvājaṃ yaśasvinam
  7 dharmaṃ vāyuṃ ca śakraṃ ca vijānāmy aśvinau tathā
      pāṇḍuṃ ca kuruśārdūla ṣaḍ etān kulavardhanān
      pitṝn etān ahaṃ pārtha deva mānuṣasāttamān
  8 divyātmāno mahātmānaḥ sarvaśastrabhṛtāṃ varāḥ
      bhavanto bhrātaraḥ śūrāḥ sarve sucaritavratāḥ
  9 uttamāṃ tu mano buddhiṃ bhavatāṃ bhāvitātmanām
      jānann api ca vaḥ pārtha kṛtavān iha dharṣaṇām
  10 strī sakāśe ca kauravya na pumān kṣantum arhati
     dharṣaṇām ātmanaḥ paśyan bāhudraviṇam āśritaḥ
 11 naktaṃ ca balam asmākaṃ bhūya evābhivardhate
     yatas tato māṃ kaunteya sadāraṃ manyur āviśat
 12 so 'haṃ tvayeha vijitaḥ saṃkhye tāpatyavardhana
     yena teneha vidhinā kīrtyamānaṃ nibodha me
 13 brahmacaryaṃ paro dharmaḥ sa cāpi niyatas tvayi
     yasmāt tasmād ahaṃ pārtha raṇe 'smin vijitas tvayā
 14 yas tu syāt kṣatriyaḥ kaś cit kāmavṛttaḥ paraṃtapa
     naktaṃ ca yudhi yudhyeta na sa jīvet kathaṃ cana
 15 yas tu syāt kāmavṛtto 'pi rājā tāpatya saṃgare
     jayen naktaṃcarān sarvān sa purohita dhūr gataḥ
 16 tasmāt tāpatya yat kiṃ cin nṛṇāṃ śreya ihepsitam
     tasmin karmaṇi yoktavyā dāntātmānaḥ purohitāḥ
 17 vede ṣaḍaṅge niratāḥ śucayaḥ satyavādinaḥ
     dharmātmānaḥ kṛtātmānaḥ syur nṛpāṇāṃ purohitāḥ
 18 jayaś ca niyato rājñaḥ svargaś ca syād anantaram
     yasya syād dharmavid vāgmī purodhāḥ śīlavāñ śuciḥ
 19 lābhaṃ labdhum alabdhaṃ hi labdhaṃ ca parirakṣitum
     purohitaṃ prakurvīta rājā guṇasamanvitam
 20 purohita mate tiṣṭhed ya icchet pṛthivīṃ nṛpaḥ
     prāptuṃ meruvarottaṃsāṃ sarvaśaḥ sāgarāmbarām
 21 na hi kevalaśauryeṇa tāpatyābhijanena ca
     jayed abrāhmaṇaḥ kaś cid bhūmiṃ bhūmipatiḥ kva cit
 22 tasmād evaṃ vijānīhi kurūṇāṃ vaṃśavardhana
     brāhmaṇa pramukhaṃ rājyaṃ śakyaṃ pālayituṃ ciram

SECTION CLIX

(Vaka-vadha Parva)

"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'
"Vaisampayana said, 'Those mighty car-warriors, the sons of Kunti, on arriving at Ekachakra, lived for a short time in the abode of a Brahmana. Leading an eleemosynary life, they behold (in course of their wanderings) various delightful forests and earthly regions, and many rivers and lakes, and they became great favourites of the inhabitants of that town in consequence of their own accomplishments. At nightfall they placed before Kunti all they gathered in their mendicant tours, and Kunti used to divide the whole amongst them, each taking what was allotted to him. And those heroic chastisers of foes, with their mother, together took one moiety of the whole, while the mighty Bhima alone took the other moiety. In this way, O bull of Bharata's race, the illustrious Pandavas lived there for some time.
"One day, while those bulls of the Bharata race were out on their tour of mendicancy, it so happened that Bhima was (at home) with (his mother) Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of sorrow coming from within the apartments of the Brahmana. Hearing the inmates of the Brahmana's house wailing and indulging in piteous lamentations, Kunti, O king, from compassion and the goodness of her heart, could not bear it with indifference. Afflicted with sorrow, the amiable Pritha, addressing Bhima, said these words full of compassion. 'Our woes assuaged, we are, O son, living happily in the house of this Brahmana, respected by him and unknown to Dhritarashtra's son. O son, I always think of the good I should do to this Brahmana, like what they do that live happily in others' abodes! O child, he is a true man upon whom favours are never lost. He payeth back to others more than what he receiveth at their hands. There is no doubt, some affliction hath overtaken this Brahmana. If we could be of any help to him, we should then be requiting his services.'
"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the
p. 327
nature of the Brahmana's distress and whence also it hath arisen. Learning all about it, relieve it I will however difficult may the task prove.'
"Vaisampayana continued 'While mother and son were thus talking with each other, they heard again, O king, another wail of sorrow proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner apartments of that illustrious Brahmana, like unto a cow running towards her tethered calf. She beheld the Brahmana with his wife, son and daughter, sitting with a woeful face, and she heard the Brahmana say, 'Oh, fie on this earthly life which is hollow as the reed and so fruitless after all which is based on sorrow and hath no freedom, and which hath misery for its lot! Life is sorrow and disease; life is truly a record of misery! The soul is one: but it hath to pursue virtue, wealth and pleasure. And because these are pursued at one and the same time, there frequently occurs a disagreement that is the source of much misery. Some say that salvation is the highest object of our desire. But I believe it can never be attained. The acquisition of wealth is hell; the pursuit of wealth is attended with misery; there is more misery after one has acquired it, for one loves one's possessions, and if any mishap befalls them, the possessor becomes afflicted with woe. I do not see by what means I can escape from this danger, nor how I can fly hence, with my wife to some region free from danger. Remember, O wife, that I endeavoured to migrate to some other place where we would be happy, but thou didst not then listen to me. Though frequently solicited by me, thou, O simple woman, said to me, 'I have been born here, and here have I grown old; this is my ancestral homestead.' Thy venerable father, O wife, and thy mother also, have, a long time ago, ascended to heaven. Thy relations also had all been dead. Oh why then didst thou yet like to live here? Led by affection for thy relatives thou didst not then hear what I said. But the time is now come when thou art to witness the death of a relative. Oh, how sad is that spectacle for me! Or perhaps the time is come for my own death, for I shall never be able to abandon cruelly one of my own as long as I myself am alive. Thou art my helpmate in all good deeds, self-denying and always affectionate unto me as a mother. The gods have given thee to me as a true friend and thou art ever my prime stay. Thou hast, by my parents, been made the participator in my domestic concerns. Thou art of pure lineage and good disposition, the mother of children, devoted to me, and so innocent; having chosen and wedded thee with due rites, I cannot abandon thee, my wife, so constant in thy vows, to save my life. How shall I myself be able to sacrifice my son a child of tender years and yet without the hirsute appendages (of manhood)? How shall I sacrifice my daughter whom I have begotten myself, who hath been placed, as a pledge, in my hands by the Creator himself for bestowal on a husband and through whom I hope to enjoy, along with my ancestors, the regions attainable by those only that have daughters' sons? Some people think that the father's affection for a son is greater; others, that his affection for a daughter is greater, mine, however,
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is equal. How can I be prepared to give up the innocent daughter upon whom rest the regions of bliss obtainable by me in after life and my own lineage and perpetual happiness? If, again, I sacrifice myself and go to the other world, I should scarcely know any peace, for, indeed, it is evident that, left by me these would not be able to support life. The sacrifice of any of these would be cruel and censurable. On the other hand, if I sacrifice myself, these, without me, will certainly perish. The distress into which I have fallen is great; nor do I know the means of escape. Alas, what course shall I take today with my near ones. It is well that I should die with all these, for I can live no longer.'"

Book 1
Chapter 160

  1 [ārh]
      tāpatya iti yad vākyam uktavān asi mām iha
      tad ahaṃ jñātum icchāmi tāpatyārtha viniścayam
  2 tapatī nāma kā caiṣā tāpatyā yatkṛte vayam
      kaunteyā hi vayaṃ sādho tattvam icchāmi veditum
  3 [vai]
      evam uktaḥ sa gandharvaḥ kuntīputraṃ dhanaṃjayam
      viśrutāṃ triṣu lokeṣu śrāvayām āsa vai kathām
  4 [g]
      hanta te kathayiṣyāmi kathām etāṃ manoramām
      yathāvad akhilāṃ pārtha dharmyāṃ dharmabhṛtāṃ vara
  5 uktavān asmi yena tvāṃ tāpatya iti yad vacaḥ
      tat te 'haṃ kathyayiṣyāmi śṛṇuṣvaika manā mama
  6 ya eṣa divi dhiṣṇyena nākaṃ vyāpnoti tejasā
      etasya tapatī nāma babhūvāsadṛśī sutā
  7 vivasvato vai kaunteya sāvitry avarajā vibho
      viśrutā triṣu lokeṣu tapatī tapasā yutā
  8 na devī nāsurī caiva na yakṣī na ca rākṣasī
      nāpsarā na ca gandharvī tathārūpeṇa kā cana
  9 suvibhaktānavadyāṅgī svasitāyata locanā
      svācārā caiva sādhvī ca suveṣā caiva bhāminī
  10 na tasyāḥ sadṛśaṃ kaṃ cit triṣu lokeṣu bhārata
     bhartāraṃ savitā mene rūpaśīlakulaśrutaiḥ
 11 saṃprāptayauvanāṃ paśyan deyāṃ duhitaraṃ tu tām
     nopalebhe tataḥ śāntiṃ saṃpradānaṃ vicintayan
 12 artharkṣa putraḥ kaunteya kurūṇām ṛṣabho balī
     sūryam ārādhayām āsa nṛpaḥ saṃvaraṇaḥ sadā
 13 arghya mālyopahāraiś ca śaśvac ca nṛpatir yataḥ
     niyamair upavāsaiś ca tapobhir vividhair api
 14 śuśrūṣur anahaṃvādī śuciḥ pauravanandanāḥ
     aṃśumantaṃ samudyantaṃ pūjayām āsa bhaktimān
 15 tataḥ kṛtajñaṃ dharmajñaṃ rūpeṇāsadṛśaṃ bhuvi
     tapatyāḥ sadṛśaṃ mene sūryaḥ saṃvaraṇaṃ patim
 16 dātum aicchat tataḥ kanyāṃ tasmai saṃvaraṇāya tām
     nṛpottamāya kauravya viśrutābhijanāya vai
 17 yathā hi divi dīptāṃśuḥ prabhāsayati tejasā
     tathā bhuvi mahīpālo dīptyā saṃvaraṇo 'bhavat
 18 yathārjayanti cādityam udyantaṃ brahmavādinaḥ
     tathā saṃvaraṇaṃ pārtha brāhmaṇāvarajāḥ prajāḥ
 19 sa somam ati kāntatvād ādityam ati tejasā
     babhūva nṛpatiḥ śrīmān suhṛdāṃ durhṛdām api
 20 evaṃguṇasya nṛpates tathā vṛttasya kaurava
     tasmai dātuṃ manaś cakre tapatīṃ tapanaḥ svayam
 21 sa kadā cid atho rājā śrīmān uru yaśā bhuvi
     cacāra mṛgayāṃ pārtha parvatopavane kila
 22 carato mṛgayāṃ tasya kṣutpipāsā śramānvitaḥ
     mamāra rājñaḥ kaunteya girāv apratimo hayaḥ
 23 sa mṛtāśvaś caran pārtha padbhyām eva girau nṛpaḥ
     dadarśāsadṛśīṃ loke kanyām āyatalocanām
 24 sa eka ekām āsādya kanyāṃ tām arimardanaḥ
     tasthau nṛpatiśārdūlaḥ paśyann avicalekṣaṇaḥ
 25 sa hi tāṃ tarkayām āsa rūpato nṛpatiḥ śriyam
     punaḥ saṃtarkayām āsa raver bhraṣṭām iva prabhām
 26 giriprasthe tu sā yasmin sthitā svasita locanā
     sa savṛkṣakṣupa lato hiraṇmaya ivābhavat
 27 avamene ca tāṃ dṛṣṭvā sarvaprāṇabhṛtāṃ vapuḥ
     avāptaṃ cātmano mene sa rājā cakṣuṣaḥ phalam
 28 janmaprabhṛti yat kiṃ cid dṛṣṭavān sa mahīpatiḥ
     rūpaṃ na sadṛśaṃ tasyās tarkayām āsa kiṃ cana
 29 tayā baddhamanaś cakṣuḥ pāśair guṇamayais tadā
     na cacāla tato deśād bubudhe na ca kiṃ cana
 30 asyā nūnaṃ viśālākṣyāḥ sadevāsuramānuṣam
     lokaṃ nirmathya dhātredaṃ rūpam āviṣkṛtaṃ kṛtam
 31 evaṃ sa tarkayām āsa rūpadraviṇa saṃpadā
     kanyām asadṛśīṃ loke nṛpaḥ saṃvaraṇas tadā
 32 tāṃ ca dṛṣṭvaiva kalyāṇīṃ kalyāṇābhijano nṛpaḥ
     jagāma manasā cintāṃ kāmamārgaṇa pīḍitaḥ
 33 dahyamānaḥ sa tīvreṇa nṛpatir manmathāgninā
     apragalbhāṃ pragalbhaḥ sa tām uvāca yaśasvinīm
 34 kāsi kasyāsi rambhoru kimarthaṃ ceha tiṣṭhasi
     kathaṃ ca nirjane 'raṇye carasy ekā śucismite
 35 tvaṃ hi sarvānavadyāṅgī sarvābharaṇabhūṣitā
     vibhūṣaṇam ivaiteṣāṃ bhūṣaṇānām abhīpsitam
 36 na devīṃ nāsurīṃ caiva na yakṣīṃ na ca rākṣasīm
     na ca bhogavatīṃ manye na gandharvī na mānuṣīm
 37 yā hi dṛṣṭā mayā kāś cic chrutā vāpi varāṅganāḥ
     na tāsāṃ sadṛśīṃ manye tvām ahaṃ mattakāśini
 38 evaṃ tāṃ sa mahīpālo babhāṣe na tu sā tadā
     kāmārtaṃ nirjane 'raṇye pratyabhāṣata kiṃ cana
 39 tato lālapyamānasya pārthivasyāyatekṣaṇā
     saudāmanīva sābhreṣu tatraivāntaradhīyata
 40 tām anvicchan sa nṛpatiḥ paricakrāma tat tadā
     vanaṃ vanaja patrākṣīṃ bhramann unmattavat tadā
 41 apaśyamānaḥ sa tu tāṃ bahu tatra vilapya ca
     niśceṣṭaḥ kauravaśreṣṭho muhūrtaṃ sa vyatiṣṭhata

SECTION CLX

(Vaka-vadha Parva continued)

"Vaisampayana said, "On hearing these words of the Brahmana, his wife said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is this the time for mourning. Thou hast learning; thou knowest that all men are sure to die; none should grieve for that which is inevitable. Wife, son, and daughter, all these are sought for one's own self. As thou art possessed of a good understanding, kill thou thy sorrows. I will myself go there. This indeed, is the highest and the eternal duty of a woman, viz., that by sacrificing her life she should seek the good of her husband. Such an act done by me will make thee happy, and bring me fame in this world and eternal bliss hereafter. This, indeed, is the highest virtue that I tell thee, and thou mayest, by this, acquire both virtue and happiness. The object for which one desireth a wife hath already been achieved by thee through me. I have borne thee a daughter and a son and thus been freed from the debt I had owed thee. Thou art well able to support and cherish the children, but I however, can never support and cherish them like thee. Thou art my life, wealth, and lord; bereft of thee, how shall these children of tender years--how also shall I myself, exist? Widowed and masterless, with two children depending on me, how shall I, without thee, keep alive the pair, myself leading an honest life? If the daughter of thine is solicited (in marriage) by persons dishonourable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl? Indeed, as birds seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband. O best of Brahmanas, solicited by wicked men, I may waver and may not be able to continue in the path that is desired by all honest men. How shall I be able to place this sole daughter of thy house--this innocent girl--in the way along which her ancestors have always walked? How shall I then be able to impart unto this child every desirable accomplishment to make him virtuous as thyself, in that season of want when I shall become masterless? Overpowering myself who shall be masterless, unworthy persons will demand (the hand
p. 329
of) this daughter of thine, like Sudras desiring to hear the Vedas. And if I bestow not upon them this girl possessing thy blood and qualities, they may even take her away by force, like crows carrying away the sacrificial butter. And beholding thy son become so unlike to thee, and thy daughter placed under the control of some unworthy persons, I shall be despised in the world by even persons that are dishonourable, and I will certainly die. These children also, bereft of me and thee, their father, will, I doubt not, perish like fish when the water drieth up. There is no doubt that bereft of thee the three will perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons conversant with morals have said that for women that have borne children, to predecease their lords is an act of the highest merit. Ready am I to abandon this son and this daughter, these my relations, and life itself, for thee. For a woman to be ever employed in doing agreeable offices to her lord is a higher duty than sacrifices, asceticism, vows, and charities of every description. The act, therefore, which I intend to perform is consonant with the highest virtue and is for thy good and that of thy race. The wise have declared that children and relatives and wife and all things held dear are cherished for the purpose of liberating one's self from danger and distress. One must guard one's wealth for freeing one's self from danger, and it is by his wealth that he should cherish and protect his wife. But he must protect his own self both by (means of) his wife and his wealth. The learned have enunciated the truth that one's wife, son, wealth, and house, are acquired with the intention of providing against accidents, foreseen or unforeseen. The wise have also said that all one's relations weighed against one's own self would not be equal unto one's self. Therefore, revered sir, protect thy own self by abandoning me. O, give me leave to sacrifice myself, and cherish thou my children. Those that are conversant with the morals have, in their treatises, said, that women should never be slaughtered and that Rakshasas are not ignorant of the rules of morality. Therefore, while it is certain that the Rakshasa will kill a man, it is doubtful whether he will kill a woman. It behoveth thee, therefore, being conversant with the rules of morality, to place me before the Rakshasa. I have enjoyed much happiness, have obtained much that is agreeable to me, and have also acquired great religious merit. I have also obtained from thee children that are so dear to me. Therefore, it grieveth not me to die. I have borne thee children and have also grown old; I am ever desirous of doing good to thee; remembering all these I have come to this resolution. O revered sir, abandoning me thou mayest obtain another wife. By her thou mayest again acquire religious merit. There is no sin in this. For a man polygamy is an act of merit, but for a woman it is very sinful to betake herself to a second husband after the first. Considering all this, and remembering too that sacrifice of thy own self is censurable, O, liberate today without loss of time thy own self, thy race, and these thy children (by abandoning me).'
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"Vaisampayana continued, 'Thus addressed by her, O Bharata, the Brahmana embraced her, and they both began to weep in silence, afflicted with grief.'"

The Sacred  Scripture of  great Epic Sree Mahabharatam:

The Mahabharata in Sanskrit

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

 

Book 1 (Adiparva)

Book 1
Chapter 161

 1 [g]
      atha tasyām adṛśyāyāṃ nṛpatiḥ kāmamohitaḥ
      pātanaṃ śatrusaṃghānāṃ papāta dharaṇītale
  2 tasmin nipatite bhūmāv atha sā cāruhāsinī
      punaḥ pīnāyataśroṇī darśayām āsa taṃ nṛpam
  3 athāvabhāṣe kalyāṇī vācā madhurayā nṛpam
      taṃ kurūṇāṃ kulakaraṃ kāmābhihata cetasam
  4 uttiṣṭhottiṣṭha bhadraṃ te na tvam arhasy ariṃdama
      mohaṃ nṛpatiśārdūla gantum āviṣkṛtaḥ kṣitau
  5 evam ukto 'tha nṛpatir vācā madhurayā tadā
      dadarśa vipulaśroṇīṃ tām evābhimukhe sthitām
  6 atha tām asitāpāṅgīm ābabhāṣe narādhipaḥ
      manmathāgniparītātmā saṃdigdhākṣarayā girā
  7 sādhu mām asitāpāṅge kāmārtaṃ mattakāśini
      bhajasva bhajamānaṃ māṃ prāṇā hi prajahanti mām
  8 tvadarthaṃ hi viśālākṣi mām ayaṃ niśitaiḥ śaraiḥ
      kāmaḥ kamalagarbhābhe pratividhyan na śāmyati
  9 grastam evam anākrande bhadre kāmamahāhinā
      sā tvaṃ pīnāyataśroṇiparyāpnuhi śubhānane
  10 tvayy adhīnā hi me prāṇā kiṃnarodgīta bhāṣiṇi
     cāru sarvānavadyāṅgi padmendu sadṛśānane
 11 na hy ahaṃ tvadṛte bhīru śakṣye jīvitum ātmanā
     tasmāt kuru viśālākṣi mayy anukrośam aṅgane
 12 bhaktaṃ mām asitāpāṅge na parityaktum arhasi
     tvaṃ hi māṃ prītiyogena trātum arhasi bhāmini
 13 gāndharveṇa ca māṃ bhīru vivāhenaihi sundari
     vivāhānāṃ hi rambhoru gāndharvaḥ śreṣṭha ucyate
 14 [tapatī]
     nāham īśātmano rājan kanyāpitṛmatī hy aham
     mayi ced asti te prītir yācasva pitaraṃ mama
 15 yathā hi te mayā prāṇāḥ saṃgṛhītā nareśvara
     darśanād eva bhūyas tvaṃ tathā prāṇān mamāharaḥ
 16 na cāham īśā dehasya tasmān nṛpatisattama
     samīpaṃ nopagacchāmi na svatantrā hi yoṣitaḥ
 17 kā hi sarveṣu lokeṣu viśrutābhijanaṃ nṛpam
     kanyā nābhilaṣen nāthaṃ bhartāraṃ bhakta vatsalam
 18 tasmād evaṃgate kāle yācasva pitaraṃ mama
     ādityaṃ praṇipātena tapasā niyamena ca
 19 sa cet kāmayate dātuṃ tava mām arimardana
     bhaviṣyāmy atha te rājan satataṃ vaśavartinī
 20 ahaṃ hi tapatī nāma sāvitry avarajā sutā
     asya lokapradīpasya savituḥ kṣatriyarṣabha

SECTION CLXI

(Vaka-vadha Parva continued)

"Vaisampayana said, 'On hearing these words of her afflicted parents, the daughter was filled with grief, and she addressed them, saying, 'Why are you so afflicted and why do you so weep, as if you have none to look after you? O, listen to me and do what may be proper. There is little doubt that you are bound in duty to abandon me at a certain time. Sure to abandon me once, O, abandon me now and save every thing at the expense of me alone. Men desire to have children, thinking that children would save them (in this world as well as in the region hereafter). O, cross the stream of your difficulties by means of my poor self, as if I were a raft. A child rescueth his parents in this and the other regions; therefore is the child called by the learned Putra (rescuer). The ancestors desire daughter's sons from me (as a special means of salvation). But (without waiting for my children) I myself will rescue them by protecting the life of my father. This my brother is of tender years, so there is little doubt that he will perish if thou diest now. If thou, my father, diest and my brother followeth thee, the funeral cake of the Pitris will be suspended and they will be greatly injured. Left behind by my father and brother, and by my mother also (for she will not survive her husband and son) I shall be plunged deeper and deeper in woe and ultimately perish in great distress. There can be little doubt that if thou escape from this danger as also my mother and infant brother, then thy race and the (ancestral) cake will be perpetuated. The son is one's own self; the wife is one's friend; the daughter, however, is the source of trouble. Do thou save thyself, therefore, by removing that source of trouble, and do thou thereby set me in the path of virtue. As I am a girl, O father, destitute of thee, I shall be helpless and plunged in woe, and shall have to go everywhere. It is therefore that I am resolved to rescue my father's race and share the merit of that act by accomplishing this difficult task. If thou, O best of Brahmanas, goest thither (unto the Rakshasa), leaving me here, then I shall be very much pained. Therefore, O father, be kind to me. O thou best of men, for our sake, for that of virtue and also thy race, save thyself, abandoning me, whom at one time thou shall be constrained to part from. There need be no delay, O father, in doing that which is inevitable. What can be more painful than that, when thou hast ascended to heaven, we shall have to go about begging our food, like dogs, from strangers. But if thou art rescued with thy relations from these difficulties, I shall then live happily in the region of the celestials. It hath been heard by us that if after bestowing thy daughter in this way, thou offerest oblations to the gods and the celestials, they will certainly be propitious.'
p. 331
"Vaisampayana continued, 'The Brahmana and his wife, hearing these various lamentations of their daughter, became sadder than before and the three began to weep together. Their son, then, of tender years, beholding them and their daughter thus weeping together, lisped these words in a sweet tone, his eyes having dilated with delight, 'Weep not, O father, nor thou, O mother, nor thou O sister!' And smilingly did the child approach each of them, and at last taking up a blade of grass said in glee, 'With this will I slay the Rakshasa who eateth human beings!' Although all of them had been plunged in woe, yet hearing what the child lisped so sweetly, joy appeared on their faces. Then Kunti thinking that to be the proper opportunity, approached the group and said these words. Indeed, her words revived them as nectar reviveth a person that is dead.'"

Book 1
Chapter 162

 1 [g]
      evam uktvā tatas tūrṇaṃ jagāmordhvam aninditā
      sa tu rājā punar bhūmau tatraiva nipapāta ha
  2 amātyaḥ sānuyātras tu taṃ dadarśa mahāvane
      kṣitau nipatitaṃ kāle śakradhvajam ivocchritam
  3 taṃ hi dṛṣṭvā maheṣvāsaṃ niraśvaṃ patitaṃ kṣitau
      babhūva so 'sya sacivaḥ saṃpradīpta ivāgninā
  4 tvarayā copasaṃgamya snehād āgatasaṃbhramaḥ
      taṃ samutthāpayām āsa nṛpatiṃ kāmamohitam
  5 bhūtalād bhūmipāleśaṃ piteva patitaṃ sutam
      prajñayā vayasā caiva vṛddhaḥ kīrtyā damena ca
  6 amātyas taṃ samutthāpya babhūva vigatajvaraḥ
      uvāca cainaṃ kalyāṇyā vācā madhurayotthitam
      mā bhair manujaśārdūla bhadraṃ cāstu tavānagha
  7 kṣutpipāsāpariśrāntaṃ tarkayām āsa taṃ nṛpam
      patitaṃ pātanaṃ saṃkhye śātravāṇāṃ mahītale
  8 vāriṇātha suśītena śiras tasyābhyaṣecayat
      aspṛśan mukuṭaṃ rājñaḥ puṇḍarīkasugandhinā
  9 tataḥ pratyāgataprāṇas tad balaṃ balavān nṛpaḥ
      sarvaṃ visarjayām āsa tam ekaṃ sacivaṃ vinā
  10 tatas tasyājñayā rājño vipratasthe mahad balam
     sa tu rājā giriprasthe tasmin punar upāviśat
 11 tatas tasmin girivare śucir bhūtvā kṛtāñjaliḥ
     ārirādhayiṣuḥ sūryaṃ tasthāv ūrdhvabhujaḥ kṣitau
 12 jagāma manasā caiva vasiṣṭham ṛṣisattamam
     purohitam amitraghnas tadā saṃvaraṇo nṛpaḥ
 13 naktaṃ dinam athaikasthe sthite tasmiñ janādhipe
     athājagāma viprarṣis tadā dvādaśame 'hani
 14 sa viditvaiva nṛpatiṃ tapatyā hṛtamānasam
     divyena vidhinā jñātvā bhāvitātmā mahān ṛṣiḥ
 15 tathā tu niyatātmānaṃ sa taṃ nṛpatisattamam
     ābabhāṣe sa dharmātmā tasyaivārtha cikīrṣayā
 16 sa tasya manujendrasya paśyato bhagavān ṛṣiḥ
     ūrdhvam ācakrame draṣṭuṃ bhāskaraṃ bhāskaradyutiḥ
 17 sahasrāṃśuṃ tato vipraḥ kṛtāñjalir upasthitaḥ
     vasiṣṭho 'ham iti prītyā sa cātmānaṃ nyavedayat
 18 tam uvāca mahātejā vivasvān munisattamam
     maharṣe svāgataṃ te 'stu kathayasva yathecchasi

SECTION CLXII

(Vaka-vadha Parva continued)

'Kunti said, 'I desire to learn from you the cause of this grief, for I will remove it, if possible.'
"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed worthy of thee. But this grief is incapable of being removed by any human being. Not far from this town, there liveth a Rakshasa of the name of Vaka, which cannibal is the lord of this country and town. Thriving on human flesh, that wretched Rakshasa endued with great strength ruleth this country. He being the chief of the Asuras, this town and the country in which it is situate are protected by his might. We have no fear from the machinations of any enemy, or indeed from any living soul. The fee, however, fixed for that cannibal is his food, which consists of a cart-load of rice, two buffaloes, and a human being who conveyeth them unto him. One after another, the house-holders have to send him this food. The turn, however, cometh to a particular family at intervals of many long years. If there are any that seek to avoid it, the Rakshasa slayeth them with their children and wives and devoureth them all. There is, in this country, a city called Vetrakiya, where liveth the king of these territories. He is ignorant of the science of government, and possessed of little intelligence, he adopts not with care any measure by which these territories may be rendered safe for all time to come. But we certainly deserve it all, inasmuch as we live within the dominion of that wretched and weak monarch in perpetual anxiety. Brahmanas can never be made to dwell permanently within the dominions of any one, for they are dependent on nobody, they live rather like birds ranging all countries in perfect freedom. It hath been said that one must secure a (good) king, then a wife, and then wealth. It is by the acquisition of these three that one can rescue his relatives and sons. But as regards the acquisition of these three, the course of my actions hath been the reverse. Hence, plunged into a sea of danger,
p. 332
am suffering sorely. That turn, destructive of one's family, hath now devolved upon me. I shall have to give unto the Rakshasa as his fee the food of the aforesaid description and one human being to boot. I have no wealth to buy a man with. I cannot by any means consent to part with any one of my family, nor do I see any way of escape from (the clutches of) that Rakshasa. I am now sunk in an ocean of grief from which there is no escape. I shall go to that Rakshasa today, attended by all my family in order that that wretch might devour us all at once'"

Book 1
Chapter 163

1 [vasisṭha]
      yaiṣāṃ te tapatī nāma sāvitry avarajā sutā
      tāṃ tvāṃ saṃvaraṇasyārthe varayāmi vibhāvaso
  2 sa hi rājā bṛhat kīrtir dharmārthavid udāradhīḥ
      yuktaḥ saṃvaraṇo bhartā duhitus te vihaṃgama
  3 [gandharva]
      ity uktaḥ savitā tena dadānīty eva niścitaḥ
      pratyabhāṣata taṃ vipraṃ pratinandya divākaraḥ
  4 varaḥ saṃvaraṇo rājñāṃ tvam ṛṣīṇāṃ varo mune
      tapatī yoṣitāṃ śreṣṭhā kim anyatrāpavarjanāt
  5 tataḥ sarvānavadyāgnīṃ tapatīṃ tapanaḥ svayam
      dadau saṃvaraṇasyārthe vaṣiṣṭhāya mahātmane
      pratijagrāha tāṃ kanyāṃ maharṣis tapatīṃ tadā
  6 vasiṣṭho 'tha visṛṣṭaś ca punar evājagāma ha
      yatra vikhyata kīrtiḥ sa kurūṇām ṛṣabho 'bhavat
  7 sa rājā manmathāviṣṭas tadgatenāntarātmanā
      dṛṣṭvā ca devakanyāṃ tāṃ tapatīṃ cāruhāsinīm
      vasiṣṭhena sahāyāntīṃ saṃhṛṣṭo 'bhyadhikaṃ babhau
  8 kṛcchre dvādaśa rātre tu tasya rājñaḥ samāpite
      ājagāma viśuddhātmā vasiṣṭho bhagavān ṛṣiḥ
  9 tapasārādhya varadaṃ devaṃ gopatim īśvaram
      lebhe saṃvaraṇo bhāryāṃ vasiṣṭhasyaiva tejasā
  10 tatas tasmin giriśreṣṭhe devagandharvasevite
     jagrāha vidhivat pāṇiṃ tapatyāḥ sa nararṣabhaḥ
 11 vasiṣṭhenābhyanujñātas tasminn eva dharādhare
     so 'kāmayata rājarṣir vihartuṃ saha bhāryayā
 12 tataḥ pure ca rāṣṭre ca vāhaneṣu baleṣu ca
     ādideśa mahīpālas tam eva sacivaṃ tadā
 13 nṛpatiṃ tv abhyanujñāya vasiṣṭho 'thāpacakrame
     so 'pi rājā girau tasmin vijahārāmaropamaḥ
 14 tato dvādaśa varṣāṇi kānaneṣu jaleṣu ca
     reme tasmin girau rājā tayaiva saha bhāryayā
 15 tasya rājñaḥ pure tasmin samā dvādaśa sarvaśaḥ
     na vavarṣa sahasrākṣo rāṣṭre caivāsya sarvaśaḥ
 16 tat kṣudhārtair nirānandaiḥ śavabhūtais tadā naraiḥ
     abhavat pretarājasya puraṃ pretair ivāvṛtam
 17 tatas tat tādṛśaṃ dṛṣṭvā sa eva bhagavān ṛṣiḥ
     abhyapadyata dharmātmā vasiṣṭho rājasattamam
 18 taṃ ca pārthivaśārdūlam ānayām āsa tat puram
     tapatyā sahitaṃ rājann uṣitaṃ dvādaśīḥ samāḥ
 19 tataḥ pravṛṣṭas tatrāsīd yathāpūrvaṃ surārihā
     tasmin nṛpatiśārdūla praviṣṭe nagaraṃ punaḥ
 20 tataḥ sarāṣṭraṃ mumude tat puraṃ parayā mudā
     tena pārthiva mukhyena bhāvitaṃ bhāvitātmanā
 21 tato dvādaśa varṣāṇi punar īje narādhipaḥ
     patnyā tapatyā sahito yathā śakro marutpatiḥ
 22 evam āsīn mahābhāgā tapatī nāma paurvikī
     tava vaivasvatī pārtha tāpatyas tvaṃ yayā mataḥ
 23 tasyāṃ saṃjanayām āsa kuruṃ saṃvaraṇo nṛpaḥ
     tapatyāṃ tapatāṃ śreṣṭha tāpatyas tvaṃ tato 'rjuna

SECTION CLXIII

(Vaka-vadha Parva continued)

"Kunti said, Grieve not at all, O Brahmana, on account of this danger. I see a way by which to rescue thee from that Rakshasa. Thou hast only one son, who, besides, is of very tender years, also only one daughter, young and helpless, so I do not like that any of these, or thy wife, or even thyself should go unto the Rakshasa. I have five sons, O Brahmana, let one of them go, carrying in thy behalf tribute of that Rakshasa.'
"Hearing this, the Brahmana replied, 'To save my own life I shall never suffer this to be done. I shall never sacrifice, to save myself, the life of a Brahmana or of a guest. Indeed, even those that are of low origin and of sinful practices refuse to do (what thou askest me to do). It is said that one should sacrifice one's self and one's offspring for the benefit of a Brahmana. I regard this advice excellent and I like to follow it too. When I have to choose between the death of a Brahmana and that of my own, I would prefer the latter. The killing of a Brahmana is the highest sin, and there is no expiation for it. I think a reluctant sacrifice of one's own self is better than the reluctant sacrifice of a Brahmana. O blessed lady, in sacrificing myself I do not become guilty of self-destruction. No sin can attach to me when another will take my life. But if I deliberately consent to the death of a Brahmana, it would be a cruel and sinful act, from the consequence of which there is no escape. The learned have said that the abandonment of one who hath come to thy house or sought thy protection, as also the killing of one who seeketh death at thy hands, is both cruel and sinful. The illustrious among those conversant with practices allowable in seasons of distress, have before now said that one should never perform an act that is cruel and censurable. It is well for me that I should today perish myself with my wife, but I would never sanction the death of a Brahmana.'
"Kunti said, 'I too am firmly of opinion, O Brahmana, that Brahmanas should ever be protected. As regards myself, no son of mine would be less dear to me even if I had a hundred instead of the five I have. But this Rakshasa will not be able to kill my son, for that son of mine is endued with great prowess and energy, and skilled in mantras. He will faithfully deliver
p. 333
to the Rakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too by him. But, O Brahmana, do not disclose this fact to anybody, for if it be known, persons desirous of obtaining this power, will, from curiosity, always trouble my sons. The wise have said that if my son imparteth any knowledge, without the assent of his preceptor, unto any person, my son himself will no longer be able to profit by that knowledge.'
"Thus addressed by Pritha, the Brahmana with his wife became exceedingly glad and assented to Kunti's speech, which was unto them as nectar. Then Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and asked him to accomplish (that difficult task). Bhima replied unto them, saying, 'So be it.'"

Book 1
Chapter 164

1 [vai]
      sa gandharvavacaḥ śrutvā tat tadā bharatarṣabha
      arjunaḥ parayā prītyā pūrṇacandra ivābabhau
  2 uvāca ca maheṣvāso gandharvaṃ kurusattamaḥ
      jātakautūhalo 'tīva vasiṣṭhasya tapobalāt
  3 vasiṣṭha iti yasyaitad ṛṣer nāma tvayeritam
      etad icchāmy ahaṃ śrotuṃ yathāvat tad vadasva me
  4 ya eṣa gandharvapate pūrveṣāṃ naḥ purohitaḥ
      āsīd etan mamācakṣva ka eṣa bhagavān ṛṣiḥ
  5 [g]
      tapasā nirjitau śaśvad ajeyāv amarair api
      kāmakrodhāv ubhau yasya caraṇau saṃvavāhatuḥ
  6 yas tu nocchedanaṃ cakre kuśikānām udāradhīḥ
      viśvāmitrāparādhena dhārayan manyum uttamam
  7 putravyasanasaṃtaptaḥ śaktimān api yaḥ prabhuḥ
      viśvāmitra vināśāya na mene karma dāruṇam
  8 mṛtāṃś ca punar āhartuṃ yaḥ saputrān yamakṣayāt
      kṛtāntaṃ nāticakrāma velām iva mahodadhiḥ
  9 yaṃ prāpya vijitātmānaṃ mahātmānaṃ narādhipāḥ
      ikṣvākavo mahīpālā lebhire pṛthivīm imām
  10 purohita varaṃ prāpya vasiṣṭham ṛṣisattamam
     ījire kratubhiś cāpi nṛpās te kurunandana
 11 sa hi tāny ājayām āsa sarvān nṛpatisattamān
     brahmarṣiḥ pāṇḍava śreṣṭha bṛhaspatir ivāmarān
 12 tasmād dharmapradhānātmā veda dharmavid īpsitaḥ
     brāhmaṇo guṇavān kaś cit purodhāḥ pravimṛśyatām
 13 kṣatriyeṇa hi jātena pṛthivīṃ jetum icchatā
     pūrvaṃ purohitaḥ kāryaḥ pārtha rājyābhivṛddhaye
 14 mahīṃ jigīṣatā rājñā brahma kāryaṃ puraḥsaram
     tasmāt purohitaḥ kaś cid guṇavān astu vo dvijaḥ

SECTION CLXIV

(Vaka-vadha Parva continued)

"Vaisampayana said, 'After Bhima had pledged himself to accomplish the task, saying, 'I will do it,' the Pandavas, O Bharata, returned home with the alms they had obtained during the day. Then Yudhishthira, the son of Pandu from Bhima's countenance alone, suspected the nature of the task he had undertaken to accomplish. Sitting by the side of his mother, Yudhishthira asked her in private, 'What is the task, O mother, that Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy command or of his own accord?' Kunti replied, 'Bhima, that chastiser of foes, will at my command, do this great deed for the good of the Brahmana and the liberation of this town.'
"Yudhishthira said, 'What rash act hast thou done, O mother! It is difficult of being performed and almost amounteth to suicide! The learned never applaud the abandonment of one's own child. Why dost thou, O mother, wish to sacrifice thy own child for the sake of another's? Thou hast, O mother, by this abandonment of thy child, acted not only against the course of human practices but also against the teachings of the Vedas, That Bhima, relying on whose arms we sleep happily in the night and hope to recover the kingdom of which we have been deprived by the covetous son of Dhritarashtra, that hero of immeasurable energy, remembering whose prowess Duryodhana and Sakuni do not sleep a wink during the whole night and by whose prowess we were rescued from the palace of lac and various other dangers, that Bhima who caused the death of Purochana, and relying on whose might we regard ourselves as having already slain the sons of Dhritarashtra and acquired the whole earth with all her wealth, upon what considerations, O mother, hast thou resolved upon abandoning him? Hast thou been deprived of thy reason? Hath thy understanding been clouded by the calamities thou hast undergone?'
p. 334
"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou needst not be at all anxious on account of Vrikodara. I have not come to this resolve owing to any weakness of understanding. Respected by him, and with our sorrows assuaged, we have, O son, been living in the house of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O son, that Brahmana, I have resolved to do this. He, indeed, is a man upon whom good offices are never lost. The measure of his requital becometh greater than the measure of the services he receiveth. Beholding the prowess of Bhima on the occasion of (our escape from) the house of lac, and from the destruction also of Hidimva, my confidence in Vrikodara is great. The might of Bhima's arms is equal unto that of ten thousand elephants. It was, therefore, that he succeeded in carrying you all, each heavy as an elephant, from Varanavata. There is no one on earth equal unto Bhima in might; he may even overcome that foremost of warriors, the holder of the thunderbolt himself. Soon after his birth he fell from my lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell down broke in pieces. From this also, O son of Pandu, I have come to know Bhima's might. For this reason have I resolved to set him against the Brahmana's foe. I have not acted in this from foolishness or ignorance or from motive of gain. I have deliberately resolved to do this virtuous deed. By this act, O Yudhishthira, two objects will be accomplished; one is a requital of the services rendered by the Brahmana and the other is the acquisition of high religious merit. It is my conviction that the Kshatriya who rendereth help unto a Brahmana in anything acquireth regions of bliss hereafter. So also a Kshatriya who saveth the life of a Kshatriya achieveth that great fame in this world as in the other. A Kshatriya rendering help unto a Vaisya also on this earth certainly acquires world-wide popularity. One of the kingly tribe should protect even the Sudra who cometh to him for protection. If he doeth so, in his next life he receiveth his birth in a royal line, commanding prosperity and the respect of other kings. O scion of Puru's race, the illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in bygone days. It is therefore, that I have resolved upon accomplishing this.'"

Book 1
Chapter 165

 1 [ārj]
      kiṃnimittam abhūd vairaṃ viśvāmitra vasiṣṭhayoḥ
      vasator āśrame puṇye śaṃsa naḥ sarvam eva tat
  2 [g]
      idaṃ vāsiṣṭham ākhyānaṃ purāṇaṃ paricakṣate
      pārtha sarveṣu lokeṣu yathāvat tan nibodha me
  3 kanyakubje mahān āsīt pārthivo bharatarṣabha
      gādhīti viśruto loke satyadharmaparāyaṇaḥ
  4 tasya dharmātmanaḥ putraḥ samṛddhabalavāhanaḥ
      viśvāmitra iti khyāto babhūva ripumardanaḥ
  5 sa cacāra sahāmātyo mṛgayāṃ gahane vane
      mṛgān vidhyan varāhāṃś ca ramyeṣu maru dhanvasu
  6 vyāyāmakarśitaḥ so 'tha mṛgalipsuḥ pipāsitaḥ
      ājagāma naraśreṣṭha vasiṣṭhasyāśramaṃ prati
  7 tam āgatam abhiprekṣya vasiṣṭhaḥ śreṣṭhabhāg ṛṣiḥ
      viśvāmitraṃ naraśreṣṭhaṃ pratijagrāha pūjayā
  8 pādyārghyācamanīyena svāgatena ca bhārata
      tathaiva pratijagrāha vanyena haviṣā tathā
  9 tasyātha kāmadhug dhenur vasiṣṭhasya mahātmanaḥ
      uktā kāmān prayaccheti sā kāmān duduhe tataḥ
  10 grāmyāraṇyā oṣadhīś ca duduhe paya eva ca
     ṣaḍrasaṃ cāmṛtarasaṃ rasāyanam anuttamam
 11 bhojanīyāni peyāni bhakṣyāṇi vividhāni ca
     lehyāny amṛtakalpāni coṣyāṇi ca tathārjuna
 12 taiḥ kāmaiḥ sarvasaṃpūrṇaiḥ pūjitaḥ sa mahīpatiḥ
     sāmātyaḥ sabalaś caiva tutoṣa sa bhṛśaṃ nṛpaḥ
 13 ṣaḍ āyatāṃ supārśvoruṃ tripṛthuṃ pañca saṃvṛtām
     maṇḍūkanetrāṃ svākārāṃ pīnodhasam aninditām
 14 suvāladhiḥ śaṅkukarṇāṃ cāru śṛṅgāṃ manoramām
     puṣṭāyata śirogrīvāṃ vismitaḥ so 'bhivīkṣya tām
 15 abhinandati tāṃ nandīṃ vasiṣṭhasya payasvinīm
     abravīc ca bhṛśaṃ tuṣṭo viśvāmitro muniṃ tadā
 16 arbudena gavāṃ brahman mama rājyena vā punaḥ
     nandinīṃ saṃprayacchasva bhuṅkṣva rājyaṃ mahāmune
 17 [vas]
     devatātithipitrartham ājyārthaṃ ca payasvinī
     adeyā nandinīyaṃ me rājyenāpi tavānagha
 18 [viṣvāmitra]
     kṣatriyo 'haṃ bhavān vipras tapaḥsvādhyāyasādhanaḥ
     brāhmaṇeṣu kuto vīryaṃ praśānteṣu dhṛtātmasu
 19 arbudena gavāṃ yas tvaṃ na dadāsi mamepsitām
     svadharmaṃ na prahāsyāmi nayiṣye te balena gām
 20 [vas]
     balasthaś cāsi rājā ca bāhuvīryaś ca kṣatriyaḥ
     yathecchasi tathā kṣipraṃ kuru tvaṃ mā vicāraya
 21 [g]
     evam uktas tadā pārtha viśvāmitro balād iva
     haṃsacandra pratīkāśāṃ nandinīṃ tāṃ jahāra gām
 22 kaśā daṇḍapratihatā kālyamānā tatas tataḥ
     hambhāyamānā kalyāṇī vasiṣṭhasyātha nandinī
 23 āgamyābhimukhī pārtha tasthau bhagavad unmukhī
     bhṛśaṃ ca tāḍyamānāpi na jagāmāśramāt tataḥ
 24 [vas]
     śṛṇomi te ravaṃ bhadre vinadantyāḥ punaḥ punaḥ
     balād dhṛyasi me nandikṣamāvān brāhmaṇo hy aham
 25 [g]
     sā tu teṣāṃ balān nandī balānāṃ bharatarṣabha
     viśvāmitra bhayodvignā vasiṣṭhaṃ samupāgamat
 26 [gauh]
     pāṣāṇa daṇḍābhihatāṃ krandantīṃ mām anāthavat
     viśvāmitrabalair ghorair bhagavan kim upekṣase
 27 [g]
     evaṃ tasyāṃ tadā partha dharṣitāyāṃ mahāmuniḥ
     na cukṣubhe na dhairyāc ca vicacāla dhṛtavrataḥ
 28 [vas]
     kṣatriyāṇāṃ balaṃ tejo brāhmaṇānāṃ kṣamā balam
     kṣamā māṃ bhajate tasmād gamyatāṃ yadi rocate
 29 [gauh]
     kiṃ nu tyaktāsmi bhagavan yad evaṃ māṃ prabhāṣase
     atyaktāhaṃ tvayā brahman na śakyā nayituṃ balāt
 30 [vas]
     na tvāṃ tyajāmi kalyāṇi sthīyatāṃ yadi śakyate
     dṛḍhena dāmnā baddhvaiva vatsas te hriyate balāt
 31 [g]
     sthīyatām iti tac chrutvā vasiṣṭhasyā payasvinī
     ūrdhvāñcita śirogrīvā prababhau ghoradarśanā
 32 krodharaktekṣaṇā sā gaur hambhāra vadhana svanā
     viśvāmitrasya tat sainyaṃ vyadrāvayata sarvaśaḥ
 33 kaśāgra daṇḍābhihatā kālyamānā tatas tataḥ
     krodhā dīptekṣaṇā krodhaṃ bhūya eva samādadhe
 34 āditya iva madhyāhne krodhā dīptavapur babhau
     aṅgāravarṣaṃ muñcantī muhur vāladhito mahat
 35 asṛjat pahlavān pucchāc chakṛtaḥ śabarāñ śakān
     mūtrataś cāsṛjacc cāpi yavanān krodhamūrcchitā
 36 puṇḍrān kirātān dramiḍān siṃhalān barbarāṃs tathā
     tathaiva dāradān mlecchān phenataḥ sā sasarja ha
 37 tair viṣṛṣṭair mahat sainyaṃ nānā mleccha gaṇais tadā
     nānāvaraṇa saṃchannair nānāyudha dharais tathā
     avākīryata saṃrabdhair viśvāmitrasya paśyataḥ
 38 ekaikaś ca tadā yodhaḥ pañcabhiḥ saptabhir vṛtaḥ
     astravarṣeṇa mahatā kālyamānaṃ balaṃ tataḥ
     prabhagnaṃ sarvatas trastaṃ viśvāmitrasya paśyataḥ
 39 na ca prāṇair viyujyante ke cit te sainikās tadā
     viśvāmitrasya saṃkruddhair vāsiṣṭhair bharatarṣabha
 40 viśvāmitrasya sainyaṃ tu kālyamānaṃ triyojanam
     krośamānaṃ bhayodvignaṃ trātāraṃ nādhyagacchata
 41 dṛṣṭvā tan mahad āścaryaṃ brahmatejo bhavaṃ tadā
     viśvāmitraḥ kṣatrabhāvān nirviṇṇo vākyam abravīt
 42 dhig balaṃ kṣatriyabalaṃ brahmatejobalaṃ balam
     balābalaṃ viniścitya tapa eva paraṃ balam
 43 sa rājyasphītam utsṛjya tāṃ ca dīptāṃ nṛpa śriyam
     bhogāṃś ca pṛṣṭhataḥ kṛtvā tapasy eva mano dadhe
 44 sa gatvā tapasā siddhiṃ lokān viṣṭabhya tejasā
     tatāpa sarvān dīptaujā brāhmaṇatvam avāpa ca
     apivac ca sutaṃ somam indreṇa saha kauśikaḥ

SECTION CLXV

(Vaka-vadha Parva continued)

"Having heard these words of his mother, Yudhishthira said, 'What thou, O mother, hast deliberately done, moved by compassion for the afflicted Brahmana, is, indeed, excellent Bhima will certainly come back with life, after having slain the cannibal, inasmuch as thou art, O mother, always compassionate unto Brahmanas. But tell the Brahmana, O mother, that he doth not do anything whereby the dwellers in this town may know all about it, and make him promise to keep thy request.'
p. 335
"Vaisampayana continued, 'Then, when the night passed away, Bhimasena, the son of Pandu, taking with him the Rakshasa's food set out for the place where the cannibal lived. The mighty son of Pandu, approaching the forest where the Rakshasa dwelt, began to eat himself the food he carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed with anger at Bhima's words, came out and approached the place where Bhima was.
"Of huge body and great strength, of red eyes, red beard, and red hair, he was terrible to behold, and he came, pressing deep the earth with his tread. The opening of his mouth, was from ear to ear and his ears themselves were straight as arrows. Of grim visage, he had a forehead furrowed into three lines. Beholding Bhima eating his food, the Rakshasa advanced, biting his nether lip and expanding his eyes in wrath. And addressing Bhima he said, 'Who is this fool, who desiring to go to the abode of Yama, eateth in my very sight the food intended for me?' Hearing these words, Bhima, O Bharata, smiled in derision and disregarding the Rakshasa, continued eating with averted face. Beholding this, the cannibal uttered a frightful yell and with both arms upraised ran at Bhima desiring to kill him, there and then. Even then disregarding the Rakshasa and casting only a single glance at him, Vrikodara, that slayer of hostile heroes continued to eat the Rakshasa's food. Filled with wrath at this, the Rakshasa struck, from behind with both his arms a heavy blow on the back of Vrikodara, the son of Kunti. But Bhima, though struck heavily by the mighty Rakshasa, with both his hands, did not even look up at the Rakshasa but continued to eat as before. Then the mighty Rakshasa, inflamed with wrath, tore up a tree and ran at Bhima for striking him again. Meanwhile the mighty Bhima, that bull among men had leisurely eaten up the whole of that food and washing himself stood cheerfully for fight. Then, O Bharata, possessed of great energy, Bhima, smiling in derision, caught with his left hand the tree hurled at him by the Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees, hurled them at Bhima, and the Pandava also hurled as many at the Rakshasa. Then, O king, the combat with trees between that human being and the Rakshasa, became so terrible that the region around soon became destitute of trees. Then the Rakshasa, saying that he was none else than Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms. That mighty hero also clasping with his own strong arms the strong-armed Rakshasa, and exerting himself actively, began to drag him violently. Dragged by Bhima and dragging Bhima also, the cannibal was overcome with great fatigue. The earth began to tremble in consequence of the strength they both exerted, and large trees that stood there broke in pieces. Then Bhima, beholding the cannibal overcome with fatigue, pressed him down on the earth with his knees and began to strike him with great force. Then placing one knee on the middle of the Rakshasa's back, Bhima seized his neck with his right hand and the cloth on his waist with his left, and bent him double with great force. The cannibal then roared frightfully. And,
p] O monarch, he also began to vomit blood while he was being thus broken on Bhima's knee.'"

Book 1
Chapter 166

1 [g]
      kalmāṣapāda ity asmiṁl loke rājā babhūva ha
      ikṣvākuvaṃśajaḥ pārtha tejasāsadṛśo bhuvi
  2 sa kadā cid vanaṃ rājā mṛgayāṃ niryayau purāt
      mṛgān vidhyan varāhāṃś ca cacāra ripumardanaḥ
  3 sa tu rājā mahātmānaṃ vāsiṣṭham ṛṣisāttamam
      tṛṣārtaś ca kṣudhārtaś ca ekāyanagataḥ pathi
  4 apaśyad ajitaḥ saṃkhye muniṃ pratimukhāgatam
      śaktiṃ nāma mahābhāgaṃ vasiṣṭha kulanandanam
      jyeṣṭhaṃ putraśatāt putraṃ vasiṣṭhasya mahātmanaḥ
  5 apagaccha patho 'smākam ity evaṃ pārthivo 'bravīt
      tathā ṛṣir uvācainaṃ sāntvayañ ślakṣṇayā girā
  6 ṛṣis tu nāpacakrāma tasmin darma pathe sthitaḥ
      nāpi rājā muner mānāt krodhācc cāpi jagāma ha
  7 amuñcantaṃ tu panthānaṃ tam ṛṣiṃ nṛpasattamaḥ
      jaghāna kaśayā mohāt tadā rākṣasavan munim
  8 kaśā prahārābhihatas tataḥ sa munisattamaḥ
      taṃ śaśāpa nṛpaśreṣṭhaṃ vāsiṣṭhaḥ krodhamūrcchitaḥ
  9 haṃsi rākṣasavad yasmād rājāpasada tāpasam
      tasmāt tvam adya prabhṛti puruṣādo bhaviṣyasi
  10 manuṣyapiśite saktaś cariṣyasi mahīm imām
     gaccha rājādhamety uktaḥ śaktinā vīryaśaktinā
 11 tato yājya nimittaṃ tu viśvāmitra vasiṣṭhayoḥ
     vairam āsīt tadā taṃ tu viśvāmitro 'nvapadyata
 12 tayor vivadator evaṃ samīpam upacakrame
     ṛṣir ugratapāḥ pārtha viśvāmitraḥ pratāpavān
 13 tataḥ sa bubudhe paścāt tam ṛṣiṃ nṛpasattamaḥ
     ṛṣeḥ putraṃ vasiṣṭhasya vasiṣṭham iva tejasā
 14 antardhāya tadātmānaṃ viśvāmitro 'pi bhārata
     tāv ubhāv upacakrāma cikīrṣann ātmanaḥ priyam
 15 sa tu śaptas tadā tena śaktinā vai nṛpottamaḥ
     jagāma śaraṇaṃ śaktiṃ prasādayitum arhayan
 16 tasya bhāvaṃ viditvā sa nṛpateḥ kurunandana
     viśvāmitras tato rakṣa ādideśa nṛpaṃ prati
 17 sa śāpāt tasya viprarṣer viśvāmitrasya cājñayā
     rākṣasāḥ kiṃkaro nāma viveśa nṛpatiṃ tadā
 18 rakṣasā tu gṛhītaṃ taṃ viditvā sā munis tadā
     viśvāmitro 'py apakrāmat tasmād deśād ariṃdama
 19 tataḥ sa nṛpatir vidvān rakṣann ātmānam ātmanā
     balavat pīḍyamāno 'pi rakṣasāntar gatena ha
 20 dadarśa taṃ dvijaḥ kaś cid rājānaṃ prathitaṃ punaḥ
     yayāce kṣudhitaś cainaṃ samāṃsāṃ bhojanaṃ tadā
 21 tam uvācātha rājarṣir dvijaṃ mitrasahas tadā
     āssva brahmaṃs tvam atraiva muhūrtam iti sāntvayan
 22 nivṛttaḥ pratidāsyāmi bhojanaṃ te yathepsitam
     ity uktvā prayayau rājā tasthau ca dvijasattamaḥ
 23 antargataṃ tu tad rājñas tadā brāhmaṇa bhāṣitam
     so 'ntaḥpuraṃ praviśyātha saṃviveśa narādhipaḥ
 24 tato 'rdharātra utthāya sūdam ānāyya satvaram
     uvāca rājā saṃsmṛtya brāhmaṇasya pratiśrutam
 25 gacchāmuṣminn asau deśe brāhmaṇo māṃ pratīkṣate
     annārthī tvaṃ tan annena samāṃsenopapādaya
 26 evam uktas tadā sūdaḥ so 'nāsādyāmiṣaṃ kva cit
     nivedayām āsa tadā tasmai rājñe vyathānvitaḥ
 27 rājā tu rakṣasāviṣṭaḥ sūdam āha gatavyathaḥ
     apy enaṃ naramāṃsena bhojayeti punaḥ punaḥ
 28 tathety uktvā tataḥ sūdaḥ saṃsthānaṃ vadhya ghātinām
     gatvā jahāra tvarito naramāṃsam apetabhīḥ
 29 sa tat saṃskṛtya vidhivad annopahitam āśu vai
     tasmai prādād brāhmaṇāya kṣudhitāya tapasvine
 30 sa siddhacakṣuṣā dṛṣṭvā tadannaṃ dvijasattamaḥ
     abhojyam idam ity āha krodhaparyākulekṣaṇaḥ
 31 yasmād abhojyam annaṃ me dadāti sa narādhipaḥ
     tasmāt tasyaiva mūḍhasya bhaviṣyaty atra lolupā
 32 sakto mānuṣamāṃseṣu yathoktaḥ śaktinā purā
     udvejanīyo bhūtānāṃ cariṣyati mahīm imām
 33 dvir anuvyāhṛte rājñaḥ sa śāpo balavān abhūt
     rakṣobalasamāviṣṭo visaṃjñaś cābhavat tadā
 34 tataḥ sa nṛpatiśreṣṭho rākṣasopahatendriyaḥ
     uvāca śaktiṃ taṃ dṛṣṭvā nacirād iva bhārata
 35 yasmād asadṛśaḥ śāpaḥ prayukto 'yaṃ tvayā mayi
     tasmāt tvattaḥ pravartiṣye khādituṃ mānuṣān aham
 36 evam uktvā tataḥ sadyas taṃ prāṇair viprayujya saḥ
     śaktinaṃ bhakṣayām āsa vyāghraḥ paśum ivepsitam
 37 śaktinaṃ tu hataṃ dṛṣṭvā viśvāmitras tataḥ punaḥ
     vasiṣṭhasyaiva putreṣu tad rakṣaḥ saṃdideśa ha
 38 sa tāñ śatāvarān putrān vasiṣṭhasya mahātmanaḥ
     bhakṣayām āsa saṃkruddhaḥ siṃhaḥ kṣudramṛgān iva
 39 vasiṣṭho ghātitāñ śrutvā viśvāmitreṇa tān sutān
     dhārayām āsa taṃ śokaṃ mahādrir iva medinīm
 40 cakre cātmavināśāya buddhiṃ sa munisattamaḥ
     na tv eva kuśikocchedaṃ mene matimatāṃ varaḥ
 41 sa merukūṭād ātmānaṃ mumoca bhagavān ṛṣiḥ
     śiras tasya śilāyāṃ ca tūlarāśāv ivāpatat
 42 na mamāra ca pātena sa yadā tena pāṇḍava
     tadāgnim iddhvā bhagavān saṃviveśa mahāvane
 43 taṃ tadā susamiddho 'pi na dadāha hutāśanaḥ
     dīpyamāno 'py amitraghna śīto 'gnir abhavat tataḥ
 44 sa samudram abhipretya śokāviṣṭo mahāmuniḥ
     baddhvā kaṇṭhe śilāṃ gurvīṃ nipapāta tad ambhasi
 45 sa samudrormi vegena sthale nyasto mahāmuniḥ
     jagāma sa tataḥ khinnaḥ punar evāśramaṃ prati

SECTION CLXVI

(Vaka-vadha Parva continued)

"Vaisampayana said 'Then Vaka, huge as a mountain, thus broken (on Bhima's knee), died, uttering frightful yells. Terrified by these sounds, the relatives of that Rakshasa came out, O king, with their attendants. Bhima, that foremost of smiters, seeing them so terrified and deprived of reason, comforted them and made them promise (to give up cannibalism), saying, 'Do not ever again kill human beings. If ye kill men, ye will have to die even as Vaka.' Those Rakshasas hearing this speech of Bhima, said, 'So be it,' and gave, O king, the desired promise. From that day, O Bharata, the Rakshasas (of the region) were seen by the inhabitants of that town to be very peaceful towards mankind. Then Bhima, dragging the lifeless cannibal, placed him at one of the gates of the town and went away unobserved by any one. The kinsmen of Vaka, beholding him slain by the might of Bhima, became frightened and fled in different directions.
"Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's abode and related to Yudhishthira all that had happened, in detail. The next morning the inhabitants of the town in coming out saw the Rakshasa lying dead on the ground, his body covered with blood. Beholding that terrible cannibal, huge as a mountain cliff, thus mangled and lying on the ground, the hair of the spectators stood erect. Returning to Ekachakra, they soon gave the intelligence. Then, O king, the citizens by thousands accompanied by their wives, young and old, all began to come to the spot for beholding the Vaka and they were all amazed at seeing that superhuman feat. Instantly, O monarch, they began to pray to their gods. Then they began to calculate whose turn it had been the day before to carry food to the Rakshasa. And ascertaining this, they all came to that Brahmana and asked him (to satisfy their curiosity). Thus asked by them repeatedly, that bull among Brahmanas, desirous of concealing the Pandavas, said these words unto all the citizens, 'A certain high-souled Brahmana, skilled in mantras, beheld me weeping with my relatives after I had been ordered to supply the Rakshasa's food. Asking me the cause and ascertaining the distress of the town, that first of Brahmanas gave me every assurance and with smiles said, 'I shall carry the food for that wretched Rakshasa today. Do not fear for me.' Saying this he conveyed the food towards the forest of Vaka. This deed, so beneficial unto us all, hath very certainly been done by him.'
Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered much. And the Vaisyas and the Sudras also became exceedingly glad, and
p. 337
they all established a festival in which the worship of Brahmanas was the principal ceremony (in remembrance of this Brahmana who had relieved them from their fears of Vaka).

Book 1
Chapter 167

  1 [g]
      tato dṛṣṭvāśramapadaṃ rahitaṃ taiḥ sutair muniḥ
      nirjagāma suduḥkhārtaḥ punar evāśramāt tataḥ
  2 so 'paśyat saritaṃ pūrṇāṃ prāvṛṭkāle navāmbhasā
      vṛkṣān bahuvidhān pārtha vahantīṃ tīrajān bahūn
  3 atha cintāṃ samāpede punaḥ pauravanandana
      ambhasy asyā nimajjeyam iti duḥkhasamanvitaḥ
  4 tataḥ pāśais tadātmānaṃ gāḍhaṃ baddhvā mahāmuniḥ
      tasyā jale mahānadyā nimamajja suduḥkhitaḥ
  5 atha chittvā nadī pāśāṃs tasyāri balamardana
      samasthaṃ tam ṛṣiṃ kṛtvā vipāśaṃ samavāsṛjat
  6 uttatāra tataḥ pāśair vimuktaḥ sa mahān ṛṣiḥ
      vipāśeti ca nāmāsyā nadyāś cakre mahān ṛṣiḥ
  7 śoke buddhiṃ tataś cakre na caikatra vyatiṣṭhita
      so 'gacchat parvatāṃś caiva saritaś ca sarāṃsi ca
  8 tataḥ sa punar evarṣir nadīṃ haimavatīṃ tadā
      caṇḍagrāhavatīṃ dṛṣṭvā tasyāḥ srotasy avāpatat
  9 sā tam agnisamaṃ vipram anucintya sarid varā
      śatadhā vidrutā yasmāc chatadrur iti viśrutā
  10 tataḥ sthalagataṃ dṛṣṭvā tatrāpy ātmānam ātmanā
     martuṃ na śakyam ity uktvā punar evāśramaṃ yayau
 11 vadhvādṛśyantyānugata āśramābhimukho vrajan
     atha śuśrāva saṃgatyā vedādhyayananiḥsvanam
     pṛṣṭhataḥ paripūrṇārthaiḥ ṣaḍbhir aṅgair alaṃkṛtam
 12 anuvrajati ko nv eṣa mām ity eva ca so 'bravīt
     ahaṃ tv adṛśyatī nāmnā taṃ snuṣā pratyabhāṣata
     śakter bhāryā mahābhāga tapo yuktā tapasvinī
 13 [vas]
     putri kasyaiṣa sāṅgasya vedasyādhyayana svanaḥ
     purā sāṅgasya vedasya śakter iva mayā śrutaḥ
 14 [ādṛṣyantī]
     ayaṃ kukṣau samutpannaḥ śakter garbhaḥ sutasya te
     samā dvādāśa tasyeha vedān abhyasato mune
 15 [g]
     evam uktas tato hṛṣṭo vasiṣṭhaḥ śreṣṭha bhāg ṛṣiḥ
     asti saṃtānam ity uktvā mṛtyoḥ pārtha nyavartata
 16 tataḥ pratinivṛttaḥ sa tayā vadhvā sahānagha
     kalmāṣapādam āsīnaṃ dadarśa vijane vane
 17 sa tu dṛṣṭvaiva taṃ rājā kruddha utthāya bhārata
     āviṣṭo rakṣasogreṇa iyeṣāttuṃ tataḥ sma tam
 18 adṛśyantī tu taṃ dṛṣṭvā krūrakarmāṇam agrataḥ
     bhayasaṃvignayā vācā vasiṣṭham idam abravīt
 19 asau mṛtyur ivogreṇa daṇḍena bhagavann itaḥ
     pragṛhītena kāṣṭhena rākṣaso 'bhyeti bhīṣaṇaḥ
 20 taṃ nivārayituṃ śakto nānyo 'sti bhuvi kaś cana
     tvadṛte 'dya mahābhāga sarvavedavidāṃ vara
 21 trāhi māṃ bhagavān pāpād asmād dāruṇadarśanāt
     rakṣo attum iha hy āvāṃ nūnam etac cikīrṣati

SECTION CLXVII

(Chaitraratha Parva)

After this citizens returned to their respective houses and the Pandavas continued to dwell at Ekachakra as before.
"Janamejaya said, 'O Brahmana, what did those tigers among men, the Pandavas, do after they had slain the Rakshasa Vaka?'
"Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa Vaka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, that bull among Brahmanas, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then those bulls among men, the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spake to them of various countries and shrines and (holy) rivers, of kings and many wonderful provinces and cities. And after this narration was over, that Brahmana, O Janamejaya, also spoke of the wonderful self-choice of Yajnasena's daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna (Draupadi) at the great sacrifice of Drupada.
"Then those bulls among men, the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch (Drupada), and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, 'How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada's son learn all weapons from the great bowman Drona? And, O Brahmana, how and for whom and for what reason was the friendship between Drona and Drupada broken off?'
"Vaisampayana continued, 'Thus questioned, O monarch, by those bulls among men, the Brahmana narrated all the particulars about the birth of Draupadi.'"

Book 1
Chapter 168

 1 [vas]
      mā bhaiḥ putri na bhetavyaṃ rakṣasas te kathaṃ cana
      naitad rakṣobhayaṃ yasmāt paśyasi tvam upasthitam
  2 rājā kalmāṣapādo 'yaṃ vīryavān prathito bhuvi
      sa eṣo 'smin vanoddeśe nivasaty atibhīṣaṇaḥ
  3 [g]
      tam āpatantaṃ saṃprekṣya vasiṣṭho bhagavān ṛṣiḥ
      vārayām āsa tejasvī huṃkareṇaiva bhārata
  4 mantrapūtena ca punaḥ sa tam abhyukṣya vāriṇā
      mokṣayām āsa vai ghorād rākṣasād rājasattamam
  5 sa hi dvādaśa varṣāṇi vasiṣṭhasyaiva tejasā
      grasta āsīd gṛheṇeva parvakāle divākaraḥ
  6 rakṣasā vipramukto 'tha sa nṛpas tad vanaṃ mahat
      tejasā rañjayām āsa saṃdhyābhram iva bhāskaraḥ
  7 pratilabhya tataḥ saṃjñām abhivādya kṛtāñjaliḥ
      uvāca nṛpatiḥ kāle vasiṣṭham ṛṣisattamam
  8 saudāmo 'haṃ mahābhāga yājyas te dvijasattama
      asmin kāle yad iṣṭaṃ te brūhi kiṃ karavāṇi te
  9 [vas]
      vṛttam etad yathākālaṃ gaccha rājyaṃ praśādhi tat
      brāhmaṇāṃś ca manuṣyendra māvamaṃsthāḥ kadā cana
  10 [rājā]
     nāvamaṃsyāmy ahaṃ brahman kadā cid brāhmaṇarṣabhān
     tvan nideśe sthitaḥ śaśvat pujayiṣyāmy ahaṃ dvijān
 11 ikṣvākūṇāṃ tu yenāham anṛṇaḥ syāṃ dvijottama
     tat tvattaḥ prāptum icchāmi varaṃ vedavidāṃ vara
 12 apatyāyepsitāṃ mahyaṃ mahiṣīṃ gantum arhasi
     śīlarūpaguṇopetām ikṣvākukulavṛddhaye
 13 [g]
     dadānīty eva taṃ tatra rājānaṃ pratyuvāca ha
     vasiṣṭhaḥ parameṣvāsaṃ satyasaṃdho dvijottamaḥ
 14 tataḥ pratiyayau kāle vasiṣṭhaḥ sahito 'nagha
     khyātaṃ puravaraṃ lokeṣv ayodhyāṃ manujeśvaraḥ
 15 taṃ prajāḥ pratimodantyaḥ sarvāḥ pratyudyayus tadā
     vipāpmānaṃ mahātmānaṃ divaukasa iveśvaram
 16 acirāt sa manuṣyendro nagarīṃ puṇyakarmaṇām
     viveśa sahitas tena vasiṣṭhena mahātmanā
 17 dadṛśus taṃ tato rājann ayodhyāvāsino janāḥ
     puṣyeṇa sahitaṃ kāle divākaram ivoditam
 18 sa hi tāṃ pūrayām āsa lakṣmyā lakṣmīvatāṃ varaḥ
     ayodhyāṃ vyoma śītāṃśuḥ śaratkāla ivoditaḥ
 19 saṃsikta mṛṣṭapanthānaṃ patākocchraya bhūṣitam
     manaḥ prahlādayām āsā tasya tat puram uttamam
 20 tuṣṭapuṣṭajanākīrṇā sā purī kurunandana
     aśobhata tadā tena śakreṇevāmarāvatī
 21 tataḥ praviṣṭe rājendre tasmin rājani tāṃ purīm
     tasya rājña ājñayā devī vasiṣṭham upacakrame
 22 ṛtāv atha maharṣiḥ sa saṃbabhūva tayā saha
     devyā divyena vidhinā vasiṣṭhaḥ śreṣṭha bhāg ṛṣiḥ
 23 atha tasyāṃ samutpanne garbhe sa munisattamaḥ
     rājñābhivāditas tena jagāma punar āśramam
 24 dīrghakāladhṛtaṃ garbhaṃ suṣāva na tu taṃ yadā
     sātha devy aśmanā kukṣiṃ nirbibheda tadā svakam
 25 dvādaśe 'tha tato varṣe sa jajñe manujarṣabha
     aśmako nāma rājarṣiḥ potanaṃ yo nyaveśayat

SECTION CLXVIII

(Chaitraratha Parva continued)

"The Brahmana said, 'At that region where the Ganga entered the plains there lived a great Rishi, devoted to the austerest of penances. Of rigid
p. 338
vows and great wisdom, he bore the name Bharadwaja. One day, on coming to the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi, who had come before, standing on the bank after her ablutions were over. And it so happened that a wind arose and disrobed the Apsara standing there. And the Rishi beholding her thus disrobed, felt the influence of desire. Though practising the vow of continence from his very youth, as soon as he felt the influence of desire, the Rishi's vital fluid came out. And as it came out, he held it in a pot (drana), and of that fluid thus preserved in a pot was born a son who came to be called Drona (the pot-born). And Drona studied all the Vedas and their several branches. And Bharadwaja had a friend named Prishata who was the king of Panchalas. And about the time that Drona was born, Prishata also obtained a son named Drupada. And that bull amongst Kshatriyas, Prishata's son, going every day to that asylum of Bharadwaja, played and studied with Drona. And after Prishata's death, Drupada succeeded him on the throne. Drona about this time heard that (the great Brahmana hero) Rama (on the eve of his retiring into the weeds) was resolved to give away all his wealth. Hearing this, the son of Bharadwaja repaired unto Rama who was about to retire into the woods and addressing him, said, 'O best of Brahmanas, know me to be Drona who hath come to thee to obtain thy wealth.' Rama replied, saying, 'I have given away everything. All that I now have is this body of mine and my weapons. O Brahmana, thou mayest ask of me one of these two, either my body or my weapons.' Then Drona said, 'It behoveth thee, sir, to give me all thy weapons together with (the mysteries of) their use and withdrawal.'
"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,' gave all his weapons unto Drona, who obtaining them regarded himself as crowned with success. Drona obtaining from Rama the most exalted of all weapons, called the Brahma weapon, became exceedingly glad and acquired a decided superiority over all men. Then the son of Bharadwaja, endued with great prowess went to king Drupada, and approaching that monarch, that tiger among men, said, 'Know me for thy friend.' Hearing this Drupada said, 'One of low birth can never be the friend of one whose lineage is pure, nor can one who is not a car-warrior have a car-warrior for his friend. So also one who is not a king cannot have a king as his friend. Why dost thou, therefore, desire (to revive our) former friendship?'
"The Brahmana continued, 'Drona, gifted with great intelligence, was extremely mortified at this, and settling in his mind some means of humiliating the king of the Panchala he went to the capital of the Kurus, called after the name of an elephant. Then Bhishma, taking with him his grandsons, presented them unto the wise son of Bharadwaja as his pupils for instruction, along with various kinds of wealth. Then Drona, desirous of humiliating king Drupada, called together his disciples and addressed them, 'Ye sinless ones, it behoveth you, after you have been accomplished in arms, to give me as preceptorial fee something that I cherish in my heart.'
p. 339
[paragraph continues] Then Arjuna and others said unto their preceptor, 'So be it.'--After a time when the Pandavas became skilled in arms and sure aims, demanding of them his fee, he again told them these words, 'Drupada, the son of Prishata, is the king of Chhatravati. Take away from him his kingdom, and give it unto me.' Then the Pandavas, defeating Drupada in battle and taking him prisoner along with his ministers, offered him unto Drona, who beholding the vanquished monarch, said, 'O king, I again solicit thy friendship; and because none who is not a king deserveth to be the friend of a king, therefore, O Yajnasena, I am resolved to divide thy kingdom amongst ourselves. While thou art the king of the country to the south of Bhagirathi (Ganga), I will rule the country to the north.'
"The Brahmana continued, 'The king of the Panchalas, thus addressed by the wise son of Bharadwaja, told that best of Brahmanas and foremost of all persons conversant with weapons, these words, 'O high-souled son of Bharadwaja, blest be thou, let it be so, let there be eternal friendship between us as thou desirest!' Thus addressing each other and establishing a permanent bond between themselves, Drona and the king of Panchala, both of them chastisers of foes, went away to the places they came from. But the thought of that humiliation did not leave the king's mind for a single moment. Sad at heart, the king began to waste away.'"

Book 1
Chapter 169

 1 [g]
      āśramasthā tataḥ putram adṛśyantī vyajāyata
      śakteḥ kulakaraṃ rājan dvitīyam iva śaktinam
  2 jātakarmādikās tasya kriyāḥ sa munipuṃgavaḥ
      pautrasya bharataśreṣṭha cakāra bhagavān svayam
  3 parāsuś ca yatas tena vasiṣṭhaḥ sthāpitas tadā
      garbhasthena tato loke parāśara iti smṛtaḥ
  4 amanyata sa dharmātmā vasiṣṭhaṃ pitaraṃ tadā
      janmaprabhṛti tasmiṃś ca pitarīva vyavartata
  5 sa tāta iti viprarṣiṃ vasiṣṭhaṃ pratyabhāṣata
      mātuḥ samakṣaṃ kaunteya adṛśyantyāḥ paraṃtapa
  6 tāteti paripūrṇārthaṃ tasya tan madhuraṃ vacaḥ
      adṛśyanty aśrupūrṇākṣī śṛṇvantī tam uvāca ha
  7 mā tāta tāta tāteti na te tāto mahāmuniḥ
      rakṣasā bhakṣitas tāta tava tāto vanāntare
  8 manyase yaṃ tu tāteti naiṣa tātas tavānagha
      āryas tv eṣa pitā tasya pitus tava mahātmanaḥ
  9 sa evam ukto duḥkhārtaḥ satyavāg ṛṣisattamaḥ
      sarvalokavināśāya matiṃ cakre mahāmanāḥ
  10 taṃ tathā niścitātmānaṃ mahātmānaṃ mahātapāḥ
     vasiṣṭho vārayām āsa hetunā yena tac chṛṇu
 11 [vas]
     kṛtavīrya iti khyāto babhūva nṛpatiḥ kṣitau
     yājyo vedavidāṃ loke bhṛgūṇāṃ pārthivarṣabhaḥ
 12 sa tān agrabhujas tāta dhānyena ca dhanena ca
     somānte tarpayām āsa vipulena viśāṃ patiḥ
 13 tasmin nṛpatiśārdūle svaryāte 'tha kadā cana
     babhūva tat kuleyānāṃ dravyakāryam upasthitam
 14 te bhṛgūṇāṃ dhanaṃ jñātvā rājānaḥ sarva eva ha
     yāciṣṇavo 'bhijagmus tāṃs tāta bhārgava sattamān
 15 bhūmau tu nidadhuḥ ke cid bhṛgavo dhanabhakṣayam
     daduḥ ke cid dvijātibhyo jñātvā kṣatriyato bhayam
 16 bhṛgavas tu daduḥ ke cit teṣāṃ vittaṃ yathepsitam
     kṣatriyāṇāṃ tadā tāta kāraṇāntara darśanāt
 17 tato mahītalaṃ tāta kṣatriyeṇa yadṛcchayā
     khānatādhigataṃ vittaṃ kena cid bhṛguveśmani
     tad vittaṃ dadṛśuḥ sarve sametāḥ kṣatriyarṣabhāḥ
 18 avamanya tataḥ kopād bhṛgūṃs tāñ śaraṇāgatān
     nijaghnus te maheṣvāsāḥ sarvāṃs tān niśitaiḥ śaraiḥ
     ā garbhād anukṛntantaś ceruś caiva vasuṃdharām
 19 tata ucchidyamāneṣu bhṛguṣv evaṃ bhayāt tadā
     bhṛgupatnyo giriṃ tāta himavantaṃ prapedire
 20 tāsām anyatamā garbhaṃ bhayād dādhāra taijasam
     ūruṇaikena vāmorur bhartuḥ kulavivṛddhaye
     dadṛśur brāhmaṇīṃ tāṃ te dīpyamānāṃ svatejasā
 21 atha garbhaḥ sa bhittvoruṃ brāhmaṇyā nirjagāma ha
     muṣṇan dṛṣṭīḥ kṣatriyāṇāṃ madhyāhna iva bhāskaraḥ
     tataś cakṣur viyuktās te giridurgeṣu babhramuḥ
 22 tatas te moghasaṃkalpā bhayārtāḥ kṣatriyarṣabhāḥ
     brahmaṇīṃ śaraṇaṃ jagmur dṛṣṭyarthaṃ tām aninditām
 23 ūcuś caināṃ mahābhāgāṃ kṣatriyās te vicetasaḥ
     jyotiḥ prahīṇā duḥkhārtāḥ śāntārciṣa ivāgnayaḥ
 24 bhagavatyāḥ prasādena gacchet kṣatraṃ sacakṣuṣam
     upāramya ca gacchema sahitāḥ pāpakarmaṇaḥ
 25 saputrā tvaṃ prasādaṃ naḥ sarveṣāṃ kartum arhasi
     punar dṛṣṭipradānena rājñaḥ saṃtrātum arhasi

SECTION CLXIX

(Chaitraratha Parva continued)

"The Brahmana continued, 'King Drupada (after this), distressed at heart, wandered among many asylums of Brahmanas in search of superior Brahmanas well-skilled in sacrificial rites. Overwhelmed with grief and eagerly yearning for children, the king always said, 'Oh, I have no offspring surpassing all in accomplishments.' And the monarch, from great despondency, always said 'Oh, fie on those children that I have and on my relatives!' And ever thinking of revenging himself on Drona, the monarch sighed incessantly. And that best of kings, O Bharata, even after much deliberation, saw no way of overcoming, by his Kshatriya might, the prowess and discipline and training and accomplishment of Drona. Wandering along the banks of the Yamuna and the Ganga, the monarch once came upon a sacred asylum of Brahmanas. There was in that asylum no Brahmana who was not a Snataka, no one who was not of rigid vows, and none who was not virtuous to a high degree. And the king saw there two Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under complete control and belonging to the most superior order. They were both devoted to the study of the ancient institutes and sprung from the race of Kasyapa. And those best of Brahmanas were well-able to help the king in the attainment of his object. The king then, with great assiduity and singleness of purpose, began to court this pair of excellent Brahmanas.
p. 340
[paragraph continues] Ascertaining the superior accomplishments of the younger of the two the king courted in private Upayaja of rigid vows, by the offer of every desirable acquisition. Employed in paying homage to the feet of Upayaja, always addressing in sweet words and offering him every object of human desire, Drupada, after worshipping that Brahmana, addressed him (one day), saying, 'O Upayaja, O Brahmana, if thou, performest those sacrificial rites by (virtue of) which I may obtain a son who may slay Drona, I promise thee ten thousand kine, or whatever else may be agreeable to thee, O first of Brahmanas, truly am I ready to make gifts to thee.' Thus addressed by the king, the Rishi replied, saying, 'I cannot (perform such rites).' But Drupada without accepting this reply as final, once more began to serve and pay homage unto that Brahmana. Then, after the expiration of a year, Upayaja, that first of Brahmanas, O monarch, addressing Drupada in sweet tone, said, 'My elder brother (Yaja), one day, while wandering through the deep woods, took up a fruit that had fallen upon a spot the purity of which he cared not to enquire about. I was following him (at the time) and observed this unworthy act of his. Indeed, he entertains no scruples in accepting things impure. In accepting that (particular) fruit he saw not any impropriety of sinful nature: Indeed, he who observeth not purity (in one instance) is not very likely to observe it in the other instances. When he lived in the house of his preceptor, employed in studying the institutes, he always used to eat (impure) remnants of other people's feasts. He always speaks approvingly of food and entertains no dislike for anything. Arguing from these, I believe that my brother covets earthy acquisitions. Therefore, O king, go unto him; he will perform spiritual offices for thee.' Hearing these words of Upayaja, king Drupada, though entertaining a low opinion of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still) worthy of homage, Drupada said unto him, 'O master, perform thou spiritual offices for me and I will give thee eighty thousand kine! Enmity with Drona burneth my heart; it behoveth thee therefore to cool that heart of mine. Foremost of those conversant with the Vedas, Drona is also skilled in the Brahma weapon and for this, Drona hath overcome me in a contest arising from (impaired) friendship. Gifted with great intelligence, the son of Bharadwaja is (now) the chief preceptor of the Kurus. There is no Kshatriya in this world superior to him. His bow is full six cubits long and looks formidable, and his shafts are capable of slaying every living being. That great bowman, the high-souled son of Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all over the earth. Indeed, he is like a second Jamadagnya intended for the extermination of the Kshatriya race. There is no man on earth who can overcome the terrible force of his weapons. Like a blazing fire fed with clarified butter, Drona, possessed of Brahma might and uniting it with Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma force is greater in itself than (Drona's) Brahma force united with Kshatriya might. Therefore, as I am inferior (to
p. 341
[paragraph continues] Drona) in consequence of my possession of Kshatriya might alone, I solicit the aid of thy Brahma force, having obtained thee so superior to Drona in knowledge of Brahma. O Yaja, perform that sacrifice by means of which I may obtain a son invincible in battle and capable of slaying Drona. Ready am I to give thee ten thousand kine.' Hearing these words of Drupada, Yaja said, 'So be it.' Yaja then began to recollect the various ceremonies appertaining to the particular sacrifice. And knowing the affair to be a very grave one, he asked the assistance of Upayaja who coveted nothing. Then Yaja promised to perform the sacrifice for the destruction of Drona. Then the great ascetic Upayaja spoke unto king Drupada of everything required for the grand sacrifice (by aid of fire) from which the king was to obtain offspring. And he said, 'O king, a child shall be born unto thee, endued, as thou desirest, with great prowess, great energy, and great strength.'
"The Brahmana continued, 'Then king Drupada, impelled by the desire of obtaining a son who was to slay Drona, began, for the success of his wish, to make the necessary preparations. (And when everything was complete) Yaja, after having poured libations of clarified butter on the sacrificial fire, commanded Drupada's queen, saying, 'Come hither, O queen, O daughter-in-law of Prishata! A son and a daughter have arrived for thee!' Hearing this, the queen said, 'O Brahmana, my mouth is yet filled with saffron and other perfumed things. My body also beareth many sweet scents; I am hardly fit for accepting (the sanctified butter which is to give me offspring). Wait for me a little, O Yaja! Wait for that happy consummation.' Yaja, however, replied, 'O lady, whether thou comest or waitest, why should not the object of this sacrifice be accomplished when the oblation hath already been prepared by me and sanctified by Upayaja's invocations?'
"The Brahmana continued, 'Having said this, Yaja poured the sanctified libation on the fire, whereupon arose from those flames a child resembling a celestial who possessing the effulgence of fire, was terrible to behold. With a crown on this head and his body encased in excellent armour, sword in hand, and bearing a bow and arrows, he frequently sent forth loud roars. And immediately after his birth, he ascended an excellent chariot and went about in it for some time. Then the Panchalas in great joy shouted, 'Excellent, Excellent.' The very earth seemed at that time unable to bear the weight of the Panchalas mad with joy. Then, marvellous to say, the voice of some invisible spirit in the skies said, 'This prince hath been born for the destruction of Drona. He shall dispel all the fears of the Panchalas and spread their fame. He shall also remove the sorrow of the king.' And there arose, after this from the centre of the sacrificial platform, a daughter also, called Panchali, who, blest with great good fortune, was exceedingly handsome. Her eyes were black, and large as lotus-petals, her complexion was dark, and her locks were blue and curly. Her nails were beautifully convex, and bright as burnished copper; her eye-brows were fair, and bosom was deep. Indeed, she resembled the veritable daughter of a celestial born among men.
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[paragraph continues] Her body gave out fragrance like that of a blue lotus, perceivable from a distance of full two miles. Her beauty was such that she had no equal on earth. Like a celestial herself, she could be desired (in marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair hips was born an incorporeal voice said, 'This dark-complexioned girl will be the first of all women, and she will be the cause of the destruction of many Kshatriyas. This slender-waisted one will, in time, accomplish the purpose of the gods, and along with her many a danger will overtake the Kauravas.' On hearing these words, the Panchalas uttered a loud leonine roar, and the earth was unable to bear the weight of that joyous concourse. Then beholding the boy and the girl, the daughter-in-law of Prishata, desiring to have them, approached Yaja and said, 'Let not these know any one else except myself as their mother.' Yaja, desiring to do good unto the king said, 'So be it!' Then the Brahmanas (present there), their expectations fully gratified, bestowed names upon the new-born pair, 'Let this son of king Drupada, they said, be called Dhrishtadyumna, because of his excessive audacity and because of his being born like Dyumna with a natural mail and weapon.' And they also said, 'Because this daughter is so dark in complexion, she should be called Krishna (the dark).'
"The Brahmana continued, 'Thus were born those twins of the great sacrifice of Drupada. And the great Drona, bringing the Panchala prince into his own abode, taught him all weapons in requital of half the kingdom he had formerly taken from Drupada. The high-souled son of Bharadwaja, regarding destiny to be inevitable, did what would perpetuate his own great deeds.'"

Book 1
Chapter 170

 1 [brāhmaṇī]
      nāhaṃ gṛhṇāmi vas tāta dṛṣṭīr nāsti ruṣānvitā
      ayaṃ tu bhargavo nūnam ūrujaḥ kupito 'dya vaḥ
  2 tena cakṣūṃṣi vas tāta nūnaṃ kopān mahātmanā
      smaratā nihatān bandhūn ādattāni na saṃśayaḥ
  3 garbhān api yadā yūyaṃ bhṛgūṇāṃ ghnata putrakāḥ
      tadāyam ūruṇā garbho mayā varṣaśataṃ dhṛtaḥ
  4 ṣaḍaṅgaś cākhilo veda imaṃ garbhastham eva hi
      viveśa bhṛguvaṃśasya bhūyaḥ priyacikīrṣayā
  5 so 'yaṃ pitṛvadhān nūnaṃ krodhād vo hantum icchati
      tejasā yasya divyena cakṣūṃṣi muṣitāni vaḥ
  6 tam imaṃ tāta yācadhvam aurvaṃ mama sutottamam
      ayaṃ vaḥ praṇipātena tuṣṭo dṛṣṭīr vimokṣyati
  7 [g]
      evam uktās tataḥ sarve rājānas te tam ūrujam
      ūcuḥ prasīdeti tadā prasādaṃ ca cakāra saḥ
  8 anenaiva ca vikhyāto nāmnā lokeṣu sattamaḥ
      sa aurva iti viprarṣir ūruṃ bhittvā vyajāyata
  9 cakṣūṃṣi pratilabhyātha pratijjagmus tato nṛpāḥ
      bhārgavas tu munir mene sarvalokaparābhavam
  10 sacakre tāta lokānāṃ vināśāya mahāmanāḥ
     sarveṣām eva kārtsnyena manaḥ pravaṇam ātmanaḥ
 11 icchann apacitiṃ kartuṃ bhṛgūṇāṃ bhṛgusattamaḥ
     sarvalokavināśāya tapasā mahataidhitaḥ
 12 tāpayām āsa lokān sa sadevāsuramānuṣān
     tapasogreṇa mahatā nandayiṣyan pitāmahān
 13 tatas taṃ pitaras tāta vijñāya bhṛgusattamam
     pitṛlokād upāgamya sarva ūcur idaṃ vacaḥ
 14 aurva dṛṣṭaḥ prabhāvas te tapasograsya putraka
     prasādaṃ kuru lokānāṃ niyaccha krodham ātmanaḥ
 15 nānīśair hi tadā tāta bhṛgubhir bhāvitātmabhiḥ
     vadho 'bhyupekṣitaḥ sarvaiḥ kṣatriyāṇāṃ vihiṃsatām
 16 āyuṣā hi prakṛṣṭena yadā naḥ kheda āviśat
     tadāsmābhir vadhas tāta kṣatriyair īpsitaḥ svayam
 17 nikhātaṃ tad dhi vai vittaṃ kena cid bhṛguveśmani
     vairāyaiva tadā nyastaṃ kṣatriyān kopayiṣṇubhiḥ
     kiṃ hi vittena naḥ kāryaṃ svargepsūnāṃ dvijarṣabha
 18 yadā tu mṛtyur ādātuṃ na naḥ śaknoti sarvaśaḥ
     tadāsmābhir ayaṃ dṛṣṭa upāyas tāta saṃmataḥ
 19 ātmahā ca pumāṃs tāta na lokāṁl labhate śubhān
     tato 'smābhiḥ samīkṣyaivaṃ nātmanātmā vināśitaḥ
 20 na caitan naḥ priyaṃ tāta yad idaṃ kartum icchasi
     niyacchedaṃ manaḥ pāpāt sarvalokaparābhavāt
 21 na hi naḥ kṣatriyāḥ ke cin na lokāḥ sapta putraka
     dūṣayanti tapas tejaḥ krodham utpatitaṃ jahi

SECTION CLXX

(Chaitraratha Parva continued)

"Vaisampayana said, 'Hearing these words of the Brahmana, the sons of Kunti seemed to be, as it were, pierced with darts. Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, 'We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. O oppressor of foes, as we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. O heroic scion of Kuru's race, alms also are not now obtainable here as easily as before. If thou wishest it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, O hero, prove delightful to us. O crusher of foes, it hath been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I
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am of opinion that it is not good to live long in one place. Therefore, O son, if thou likest, it is good for us to go there.'
"Hearing these words, Yudhishthira said, 'It is our duty to obey thy command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.'"

Book 1
Chapter 171

1 [āurva]
      uktavān asmi yāṃ krodhāt pratijñāṃ pitaras tadā
      sarvalokavināśāya na sā me vitathā bhavet
  2 vṛthā roṣā pratijño hi nāhaṃ jīvitum utsahe
      anistīrṇo hi māṃ roṣo dahed agnir ivāraṇim
  3 yo hi kāraṇataḥ krodhaṃ saṃjātaṃ kṣantum arhati
      nālaṃ sa manujaḥ samyak trivargaṃ parirakṣitum
  4 aśiṣṭānāṃ niyantā hi śiṣṭānāṃ parirakṣatā
      sthāne roṣaḥ prayuktaḥ syān nṛpaiḥ svargajigīṣubhiḥ
  5 aśrauṣam aham ūrustho garbhaśayyā gatas tadā
      ārāvaṃ mātṛvargasya bhṛgūṇāṃ kṣatriyair vadhe
  6 sāmarair hi yadā lokair bhṛgūṇāṃ kṣatriyādhamaiḥ
      āgarbhotsādanaṃ kṣāntaṃ tadā māṃ manyur āviṣat
  7 āpūrṇa kośāḥ kila me mātaraḥ pitaras tathā
      bhayāt sarveṣu lokeṣu nādhijagmuḥ parāyaṇam
  8 tān bhṛgūṇāṃ tadā dārān kaś cin nābhyavapadyata
      yadā tadā dadhāreyam ūruṇaikena māṃ śubhā
  9 pratiṣeddhā hi pāpasya yadā lokeṣu vidyate
      tadā sarveṣu lokeṣu pāpakṛn nopapadyate
  10 yadā tu pratiṣeddhāraṃ pāpo na labhate kva cit
     tiṣṭhanti bahavo loke tadā pāpeṣu karmasu
 11 jānann api ca yan pāpaṃ śaktimān na niyacchati
     īśaḥ san so 'pi tenaiva karmaṇā saṃprayujyate
 12 rājabhiś ceśvaraiś caiva yadi vai pitaro mama
     śaktair na śakitā trātum iṣṭaṃ matveha jīvitum
 13 ata eṣām ahaṃ kruddho lokānām īśvaro 'dya san
     bhavatāṃ tu vaco nāham alaṃ samativartitum
 14 mama cāpi bhaved etad īśvarasya sato mahat
     upekṣamāṇasya punar lokānāṃ kilbiṣād bhayam
 15 yaś cāyaṃ manyujo me 'gnir lokān ādātum iccchati
     dahed eṣa ca mām eva nigṛhītaḥ svatejasā
 16 bhavatāṃ ca vijānāmi sarvalokahitepsutām
     tasmād vidadhvaṃ yac chreyo lokānāṃ mama ceśvarāḥ
 17 [pitarah]
     ya eṣa manyujas te 'gnir lokān ādātum icchati
     apsu taṃ muñca bhadraṃ te lokā hy apsu pratiṣṭhitāḥ
 18 āpo mayāḥ sarvarasāḥ sarvam āpo mayaṃ jagat
     tasmād apsu vimuñcemaṃ krodhāgniṃ dvijasattama
 19 ayaṃ tiṣṭhatu te vipra yadīcchasi mahodadhau
     manyujo 'gnir dahann āpo lokā hy āpo mayāḥ smṛtāḥ
 20 evaṃ pratijñāṃ satyeyaṃ tavānagha bhaviṣyati
     na caiva sāmarā lokā gamiṣyanti parābhavam
 21 [vas]
     tatas taṃ krodhajaṃ tāta aurvo 'gniṃ varuṇālaye
     utsasarga sa caivāpa upayuṅkte mahodadhau
 22 mahad dhaya śiro bhūtvā yat tad vedavido viduḥ
     tam aṅgim udgiran vaktrāt pibaty āpo mahodadhau
 23 tasmāt tvam api bhadraṃ te na lokān hantum arhasi
     parāśara parān dharmāñ jānañ jñānavatāṃ vara

SECTION CLXXI

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and the twins regarding the journey to Panchala. They all said, 'So be it.' Then, O king, Kunti with her sons saluted the Brahmana (in whose house they had dwelt) and set out for the delightful town of the illustrious Drupada.'
"Vaisampayana said, 'While the illustrious Pandavas were living disguised in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to see them. Those chastisers of foes, beholding him coming rose up and stepped onward to receive him. Saluting him reverentially and worshipping him also the Pandavas stood in silence with joined hands. Thus worshipped by them the sage became gratified. He asked them to be seated, and cheerfully addressing them said, 'Ye slayers of foes, are ye living in the path of virtue and according to the scriptures? Do ye worship the Brahmanas? Ye are not, I hope, backward in paying homage unto those that deserve your homage?' The illustrious Rishi, after this, spoke many words of virtuous import, and after discoursing upon many topics of great interest, he said, 'An illustrious Rishi, living in a certain hermitage, had a daughter of tender waist, fair lips, and fine eye-brows, and possessing every accomplishment. As a consequence of her own acts (in a past life) the fair maid became very unfortunate. Though chaste and beautiful, the damsel obtained not a husband. With a sorrowful heart she thereupon began to practise ascetic penances with the object of obtaining a husband. She soon gratified by her severe asceticism the god Sankara (Mahadeva), who became propitious unto her and said unto that illustrious damsel, 'Ask thou the boon thou desirest! Blest be thou! I am Sankara prepared to give thee what thou wilt ask.' Desirous of benefiting herself, the maid repeatedly said unto the supreme lord, 'O give me, a husband endued with every accomplishment.' Then Isana (Mahadeva), that foremost of all speakers, replied unto her, saying, 'O blessed one, thou shall have five husbands from among the Bharata princes.' Thus told, the maiden said unto the god who had given her that boon, 'O lord, I desire to have only one husband through thy grace.' The god then addressed her again and said these excellent words, 'Thou hast, O girl, said full five times, 'Give me (a) husband.' Thou shalt, therefore, in another life have five husbands!' Ye princes of Bharata's line, that damsel of celestial beauty hath
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been born in the line of Drupada. The faultless Krishna of Prishata's line hath been appointed to be the wife of you all. Ye mighty ones, go therefore, to the capital of the Panchalas and dwell ye there. There is no doubt that having obtained her as wife ye shall be very happy.'
"Vaisampayana continued, 'Having said so unto the Pandavas, the illustrious and blessed grandsire then bade them farewell. The great ascetic then left them and went to the place whence he had come.'"

Book 1
Chapter 172

 1 [g]
      evam uktaḥ sa viprarṣir vasiṣṭhena mahātmanā
      nyayacchad ātmanaḥ kopaṃ sarvalokaparābhavāt
  2 īje ca sa mahātejāḥ sarvavedavidāṃ varaḥ
      ṛṣī rākṣasa satreṇa śākteyo 'tha parāśaraḥ
  3 tato vṛddhāṃś ca bālāṃś ca rākṣasān sa mahāmuniḥ
      dadāha vitate yajñe śakter vadham anusmaran
  4 na hi taṃ vārayām āsa vasiṣṭho rakṣasāṃ vadhāt
      dvitīyām asya mā bhāṅkṣaṃ pratijām iti niścayāt
  5 trayāṇāṃ pāvakānāṃ sa satre tasmin mahāmuniḥ
      āsīt purastād dīptānāṃ caturtha iva pāvakaḥ
  6 tena yajñena śubhreṇa hūyamānena yuktitaḥ
      tad vidīpitam ākāśaṃ sūryeṇeva ghanātyaye
  7 taṃ vasiṣṭhādayaḥ sarve munayas tatra menire
      tejasā divi dīpyantaṃ dvitīyam iva bhāskaram
  8 tataḥ paramaduṣprāpam anyair ṛṣir udāradhīḥ
      samāpipayiṣuḥ satraṃ tam atriḥ samupāgamat
  9 tathā pulastyaḥ pulahaḥ kratuś caiva mahākratum
      upājagmur amitraghna rakṣasāṃ jīvitepsayā
  10 pulastyas tu vadhāt teṣāṃ rakṣasāṃ bharatarṣabha
     uvācedaṃ vacaḥ pārtha parāśaram ariṃdamam
 11 kac cit tātāpavighnaṃ te kac cin nandasi putraka
     ajānatām adoṣāṇāṃ sarveṣāṃ rakṣasāṃ vadhāt
 12 prajocchedam imaṃ mahyaṃ sarvaṃ somapa sattama
     adharmiṣṭhaṃ variṣṭhaḥ san kuruṣe tvaṃ parāśara
     rājā kalmāṣapādaś ca divam āroḍhum icchati
 13 ye ca śaktyavarāḥ putrā vasiṣṭhasya mahāmuneḥ
     te ca sarve mudā yuktā modante sahitāḥ suraiḥ
     sarvam etad vasiṣṭhasya viditaṃ vai mahāmune
 14 rakṣasāṃ ca samuccheda eṣa tāta tapasvinām
     nimittabhūtas tvaṃ cātra kratau vāsiṣṭhanandana
     sa satraṃ muñca bhadraṃ te samāptam idam astu te
 15 evam uktaḥ pulastyena vasiṣṭhena ca dhīmatā
     tadā samāpayām āsa satraṃ śāktiḥ parāśaraḥ
 16 sarvarākṣasa satrāya saṃbhṛtaṃ pāvakaṃ muniḥ
     uttare himavatpārśve utsasarja mahāvane
 17 sa tatrādyāpi rakṣāṃsi vṛkṣān aśmāna eva ca
     bhakṣayan dṛśyate vahniḥ sadā parvaṇi parvaṇi

SECTION CLXXII

(Chaitraratha Parva continued)

"Vaisampayana said, 'After Vyasa had gone away, those bulls among men, the Pandavas, saluted the Brahmana and bade him farewell, and proceeded (towards Panchala) with joyous hearts and with their mother walking before them. Those slayers of all foes, in order to reach their destination, proceeded in a due northerly direction, walking day and night till they reached a sacred shrine of Siva with the crescent mark on his brow. Then those tigers among men, the sons of Pandu, arrived at the banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before them, torch in hand, for showing the way and guarding them (against wild animals). And it so happened that at that time the proud king of the Gandharvas, with his wives, was sporting in that solitary region in the delightful waters of the Ganga. The king of the Gandharvas heard the tread of the Pandavas as they approached the river. On hearing the sounds of their foot-steps, the mighty Gandharvas were inflamed with wrath, and beholding those chastisers of foes, the Pandavas, approach towards him with their mother, he drew his frightful bow to a circle and said, 'It is known that excepting the first forty seconds the grey twilight preceding nightfall hath been appointed for the wandering of the Yakshas, the Gandharvas and the Rakshasas, all of whom are capable of going everywhere at will. The rest of the time hath been appointed for man to do his work. If therefore, men, wandering during those moments from greed of gain, come near us, both we and the Rakshasas slay those fools. Therefore, persons acquainted with the Vedas never applaud those men--not even kings at the head of their troops--who approach any pools of water at such a time. Stay ye at a distance, and approach me not. Know ye not that I am bathing in the waters of the Bhagirathi? Know that I am Angaraparna the Gandharva, ever relying on my own strength! I am proud and haughty and am the friend of Kuvera. This my forest on the banks of the Ganga, where I sport to gratify all my senses, is called Angaraparna after my own name. Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come. How dare ye approach me who am the brightest jewel on the diadem of Kuvera?'
"Hearing these words of the Gandharva, Arjuna said, 'Blockhead, whether
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it be day, night, or twilight, who can bar others from the ocean, the sides of the Himalayas, and this river? O ranger of the skies, whether the stomach be empty or full, whether it is night or day, there is no special time for anybody to come to the Ganga--that foremost of all rivers. As regards ourselves endued with might, we care not when we disturb thee. Wicked being, those who are weak in fighting worship thee. This Ganga, issuing out of the golden peaks of Himavat, falleth into the waters of the ocean, being distributed into seven streams. They who drink the waters of these seven streams, viz., Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins. O Gandharva, this sacred Ganga again, flowing through the celestial region is called there the Alakananda, It hath again in the region of the Pitris become the Vaitarani, difficult of being crossed by sinners, and, Krishna-Dwaipayana himself hath said so. The auspicious and celestial river, capable of leading to heaven (them that touch its waters), is free from all dangers. Why dost thou then desire to bar us from it? This act of thine is not in consonance with eternal virtue. Disregarding thy words, why shall we not touch the sacred waters of the Bhagirathi free from all dangers and from which none can bar us?'
"Vaisampayana continued, 'Hearing these words of Arjuna, Angaraparna became inflamed with wrath and drawing his bow to a circle began to shoot his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son of Pandu, wielding a good shield and the torch he held in his hand, warded off all those arrows and addressing the Gandharva again said, 'O Gandharva, seek not to terrify those that are skilled in weapons, for weapons hurled at them vanish like froth. I think, O Gandharva, that ye are superior (in prowess) to men; therefore shall I fight with thee, using celestial weapons and not with any crooked means. This fiery weapon (that I shall hurl at thee), Vrihaspati the revered preceptor of Indra, gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.'
"Vaisampayana continued, 'Saying these words, the Pandava wrathfully hurled at the Gandharva that blazing weapon made of fire which burnt the Gandharva's chariot in a trice. Deprived of consciousness by the force of that weapon, the mighty Gandharva was falling, head downward, from his chariot. Dhananjaya seized him by the hair of his head adorned with garlands of flowers and thus dragged the unconscious Gandharva towards his brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous of saving her husband, ran towards Yudhishthira and sought his protection. The Gandharvi said, 'O exalted one, extend to me thy protection! O, set my husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva, who seeketh thy protection!' Beholding her (so afflicted), the mighty Yudhishthira addressed Arjuna and said, 'O slayer of foes, O child, who would slay a foe who hath been vanquished in fight, who hath been deprived
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of fame, who is protected by a woman, and who hath no prowess?' Arjuna replied, saying, 'Keep thou thy life, O Gandharva! Go hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth me to show thee mercy.'
"The Gandharva replied, 'I have been vanquished by thee, I shall, therefore, abandon my former name Angaraparna (the blazing vehicle). In name alone, O friend, I should not be boastful when my pride in my strength hath been overcome: I have been fortunate in that I have obtained thee; O Arjuna, that wielder of celestial weapons! I like to impart to thee the power of (producing) illusions which Gandharvas alone have. My excellent and variegated chariot hath been burnt by means of thy fiery weapon. I who had formerly been called after my excellent chariot should now be called after my burnt chariot. The science of producing illusions that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the giver of my life-thy illustrious self! What good luck doth he not deserve who, after overcoming a foe by his might, giveth him life when that foe asketh for it? This science is called Chakshushi. It was communicated by Manu unto Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor, that science, having come unto me who am without energy, is gradually becoming fruitless. I have spoken to thee about its origin and transmission. Listen now to its power! One may see (by its aid) whatever one wisheth to see, and in whatever way he liketh (generally or particularly). One can acquire this science only after standing on one leg for six months. I shall however, communicate to thee this science without thyself being obliged to observe any rigid vow. O king, it is for this knowledge that we are superior to men. And as we are capable of seeing everything by spiritual sight, we are equal to the gods. O best of men, I intend to give thee and each of thy brothers a hundred steeds born in the country of the Gandharvas. Of celestial colour and endued with the speed of the mind, those horses are employed in bearing the celestial, and the Gandharvas. They may be lean-fleshed but they tire not, nor doth their speed suffer on that account. In days of yore the thunderbolt was created for the chief of the celestials in order that he might slay (the Asura) Vritra with it. But hurled at Vritra's head it broke in a thousand pieces. The celestials worship with reverence those fragments of the thunderbolt. That which is known in the three worlds as glory is but a portion of the thunderbolt. The hand of the Brahmana with which he poureth libations on the sacrificial fire, the chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and the service of the Sudra rendered unto the three other classes, are all fragments of the thunderbolt. It hath been said that horses, forming as they do a portion of the Kshatriya's chariot, are, on that account, unslayable. Again horses which form a portion of the Kshatriya's chariot, are the offspring of Vadava. Those amongst them that are born in the region of the Gandharvas can go everywhere and assume any
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hue and speed at the will of their owners. These horses of mine that I give thee will always gratify thy wishes."
"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if from satisfaction for having obtained thy life at my hands in a situation of danger, thou givest me thy science, and these horses, I would not accept thy gift.' The Gandharva replied, saying, 'A meeting with an illustrious person is ever a source of gratification; besides thou hast given me my life. Gratified with thee, I will give thee my science. That the obligation, however, may not all be on one side, I will take from thee, O Vibhatsu, O bull in Bharata's race, thy excellent and eternal weapon of fire!'
"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let our friendship last for ever. O friend, tell us for what we human beings have to stand in fear of the Gandharvas. Chastisers of foes that we are and virtuous and conversant with the Vedas, tell us, O Gandharva, why in travelling in the night-time we have been censured by thee.'
"The Gandharva said, 'Ye are without wives (though ye have completed the period of study). Ye are without a particular Asrama (mode of life). Lastly, ye are out without a Brahmana walking before, therefore, ye sons of Pandu, ye have been censured by me. The Yakshas, Rakshasas, Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence, and acquainted with the history of the Kuru race. O hero, I have heard too from Narada and other celestial Rishis about the good deeds of your wise ancestors. I myself, too, while roaming over the whole earth bounded by her belt of seas, have witnessed the prowess of thy great race. O Arjuna, I have personal knowledge of thy preceptor, the illustrious son of Bharadwaja, celebrated throughout the three worlds for his knowledge of the Vedas and the science of arms. O tiger in Kuru's race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins, and Pandu,--these six perpetuators of Kuru race,--these excellent celestials and human progenitors of you all. I also know that you five brothers are learned and high-souled, that ye are foremost of all wielders of weapons, that ye are brave and virtuous and observant of vows. Knowing that your understanding and hearts are excellent and your behaviour faultless, I have yet censured you. For, O thou of Kuru's race, it behoveth no man endued with might of arms to bear with patience any ill usage in the sight of his wife. Especially as, O son of Kunti, our might increaseth during the hours of darkness, accompanied by my wife I was filled with wrath. O best of vow-observing men, I have, however, been vanquished by thee in battle. Listen to me as I tell thee the reasons that have led to my discomfiture. The Brahmacharya is a very superior mode of life, and as thou art in that mode now, it is for this, O Partha, that I have been defeated by thee in battle. O chastiser of foes, if any married Kshatriya fight with us at night, he can never escape, with life. But, O Partha, a married Kshatriya, who is sanctified with Brahma, and who hath assigned the cares of his State to a priest, might vanquish! all wanderers in
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the night. O child of Tapati, men should therefore, ever employ learned priests possessing self-command for the acquisition of every good luck they desire. That Brahmana is worthy of being the king's priest who is learned in the Vedas and the six branches thereof, who is pure and truthful, who is of virtuous soul and possessed of self-command. The monarch becometh ever victorious and finally earneth heaven who hath for his priest a Brahmana conversant with the rules of morality, who is a master of words, and is pure and of good behaviour. The king should always select an accomplished priest in order to acquire what he hath not and protect what he hath. He who desireth his own prosperity should ever be guided by his priest, for he may then obtain ever the whole earth surrounded by her belt of seas. O son of Tapati, a king, who is without a Brahmana, can never acquire any land by his bravery or glory of birth alone. Know, therefore, O perpetuator of Kuru's race, that the kingdom lasteth for ever in which Brahmanas have power.'"

Book 1
Chapter 173

1 [ārj]
      rājñā kalmāṣapādena gurau brahmavidāṃ vare
      kāraṇaṃ kiṃ puraskṛtya bhāryā vai saṃniyojitā
  2 jānatā ca paraṃ dharmaṃ lokyaṃ tena mahātmanā
      agamyāgamanaṃ kasmād vasiṣṭhena mahātmanā
      kṛtaṃ tena purā sarvaṃ vaktum arhasi pṛcchataḥ
  3 [g]
      dhanaṃjaya nibodhedaṃ yan māṃ tvaṃ paripṛcchasi
      vasiṣṭhaṃ prati durdharṣaṃ tathāmitra sahaṃ nṛpam
  4 kathitaṃ te mayā pūrvaṃ yathā śaptaḥ sa pārthivaḥ
      śaktinā bharataśreṣṭha vāsiṣṭhena mahātmanā
  5 sa tu śāpavaśaṃ prāptaḥ krodhaparyākulekṣaṇaḥ
      nirjagāma purād rājā saha dāraḥ paraṃtapaḥ
  6 araṇyaṃ nirjanaṃ gatvā sadāraḥ paricakrame
      nānāmṛgagaṇākīrṇaṃ nānā sattvasamākulam
  7 nānāgulmalatācchannaṃ nānādrumasamāvṛtam
      araṇyaṃ ghorasaṃnādaṃ śāpagrastaḥ paribhraman
  8 sa kadā cit kṣudhāviṣṭo mṛgayan bhakṣam ātmanaḥ
      dadarśa suparikliṣṭaḥ kasmiṃś cid vananirjhare
      brāhmaṇīṃ brāhmaṇaṃ caiva maithunāyopasaṃgatau
  9 tau samīkṣya tu vitrastāv akṛtārthau pradhāvitau
      tayoś ca dravator vipraṃ jagṛhe nṛpatir balāt
  10 dṛṣṭvā gṛhītaṃ bhartāram atha brāhmaṇy abhāṣata
     śṛṇu rājan vaco mahyaṃ yat tvāṃ vakṣyāmi suvrata
 11 ādityavaṃśaprabhavas tvaṃ hi lokapariśrutaḥ
     apramattaḥ sthito dharme guruśuśrūṣaṇe rataḥ
 12 śāpaṃ prāpto 'si durdharṣe na pāpaṃ kartum arhasi
     ṛtukāle tu saṃprāpte bhartrāsmy adya samāgatā
 13 akṛtārthā hy ahaṃ bhartrā prasavārthaś ca me mahān
     prasīda nṛpatiśreṣṭha bhartā me 'yaṃ visṛjyatām
 14 evaṃ vikrośamānāyās tasyāḥ sa sunṛśaṃsakṛt
     bhartāraṃ bhakṣayām āsa vyāghor mṛgam ivepsitam
 15 tasyāḥ krodhābhibhūtāyā yad aśrunyapatad bhuvi
     so 'gniḥ samabhavad dīptas taṃ ca deśaṃ vyadīpayat
 16 tataḥ sā śokasaṃtaptā bhartṛvyasanaduḥkhitā
     kalmāṣapādaṃ rājarṣim aśapad brāhmaṇī ruṣā
 17 yasmān mamākṛtārthāyās tvayā kṣudranṛśaṃsavat
     prekṣantyā bhakṣito me 'dya prabhur bhartā mahāyaśāḥ
 18 tasmāt tvam api durbuddhe mac chāpaparivikṣataḥ
     patnīm ṛtāv anuprāpya sadyas tyakṣyasi jīvitam
 19 yasya carṣer vasiṣṭhasya tvayā putrā vināśitāḥ
     tena saṃgamya te bhāryā tanayaṃ janayiṣyati
     sa te vaṃśakaraḥ putro bhaviṣyati nṛpādhama
 20 evaṃ śaptvā tu rājānaṃ sā tam āṅgirasī śubhā
     tasyaiva saṃnidhau dīptaṃ praviveśa hutāśanam
 21 vasiṣṭhaś ca mahābhāgaḥ sarvam etad apaśyata
     jñānayogena mahatā tapasā ca paraṃtapa
 22 muktaśāpaś ca rājarṣiḥ kālena mahatā tataḥ
     ṛtukāle 'bhipatito madayantyā nivāritaḥ
 23 na hi sasmāra nṛpatis taṃ śāpaṃ śāpamohitaḥ
     devyāḥ so 'tha vacaḥ śrutvā sa tasyā nṛpasattamaḥ
     taṃ ca śāpam anusmṛtya paryatapyad bhṛśaṃ tadā
 24 etasmāt kāraṇād rājā vasiṣṭhaṃ saṃnyayojayat
     svadāre bharataśreṣṭha śāpadoṣasamanvitaḥ

SECTION CLXXIII

(Chaitraratha Parva continued)

"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I therefore wish to know what the precise significance of this word is, O virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But who is Tapati that we should be called Tapatyas?'
"Vaisampayana continued, 'Thus addressed, the Gandharva related to Dhananjaya, the son of Kunti, the (following) story well-known in the three worlds.'
"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men, I will duly recite to you in full this charming narrative. O, listen with attention to what I say in explanation of why I have addressed thee as Tapatya. That one in heaven who pervadeth by his light the whole firmament had a daughter named Tapati equal unto himself. Tapati, the daughter of the god Vivaswat, was the younger sister of Savitri, and she was celebrated throughout the three worlds and devoted to ascetic penances. There was no woman amongst the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty. Of perfect, symmetrical and faultless features, of black and large eyes, and in beautiful attire, the girl was chaste and of perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought that there was none in the three worlds who, for his beauty, accomplishments, behaviour, and learning, deserved to be her husband. Beholding her attain the age of puberty and, therefore, worthy of being bestowed on a husband, her father knew no peace of mind, always thinking of the person he should select. At that time, O son of Kunti, Riksha's son, that bull amongst the Kurus, the mighty king Samvarana, was duly worshipping Surya with offerings of Arghya and flower-garlands and
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scents, and with vows and fasts and ascetic penances of various kinds. Indeed, Samvarana was worshipping Surya constantly in all his glory, with devotion and humility and piety. And beholding Samvarana conversant with all rules of virtue and unequalled on earth for beauty, Surya regarded him as the fit husband for his daughter, Tapati. And, O thou of Kuru's race, Vivaswat then resolved to bestow his daughter on that best of kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya himself in the heavens filleth the firmament with his splendour, so did king Samvarana on earth fill every region with the splendour of his good achievements. And all men, O Partha, except Brahmanas, worshipped Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing the hearts of friends and Surya in scorching the hearts of foes. And, O Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter Tapati upon king Samvarana, who was possessed of such virtues and accomplishments.
"Once on a time, O Partha, king Samvarana, endued with beauty (of person) and immeasurable prowess, went on a hunting expedition to the under-woods on the mountain-breast. While wandering in quest of deer, the excellent steed the king rode, overcome, O Partha, with hunger, thirst and fatigue, died on the mountains. Abandoning the steed, the king, O Arjuna, began to wander about upon the mountain-breast on foot and in course of his wandering the monarch saw a maiden of large eyes and unrivalled beauty, That grinder of hostile host--that tiger among kings--himself without a companion, beholding there that maiden without a companion, stood motionless gazing at her steadfastly. For her beauty, the monarch for some moment believed her to be (the goddess) Sri herself. Next he regarded her to be the embodiment of the rays emanating from Surya. In splendour of her person she resembled a flame of fire, though in benignity and loveliness she resembled a spotless digit of the moon. And standing on the mountain-breast, the black-eyed maiden appeared like a bright statue of gold. The mountain itself with its creepers and plants, because of the beauty and attire of that damsel, seemed to be converted into gold. The sight of that maiden inspired the monarch with a contempt for all women that he had seen before. By beholding her, the king regarded his eye-sight truly blessed. Nothing the king had seen from the day of his birth could equal, he thought, the beauty of that girl. The king's heart and eyes were captivated by that damsel, as if they were bound with a cord and he remained rooted to that spot, deprived of his senses. The monarch thought that the artificer of so much beauty had created it only after churning the whole world of gods Asuras and human beings. Entertaining these various thoughts, king Samvarana regarded that maiden as unrivalled in the three worlds for wealth of beauty.
"And the monarch of pure descent, beholding the beautiful maiden, was pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt with the strong flame of desire the king asked that charming maiden, still
p. 350
innocent, though in her full youth, saying, 'Who art thou and whose? Why also dost thou stay here? O thou of sweet smiles, why dost thou wander alone in these solitary woods? Of every feature perfectly faultless, and decked with every ornament, thou seemest to be the coveted ornament of these ornaments themselves! Thou seemest not to be of celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human origin. O excellent lady, the best of women that I have ever seen or heard of would not compare with thee in beauty! O thou of handsome face, at sight of thee lovelier than the moon and graced with eyes like lotus-petals, the god of desire is grinding me.'
"King Samvarana thus addressed that damsel in the forest, who however, spoke not a word unto the monarch burning with desire. Instead, like lightning in the clouds, that large-eyed maiden quickly disappeared in the very sight of the monarch. The king then wandered through the whole forest, like one out of his senses, in search of that girl of eyes like lotus-petals. Failing to find her, that best of monarchs indulged in copious lamentations and for a time stood motionless with grief.'"

Book 1
Chapter 174

1 [ārj]
      asmākam anurūpo vai yaḥ syād gandharva vedavit
      purohitas tam ācakṣva sarvaṃ hi viditaṃ tava
  2 [g]
      yavīyān devalasyaiṣa vane bhrātā tapasyati
      dhaumya utkocake tīrthe taṃ vṛṇudhvaṃ yadīcchatha
  3 [vai]
      tato 'rjuno 'stram āgneyaṃ pradadau tad yathāvidhi
      gandharvāya tadā prīto vacanaṃ cedam abravīt
  4 tvayy eva tāvat tiṣṭhantu hayā gandharvasattama
      karmakāle grahīṣyāmi svasti te 'sv iti cābravīt
  5 te 'nyonyam abhisaṃpūjya gandharvaḥ pāṇḍavāś ca ha
      ramyād bhāgī rathī kacchād yathākāmaṃ pratasthire
  6 tata utkocanaṃ tīrthaṃ gatvā dhaumyāśramaṃ tu te
      taṃ vavruḥ pāṇḍavā dhaumyaṃ paurohityāya bhārata
  7 tān dhaumyaḥ pratijagrāha sarvavedavidāṃ varaḥ
      pādyena phalamūlena paurohityena caiva ha
  8 te tadāśaṃsire labdhāṃ śriyaṃ rājyaṃ ca pāṇḍavāḥ
      taṃ brāhmaṇaṃ puraskṛtya pāñcālyāś ca svayaṃvaram
  9 mātṛṣaṣṭhās tu te tena guruṇā saṃgatās tadā
      nāthavantam ivātmānaṃ menire bharatarṣabhāḥ
  10 sa hi vedārtha tattvajñas teṣāṃ gurur udāradhīḥ
     tena dharmavidā pārthā yājyāḥ sarvavidā kṛtāḥ
 11 vīrāṃs tu sa hi tān mene prāptarājyān svadharmataḥ
     buddhivīryabalotsāhair yuktān devān ivāparān
 12 kṛtasvastyayanās tena tatas te manujādhipāḥ
     menire sahitā gantuṃ pāñcālyās taṃ svayaṃvaram

SECTION CLXXIV

(Chaitraratha Parva continued)

"The Gandharva continued, 'When that maiden disappeared, that feller of hostile ranks deprived of his senses by Kama (concupiscence) himself fell down on the earth. And as the monarch fell down, that maiden of sweet smiles and prominent and round hips appeared again before him, and smiling sweetly, said unto that perpetuator of Kuru's race these honeyed words, 'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee not, O tiger among kings, to lose thy reason, a celebrated man as thou art in the world.' Addressed in these honeyed words, the king opened his eyes and saw before him that selfsame girl of swelling hips. The monarch who was burning with the flame of desire then addressed that black-eyed damsel in accents, weak with emotion, and said, 'Blest be thou O excellent woman of black eyes! As I am burning with desire and paying thee court, O, accept me! My life is ebbing away. O thou of large eyes, for thy sake it is, O thou of the splendour of the filaments of the lotus, that Kama is incessantly piercing me with his keen shafts without stopping for a moment! O amiable and cheerful girl, I have been bitten by Kama who is even like a venomous viper. O thou of swelling and large hips, have mercy on me! O thou of handsome and faultless features, O thou of face like unto the lotus-petal or the moon, O thou of voice sweet as that of singing Kinnaras, my life now depends on thee! Without thee, O timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is piercing me incessantly! O large-eyed girl, be merciful unto me! It becometh thee not, O black-eyed maid, to cast me
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off; O handsome girl, it behoveth thee to relieve me from such affliction by giving me thy love! At first sight thou hast attracted my heart. My mind wandereth! Beholding thee I like not to cast my eyes on any other woman! Be merciful! I am thy obedient slave--thy adorer! O, accept me! O beautiful lady, O large-eyed girl at the sight of thee, the god of desire hath entered my heart, and is piercing me with his shafts! O thou of lotus-eyes, the flame of desire burneth within me! O, extinguish that flame with the water of thy love poured on it! O beautiful lady, by becoming mine, pacify thou the irrepressible god of desire that hath appeared here armed with his deadly bow and arrows and that is piercing me incessantly with those keen shafts of his! O thou of the fairest complexion, wed me according to the Gandharva form, for, O thou of tapering hips, of all forms of marriage the Gandharva hath been said to be the best.'
"The Gandharva continued, 'Hearing those words of the monarch, Tapati made answer, 'O king, I am not the mistress of my own self! Be it known that I am a maiden under the control of my father. If thou really entertainest an affection for me, demand me of my father. Thou sayest, O king, that thy heart hath been robbed by me. But thou also hast, at first sight, robbed me of my heart; I am not the mistress of my body, and therefore, O best of kings, I do not approach thee; women are never independent. What girl is there in the three worlds that would not desire thee for her husband, as thou art kind unto all thy dependents and as thou art born in a pure race? Therefore, when the opportunity comes, ask my father Aditya for my hand with worship, ascetic penances, and vows. If my father bestoweth me upon thee, then, O king, I shall ever be thy obedient wife. My name is Tapati and I am the younger sister of Savitri, and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the illuminator of the universe.'"

Book 1
Chapter 175

  1 [vai]
      tatas te naraśārdūlā bhrātaraḥ pañca pāṇḍavāḥ
      prayayur draupadīṃ draṣṭuṃ taṃ ca devamahotsavam
  2 te prayātā naravyāghrā mātrā saha paraṃtapāḥ
      brāhmaṇān dadṛśur mārge gacchataḥ sagaṇān bahūn
  3 tān ūcur brāhmaṇā rājan pāṇḍavān brahmacāriṇaḥ
      kva bhavanto gamiṣyanti uto vāgacchateti ha
  4 [y]
      āgatān ekacakrāyāḥ sodaryān deva darśinaḥ
      bhavanto hi vijānantu sahitān mātṛcāriṇaḥ
  5 [brāhmaṇāh]
      gacchatādyaiva pāñcālān drupadasya niveśanam
      svayaṃvaro mahāṃs tatra bhavitā sumahādhanaḥ
  6 ekasārthaṃ prayātāḥ smo vayam apy atra gāminaḥ
      tatra hy adbhutasaṃkāśo bhavitā sumahotsavaḥ
  7 yajñasenasya duhitā drupadasya mahātmanaḥ
      vedīmadhyāt samutpannā padmapatra nibhekṣaṇā
  8 darśanīyānavadyāṅgī sukumārī manasvinī
      dhṛṣṭadyumnasya bhaginī droṇa śatroḥ pratāpinaḥ
  9 yo jātaḥ kavacī khaḍgī saśaraḥ saśarāsanaḥ
      susamiddhe mahābāhuḥ pāvake pāvakaprabhaḥ
  10 svasā tasyānavadyāṅgī draupadī tanumadhyamā
     nīlotpalasamo gandho yasyāḥ krośāt pravāyati
 11 tāṃ yajñasenasya sutāṃ svayaṃvarakṛtakṣaṇām
     gacchāmahe vayaṃ draṣṭuṃ taṃ ca devamahotsavam
 12 rājāno rājaputrāś ca yajvāno bhūridakṣiṇāḥ
     svādhyāyavantaḥ śucayo mahātmāno yatavratāḥ
 13 taruṇā darśanīyāś ca nānādeśasamāgatāḥ
     mahārathāḥ kṛtāstrāś ca samupaiṣyanti bhūmipāḥ
 14 te tatra vividhān dāyān vijayārthaṃ nareśvarāḥ
     pradāsyanti dhanaṃ gāś ca bhakṣyaṃ bhojyaṃ ca sarvaśaḥ
 15 pratigṛhya ca tat sarvaṃ dṛṣṭvā caiva svayaṃvaram
     anubhūyotsavaṃ caiva gamiṣyāmo yathepsitam
 16 naṭā vaitālikāś caiva nartakāḥ sūtamāgadhāḥ
     niyodhakāś ca deśebhyaḥ sameṣyanti mahābalāḥ
 17 evaṃ kautūhalaṃ kṛtvā dṛṣṭvā ca pratigṛhya ca
     sahāsmābhir mahātmānaḥ punaḥ pratinivartsyatha
 18 darśanīyāṃś ca vaḥ sarvān devarūpān avasthitān
     samīkṣya kṛṣṇā varayet saṃgatyānyatamaṃ varam
 19 ayaṃ bhrātā tava śrīmān darśanīyo mahābhujaḥ
     niyudhyamāno vijayet saṃgatyā draviṇaṃ bahu
 20 [y]
     paramaṃ bho gamiṣyāmo draṣṭuṃ devamahotsavam
     bhavadbhiḥ sahitāḥ sarve kanyāyās taṃ svayaṃvaram

SECTION CLXXV

(Chaitraratha Parva continued)

"The Gandharva continued, 'Saying this, Tapati of faultless features, ascended the skies. The monarch thereupon again fell down on the earth. His ministers and followers searching for him throughout the forest at length came upon him lying on that solitary spot, and beholding that excellent king, that mighty bowman, thus lying forsaken on the ground like a rainbow dropped from the firmament, his minister-in-chief became like one burnt by a flame of fire. Advancing hastily with affection and respect, the minister raised that best of monarchs lying prostrate on the ground and deprived of his senses by desire. Old in wisdom as in age, old in achievements as in policy, the minister, after having raised the prostrate monarch, became easy (in mind). Addressing the king in sweet words that were also for his good, he said, 'Blest be thou, O sinless one! Fear not, O tiger among
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kings!' The minister thought that the monarch, that great feller of hostile ranks in battle, had been lying on the ground overcome with hunger, thirst, and fatigue. The old man then sprinkled over the crownless head of the monarch water that was cold and rendered fragrant with lotus-petals. Slowly regaining his consciousness, the mighty monarch sent away all his attendants with the exception of his minister only. After those attendants had retired at his command, the king sat upon the mountain-breast. Having purified himself duly, the king sat upon that chief of mountains, and began, with joined palms and upturned face, to worship Surya. King Samvarana, that smiter of all foes, thought also of his chief priest Vasishtha, that best of Rishis. The king continued to sit there day and night without intermission. The Brahmana sage Vasishtha came there on the twelfth day: that great Rishi of soul under perfect command knew at once by his ascetic power that the monarch had lost his senses in consequence of Tapati. And that virtuous and best of Munis, as soon as he knew this, desirous of benefiting the monarch who was ever observant of vows, addressed him and gave him every assurance. The illustrious Rishi, in the very sight of that monarch, ascended upward to interview Surya, himself possessed of the splendour of that luminary. The Brahmana then approached with joined hands the god of a thousand rays and introduced himself cheerfully unto him, saying, 'I am Vasishtha.' Then Vivaswat of great energy said unto that best of Rishis, 'Welcome art thou, O great Rishi! Tell me what is in thy mind. O thou of great good fortune, whatever thou demandest of me, O foremost of eloquent men, I will confer on thee, however difficult it may be for me!' Thus addressed by Surya, the Rishi of great ascetic merit, bowing unto the god of light, replied, saying, 'O Vibhavasu, this thy daughter, Tapati, the younger sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty achievements, conversant with virtue, and of high soul. O firmament-ranger, Samvarana will make a worthy husband for thy daughter.' Thus addressed by the Rishi Vibhakara, resolved upon bestowing his daughter upon Samvarana, saluted the Rishi, and replied unto him, saying, 'Oh, Samvarana is the best of monarchs, thou art the best of Rishis, Tapati is the best of women. What should we do, therefore, but bestow her on Samvarana?' With these words, the god Tapana, made over his daughter, Tapati, of every feature perfectly faultless, unto the illustrious Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted the girl, Tapati, and taking leave of Surya, came back to the spot, where that bull amongst the Kurus, of celestial achievements, was. King Samvarana, possessed by love and with his heart fixed on Tapati, beholding that celestial maiden of sweet smiles led by Vasishtha, became exceedingly glad. And Tapati of fair eyebrows came down from the firmament like lightning from the clouds, dazzling the ten points of the heavens. And the illustrious Rishi Vasishtha of pure soul approached the monarch after the latter's twelve nights' vow was over. It was thus that king Samvarana obtained a wife after having worshipped with
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like the full moon. And that mighty bowman, that foremost one in Kuru's race having his curiosity greatly excited by what he heard of Vasishtha's ascetic power, asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou hast mentioned as Vasishtha. O, tell me in full about him! O chief of the Gandharvas, tell me who this illustrious Rishi was that was the priest of our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual (lit, mind-born) son and Arundhati's husband. Ever difficult of being conquered by the very immortals, Desire and Wrath, conquered by Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath was excited by Viswamitra's offence, that high-souled Rishi did not yet exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at the loss of his sons, he did not, as though powerless, though really otherwise, do any dreadful act destructive of Viswamitra, Like the ocean transgressing not its continents, Vasishtha transgressed not (the laws of) Yama by bringing back his children from the domains of the king of the dead. It was by obtaining that illustrious one who had conquered his own self that Ikshvaku and other great monarchs acquired the whole earth. And, O prince of Kuru's race, it was by obtaining Vasishtha, that best of Rishis as their priest, that those monarchs performed many grand sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted these monarchs in the performance of their sacrifices like Vrihaspati assisting the immortals. Therefore, look ye for some accomplished and desirable Brahmana conversant with the Vedas and in whose heart virtue prevails, to appoint as your priest. A Kshatriya of good lineage, desirous of extending his dominions by conquering the earth, should, O Partha, first appoint a priest. He who is desirous of conquering the earth should have a Brahmana before him. Therefore, O Arjuna, let some accomplished and learned Brahmana, who has his senses under complete control and who is conversant with religion, profit and pleasure, be your priest.'"

Book 1
Chapter 176

1 [vai]
      evam uktāḥ prayātās te pāṇḍavā janamejaya
      rājñā dakṣiṇapāñcālān drupadenābhirakṣitān
  2 tatas te taṃ mahātmānaṃ śuddhātmānam akalmaṣam
      dadṛśuḥ pāṇḍavā rājan pathi dvaipāyanaṃ tadā
  3 tasmai yathāvat satkāraṃ kṛtvā tena ca sāntvitāḥ
      kathānte cābhyanujñātāḥ prayayur drupada kṣayam
  4 paśyanto ramaṇīyāni vanāni ca sarāṃsi ca
      tatra tatra vasantaś ca śanair jagmur mahārathāḥ
  5 svādhyāyavantaḥ śucayo madhurāḥ priyavādinaḥ
      ānupūrvyeṇa saṃprāptāḥ pāñcālān kurunandanāḥ
  6 te tu dṛṣṭvā puraṃ tac ca skandhāvāraṃ ca pāṇḍavāḥ
      kumbhakārasya śālāyāṃ niveśaṃ cakrire tadā
  7 tatra bhaikṣaṃ samājahrur brāhmīṃ vṛttiṃ samāśritāḥ
      tāṃś ca prāptāṃs tadā vīrāñ jajñire na narāḥ kva cit
  8 yajñasenasya kāmas tu pāṇḍavāya kirīṭine
      kṛṣṇāṃ dadyām iti sadā na caitad vivṛṇoti saḥ
  9 so 'nveṣamāṇaḥ kaunteyān pāñcālyo janamejaya
      dṛḍhaṃ dhanur anāyamyaṃ kārayām āsa bhārata
  10 yantraṃ vaihāyasaṃ cāpi kārayām āsa kṛtrimam
     tena yantreṇa sahitaṃ rājā lakṣyaṃ ca kāñcanam
 11 [drupada]
     idaṃ sajyaṃ dhanuḥ kṛtvā sajyenānena sāyakaiḥ
     atītya lakṣyaṃ yo veddhā sa labdhā mat sutām iti
 12 [vai]
     iti sa drupado rājā sarvataḥ samaghoṣayat
     tac chrutvā pārthivāḥ sarve samīyus tatra bhārata
 13 ṛṣayaś ca mahātmānaḥ svayaṃvaradidṛkṣayā
     duryodhana purogāś ca sakarṇāḥ kuravo nṛpa
 14 brāhmaṇāś ca mahābhāgā deśebhyaḥ samupāgaman
     te 'bhyarcitā rājagaṇā drupadena mahātmanā
 15 tataḥ paurajanāḥ sarve sāgaroddhūta niḥsvanāḥ
     śiśumāra puraṃ prāpya nyaviśaṃs te ca pārthivāḥ
 16 prāguttareṇa nagarād bhūmibhāge same śubhe
     samājavāṭaḥ śuśubhe bhavanaiḥ sarvatovṛtaḥ
 17 prākāraparikhopeto dvāratoraṇa maṇḍitaḥ
     vitānena vicitreṇa sarvataḥ samavastṛtaḥ
 18 tūryaughaśatasaṃkīrṇaḥ parārdhyāguru dhūpitaḥ
     candanodakasiktaś ca mālyadāmaiś ca śobhitaḥ
 19 kailāsaśikharaprakhyair nabhastalavilekhibhiḥ
     sarvataḥ saṃvṛtair naddhaḥ prāsādaiḥ sukṛtocchritaiḥ
 20 suvarṇajālasaṃvītair maṇikuṭṭima bhūṣitaiḥ
     sukhārohaṇa sopānair mahāsanaparicchadaiḥ
 21 agrāmyasamavacchannair agurūttamavāsitaiḥ
     haṃsāccha varṇair bahubhir āyojanasugandhibhiḥ
 22 asaṃbādha śatadvāraiḥ śayanāsanaśobhitaiḥ
     bahudhātupinaddhāṅgair himavacchikharair iva
 23 tatra nānāprakāreṣu vimāneṣu svalaṃkṛtāḥ
     spardhamānās tadānyonyaṃ niṣeduḥ sarvapārthivāḥ
 24 tatropaviṣṭān dadṛśur mahāsattvaparākramān
     rājasiṃhān mahābhāgān kṛṣṇāguru vibhūṣitān
 25 mahāprasādān brahmaṇyān svarāṣṭra parirakṣiṇaḥ
     priyān sarvasya lokasya sukṛtaiḥ karmabhiḥ śubhaiḥ
 26 mañceṣu ca parārdhyeṣu paurajānapadā janāḥ
     kṛṣṇā darśanatuṣṭy arthaṃ sarvataḥ samupāviśan
 27 brāhmaṇais te ca sahitāḥ pāṇḍavāḥ samupāviśan
     ṛddhiṃ pāñcālarājasya paśyantas tām anuttamām
 28 tataḥ samājo vavṛdhe sa rājan divasān bahūn
     ratnapradāna bahulaḥ śobhito naṭanartakaiḥ
 29 vartamāne samāje tu ramaṇīye 'hni ṣoḍaśe
     āplutāṅgī suvasanā sarvābharaṇabhūṣitā
 30 vīra kāṃsyam upādāya kāñcanaṃ samalaṃkṛtam
     avatīrṇā tato raṅgaṃ draupadī bharatarṣabha
 31 purohitaḥ somakānāṃ mantravid brāhmaṇaḥ śuciḥ
     paristīrya juhāvāgnim ājyena vidhinā tadā
 32 sa tarpayitvā jvalanaṃ brāhmaṇān svasti vācya ca
     vārayām āsa sarvāṇi vāditrāṇi samantataḥ
 33 niḥśabde tu kṛte tasmin dhṛṣṭadyumno viśāṃ pate
     raṅgamadhyagatas tatra meghagambhīrayā girā
     vākyam uccair jagādedaṃ ślakṣṇam arthavad uttamam
 34 idaṃ dhanur lakṣyam ime ca bāṇāḥ; śṛṇvantu me pārthivāḥ sarva eva
     yantrac chidreṇābhyatikramya lakṣyaṃ; samarpayadhvaṃ khagamair daśārdhaiḥ
 35 etat kartā karma suduṣkaraṃ; yaḥ kulena rūpeṇa balena yuktaḥ
     tasyādya bhāryā bhaginī mameyaṃ; kṛṣṇā bhavitrī na mṛṣā bravīmi
 36 tān evam uktvā drupadasya putraḥ; paścād idaṃ draupadīm abhyuvāca
     nāmnā ca gotreṇa ca karmaṇā ca; saṃkīrtayaṃs tān nṛpatīn sametān

Section CLXXVI

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence arose the hostility between Viswamitra and Vasishtha both of whom dwelt in a celestial hermitage? O, tell us all about it.'
"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as a Purana (legend) in all the three worlds. Listen to me as I recite it fully. There was, in Kanyakuvja, O bull of Bharata's race, a great king of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had a son named Viswamitra, that grinder of foes, possessing a large army and many animals and vehicles. And Viswamitra, accompanied by his ministers, used to roam in quest of deer through the deep woods and over picturesque marascetic
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penances the propitious lord Vivaswat, by the help of Vasishtha's (ascetic power). And Samvarana, that bull among men with due rites took Tapati's hand on that mountain-breast which was resorted to by the celestials and the Gandharvas. The royal sage, with the permission of Vasishtha, desired to sport with his wife on that mountain. And the king caused Vasishtha, to be proclaimed his regent in his capital and kingdom, in the woods and gardens. And bidding farewell unto the monarch, Vasishtha left him and went away. Samvarana, who sported on that mountain like a celestial, sported with his wife in the woods and the under-woods on that mountain for twelve full years. And, O best of the Bharatas, the god of a thousand eyes poured no rain for twelve years on the capital and on the kingdom of that monarch. Then, O chastiser of enemies, when that season of drought broke out, the people of that kingdom, as also the trees and lower animals began to die fast. And during the continuance of that dreadful drought, not even a drop of dew fell from the skies and no corn grew. And the inhabitants in despair, and afflicted with the fear of hunger, left their homes and fled away in all directions. And the famished people of the capital and the country began to abandon their wives and children and grew reckless of one another. The people being afflicted with hunger, without a morsel of food and reduced to skeletons, the capital looked very much like the city of the king of the dead, full of only ghostly beings. On beholding the capital reduced to such a state, the illustrious and virtuous and best of Rishis, Vasishtha was resolved upon applying a remedy and brought back unto the city that tiger among kings, Samvarana, along with his wife, after the latter had passed so long a period in solitude and seclusion. After the king had entered his capital, things became as before, for, when that tiger among kings came back to his own, the god of a thousand eyes, the slayer of Asuras, poured rain in abundance and caused corn to grow. Revivified by the foremost of virtuous souls the capital and the country became animated with extreme joy. The monarch, with his wife, Tapati, once more performed sacrifices for twelve years, like the lord Indra (god of rain) performing sacrifices with his wife, Sachi.'
"The Gandharva continued, 'This, O Partha, is the history of Tapati of old, the daughter of Vivaswat. It is for her that thou art (called) Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be called Tapatya.'"

Book 1
Chapter 177

 1 [dhṛ]
      duryodhano durviṣaho durmukho duṣpradharṣaṇaḥ
      viviṃśatir vikarṇaś ca saho duḥśāsanaḥ samaḥ
  2 yuyutsur vātavegaś ca bhīmavegadharas tathā
      ugrāyudho balākī ca kanakāyur virocanaḥ
  3 sukuṇḍalaś citrasenaḥ suvarcāḥ kanakadhvajaḥ
      nandako bāhuśālī ca kuṇḍajo vikaṭas tathā
  4 ete cānye ca bahavo dhārtarāṭrā mahābalāḥ
      karṇena sahitā vīrās tvadarthaṃ samupāgatāḥ
      śatasaṃkhyā mahātmānaḥ prathitāḥ kṣatriyarṣabhāḥ
  5 śakuniś ca balaś caiva vṛṣako 'tha bṛhadbalaḥ
      ete gāndhara rājasya sutāḥ sarve samāgatāḥ
  6 aśvatthāmā ca bhojaś ca sarvaśastrabhṛtāṃ varau
      samavetau mahātmānau tvadarthe samalaṃkṛtau
  7 bṛhanto maṇimāṃś caiva daṇḍadhāraś ca vīryavān
      sahadevo jayatseno meghasaṃdhiś ca māgadhaḥ
  8 virāṭaḥ saha putrābhyāṃ śaṅkhenaivottareṇa ca
      vārdhakṣemiḥ suvarcāś ca senā binduś ca pārthivaḥ
  9 abhibhūḥ saha putreṇa sudāmnā ca suvarcasā
      sumitraḥ sukumāraś ca vṛkaḥ satyadhṛtis tathā
  10 sūryadhvajo rocamāno nīlaś citrāyudhas tathā
     aṃśumāṃś cekitānaś ca śreṇimāṃś ca mahābalaḥ
 11 samudrasenaputraś ca candra senaḥ pratāpavān
     jalasaṃdhaḥ pitā putrau sudaṇḍo daṇḍa eva ca
 12 pauṇḍrako vāsudevaś ca bhagadattaś ca vīryavān
     kaliṅgas tāmraliptaś ca pattanādhipatis tathā
 13 madrarājas tathā śalyaḥ sahaputro mahārathaḥ
     rukmāṅgadena vīreṇa tathā rukmarathena ca
 14 kauravyaḥ somadattaś ca putrāś cāsya mahārathāḥ
     samavetās trayaḥ śūrā bhūrir bhūriśravāḥ śalaḥ
 15 sudakṣiṇaś ca kāmbojo dṛḍhadhanvā ca kauravaḥ
     bṛhadbalaḥ suṣeṇaś ca śibir auśīnaras tathā
 16 saṃkarṣaṇo vāsudevo raukmiṇeyaś ca vīryavān
     sāmbaś ca cāru deṣṇaś ca sāraṇo 'tha gadas tathā
 17 akrūraḥ sātyakiś caiva uddhavaś ca mahābalaḥ
     kṛtavarmā ca hārdikyaḥ pṛthur vipṛthur eva ca
 18 viḍūrathaś ca kaṅkaś ca samīkaḥ sāramejayaḥ
     vīro vātapatiś caiva jhillī piṇḍārakas tathā
     uśīnaraś ca vikrānto vṛṣṇayas te prakīrtitāḥ
 19 bhagīratho bṛhat kṣatraḥ saindhavaś ca jayadrathaḥ
     bṛhadratho bāhlikaś ca śrutāyuś ca mahārathaḥ
 20 ulūkaḥ kaitavo rājā citrāṅgada śubhāṅgadau
     vatsa rājaś ca dhṛtimān kosalādhipatis tathā
 21 ete cānye ca bahavo nānājanapadeśvarāḥ
     tvadartham āgatā bhadre kṣatriyāḥ prathitā bhuvi
 22 ete vetsyannti vikrāntās tvadarthaṃ lakṣyam uttamam
     vidhyeta ya imaṃ lakṣyaṃ varayethāḥ śubhe 'dya tam

SECTION CLXXVII

(Chaitraratha Parva continued)

"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these words of the Gandharva, was inspired with feelings of devotion and stood
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shes (???--JBH), killing deer and wild boars. Once on a time, while out in quest of deer, the king became weak with exertion and thirst. The monarch arrived in that state at the asylum of Vasishtha, and the blessed and illustrious Rishi beholding him arrive, reverenced with his homage that best of men, king Viswamitra. And O Bharata, the Rishi saluted the monarch by offering him water to wash his face and feet with, and Arghya, and wild fruits, and clarified butter. For the illustrious Rishi had a cow yielding anything that was desired of her. When she was addressed, saying, 'O give',--she always yielded the article that was sought. And she yielded various fruits and corn, wild or grown in gardens and fields, and milk, and many excellent nutritive viands full of six different kinds of juice (taste?) and like unto nectar itself, and various other kinds of enjoyable things, O Arjuna, of ambrosial taste for drinking and eating, and for licking and sucking, and also many precious gems and robes of various kinds. With these desirable objects in profusion the monarch was worshipped. And the king with his minister and troops became highly pleased. And the monarch wondered much, beholding that cow with six elevated limbs and the beautiful flanks and hips, and five limbs that were broad, and eyes prominent like those of the frog and beautiful in size, and high udders, and faultless make, and straight and uplifted ears, and handsome horns, and well-developed head and neck.
"And, O prince, the son of Gadhi, gratified with everything and applauding the cow named Nandini, addressed the Rishi, saying, 'O Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).'
"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this cow hath been kept by me for the sake of the gods, guests, and the Pitris, as also for my sacrifices. I cannot give Nandini in exchange for even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a Brahmana devoted to asceticism and study. Is there any energy in Brahmanas who are peaceful and who have their souls under perfect command? When thou givest me not what I desire in exchange even for ten thousand cows, I will not abandon the practice of my order; I will take thy cow even by force!'
"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou art a powerful monarch. O, do in haste what thou desirest; and stop not to consider its propriety.'
"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O Partha, then forcibly seized Nandini, that cow (white) like the swan or the moon, and attempted to take her away, afflicting her with stripes and persecuting her otherwise. The innocent Nandini then began, O Partha, to low piteously, and approaching the illustrious Vasishtha stood before him with uplifted face. Though persecuted very cruelly, she refused to leave the Rishi's asylum.'
"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art lowing repeatedly and I am hearing thy cries. But, O Nandini, even Viswamitra
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is taking thee away by force, what can I do in this matter, as I am a forgiving Brahmana?'
"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini, alarmed at the sight of Viswamitra's troops and terrified by Viswamitra himself, approached the Rishi still closer, and said, 'O illustrious one, why art thou so indifferent to my poor self afflicted with the stripes of the cruel troops of Viswamitra and crying so piteously as if I were masterless?' Hearing these words of the crying and persecuted Nandini, the great Rishi lost not his patience nor turned from his vow of forgiveness. He replied, 'The Kshatriya's might lies in physical strength, the Brahmana's in forgiveness. Because I cannot give up forgiveness, go thou, O Nandini, if thou choosest.' Nandini answered, 'Castest thou me away, O illustrious one, that thou sayest so? If thou dost not cast me off, I cannot, O Brahmana, be taken away by force.' Vasishtha said, 'O blessed one, I do not cast thee off! Stay if thou canst! O, yonder is thy calf, tied with a stout cord, and even now being weakened by it!'
"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word stay, raised her head and neck upward, and became terrible to behold. With eyes red with rage and lowing repeatedly, she then attacked Viswamitra's troops on all sides. Afflicted with their stripes and running hither and thither with those red eyes of hers, her wrath increased. Blazing with rage, she soon became terrible to behold like unto the sun in his midday glory. And from her tail she began to rain showers of burning coals all around. And some moments after, from her tail she brought forth an army of Palhavas, and from her udders, an army of Dravidas and Sakas; and from her womb, an army of Yavanas, and from her dung, an army of Savaras; and from her urine, an army of Kanchis; and from her sides, an army of Savaras. And from the froth of her mouth came out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas with Keralas, and numerous other Mlechchhas. And that vast army of Mlechchhas in various uniforms, and armed with various weapons, as soon as it sprang into life, deploying in the very sight of Viswamitra, attacked that monarch's soldiers. And so numerous was that Mlechchha host that each particular soldier of Viswamitra was attacked by a band of six or seven of their enemies. Assailed with a mighty shower of weapons, Viswamitra's troops broke and fled, panic-stricken, in all directions, before his very eyes. But, O bull in Bharata's race, the troops of Vasishtha, though excited with wrath, took not the life of any of Viswamitra's troops. Nandini simply caused the monarch's army to be routed and driven off. And driven (from the asylum) twenty-seven full miles, panic-stricken, they shrieked aloud and beheld not anyone that could protect them. Viswamitra, beholding this wonderful feat that resulted from Brahmana prowess, became disgusted with Kshatriya prowess and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess! In
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judging of strength and weakness, I see that asceticism is true strength.' Saying this, the monarch, abandoning his large domains and regal splendour and turning his back upon all pleasures, set his mind on asceticism. Crowned with success in asceticism and filling the three worlds with the heat of his ascetic penances, he afflicted all creatures and finally became a Brahmana. The son of Kusika at last drank Soma with Indra himself (in Heaven).'"

Book 1
Chapter 178

 1 [vai]
      te 'laṃkṛtāḥ kuṇḍalino yuvānaḥ; parasparaṃ spardhamānāḥ sametāḥ
      astraṃ balaṃ cātmani manyamānāḥ; sarve samutpetur ahaṃ kṛtena
  2 rūpeṇa vīryeṇa kulena caiva; dharmeṇa caivāpi ca yauvanena
      samṛddhadarpā madavegabhinnā; mattā yathā haimavatā gajendrāḥ
  3 parasparaṃ spardhayā prekṣamāṇāḥ; saṃkalpajenāpi pariplutāṅgāḥ
      kṛṣṇā mamaiṣety abhibhāṣamāṇā; nṛpāsanebhyaḥ sahasopatasthuḥ
  4 te kṣatriyā raṅga gatāḥ sametā; jigīṣamāṇā drupadātmajāṃ tām
      cakāśire parvatarājakanyām; umāṃ yathā devagaṇāḥ sametāḥ
  5 kandarpa bāṇābhinipīḍitāṅgāḥ; kṛṣṇāgatais te hṛdayair narendrāḥ
      raṅgāvatīrṇā drupadātmajārthaṃ; dveṣyān hi cakruḥ suhṛdo 'pi tatra
  6 athāyayur devagaṇā vimānai; rudrādityā vasavo 'thāśvinau ca
      sādhyāś ca sarve marutas tathaiva; yamaṃ puraskṛtya dhaneśvaraṃ ca
  7 daityāḥ suparṇāś ca mahoragaś ca; devarṣayo guhyakāś cāraṇāś ca
      viśvāvasur nārada parvatau ca; gandharvamukhyāś ca sahāpsarobhiḥ
  8 halāyudhas tatra ca keśavaś ca; vṛṣṇyandhakāś caiva yathā pradhānāḥ
      prekṣāṃ sma cakrur yadupuṃgavās te; sthitāś ca kṛṣṇasya mate babhūvuḥ
  9 dṛṣṭvā hi tān mattagajendra rūpān; pañcābhipadmān iva vāraṇendrān
      bhasmāvṛtāṅgān iva havyavāhān; pārthān pradadhyau sa yadupravīraḥ
  10 śaśaṃsa rāmāya yudhiṣṭhiraṃ ca; bhīmaṃ ca jiṣṇuṃ ca yamau ca vīrau
     śanaiḥ śanais tāṃś ca nirīkṣya rāmo; janārdanaṃ prītamanā dadarśa
 11 anye tu nānā nṛpaputrapautrāḥ; kṛṣṇā gatair netramanaḥ svabhāvaiḥ
     vyāyacchamānā dadṛśur bhramantīṃ; saṃdaṣṭa dantac chadatāmravaktrāḥ
 12 tathaiva pārthāḥ pṛthu bāhavas te; vīrau yamau caiva mahānubhāvau
     tāṃ draupadīṃ prekṣya tadā sma sarve; kandarpa bāṇābhihatā babhūvuḥ
 13 devarṣigandharvasamākulaṃ tat; suparṇanāgāsurasiddhajuṣṭam
     divyena gandhena samākulaṃ ca; divyaiś ca mālyair avakīryamāṇam
 14 mahāsvanair dundubhināditaiś ca; babhūva tat saṃkulam antarikṣam
     vimānasaṃbādham abhūt samantāt; saveṇu vīṇā paṇavānunādam
 15 tatas tu te rājagaṇāḥ krameṇa; kṛṣṇā nimittaṃ nṛpa vikramantaḥ
     tat kārumukaṃ saṃhananopapannaṃ; sajyaṃ na śekus tarasāpi kartum
 16 te vikramantaḥ sphuratā dṛḍhena; niṣkṛṣyamāṇā dhanuṣā narendrāḥ
     viceṣṭamānā dharaṇītalasthā; dīnā adṛśyanta vibhagna cittāḥ
 17 hāhākṛtaṃ tad dhanuṣā dṛḍhena; niṣpiṣṭabhagnāṅgada kuṇḍalaṃ ca
     kṛṣṇā nimittaṃ vinivṛttabhāvaṃ; rājñāṃ tadā maṇḍalam ārtam āsīt
 18 tasmiṃs tu saṃbhrāntajane samāje; nikṣiptavādeṣu narādhipeṣu
     kuntīsuto jiṣṇur iyeṣa kartuṃ; sajyaṃ dhanus tat saśaraṃ sa vīraḥ

SECTION CLXXVIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'There was, O Partha, a king in this world, named Kalmashapada, who was of the race of Ikshvaku and was unequalled on earth for prowess. One day the king went from his capital into the woods for purposes of hunting, and this grinder of foes pierced (with his arrows) many deer and wild boars. And in those deep woods the king also slew many rhinoceroses. Engaged in sport for some length of time, the monarch became very much fatigued and at last he gave up the chase, desiring to rest awhile.
"The great Viswamitra, endued with energy, had, a little while ago, desired to make that monarch his disciple. As the monarch, afflicted with hunger and thirst, was proceeding through the woods, he came across that best of Rishis, the illustrious son of Vasishtha, coming along the same path. The king ever victorious in battle saw that Muni bearing the name of Saktri, that illustrious propagator of Vasishtha's race, the eldest of the high-souled Vasishtha's hundred sons, coming along from opposite direction. The king, beholding him said, 'Stand out of our way.' The Rishi, addressing the monarch in a conciliatory manner, said unto him sweetly, 'O king, this is my way. This is the eternal rule of morality indicated in every treatise on duty and religion, viz., that a king should ever make way for Brahmanas.' Thus did they address each other respecting their right of way. 'Stand aside, stand aside', were the words they said unto each other. The Rishi, who was in the right, did not yield, nor did the king yield to him from pride and anger. That best of monarchs, enraged at the Rishi, refusing to yield him the way, acted like a Rakshasa, striking him with his whip. Thus whipped by the monarch, that best of Rishis, the son of Vasishtha, was deprived of his senses by anger, and speedily cursed that first of monarchs, saying, 'O worst of kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from this day, became a Rakshasa subsisting on human flesh! Hence, thou worst of kings! thou shalt wander over the earth, affecting human form!' Thus did the Rishi Sakti, endued with great prowess, speak unto king Kalmashapada. At this time Viswamitra, between whom and Vasishtha there was a dispute about the discipleship of Kalmashapada, approached the place
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where that monarch and Vasishtha's son were. And, O Partha, that Rishi of severe ascetic penances, viz., Viswamitra of great energy, approached the pair (knowing by his spiritual insight that they had been thus quarrelling with each other). After the curse had been pronounced, that best of monarchs knew that Rishi to be Vasishtha's son and equal unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of benefiting himself, remained on that spot, concealed from the sight of both by making himself invisible. Then that best of monarchs, thus cursed by Saktri, desiring to propitiate the Rishi began to humbly beseech him. And, O chief of the Kurus, Viswamitra, ascertaining the disposition of the king (and fearing that the difference might be made up), ordered a Rakshasa to enter the body of the king. And a Rakshasa of the name of Kinkara then entered the monarch's body in obedience to Saktri's curse and Viswamitra's command. And knowing, O chastiser of foes, that the Rakshasa had possessed himself of the monarch, that best of Rishis, Viswamitra, then left the spot and went away.
"Shortly after, O Partha, the monarch, possessed by the Rakshasa and terribly afflicted by him, lost all his senses. At this time a Brahmana beheld the king in the woods. Afflicted with hunger, that Brahmana begged of the king some food with meat. The royal sage, Kalmashapada, that cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O Brahmana for a moment. On my return, I will give thee whatever food thou desirest.' Having said this, the monarch went away, but the Brahmana stayed on there. The high-minded king having roved for some time at pleasure and according to his will, at last entered his inner apartment. Thus waking at midnight and remembering his promise, he summoned his cook and told him of his promise unto the Brahmana staying in the forest. And he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth for me in the hope of food. Go and entertain him with food and meat.'
"The Gandharva continued, 'Thus commanded, the cook went out in search of meat. Distressed at not having found any, he informed the king of his failure. The monarch, however, possessed as he was by the Rakshasa, repeatedly said, without scruple of any kind, 'Feed him with human flesh.' The cook, saying, 'So be it,' went to the place where the (king's) executioners were, and thence taking human flesh and washing and cooking it duly and covering it with boiled rice offered it unto that hungry Brahmana devoted to ascetic penances. But that best of Brahmanas, seeing with his spiritual sight that the food was unholy and, therefore, unworthy of being eaten, said these words with eyes red with anger, 'Because that worst of kings offereth me food that is unholy and unworthy of being taken, therefore that wretch shall have himself a fondness for such food. And becoming fond of human flesh as cursed by Saktri of old, the wretch shall wander over the earth, alarming and otherwise troubling all creatures.' The curse, therefore, on that king, thus repeated a second time, became very strong,
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and the king, possessed by a Rakshasa disposition, soon lost all his senses.
"A little while after, O Bharata, that best of monarchs, deprived of all his senses by the Rakshasa within him, beholding Saktri who had cursed him, said, 'Because thou hast pronounced on me this extraordinary curse, therefore, I shall begin my life of cannibalism by devouring thee.' Having said this, the king immediately slew Saktri and ate him up, like a tiger eating the animal it was fond of. Beholding Saktri thus slain and devoured, Viswamitra repeatedly urged that Rakshasa (who was within the monarch) against the other sons of Vasishtha. Like a wrathful lion devouring small animals, that Rakshasa soon devoured the other sons of the illustrious Vasishtha that were junior to Saktri in age. But Vasishtha, learning that all his sons had been caused to be slain by Viswamitra, patiently bore his grief like the great mountain that bears the earth. That best of Munis, that foremost of intelligent men, was resolved rather to sacrifice his own life than exterminate (in anger) the race of Kusikas. The illustrious Rishi threw himself down from the summit of Meru, but he descended on the stony ground as though on a heap of cotton. And, O son of Pandu, when the illustrious one found that death did not result from that fall, he kindled a huge fire in the forest and entered it with alacrity. But that fire, though burning brightly, consumed him not. O slayer of foes, that blazing fire seemed to him cool. Then the great Muni under the influence of grief, beholding the sea, tied a stony weight to his neck and threw himself into its waters. But the waves soon cast him ashore. At last when that Brahmana of rigid vows succeeded not in killing himself by any means, he returned, in distress of heart, to his asylum.'"

Book 1
Chapter 179

 1 [vai]
      yadā nivṛttā rājāno dhanuṣaḥ sajya karmaṇi
      athodatiṣṭhad viprāṇāṃ madhyāj jiṣṇur udāradhīḥ
  2 udakrośan vipramukhyā vidhunvanto 'jināni ca
      dṛṣṭvā saṃprasthitaṃ pārtham indraketusamaprabham
  3 ke cid āsan vimanasaḥ ke cid āsan mudā yutāḥ
      āhuḥ parasparaṃ ke cin nipuṇā buddhijīvinaḥ
  4 yat karṇa śalya pramukhaiḥ pārthivair lokaviśrutaiḥ
      nānṛtaṃ balavadbhir hi dhanurvedā parāyaṇaiḥ
  5 tat kathaṃ tv akṛtāstreṇa prāṇato durbalīyasā
      baṭu mātreṇa śakyaṃ hi sajyaṃ kartuṃ dhanur dvijāḥ
  6 avahāsyā bhaviṣyanti brāhmaṇāḥ sarvarājasu
      karmaṇy asminn asaṃsiddhe cāpalād aparīkṣite
  7 yady eṣa darpād dharṣād vā yadi vā brahma cāpalāt
      prasthito dhanur āyantuṃ vāryatāṃ sādhu mā gamat
  8 nāvahāsyā bhaviṣyāmo na ca lāghavam āsthitāḥ
      na ca vidviṣṭatāṃ loke gamiṣyāmo mahīkṣitām
  9 ke cid āhur yuvā śrīmān nāgarājakaropamaḥ
      pīnaskandhoru bāhuś ca dhairyeṇa himavān iva
  10 saṃbhāvyam asmin karmedam utsāhāc cānumīyate
     śaktir asya mahotsāhā na hy aśaktaḥ svayaṃ vrajet
 11 na ca tadvidyate kiṃ cit karma lokeṣu yad bhavet
     brāhmaṇānām asādhyaṃ ca triṣu saṃsthāna cāriṣu
 12 abbhakṣā vāyubhakṣāś ca phalāhārā dṛḍhavratāḥ
     durbalā hi balīyāṃso viprā hi brahmatejasāḥ
 13 brāhmaṇo nāvamantavyaḥ sad vāsad vā samācaran
     sukhaṃ duḥkhaṃ mahad dhrasvaṃ karma yat samupāgatam
 14 evaṃ teṣāṃ vilapatāṃ viprāṇāṃ vividhā giraḥ
     arjuno dhanuṣo 'bhyāśe tasthau girir ivācalaḥ
 15 sa tad dhanuḥ parikramya pradakṣiṇam athākarot
     praṇamya śirasā hṛṣṭo jagṛhe ca paraṃtapaḥ
 16 sajyaṃ ca cakre nimiṣāntareṇa; śarāṃś ca jagrāha daśārdha saṃkhyān
     vivyādha lakṣyaṃ nipapāta tac ca; chidreṇa bhūmau sahasātividdham
 17 tato 'ntarikṣe ca babhūva nādaḥ; samājamadhye ca mahān ninādaḥ
     puṣpāṇi divyāni vavarṣa devaḥ; pārthasya mūrdhni dviṣatāṃ nihantuḥ
 18 celā vedhāṃs tataś cakrur hāhākārāṃś ca sarvaśaḥ
     nyapataṃś cātra nabhasaḥ samantāt puṣpavṛṣṭayaḥ
 19 śatāṅgāni ca tūryāṇi vādakāś cāpy avādayan
     sūtamāgadha saṃghāś ca astuvaṃs tatra susvanāḥ
 20 taṃ dṛṣṭvā drupadaḥ prīto babhūvāri niṣūdanaḥ
     sahasainyaś ca pārthasya sāhāyyārtham iyeṣa saḥ
 21 tasmiṃs tu śabde mahati pravṛtte; yudhiṣṭhiro dharmabhṛtāṃ variṣṭhaḥ
     āvāsam evopajagāma śīghraṃ; sārdhaṃ yamābhyāṃ puruṣottamābhyām
 22 viddhaṃ tu lakṣyaṃ prasamīkṣya; kṛṣṇā pārthaṃ ca śakra pratimaṃ nirīkṣya
     ādāya śuklaṃ varamālyadāma; jagāma kuntīsutam utsmayantī
 23 sa tām upādāya vijitya raṅge; dvijātibhis tair abhipūjyamānaḥ
     raṅgān nirakrāmad acintyakarmā; patnyā tayā cāpy anugamyamānaḥ

SECTION CLXXIX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Beholding his asylum bereft of his children, the Muni afflicted with great grief left it again. And in course of his wandering he saw, O Partha, a river swollen with the waters of the rainy season, sweeping away numberless trees and plants that had grown on its margin. Beholding this, O thou of Kuru's race, the distressed Muni thinking that he would certainly be drowned if he fell into the waters of that river, he tied himself strongly with several cords and flung himself, under the influence of grief, into the current of that mighty stream. But, O slayer of foes, that stream soon cut those cords and cast the Rishi ashore. And the Rishi rose from the bank, freed from the cords with which he had tied himself. And because his cords were thus broken off by the violence of the current, the Rishi called the stream by the name of Vipasa (the cord-breaker). For his grief the Muni could not, from that time, stay in one place; he began to wander over mountains and along rivers and lakes. And beholding once
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again a river named Haimavati (flowing from Himavat) of terrible aspect and full of fierce crocodiles and other (aquatic) monsters, the Rishi threw himself into it, but the river mistaking the Brahmana for a mass of (unquenchable) fire, immediately flew in a hundred different directions, and hath been known ever since by the name of the Satadru (the river of a hundred courses). Seeing himself on the dry land even there he exclaimed, 'O, I cannot die by my own hands!' Saying this, the Rishi once more bent his steps towards his asylum. Crossing numberless mountains and countries, as he was about to re-enter his asylum, he was followed by his daughter-in-law named Adrisyanti. As she neared him, he heard the sound from behind of a very intelligent recitation of the Vedas with the six graces of elocution. Hearing that sound, the Rishi asked, 'Who is it that followeth me?' His daughter-in-law then answered, 'I am Adrisyanti, the wife of Saktri. I am helpless, though devoted to asceticism.' Hearing her, Vasishtha said, 'O daughter, whose is this voice that I heard, repeating the Vedas along with the Angas like unto the voice of Saktri reciting the Vedas with the Angas?' Adrisyanti answered, 'I bear in my womb a child by thy son Saktri. He hath been here full twelve years. The voice thou hearest is that of the Muni, who is reciting the Vedas.'
"The Gandharva continued, 'Thus addressed by her the illustrious Vasishtha became exceedingly glad. And saying, 'O, there is a child (of my race)!'--he refrained, O Partha, from self-destruction. The sinless one accompanied by his daughter-in-law, then returned to his asylum. And the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada. The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi, became filled with wrath and rose up, desiring to devour him. And Adrisyanti beholding before her that the Rakshasa of cruel deeds, addressed Vasishtha in these words, full of anxiety and fear, 'O illustrious one, the cruel Rakshasa, like unto Death himself armed with (his) fierce club, cometh towards us with a wooden club in hand! There is none else on earth, except thee, O illustrious one, and, O foremost of all that are conversant with the Vedas to restrain him today. Protect me, O illustrious one, from this cruel wretch of terrible mien. Surely, the Rakshasa cometh hither to devour us' Vasishtha, hearing this, said, 'Fear not, O daughter, there is no need of any fear from any Rakshasa. This one is no Rakshasa from whom thou apprehendest such imminent danger. This is king Kalmashapada endued with great energy and celebrated on earth. That terrible man dwelleth in these woods.'
"The Gandharva continued, 'Beholding him advancing, the illustrious Rishi Vasishtha, endued with great energy, restrained him, O Bharata, by uttering the sound Hum. Sprinkling him again with water sanctified with incantations the Rishi freed the monarch from that terrible curse. For twelve years the monarch had been overwhelmed by the energy of Vasishtha's son like Surya seized by the planet (Rahu) during the season of an eclipse. Freed from the Rakshasa the monarch illumined that large forest
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by his splendour like the sun illumining the evening clouds. Recovering his power of reason, the king saluted that best of Rishis with joined palms and said, 'O illustrious one, I am the son of Sudasa and thy disciple, O best of Munis! O, tell me what is thy pleasure and what I am to do.' Vasishtha replied, saying, 'My desire hath already been accomplished. Return now to thy kingdom and rule thy subjects. And, O chief of men, never insult Brahmanas any more.' The monarch replied, 'O illustrious one, I shall never more insult superior Brahmanas. In obedience to thy command I shall always worship Brahmanas. But, O best of Brahmanas, I desire to obtain from thee that by which, O foremost of all that are conversant with the Vedas, I may be freed from the debt I owe to the race of Ikshvaku! O best of men, it behoveth thee to grant me, for the perpetuation of Ikshvaku's race, a desirable son possessing beauty and accomplishments and good behaviour.'
"The Gandharva continued, 'Thus addressed, Vasishtha, that best of Brahmanas devoted to truth replied unto that mighty bowman of a monarch, saying, 'I will give you.' After some time, O prince of men, Vasishtha, accompanied by the monarch, went to the latter's capital known all over the earth by the name of Ayodhya. The citizens in great joy came out to receive the sinless and illustrious one, like the dwellers in heaven coming out to receive their chief. The monarch, accompanied by Vasishtha, re-entered his auspicious capital after a long time. The citizens of Ayodhya beheld their king accompanied by his priest, as if he were the rising sun. The monarch who was superior to everyone in beauty filled by his splendour the whole town of Ayodhya, like the autumnal moon filling by his splendour the whole firmament. And the excellent city itself, in consequence of its streets having been watered and swept, and of the rows of banners and pendants beautifying it all around, gladdened the monarch's heart. And, O prince of Kuru's race, the city filled as it was with joyous and healthy souls, in consequence of his presence, looked gay like Amaravati with the presence of the chief of the celestials. After the royal sage had entered his capital, the queen, at the king's command, approached Vasishtha. The great Rishi, making a covenant with her, united himself with her according to the high ordinance. And after a little while, when the queen conceived, that best of Rishis, receiving the reverential salutations of the king, went back to his asylum. The queen bore the embryo in her womb for a long time. When she saw that she did not bring forth anything, she tore open her womb by a piece of stone. It was then that at the twelfth year (of the conception) was born Asmaka, that bull amongst men, that royal sage who founded (the city of) Paudanya.'"

Book 1
Chapter 180

1 [vai]
      tasmai ditsati kanyāṃ tu brāhmaṇāya mahātmane
      kopa āsīn mahīpānām ālokyānyonyam antikāt
  2 asmān ayam atikramya tṛṇī kṛtyaca saṃgatān
      dātum icchati viprāya draupadīṃ yoṣitāṃ varām
  3 nihanmainaṃ durātmānaṃ yo 'yam asmān na manyate
      na hy arhaty eṣa satkāraṃ nāpi vṛddhakramaṃ guṇaiḥ
  4 hanmainaṃ saha putreṇa durācāraṃ nṛpa dviṣam
      ayaṃ hi sarvān āhūya satkṛtya ca narādhipān
      guṇavad bhojayitvā ca tataḥ paścād vinindati
  5 asmin rājasamāvāye devānām iva saṃnaye
      kim ayaṃ sadṛśaṃ kaṃ cin nṛpatiṃ naiva dṛṣṭavān
  6 na ca vipreṣv adhīkāro vidyate varaṇaṃ prati
      svayaṃvaraḥ kṣatriyāṇām itīyaṃ prathivā śrutiḥ
  7 atha vā yadi kanyeyaṃ neha kaṃ cid bubhūṣati
      agnāv enāṃ parikṣipya yāmarāṣṭrāṇi pārthivāḥ
  8 brāhmaṇo yadi vā bālyāl lobhād vā kṛtavān idam
      vipriyaṃ pārthivendrāṇāṃ naiṣa vadhyaḥ kathaṃ cana
  9 brāhmaṇārthaṃ hi no rājyaṃ jīvitaṃ ca vasūni ca
      putrapautraṃ ca yac cānyad asmākaṃ vidyate dhanam
  10 avamānabhayād etat svadharmasya ca rakṣaṇāt
     svayaṃvarāṇāṃ cānyeṣāṃ mā bhūd evaṃvidhā gatiḥ
 11 ity uktvā rājaśārdūlā hṛṣṭāḥ parighabāhavaḥ
     drupadaṃ saṃjighṛkṣantaḥ sāyudhāḥ samupādravan
 12 tān gṛhītaśarāvāpān kruddhān āpatato nṛpān
     drupado vīkṣya saṃtrāsād brāhmaṇāñ śaraṇaṃ gataḥ
 13 vegenāpatatas tāṃs tu prabhinnān iva vāraṇān
     pāṇḍuputrau mahāvīryau pratīyatur ariṃdamau
 14 tataḥ samutpetur udāyudhās te; mahīkṣito baddhatalāṅgulitrāḥ
     jighāṃsamānāḥ kururājaputrāv; amarṣayanto 'rjuna bhīmasenau
 15 tatas tu bhīmo 'dbhutavīryakarmā; mahābalo vajrasamānavīryaḥ
     utpāṭya dorbhyāṃ drumam ekavīro; niṣpatrayām āsa yathā gajendraḥ
 16 taṃ vṛkṣam ādāya ripupramāthī; daṇḍīva daṇḍaṃ pitṛrāja ugram
     tasthau samīpe puruṣarṣabhasya; pārthasya pārthaḥ pṛthu dīrghabāhuḥ
 17 tat prekṣya karmātimanuṣya buddher; jiṣṇoḥ sahabhrātur acintyakarmā
     dāmodaro bhrātaram ugravīryaṃ; halāyudhaṃ vākyam idaṃ babhāṣe
 18 ya eṣa mattarṣabha tulyagāmī; mahad dhanuḥ karṣati tālamātram
     eṣo 'rjuno nātra vicāryam asti; yady asmi saṃkarṣaṇa vāsudevaḥ
 19 ya eṣa vṛkṣaṃ tarasāvarujya; rājñāṃ vikāre sahasā nivṛttaḥ
     vṛkodaro nānya ihaitad adya kartuṃ; samartho bhuvi martyadharmā
 20 yo 'sau purastāt kamalāyatākṣas; tanur mahāsiṃhagatir vinītaḥ
     gauraḥ pralambojjvala cāru ghoṇo; viniḥsṛtaḥ so 'cyuta dharmarājaḥ
 21 yau tau kumārāv iva kārtikeyau; dvāv aśvineyāv iti me pratarkaḥ
     muktā hi tasmāj jatu veśma dāhān; mayā śrutāḥ pāṇḍusutāḥ pṛthā ca
 22 tam abravīn nirmalatoyadābho; halāyudho 'nantarajaṃ pratītaḥ
     prīto 'smi diṣṭyā hi pitṛṣvasā naḥ; pṛthā vimuktā saha kauravāgryaiḥ

SECTION CLXXX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Then, O Partha, Adrisyanti, who had been residing in Vasishtha's asylum, brought forth (when the time came) a son who was the perpetuator of Saktri's race and who was a second Saktri in everything. O foremost of Bharatas, that best of Munis, the illustrious Vasishtha himself performed the usual after-birth ceremonies of his grandson. And, because the Rishi Vasishtha had resolved on self-destruction but had abstained therefrom as soon as he knew of the existence of that child, that child, when born, was called Parasara (the vivifier of the dead). The virtuous Parasara, from the day of his birth, knew Vasishtha for his father and behaved towards the Muni as such. One day, O son of Kunti, the child addressed Vasishtha, that first of Brahmana sages, as father, in the presence of his mother Adrisyanti. Adrisyanti, hearing the very intelligible sound father sweetly uttered by her son, addressed him with tearful eyes and said, 'O child, do not address this thy grandfather as father? Thy father, O son, has been devoured by a Rakshasa in a different forest. O innocent one, he is not thy father whom thou regardest so. The revered one is the father of that celebrated father of thine.' Thus addressed by his mother that best of Rishis of truthful speech, gave way to sorrow, but soon fired up and resolved to destroy the whole creation. Then that illustrious and great ascetic Vasishtha, that foremost of all persons conversant with Brahma, that son of Mitravaruna, that Rishi acquainted with positive truth, addressed his grandson who had set his heart upon the destruction of the world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in driving out that resolution from his grandson's mind.'
"The Gandharva continued, 'Then Vasishtha said, 'There was a celebrated king of the name of Kritavirya. That bull among the kings of the earth was the disciple of the Veda-knowing Bhrigus. That king, O child, after performing the Soma sacrifice, gratified the Brahmanas with great presents of rice and wealth. After that monarch had ascended to heaven, an occasion came when his descendants were in want of wealth. And knowing that the Bhrigus were rich, those princes went unto those best of Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect their wealth, buried it under earth; and some from fear of the Kshatriyas, began to give away their wealth unto (other) Brahmanas; while some amongst them duly gave unto the Kshatriyas whatever they wanted. It happened, however, that some Kshatriyas, in digging as they pleased at the house of particular Bhargava, came upon a large treasure. And the treasure was seen by all those bulls among Kshatriyas who had been there. Enraged at what they regarded as the deceitful behaviour of the Bhrigus, the Kshatriyas insulted the Brahmanas, though the latter asked for mercy. And those mighty bowmen
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began to slaughter the Bhrigus with their sharp arrows. And the Kshatriyas wandered over the earth, slaughtering even the embryos that were in the wombs of the women of the Bhrigu race. And while the Bhrigu race was thus being exterminated, the women of that tribe fled from fear to the inaccessible mountains of Himavat. And one amongst these women, of tapering thighs, desiring to perpetuate her husband's race, held in one of her thighs an embryo endued with great energy. A certain Brahmana woman, however, who came to know this fact, went from fear unto the Kshatriyas and reported the matter unto them. And the Kshatriyas then went to destroy that embryo. Arrived at the place, they beheld the would-be mother blazing with inborn energy, and the child that was in her thigh came out tearing up the thigh and dazzling the eyes of those Kshatriyas like the midday sun. Thus deprived of their eyes, the Kshatriyas began to wander over those inaccessible mountains. And distressed at the loss of sight, the princes were afflicted with woe, and desirous of regaining the use of their eyes they resolved to seek the protection of that faultless woman. Then those Kshatriyas, afflicted with sorrow, and from loss of sight like unto a fire that hath gone out, addressed with anxious hearts that illustrious lady, saying, 'By thy grace. O lady, we wish to be restored to sight. We shall then return to our homes all together and abstain for ever from our sinful practice. O handsome one, it behoveth thee with thy child to show us mercy. It behoveth thee to favour these kings by granting them their eye-sight.'"

 ( My humble salutations to Sreeman Brahmasri K M Ganguli ji for the

collection)